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+*** START OF THE PROJECT GUTENBERG EBOOK 12809 ***
+
+Quiet Talks about Jesus
+
+by
+
+S. D. Gordon
+
+Author of "Quiet Talks on Power," and "Quiet Talks on Prayer"
+
+
+
+Contents
+
+
+
+A Bit Ahead
+
+  I. The Purpose of Jesus.
+     1. The Purpose in Jesus' Coming
+     2. The Plan for Jesus' Coming
+     3. The Tragic Break in the Plan
+     4. Some Surprising Results of the Tragic Break
+
+ II. The Person of Jesus.
+     1. The Human Jesus
+     2. The Divine Jesus
+     3. The Winsome Jesus
+
+III. The Great Experiences or Jesus' Life.
+     1. The Jordan: The Decisive Start
+     2. The Wilderness: Temptation
+     3. The Transfiguration: An Emergency Measure
+     4. Gethsemane: The Strange, Lone Struggle
+     5. Calvary: Victory
+     6. The Resurrection: Gravity Upward
+     7. The Ascension: Back Home Again Until----
+
+ IV. Study Notes
+
+
+
+
+"Show me, I pray thee, Thy glory."--_Moses_.
+
+"When I could not see for the glory of that light."--_Paul_.
+
+"But we all with open face beholding as in a mirror the glory of the Lord
+are transformed into the same image from glory to glory."--_Paul_.
+
+"The light of the knowledge of the glory of God in the face of Jesus
+Christ."--_Paul_.
+
+    "Since mine eyes were fixed on Jesus,
+      I've lost sight of all beside,
+    So enchained my spirit's vision,
+      Looking at the Crucified."
+          --From _Winnowed Hymns_.
+
+
+
+
+A Bit Ahead
+
+
+
+So far as I can find out, I have no theory about Jesus to make these talks
+fit into. I have tried to find out for myself what the old Book of God
+tells about Him. And here I am trying to tell to others, as simply as I
+can, what I found. It was by the tedious, twisting path of doubt that I
+climbed the hill of truth up to some of its summits of certainty. I am
+free to confess that I am ignorant of the subject treated here save for
+the statements of that Book, and for the assent within my own spirit to
+these statements, which has greatly deepened the impression they made, and
+make. There is no question raised here about that Book itself, but simply
+a taking and grouping up together of what it says.
+
+Most persons simply _read_ a book. A few _study_ it, also. It is good to
+read. It is yet better to go back over it and _study_, and meditate. Since
+learning that the two books on power and prayer have been used in Bible
+classes I have regretted not including study notes in them. For those who
+may want to study about Jesus there has been added at the close a simple
+analysis with references. The reading pages have been kept free of
+foot-notes to make the reading smooth and easier. The analysis is so
+arranged that one can quickly turn in reading to the corresponding
+paragraph or page in the study notes.
+
+A great musician strikes the key-note of a great piece of music, and can
+skilfully keep it ever sounding its melody through all the changes clear
+to the end. It has been in my heart to wish that I could do something like
+that here. If what has come to me has gotten out of me into these pages,
+there will be found a dominant note of sweetest music--the winsomeness of
+God in Jesus.
+
+It is in my heart, too, to add this, that I have a friend whose constant
+presence and prayer have been the atmosphere of this little book in its
+making.
+
+
+
+
+I. The Purpose of Jesus
+
+
+
+  1. The Purpose in Jesus' Coming.
+  2. The Plan for Jesus' Coming.
+  3. The Tragic Break In The Plan.
+  4. Some Surprising Results of the Break.
+
+
+
+
+The Purpose in Jesus' Coming
+
+
+
+<u>God Spelling Himself out in Jesus.</u>
+
+
+Jesus is God spelling Himself out in language that man can understand. God
+and man used to talk together freely. But one day man went away from God.
+And then he went farther away. He left home. He left his native land,
+Eden, where he lived with God. He emigrated from God. And through going
+away he lost his mother-tongue.
+
+A language always changes away from its native land. Through going away
+from his native land man lost his native speech. Through not _hearing_ God
+speak he forgot the sounds of the words. His ears grew dull and then deaf.
+Through lack of use he lost the power of _speaking_ the old words. His
+tongue grew thick. It lost its cunning. And so gradually almost all the
+old meanings were lost.
+
+God has always been eager to get to talking with man again. The silence is
+hard on Him. He is hungry to be on intimate terms again with his old
+friend. Of course he had to use a language that man could understand.
+Jesus is God spelling Himself out so man can understand. He is the A and
+the Z, and all between, of the Old Eden language of love.
+
+Naturally enough man had a good bit of bother in spelling Jesus out. This
+Jesus was something quite new. When His life spoke the simple language of
+Eden again, the human heart with selfishness ingrained said, "That sounds
+good, but of course He has some selfish scheme behind it all. This purity
+and simplicity and gentleness can't be genuine." Nobody yet seems to have
+spelled Him out fully, though they're all trying: All on the spelling
+bench. That is, all that have heard. Great numbers haven't heard about Him
+yet. But many, ah! _many_ could get enough, yes, _can_ get enough to bring
+His purity into their lives and sweet peace into their hearts.
+
+But there were in His days upon earth some sticklers for the old spelling
+forms. Not the oldest, mind you. Jesus alone stands for that. This Jesus
+didn't observe the idioms that had grown up outside of Eden. These people
+had decided that these old forms were the only ones acceptable. And so
+they disliked Him from the beginning, and quarrelled with Him. These
+idioms were dearer to them than life--that is, than _His_ life. So having
+quarrelled, they did _worse_, and then--softly--_worst_. But even in their
+worst, Jesus was God spelling Himself out in the old simple language of
+Eden. His best came out in their worst.
+
+Some of the great nouns of the Eden tongue--the _God_ tongue--He spelled
+out big. He spelled out _purity_, the natural life of Eden; and
+_obedience_, the rhythmic harmony of Eden; and _peace_, the sweet music of
+Eden; and _power_, the mastery and dominion of Eden; and _love_, the
+throbbing heart of Eden. It was in biggest, brightest letters that _love_
+was spelled out. He used the biggest capitals ever known, and traced each
+in a deep dripping red, with a new spelling--s-a-c-r-i-f-i-c-e.
+
+
+
+<u>Jesus is God, following us up.</u>
+
+
+You see, the heart of God had been breaking--_is_ breaking over the ways
+things have been going down on this planet. Folk fail to understand Him.
+Worse yet, they misunderstand Him, and feel free to criticize Him. Nobody
+has been so much slandered as God. Many are utterly ignorant of Him. Many
+others who are not ignorant yet ignore Him. They turn their faces and
+backs. Some give Him the cut direct. The great crowd in every part of the
+world is yearning after Him: piteously, pathetically, most often
+speechlessly yearning, blindly groping along, with an intense inner tug
+after Him. They know the yearning. They feel the inner, upward tug. They
+don't understand what it is for which they yearn, nor what will satisfy.
+
+For man was made to live in closest touch with God. That is his native
+air. Out of that air his lungs are badly affected. This other air is too
+heavy. It's malarial, and full of gases and germy dust. In it he chokes
+and gasps. Yet he knows not why. He gropes about in the night made by his
+own shut eyes. He doesn't seem to know enough to open them. And sometimes
+he _will_ not open them. For the hinge of the eyelid is in the will. And
+having shut the light out, he gets tangled up in his ideas as to what _is_
+light. He puts darkness for light, and light for darkness.
+
+Once man knew God well; close up. And that means _loved_, gladly, freely.
+For here to know is to love. But one day a bad choice was made. And the
+choice made an ugly kink in his will. The whole trouble began there. A man
+sees through his will. That is his medium for the transmission of light.
+If it be twisted, his seeing, his understanding, is twisted. The twist in
+the will regulates the twist in the eye. Both ways, too, for a good change
+in the will in turn changes the eyes back to seeing straight. He that is
+willing to do the right shall clearly see the light.
+
+But that first kink seems to have been getting worse kinked ever since.
+And so man does not see God as He is. Man is cross-eyed Godward, but
+doesn't know it. Man is color-blind toward God. The blue of God's truth is
+to him an arousing, angering red. The soft, soothing green of His love
+becomes a noisy, irritating yellow. Nobody has been so much misunderstood
+as God. He has suffered misrepresentation from two quarters: His enemies
+and His friends. More from--which? Hard to tell. Jesus is God trying to
+tell men plainly what He is really like.
+
+The world turned down the wrong lane, and has been going that way
+pell-mell ever since. Yet so close is the wrong lane to the right that a
+single step will change lanes. Though many results of being in the wrong
+lane will not be changed by the change of lanes. It takes time to rest up
+the feet made sore by the roughness of the wrong lane. And some of the
+scars, where men have measured their length, seem to stay.
+
+The result of that wrong turning has been pitiable. _Separation from God_,
+so far as _man_ could make separation. There is no separation on God's
+part. He has never changed. He remains in the world, but because of man's
+turning his face away, He remains as a stranger, unrecognized. He remains
+just where man left Him. And any one going back to that point in the road
+will find Him standing waiting with an eager light glistening in His eyes.
+_No_! That's not accurate. He is _a bit nearer_ than ever He was. He is
+following us up. He is only a step off. Jesus is God eagerly following us
+up.
+
+
+
+<u>The Early Eden Picture.</u>
+
+
+But one will never get to understand this Jesus until he gets a good look
+at man as he was once, and as he is now. The key to understanding Jesus is
+man, even as Jesus is the key to God. One must use both keys to get into
+the inner heart of God. To get hold of that first key one must go back to
+the start of things. The old Book of God opens with a picture that is
+fascinating in its simplicity and strength. There is an unfallen man. He
+is fresh from the hand of God, free of scar and stain and shrivelling
+influence. He is in a garden. He is walking hand in hand with God, and
+working side by side with God: friendship and partnership. Friends in
+spirit: partners in service.
+
+The distinctive thing about the man is that he is _like God_. He and God
+are alike. In this he differs from all creation. He is God's link between
+Himself and His Creation. Particular pains is taken by repetition and
+change of phrase to make clear and emphatic that it was in the very image
+of God that man was made. Just what does it mean that we men were made in
+God's likeness? Well, the thing has been discussed back and forth a good
+bit. Probably we will not know fully till we know as we are known. In the
+morning when we see Him we shall be like Him fully again. Then we'll know.
+_That_ morning's sun will clear up a lot of fog. But a few things can be
+said about it now with a positiveness that may clear the air a bit, and
+help us recognize the dignity of our being, and behave accordingly.
+
+Man came into being by the breath of God. God breathed Himself into man.
+The breath that God breathed out came into man as life. The very life of
+man is a bit of God. Man is of the essence of God. Every man is the
+presence-chamber of God.
+
+God is a _Spirit. Man_ is a spirit. He lives in a body. He thinks through
+a mind. He _is_ a spirit, using the body as a dwelling-place, and the
+mind as his keenest instrument. All the immeasurable possibilities and
+capacities of spirit being are in man.
+
+God is an _infinite_ spirit. That is, we cannot understand Him fully. He
+is very close to us. The relationship is most intimate, and tender, yet
+His fulness is ever beyond our grasp and our ken. _Man_ is infinite in
+that he knows that God is infinite. Only like can appreciate like. He can
+appreciate that he cannot appreciate God, except in part. He understands
+that he does not understand God save in smaller part. He knows enough to
+love passionately. And through loving as well as through knowing he knows
+that there is infinitely more that he does not know. Only man of all
+earth's creation knows this. In this he is like God. The difference
+between God and man here is in the degree of infinity. That degree of
+difference is an infinite degree. Yet this is the truth. But more yet: man
+has this same quality _man_ward. He is infinite in that he cannot be fully
+understood in his mental processes and motives. He is beyond grasp fully
+by his fellow. Even one's most intimate friend who knows most and best
+must leave unknown more than is known.
+
+God is an _eternal_ spirit. He has always lived. He will live always. He
+knows no end, at either end. All time before there was time, and after the
+time-book is shut, is to Him a passing present. _Man_ is an eternal
+spirit, because of God. He will know no end. He will live always because
+the breath of God is his very being.
+
+God is _love_. He yearns for love. He loves. And more, He _is_ love. Man
+is like God in his yearning for love, in his capacity for love, and in his
+lovableness. Man must love. He lives only as he loves. True love, and only
+that, is the real life. He will give up everything for love. He is
+satisfied only as he loves and finds love. To love is greater than to be
+loved. One cannot always have both. God does not. But every one may love.
+Every one does love. And only as there is love, pure and true--however
+overlaid with what is not so--only so is there life.
+
+God is _holy_. That word seems to include purity and righteousness. There
+is utter absence of all that should not be. There is in Him all that
+should be, and that in fulness beyond our thinking. Man was made holy.
+There is in the Genesis picture of Eden a touch that for simplicity and
+yet for revealing the whole swing of moral action is most vivid. In the
+presence of conditions where man commonly, universally, the world around,
+and time through, has been and is _most sensitive to suggestion of evil_
+there is with this first man the utter absence of any thought of evil.[1]
+In the light of after history there could be no subtler, stronger
+statement than this of his holiness, his purity, at this stage.
+
+And in his _capacity for holiness_, in that intensest longing for purity,
+and loathing of all else, that comes as the Spirit of God is allowed
+sway, is revealed again the capacity for God-likeness. It is the prophetic
+dawn within of that coming Eden when again we shall _see His face_, and
+have the original likeness fully restored.
+
+God is _wise_, all-wise. Among the finest passages of the' Christian's
+classic are those that represent God as personified wisdom. And here
+wisdom includes all knowledge and justice. That the Spirit of God breathed
+into man His own mental life is stated most keenly by the man who
+proverbially embodied in himself this quality of wisdom. "The spirit of
+man is the lamp of the Lord searching out the innermost parts." The
+allusion is clearly to intellectual powers. There is in man the same
+quality of mental keenness that searches into things as is in God. It is
+often dulled, gripped by a sort of stupor, so overlaid you would hardly
+guess it was there. But, too, as we all know, it often shines out with a
+startling brilliance. It is less in degree than with God, but it is the
+same thing, a bit of God in man. This explains man's marvellous
+achievements in literature, in invention, in science, and in organization.
+
+Two light master-strokes of the etching point in the Eden picture reveal
+the whole mental equipment of the man. The only sayings of Adam's
+preserved for us are when God brought to him the woman. She is the
+occasion for sayings that reveal the mental powers of this first man.
+Fittingly it is so. Woman, when true to herself, has ever been the
+occasion for bringing out the best in man. "And the man said, _this time_
+it is bone of my bones, and flesh of my flesh; _this_ shall be called
+woman, because out of man was this one taken. Therefore doth a man leave
+his father and his mother and cleave unto his wife, and they become one
+flesh." ... "And the man called his wife's name Eve; because she was the
+mother of all living." Here is revealed at a glance the keen mental powers
+at work. Here is the simplicity of statement that marks the speech of
+strong men. The whole forest is in a single acorn. The whole of a human
+life is in the primal cell. The chemist knows the whole body by looking
+into one drop of blood. Here is revealed in one glance the whole man. Mark
+the keen sense of fitness in the naming of woman--the last and highest
+creation. Adam was a philologist. His mind was analytical. Inferentially
+the same keen sense of fitness guided in all the names he had chosen. Here
+is recognition of the plan for the whole race, a simple unlabored
+foresight into its growth. A man's relation to his wife, his God-chosen
+friend, as being the closest of life, and above all others is recognized,
+together with the consequent obligation upon him. She comes first of all.
+She becomes the first of all his relationships. The man and the woman--one
+man and one woman--united, make the true unit of society. Any disturbance
+of that strikes at the very vitals of society.
+
+And God is a _Sovereign_--_the_ sovereign of the vast swing of worlds.
+_Man_ likewise is a sovereign in the realm of nature, and over all the
+lower creation. He was given dominion, kingship, over all the
+earth-creation. Man is a king. He is of the blood royal. He was made to
+command, to administrate, to reign. He is the judge of last appeals on the
+bench of earth.
+
+But there is more here. The chief characteristic of an absolute sovereign
+is the imperial power to choose, to decide. Man was made an absolute
+sovereign in his own will. God is the absolute sovereign. He has made man
+an absolute sovereign in one realm, that of his will, his power of choice.
+There is one place where man reigns alone, an absolute autocrat, where not
+even God _can_ come save as the autocrat desires it, that is in his will.
+And if that "_can_" bother you, remember that it was God's sovereign act
+that made it so. So that God remains sovereign in making man a sovereign
+in the realm of his will. There every man sits in imperial solitude.
+
+Here then is the picture of man fresh from the hand of God. A spirit, in a
+body, with an unending life, partly infinite, like God in his capacity for
+love, for holiness, and wisdom, with the gift of sovereignty over the
+lower creation, and in his own will. Like Him too in his capacity for
+_fellowship_ with God. For only like can have fellowship with like. It is
+only in that in which we are alike that we can have fellowship. These two,
+God and man, walking side by side, working together, friendship in spirit;
+partnership in service.
+
+This man is in a _garden_ of trees and bushes, with fruit and flowers and
+singing birds, roses with no pricking thorns, soft green with no weeds,
+and no poison ivy, for there is no hate. And he is walking with God,
+talking familiarly as chosen friend with choicest friend. Together they
+work in the completion of creation. God brings His created beings one by
+one to man to be catalogued and named, and accepts his decisions. What a
+winsome picture. These two, God and a man in His likeness, walking and
+working side by side; likeness in being; friendship, fellowship in spirit;
+partnership, comradeship in service. And this is God's thought for man!
+
+
+
+<u>Man's Bad Break.</u>
+
+
+Then come the climax and the crisis. A climax is the climbing to the top
+rung of the ladder. A crisis is the meeting place of possible victory and
+possible disaster. A single step divides between the two--the
+precipice-height, and the canon's yawning gulf.
+
+It was a climax of opportunity; and a crisis of action. _God's_ climax of
+opportunity to man. _Man's_ crisis of action. God made man sovereign in
+his power of choice. Now He would go the last step and give him the
+opportunity of using that power and so reaching the topmost levels. God
+led man to the hill of choice. The man must _climb_ the hill if he would
+reach its top.
+
+Only the use of power gives actual possession of the power. What we do not
+use we lose. The pressure of the foot is always necessary to a clear
+title. To him that hath possible power shall be given actual power through
+use.
+
+This opportunity was the last love-touch of God in opening up the way into
+the fulness of His image. With His ideal for man God went to His limit in
+_giving_ the power. He could give the power of choice. Man must _use_ the
+power given. Only so could he own what had been given. God could open the
+door. Man must step over the door-sill. Action realizes power.
+
+The tree of knowledge of good and evil was the tree of choice. Obedience
+to God was the one thing involved. That simply meant, as it always means,
+keeping in warm touch with God. All good absolutely is bound up in
+this--_obeying God_, keeping in warm touch. To obey Him is the very heart
+of good. All evil is included in disobeying Him. To disobey, to fail to
+obey is the seeded core of all evil.
+
+Whichever way he chose he would exercise his God-like power of choice.
+Whichever way he chose, the knowledge would come. If he chose to obey he
+would know good by choosing it, and evil by rejecting it. He knew neither
+good nor evil, for he had not yet had the contact of choice. Knowledge
+comes only through experience. In choosing not to obey, choosing to
+disobey, he would know evil with a bitter intimacy by choosing it. He
+would become acquainted with the good which he had shoved ruthlessly away.
+
+With the opportunity came the temptation: God's opportunity; Satan's
+temptation. Satan is ever on the heels of God. Two inclined planes lead
+out of every man's path. Two doors open into them side by side. God's door
+up, the tempter's door down, and only a door-jamb between. Here the split
+hoof can be seen sticking from under the cloak's edge at the very start.
+Satan hates the truth. He is afraid of it. Yet he sneaks around the
+sheltering corner of what he fears and hates. The sugar coating of his
+gall pills he steals from God. The devil bare-faced, standing only on his
+own feet, would be instantly booted out at first approach. And right well
+he knows it.
+
+A cunning half lie opens the way to a full-fledged lie, but still coupled
+with a half-truth. The suggestion that God was harshly prohibiting
+something that was needful leads to the further suggestion that He was
+arbitrarily, selfishly holding back the highest thing, the very thing He
+was supposed to be giving, that is, likeness to Himself. Eve was getting a
+course in suggestion. This was the first lesson. The school seems to be in
+session still. The whole purpose is to slander God, to misrepresent Him.
+That has been Satan's favorite method ever since. God is not good. He
+makes cruel prohibitions. He keeps from us what we should have. It is
+passing strange how every one of us has had that dust in his eyes. Some of
+us might leave the "had" out of that sentence.
+
+See how cunningly the truth and the lie are interwoven by this old
+past-master in the sooty art of lying. "Your eyes shall be opened, and ye
+shall be as God knowing good and evil." It was true because by the use of
+this highest power of choice he would become like God, and through
+choosing he would know. It is cunningly implied with a sticky, slimy
+cunning that, by not eating, that likeness and knowledge would not come.
+That was the lie. The choice either way would bring both this element of
+likeness to God in the sovereign power of choice, and the knowledge.
+
+Then came the choice. The step up was a step down: up into the use of his
+highest power; down by the use of that power. In that wherein he was most
+like God in power, man became most unlike God in character. First the
+woman chose: then the man. Satan subtly begins his attack upon the woman.
+Because she was the weaker? Certainly not. Because she was the stronger.
+Not the leader in action, but the stronger in influence. He is the leader
+in action: she in influence. The greater includes the less. Satan is a
+master strategist, bold in his cunning. If the citadel can be gotten, all
+is won. If he _could_ get the woman he _would_ get the man. She includes
+him. She who was included in him now includes him. The last has become
+first.
+
+She was deceived. He was not deceived. The woman chose unwarily for the
+supposed good. The man chose with open eyes for the woman's sake. Could
+the word gallantry be used? Was it supposed friendship? He would not
+abandon her? Yet he proved _not her friend_ that day, in stepping down to
+this new low level. Man's habit of giving smoothly spoken words to woman,
+while shying sharp-edged stones at her, should in all honesty be stopped.
+Man can throw no stones at woman. If the woman failed God that day, the
+man failed both God and the woman. If it be true that through her came the
+beginning of the world's sin, through her, too, be it gratefully and
+reverently remembered, came that which was far greater--the world's
+Saviour.
+
+The choice was made. The act was done. Tremendous act! Bring your
+microscope and peer with awe into that single act. No fathoming line can
+sound its depth. No measuring rod its height nor breadth. No thought can
+pierce its intensity. That reaching arm went around a world. Millenniums
+in a moment. A million miles in a step. An ocean in a drop. Volumes in a
+word. A race in a woman. A hell of suffering in an act. The depths of woe
+in a glance. The first chapter of Romans in Genesis three, six. Sharpest
+pain in softest touch. God mistrusted--distrusted. Satan embraced. Sin's
+door open. Eden's gate shut.
+
+Mark keenly the immediate result that came with that intense rapidity
+possible only to mental powers. At once they were both conscious of
+something that had not entered their thoughts before. To the pure all
+things are pure. To the imagination hurt by breaking away from God, the
+purest things can bring up suggestions directly opposite. Through the open
+door of disobedience came with lightning swiftness the suggestion of
+using a pure, holy function of the body in a way and for a purpose not
+intended. Making an end of that which was meant to be only a means to a
+highest end. Degrading to an animal pleasure that which held in its pure
+hallowed power the whole future of the race. There is absolutely no change
+save in the inner thought. But what a horrid heredity in that one flash of
+the imagination! Every sin lives first in the imagination. The imagination
+is sin's brooding and birth-place. An inner picture, a lingering glance, a
+wrong desire, an act--that is the story of every sin. The first step was
+disobedience. That opened the door. The first suggestion of wrong-doing
+that followed hot on the heels of that first step, through that open door,
+struck at the very vitals of the race--both its existence and its
+character. That first suggested unnatural action, with its whole brood,
+has become the commonest and slimiest sin of the race.
+
+Here, in the beginning, the very thought _shocked_ them. In that lay their
+safety. Shame is the recoil of God's image from the touch of sin. Shame is
+sin's first checkmate. It is man's vantage for a fresh pull up. There are
+only two places where there is no shame: where there is no sin; where sin
+is steeped deepest in. The extremes are always jostling elbows. Instantly
+the sense of shame suggested a help. A simple bit of clothing was
+provided. It was so adjusted as to help most. Clothing is man's badge of
+shame. The first clothing was not for the body, but for the mind. Not for
+protection, but for concealment, that so the mind might be helped to
+forget its evil suggestions. It is one of sin's odd perversions that draws
+attention by color and cut to the race's badge of shame. It would seem
+strongly suggestive of moral degeneracy, or of bad taste, or, let us say
+in charity, of a lapse of historical memory.
+
+Mark the sad soliloquy of God: "Behold the man has become as one of us: He
+has exercised his power of choice." He tenderly refrains from saying, "and
+has chosen wrong! so pitiably wrong!" That was plain enough. He would not
+rub in the acid truth. He would not make the scar more hideous by pointing
+it out. "And now _lest_ he put forth his hand and take of the tree of
+life." "_Lest!_" There is a further danger threatening. In his present
+condition he needs guarding for his own sake in the future.
+"_Lest_"--wrong choice limits future action. Sin narrows.
+
+With man's act of sin came God's act of saving. Satan is ever on the heels
+of God to hurt man. But God is ever on the heels of Satan to cushion the
+hurt and save the man. It is a nip-and-tuck race with God a head and a
+heart in the lead. Something had to be done. Man had started sin in
+himself by his choice. The taint of disobedience, rebellion, had been
+breathed out into the air. He had gotten out of sorts with his
+surroundings. His presence would spoil his own heaven. The stain of his
+sin would have been upon his eternal life. The zero of selfishness would
+have been the atmosphere of his home. The touch of his unhallowed hand
+must be taken away for his own sake. That unhallowed touch _has_ been upon
+every function and relationship of life outside those gates. Nothing has
+escaped the slimy contact.
+
+Sin _could_ not be allowed to stay _there_. Its presence stole heaven away
+from heaven. Yet sin had become a part of the man. The man and the wrong
+were interwoven. They were inseparable. Sin has such a tenacious, gluey,
+sticky touch! Each included the other. _It_ could not be put out without
+_his_ being put out. So man had to be driven out for his own sake to rid
+his home-spot of sin. The man was driven out that he might come
+back--_changed_. Love drove him out that later it might let him in. The
+tree of life was kept _from_ him for a time that it might be kept _for_
+him for an eternity.
+
+When he had _changed his spirit_, and _changed sides_ in the fight with
+evil started that day, and gotten victory over the spirit now dominant
+within himself, those gates would swing again. When the stain of his
+choice would be taken out of his fibre it would be his right eagerly to
+retrace these forced steps, and the coming back would find more than had
+been left. Love has been busy planning the home-coming. The tree of life
+has been grown in his absence to a grove of trees. The life has become
+life more abundant.
+
+
+
+<u>Outside the Eden Gate.</u>
+
+
+The story of what took place outside that guarded gate makes clear the
+love, the wise farsighted love that showed the man the way out that day.
+To tell the story one must use a pen made of the iron that has entered his
+own soul, and though the pen be eased with ball point, it scratches and
+sticks in the paper for sheer reluctance. And only the tears of the heart
+will do for ink.
+
+That was a costly meal. That first bite must have been a big one. Its
+taste is still in the mouth of the race. If that fruit were an apple it
+must have been a crab. There has been a bad case of indigestion ever
+since. If you think there were no crab-apples in Eden, then the touch of
+those thickening lips must have soured it in the eating--man's teeth are
+still on edge. The fruit became tough in the chewing. It's not digested
+yet. That Garden of Eden must have been on a hill, with lowlands below,
+and high hills above, and roads both ways. The man seems to have gotten
+into the lowland road, and after a bit, struck some marshes and swamps,
+with a good bit of thick gray fog.
+
+The first result of the break with God was _in the man himself_. Man has
+two doors opening into himself from God--the eye and the ear. Through
+these God comes into the man and makes Himself known. Through these comes
+all man knows of God. Both have their hinges in the will, the heart. Man
+gave both doors a slam shut that day in Eden. Yet they went shut
+_gradually_. That was the God-side of their shutting. He quickly slipped
+in an air cushion so the shutting might be softened and delayed, and
+meanwhile His presence be appealing to the man.
+
+Refusing to obey God was equal to hearing without being willing to listen.
+It was the same thing as looking with that reluctance that won't see, and
+then doesn't see. Hearing and seeing lie deeper than ears and eyes, down
+in the purpose, the will, the desire of the heart. Unwillingness dulls,
+and then deafens the ears. It blurs, and then blinds the eye. An earnest,
+loving purpose gives peculiar keenness to the ears, and opens the eye of
+the eye. Ears and eyes are very sensitive organs. If their messages be not
+faithfully attended to they sulk and pout and refuse to transmit messages.
+It is a remarkable fact that habitual inattention to a sound or sight
+makes one practically deaf or blind to it; and that close attention
+persisted in makes one's ears and eyes almost abnormally keen and quick.
+Love's ears and eyes are proverbially acute.
+
+One may be so wholly absorbed in something that he absolutely does not see
+the thing on which his eyes are turned. He does not hear the sounds that
+are plainly coming to his ear because his thought, back of that his heart,
+is elsewhere. Hearing, seeing is with the heart back of ears and eyes. God
+is spoken of as silent. Yet His silence may be simply our deafness. The
+truth is He is speaking all the time, but we are so absorbed that we do
+not hear. He is ever looking into our faces with His great, tender, deep
+eyes, but we are so wrapped up in something else that the gaze out of our
+eyes is vacant to that Face, and with keenest disappointment, so often
+repeated, He gets no answering glance.
+
+Let anybody in doubt about the strict accuracy of this do some
+experimenting on himself, either with outer things or regarding God. Let
+him obey the inner voice in some particular that may perhaps cut straight
+across some fixed habit, and then watch very quietly for the result. It
+will come with surprising sureness and quickness. And the reason why is
+simple. The man is simply moving back into his native air, and of course
+all the powers work better.
+
+This truth about the nerves of the ears and eyes running down into the
+heart is constantly being sounded out in the old Book. A famous bit in
+Isaiah puts it very clearly, and becomes a sort of pivot passage of all
+others of this sort. That fine-grained, intense-spirited young Hebrew was
+caught in the temple one day by a sight of God. That wondrous sight held
+him with unyielding grip through all the after years. With the sight came
+the voice, and the message for the nation: "Tell these people--you are
+continually hearing, but you do not listen, nor take in what you hear.
+Your eyes are open, they look, but they do not see." Then the voice said,
+"Make their heart _fat_, and their ears _heavy_, and their eyes _shut_."
+
+That is to say, by continually telling them what they will continually
+refuse to hear because it does not suit the habit of their lives, he would
+be setting in motion the action that would bring these results. The ears
+that won't hear by and by _can't_ hear. The heart that will not love and
+obey gets into a state of fatty degeneration. The valves that refuse to
+move in loving obedience will get too heavy with fat to move at all. The
+fat clogs the hinges. There is the touch of a soft irony in the _form_ of
+the message. As though Isaiah's talking would affect their ears, whereas
+it is their refusal to hear that stupefies the hearing organ. In
+faithfulness God insists on telling them the truth even though He knows
+that their refusal to do will make things worse. But then God is never
+held back from good by the possible bad that may work out of it.
+
+When Jesus came, the Jews, to whom His messages to the world were directly
+spoken, were in almost the last stages of that sort of thing. So Jesus,
+with the fine faithfulness of love blending with the keenest tact, spoke
+in language veiled by parable to overcome the intense prejudice against
+plainly spoken truth. They were so set against what He had to tell that
+the only way to get anything into them at all was so to veil its _form_ as
+to befool them into _thinking it truer_. Toward the close, His keenness,
+for which they were no match, joining with the growing keenness of their
+hate, made them see at once that the sharp edge of some of those last
+parables was turned toward themselves.
+
+In explaining to His puzzled disciples about this form of teaching, with
+a sad irony that reveals both His heart's yearning and His mental
+keenness, He uses more than once with variations this famous bit from
+Isaiah. He makes the truth stand out more sharply by stating the opposite
+of what He desires, making the contrast between His words and His known
+desires so strong as not only to make plain the meaning intended, but to
+give it a sharper emphasis.
+
+The result that began with ears and eyes quickly affected the _tongue_.
+That is nature's path. The inner road from ear and eye is straight to the
+tongue. The tongue is the index of man's whole being. While through ear
+and eye he receives all that ever gets in, through the tongue his whole
+being is revealed. Of course his personality reveals itself very much
+otherwise. In the carriage of the body. Strikingly so in the look of the
+eye. The body itself, especially the face, becomes in time the mould of
+the spirit within. Yet the tongue--what is said, how it is said, what is
+_not_ said, the tone of voice--the tongue is the index of the spirit.
+
+There is no stronger indication of mastery over one's powers than in
+control of the tongue. When God would break up man's first great ambitious
+scheme of a self-centred monopoly on the Shinar plains, He simply touched
+his tongue. The first evidence of God's touch in the re-making of man on
+that memorable Pentecost day was upon his tongue.
+
+The effect upon his tongue of the break with God has been radical and
+strange. Dumbness, and slowness or thickness of speech alternate with an
+unnatural sharpness. Sometimes the spittle has a peculiar oiliness that
+results in a certain slipperiness of statement. Sometimes it has a bitter,
+poisonous, acid quality that eats its way into the words. There is a queer
+backward movement in biting sometimes. Withal a strange looseness of
+speech regarding the holiest things, and the most awesome truths, and the
+Holy One Himself.
+
+The moment a man gets a vision of God he is instantly conscious of
+something the matter with his tongue. The sight that comes to his eyes,
+the sound to his ears makes him painfully self-conscious regarding the
+defect in his tongue. Moses found himself slow-tongued. Isaiah felt the
+need of the cleansing coal for his tongue.
+
+But man's whole inner mental process was affected. A peculiar sense of
+fear, of dread, is woven inextricably into the very fibre of man's being.
+His first reported word after that break was, "I was afraid." That sense of
+fear--a horrid, haunting, nightmare thing--has affected all his thinking
+and planning and every-day speech. No phrase is oftener on man's tongue
+than "I'm afraid." Isaiah's classic utterance about ears and eyes has a
+counterpart equally classic from Paul's pen, about the effect of sin upon
+man's mental processes. A few lines in the letter to the Ephesian circle
+of churches give a sort of bill of details of the mental steps down that
+slope from the Eden gate.
+
+Paul is urging these friends to live _no longer_ as they, in common with
+all the races, had been living, in "the vanity of their mind, being
+darkened in their understanding, alienated from the life of God, because
+of the ignorance that is in them, because of the hardening of their
+hearts; who, being past feeling, gave themselves up to lasciviousness to
+make a greedy trade of all uncleanness." Here are seven steps down. The
+first five are put in reverse order. Beginning where they have been, he
+traces the five steps back to the starting point, and then adds the two
+likely to follow with any who persist past this point.
+
+The start of all sin is in the setting of one's self against God. Choosing
+some other way than His. It is called here "hardening of the heart." The
+native juices of the heart are drawn away from God and dry up. In this
+Book the heart is the seat of both affection and will. It is the pivotal
+organ of life. Any trouble there quickly and surely affects the whole
+being. Then follows "ignorance." Of course. The heart controls both ear
+and eye, the two great channels inward of knowledge. The hardening of the
+heart locks both doors. And hard on the heels of that comes "_Alienated_
+from the life of God." That is, _cut off,_ shut out of fellowship and
+intimacy. Life is _union with God_. Through union God's life flows into
+us. Union is rooted in knowledge _and_ in sympathy, fellow-feeling, a
+common desire and purpose. The man snapping that tying cord cuts himself
+off.
+
+The next step is peculiarly pathetic--"darkened in their understanding."
+The man has shut the shutters close, and pulled the shades down tight. Of
+course it's dark inside. He is unable to see. First unwilling, now unable.
+If the only thing that can be gotten for use as light be _darkness_, how
+intense is that darkness! Then comes the pitiable result of acting as if
+darkness were man's native air--"the vanity of the mind." That word vanity
+means aimlessness. The mind is still keen, even brilliant, but the guiding
+star is shut out, and that keen mind goes whirring aimlessly around.
+Sometimes a very earnest aimlessness. The man's on a foggy sea without sun
+or star. The compass on board is useless.
+
+But more pitiable and pathetic yet; indeed utterly laughable if it were
+not so terribly serious and pathetic:--this man in the dark proceeds
+gravely to decide that this darkness of his own making is a superior sort
+of light, and bows low in worship of its maker. He has even been known to
+write brilliant essays on the light-giving power of blinding darkness,
+with earnest protests at the evil of this thing commonly called light.
+Sometimes having carefully cottoned up the shutters that no scrap of sun
+light or sun warmth may get in, he strikes a friction match, and sits
+warming himself, and eloquently sets forth his own greatness as shown by
+the match, _friction_ match. Most of this sort of light and heat is of the
+friction sort.
+
+Then with reluctant hand, one who knows Paul's tender heart can well
+believe, the curtain is drawn aside for the last two stages; the grosser,
+gutter, animal stages, which, not always by any means, but all too
+commonly follow. "Past feeling!" The delicate sense of feeling about right
+and purity dulls and goes. The fine inner judgment blunts and leaves. The
+shrinking sensitiveness toward the dishonorable and impure loses its edge
+and departs. _Then_--pell mell, like a pack of dogs down a steep hill,
+follows the last--"lasciviousness," the purest, holiest things in the
+gutter-slime, and then, cold-blooded, greedy trading in these things.
+That's the picture painted in shadows of Rembrandt blackness, newly
+blackened, of the effect in man himself of turning away from God.
+
+Now Jesus is the music of God's heart sounding in man's ears anew, that he
+may be wooed back the old road to the Eden life. Jesus is the face of God,
+close up, looking tenderly, yearningly, into man's face, that his eye may
+be caught and held, and his heart be enchained.
+
+
+
+<u>Sin's Brood.</u>
+
+
+The second great result of that Eden break has been in _the growth of
+sin_. In the seventeenth century after that it was said that man's heart
+was a breeding place of thoughts whose pictured forms were bad, only bad,
+with no spots of good, nor spurts of good. A thousand years later, Moses
+giving the Hebrew tribes the ten commandments, adds a crowd of
+particulars, some of them very grewsome, which serve as mirrors to reveal
+the common practice of his age. The slant down of those first centuries
+has evidently been increasing in its downward pitch.
+
+More than a thousand years later yet, there is a summary made by Paul that
+reveals the stage reached by sin in his day. Probably no one knew the
+world of his time, which has proved to be the world's crisis time, as did
+Paul the scholar and philosopher of Tarsus. Himself a city man, well bred
+and well schooled, a world traveller, with acute, disciplined powers of
+observation, and a calm scholarly judgment, he had studied every phase of
+life cultured and lowly.
+
+He pitched upon the great city centres in his active campaigning, and
+worked out into the country districts. He was a world-bred man. He knew
+the three over-lapping worlds of his time: the Hebrew, with its ideals of
+purity and religion; the Greek, with its ideals of culture; and the Roman,
+with its ideals of organization and conquest. He is writing from Corinth,
+then the centre of Greek life, to Rome, the centre of the world's life.
+His letter is the most elaborate of any of his writings preserved to us.
+In its beginning he speaks of man, universally, morally, as he had come to
+know him. His arraignment is simply terrific in its sweep and detail.
+
+Let me pause and be measuring the words cautiously and then put this
+down:--the description of the latter half of the first chapter of Romans
+is a true description of man to-day. At first flush that sounds shocking,
+as indeed it is. It seems as if this description can apply only to
+degraded savages and to earth's darkest corners. But the history of Paul's
+day, and before, and since, and an under view of the social fabric to-day,
+only serve to make clear that Paul's description is true for all time, and
+around the world.
+
+There is a cloak of conventionality thrown over the blacker tints of the
+picture to-day in advanced Christian lands. It is considered proper to
+avoid speaking of certain excesses, or, if speech must be used, modestly
+to say "unnamable." And it is a distinct gain for morality that it is so.
+Better a standard recognized, even though broken. But commonly the
+conditions are not changed. The differences found in different
+civilizations to-day are differences only of _degree_. In the most
+advanced cities of Christendom to-day may be found every bit of this
+chapter's awful details, _but properly cloaked_. In European lands the
+cloaks are sewed with the legal-stitch, which is considered the proper
+finish. In lands where our Christian standards are not recognized the
+thing is as open as in this chapter.
+
+In four short paragraphs containing sixty-six lines in the American
+Revision, Paul packs in his terrific philippic. He swings over the ground
+four times. Nowhere does he reveal better his own fidelity to truth, with
+the fineness of his own spirit. Here, delicacy of expression is rarely
+blended with great plainness. No one can fail to understand, and yet that
+sense of modesty native to both man and woman is not improperly disturbed,
+even though the recital be shocking.
+
+Here is paragraph one: Man knew God both through nature and by the direct
+inner light. But he did not want Him as God. It bothered the way he wanted
+to live. The core of all sin is there. All its fruitage grows about that
+core. He became vain in his reasonings. He gave himself up to keen,
+brilliant speculation. Having cut the cord that bound him to God,
+unanchored, uncompassed, on a shoreless, starless sea, he drifts
+brilliantly about in the dense gray fog.
+
+Then he befooled himself further by thinking himself wise. He preferred
+somebody else to God. Whom? Himself! Then--birds; then-beasts on all fours
+with backbone on a line with the earth, nose and mouth close to the
+ground; then--gray-black, slimy, crawling, creeping things. He traded off
+the truth of God for a lie; the sweet purity of God for rank impurity. He
+dethroned God, and took the seat himself. He bartered God for beasts and
+grew like that he preferred. God's gracious restraint is withdrawn when he
+gets down to the animal stage. Only here man out-animalled the animals.
+The beasts are given points on beastliness. The life he chose to live held
+down by the throat the truth he knew so well. That's the first summary.
+
+The next two paragraphs are devoted to that particular sort of unnatural
+sin first suggested to man after his disobedience, and which in all time
+and all lands has been and is the worst, the most unnatural, the most
+degrading, and the most common. It came first in the imagination. It came
+early in the history of actual sin. It is put first by Paul in his
+arraignment here. He gives it chief place by position and by particularity
+of description. First was the using of a pure, natural function to gratify
+unnatural desires. Then with strange cunning and lustful ingenuity
+changing the natural functions to uses not in the plan of nature. Let it
+all be said in lowest, softest voice, so sadly awful is the recital. Yet
+let that soft voice be very distinct, that the truth may be known. Then
+lower down yet the commercializing of such things. Unconcerned barter and
+trade in man's holy, most potent function. Putting highest price on most
+ingenious impurity.
+
+Then follows the longest of these paragraphs running up and down the grimy
+gamut of sin. Beginning with _all_ unrighteousness, he goes on to specify
+depravity, greedy covetousness, maliciousness. Oozing out of every pore
+there are envy, murder, strife, deceit, malignity. Men are whisperers,
+backbiters, God-haters, and self-lovers, in that they are insolent,
+haughty, boastful. They are inventors of evil things, without
+understanding, breakers of faith, without natural affection, ruthlessly
+merciless.
+
+The climax is reached in this, that though they _know_ God, and what He
+has set as the right rule of life, they not only _do_ these things named,
+but they delight in the fellowship of those who habitually practise them.
+The stage of impulsiveness is wholly gone. They have settled down to this
+as the deliberate choice and habit of life. Man is still a _king_, but all
+bemired. He is the image and glory of God, but how shrivelled and
+withered; obscured, all overgrown with ugly poison vines.
+
+Let it be remembered at once that this is a _composite_ picture of the
+race. Many different sorts of men must be put together to get such a view.
+Sin works out differently in different persons. A man's activities take on
+the tinge of his personality. So sin in a man takes on the color and tone
+of his individuality.
+
+One man has the inner disposition against God, accompanied by no excesses
+at all. These things disgust him. He is refined in his tastes, perhaps
+scholarly and intellectual in his thinking. That inner disposition may be
+a sort of refined ignoring of God either defiant or indifferent. In
+another, the animal nature swings to the front, stronger perhaps by
+heredity, and, yielded to, it runs to the excess of riot. Then there is
+the man with the strange yellow fever, whose love for the bright-colored
+precious metal burns in his blood and controls every impulse and purpose.
+And the man with intense love of power, of controlling men and things for
+the sake of the immense power involved, with himself as the centre of all.
+
+There is every imaginable degree of each of these, and every sort of
+combination among them. The lines cross and re-cross at every possible
+angle in various persons. A man is apt to get money-drunk then
+society-drunk (with a special definition for the word society in this
+connection), then lust-drunk. Or, he may swing direct from
+money-intoxication into power-intoxication. Please notice keenly that each
+of these four grows up out of a perfectly normal, natural desire. Sin
+always follows nature's grooves. There is nothing wrong in itself. The sin
+is in the wrong motive underneath, or the wrong relationship round about
+an act. Or, it is in excess, exaggeration, pushing an act out of its true
+proportion. Exaggeration floods the stream out of its channel. Wrong
+motive or wrong relationship sends a bad stream into a good channel.
+
+But sift down under the surface and always is found the same thing. The
+upper growth is varied by what it finds on the surface to mingle with, but
+the sub-stuff is ever the same. The root always is self. The whole seed of
+sin is in preferring one's own way to God's way; one's self to God. The
+stream of life is turned the wrong way. It is turned in. Its true
+direction is up. The true centre of gravity for man is not downward, nor
+inward, but upward and outward.
+
+
+
+<u>God's Treatment of Sin.</u>
+
+
+God's treatment of sin lets in a flood of light on the sort of thing it
+is. Three times over in this summary Paul says that God "_gave them up._"
+As they cast out all acknowledgment of God, He gave them up to an
+_outcast_ mind. When they turned God out-of-doors, God left them indoors
+to themselves. It was the worst thing He could do, and the best. Worst--to
+be left alone with sin. Best, because the sin would get so vile that the
+man in God's image would want to turn it out, and get God back. Man never
+turns from sin until he feels its vileness to the sickening point. When
+things get to the acute stage, and a sharp crisis is on, then as a rule
+there will be an eager turning to the One who can cleanse and make over
+new; but usually not until then.
+
+Sin has a terrific gait. Give it a loose rein and man will get winded and
+ready to drop. Only then is he ready to drop it. Sin can't be patched up
+or mended. Nursing only helps it to its feet for a fresh start. The whole
+trouble is in the nature of the thing. The heart pumps the hot blood of
+rebellion. Its lungs can breathe only self-willed air. The worst
+punishment of sin is that left alone it breeds more sin, and worse sin.
+The worst of sin is in its brood. It is very prolific. Every sin is a
+seed-sin. The breeding process gets the sort more refined in its
+coarseness.
+
+    "This is the very curse of evil deed,
+    That of new sin it becomes the seed."[2]
+
+And the plain statements of the Book, and the inevitable working of man's
+nature, reveal all the bad results of sin intensifying indefinitely in
+the after-life. Jesus is God letting sin do its worst, upon Himself, that
+man might see its utter, stubborn damnableness, and eagerly turn from it,
+and back to Him.
+
+
+
+<u>A Bright Gleam of Light.</u>
+
+
+Yet be it keenly marked, there is a very bright gleam of light across this
+dark picture. In going over the story of sin with its terrific results now
+and afterward, one needs to be very tender, for he is talking about
+_men_--his _brothers_. And to be very careful not to say things that are
+not so. Some good, earnest people have been thinking that the whole race
+except a small minority were given over to eternal misery. The vast
+majority of men has never heard the name of Jesus. And some very godly
+people have seemed to think that these are lost forever.
+
+Yet the old Book of God speaks very plainly here. Its meaning can be
+gotten without any twisting of words. Neither the Jewish nation nor the
+Christian Church can be regarded as favorites of God. God has no favorites
+for salvation. The Jewish nation was chosen for _service_' sake. Through
+it there came a special after-revelation of God. Through it came the
+world's new Man. The Church is the repository of God's truth to-day, with
+its window panes not always quite clear. Its great mission is to tell the
+whole race of Jesus. Both were chosen for service.
+
+Every nation knew God directly at the first. And be it said thoughtfully,
+every man has enough of revelation and of inner light to lead him back to
+God. A man's choice in this life is his choice always. Any student of the
+ordinary working of man's mind can certify that. Whatever sort of being a
+man deliberately, persistently chooses to be here and now, he will be
+always. The only change possible in the after-life will be in the degree.
+Never in the sort.
+
+The Gospels speak of _believing on Jesus_, and of the bad results for
+those who decline or refuse to have anything to do with Him. Of course it
+is speaking of those who have heard of Him. There can be no believing on
+Jesus without hearing, and of course in simple fairness no condemning on
+any such grounds. The gospel message is wholly concerned with those who
+hear.
+
+But there is clear and plain teaching about the great outside majority of
+past generations and of our own who have never heard. It was a member of
+both Jewish nation and Christian Church, whose tongue, touched by the
+Spirit of God, said, "God is no respecter of persons: but in every nation
+he that feareth Him and worketh righteousness is acceptable to Him." That
+is a simple standard, yet a searching one. Anybody, anywhere, with a truly
+reverential thought upward, and a controlling purpose to be right in his
+life, will find the door swinging wide. No other badges or tickets
+required. This would include that remarkable woman of India, Chundra
+Lelah,[3] all those weary years before the simple story of Jesus brought
+its flood of light and peace, and all of her innumerable class.
+
+Paul puts it as simply and a little more fully in the letter to the
+Romans, that careful treatise which sums up with marvellous fulness and
+brevity the gospel he preached to the world. In chapter two, he says, "to
+them who by patience in well-doing seek for glory and honor and
+incorruption (He will give) eternal life." Note that in his review thus
+far he has not yet gotten to Jesus the Saviour.
+
+These people of whom he is now speaking have never heard of Jesus. They
+are the great majority. Mark keenly the simple description of them. It is
+a description, not of an achievement, but of a purpose. The absorbing aim
+in their lives is _seeking upward_. The seeking controls the life. The
+mastering spirit of these seekers is _patience, steadfastness_. They are
+seeking for the highest thing. They are doing what seems to them to be
+right, while seeking. They are doing right _patiently_.
+
+Patience! What a world of conflicting experiences in a word!
+Misunderstandings, breaks, slips, stumblings, failures, falls; but in all,
+through all, _patience_, steadfastness. Taking a fresh hold at every turn.
+And the gripping fingers ever learning a new tenacity. Pulling steadily up
+a steep mountain side, in a blazing hot sun, blinded by dust, struck by
+loosened rocks above rolling down, but--patiently, steadily, with
+dust-blinded eyes, tugging _up_. To such is given the heart's
+desire--eternal life. Ah! God judges a man by his _direction_, by the set
+of his face. He may not be far up, but his face is turned up. His heels
+show their backs. His toes point toward the top. That reveals the purpose,
+the desire of the man inside. His choice is to be _up_. And it is choice
+that makes character as well as revealing it. And the one thing that
+concerns God is the character as revealed in the purpose.
+
+There is a simple, pathetic story from mission lands, variously told, and
+well vouched for, of a missionary pausing long enough in a village to tell
+the story of Jesus to the crowd that gathered, and then pushing on. This
+was the first visit of a missionary to this place and so the first news of
+Jesus. The crowd listened eagerly with various results. There was one
+listener, an old man, held in repute for his wisdom, who at once accepted
+the missionary's story, and announced his acceptance of Jesus. His
+neighbors expressed their surprise at his prompt acceptance of such a new
+thing. The old man's quiet answer in effect was this: "Oh, I have long
+trusted this Jesus, but I never knew His name before." There was no change
+of purpose with this man, but, in the story of Jesus, the burst of light
+that brought unspeakable peace as he kept on in his upward tug.
+
+Yet all this will not hold back from glad sacrifice, from free giving,
+from eager going to foreign mission lands a single man or woman who has
+been caught by Jesus' Spirit. _The Master said, "Go ye_." That's enough.
+For the largest wealth that may be given, for the keenest sacrifice that
+may be endured, for the strongest life that may be devoted--that is quite
+enough. And if more were needed--then to go, to give, to sacrifice for the
+sake of helping our struggling brothers yonder know Jesus, and His
+wondrous sacrifice and His _great peace_. To make them conscious of the
+disgustingness of sin, to bring to them _a vision of Jesus' face_ to
+allure, and enchain, to give a man's will an earnest boost, when he
+_-would_ choose, but cannot seem to for the suction of sin, inherited and
+ever growing upon his choosing powers. God sent _His_ best. Jesus
+sacrificed His all in going. We'll gladly follow in such a train. Jesus is
+God sending His best, sacrificing His dearest, giving His most, _going
+Himself_ to get men started up the hill out of the bog.
+
+
+
+<u>The Broken Tryst.</u>
+
+
+Man's break back in Eden was very hard on God. That evening early, in the
+twilight, God came walking in the garden to have the usual talk with His
+friend. He came to keep tryst. It was the usual trysting place and
+trysting hour, and God had the trysting spirit. We may think He came early
+for this bit of fellowship. He was prompt. Nothing would be allowed to
+disturb this appointment. But God was disappointed. It was His first
+disappointment. The first one to be disappointed on this earth was God.
+Adam had always met Him before. We may easily think met Him eagerly,
+jubilantly, with glad, free, open face and clinging hands.
+
+But the man was not there this time. He failed God. He broke tryst. He
+stayed away. Indeed he had gone away. God didn't fail. He was there. The
+man failed. They had a long distance talk. God called Adam. He was not
+content to come to the trysting place. He must find the missing tryster.
+Some folk would make God a sort of hard and dry keeper of His word: A sort
+of trim syllogism, dry as punk. Some seem to think Him to be as they seem
+to be. How our poor God has been slandered by His supposed defenders! God
+was not satisfied to keep the appointment. _He wanted the man._ He
+hungered for His friend, upon whom He had imprinted His own image. His
+heart was hungry for fellowship. He wanted the comfort of a bit of talk.
+So He starts at once eagerly, insistently to find the man.
+
+That voice of God spoke out, tender, gentle, plaintive, pleading. You can
+just hear the soft, very soft woodsman's cry, "Hello-alo, hello, Adam,
+A-a-dam--here I am--waiting for you--I've kept my tryst--where are
+_you_?--hello-o--hello--_where_--are--you?" The voice that spoke worlds
+into being, that brought life and beauty to all creation, that brought
+instant reverence and adoration from myriads of the upper world, that
+voice now speaks to one, two: two who were one. All the heart of God, all
+the power of God, in the soft voice talking to one man. God has always
+been after the one man, and still is.
+
+And the breezes hushed to hear that voice with its new pleading tone. The
+birds stilled their song for this new music in minor mellowing tone.
+Silence for a moment, the breezes hushed, the birds stilled, the creation
+near by held its breath, God held _His heart still_, that He might catch
+the first response to its cry. The twilight of that day had a pathetic
+sight. It saw a broken tryst; a lonely God; words of fellowship unspoken.
+A man and woman hiding. Skulking behind trees. Trees served a new purpose
+that evening, not a good purpose. They never were meant to hide behind.
+Sin perverts the use of all things.
+
+All these weary years God has been standing wherever men are: standing,
+waiting, calling man back to his tryst. Among the trees, in the crowded
+city of man's making, He is ever calling, and eagerly, wondrously, helping
+every one who answers. He is so near that a reaching hand always touches
+Him. The voice of the heart never misses His ear. But His love and grief
+shine out most on that bit of a hill, outside a city wall, on the east
+coast of the middle-of-the-earth sea. That is earth's tallest hill. It can
+be seen farthest away of any. Jesus up on that hill is God calling man
+back to his broken tryst.
+
+
+
+<u>God's Wooing.</u>
+
+
+God seems to have fairly outdone Himself to get man to turn toward the old
+trysting place. For when a man will turn around enough to get even a
+glimpse of that God-Face, and a whisper of that God-Voice, he can
+withstand no longer.
+
+God has taxed all the ingenuity of His love to let man know about Himself.
+He revealed Himself directly to the whole race at the start. He has in
+every generation, and in every clime, on every hilltop and valley, in
+every village and crowded city, been revealing Himself to the heart of
+every man. There cannot be found one anywhere who has not heard the quiet
+inner voice drawing up, and away from wrong.
+
+In this world of wondrous beauty God is speaking. The glory-telling
+heavens, the winsome coloring of trees and all growing things, the soft
+round hills, the sublime mountains, the sea with its ever-changing mood
+but never-changing beneficence upon the life of the whole earth, the great
+blue and gray above, the soothing green below, the brighter colors in
+their artistic proportion, the wondrous blendings--surely every bush and
+other green thing, every bright twinkler in the blue, everything is aflame
+with the presence that burns but in great love consumes not. His eyes are
+indeed badly bothered that cannot see; his ears in queer fix that do not
+hear. Yet sometimes the empty shoes seem few enough. But they are ever
+increasing, and will yet more and more, by retail method, with wholesale
+result.
+
+But God comes closer yet in His wooing. The web of life's daily run, with
+its strange mixing and blending, shadings and tints, is of His weaving.
+He sits at life's loom ever watching and weaving. Were He but recognized
+oftener and His hand allowed to guide the skein, how different the
+weaving!
+
+    "Children of yesterday,
+      Heirs of to-morrow,
+    What are you weaving--
+      Labor and sorrow?
+    Look to your looms again;
+      Faster and faster
+    Fly the great shuttles
+      Prepared by the Master.
+    _Life's in the loom,
+      Room for it_--_room_!
+
+    "Children of yesterday,
+      Heirs of to-morrow,
+    Lighten the labor
+      And sweeten the sorrow:
+    Now--while the shuttles fly
+      Faster and faster,
+    Up and be at it--
+      At work _with_ the Master.
+    _He stands at your loom_,
+      _Room for Him_--_room_!
+
+    "Children of yesterday,
+      Heirs of to-morrow,
+    Look at your fabric
+      Of labor and sorrow.
+    Seamy and dark
+      With despair and disaster,
+    Turn it--and lo,
+      The design of the Master.
+    _The Lord's at the loom_,
+      _Room for Him--room_."[4]
+
+When men's eyes seemed unable to see clearly these revelations of
+Himself, God picked out a small tribe, and through long, patient,
+painstaking discipline, gave to it, for the whole world, a special
+revelation of Himself. In it, in the Book which preserves its records, in
+the Man who came through it, God came nearer yet.
+
+In Jesus, God told out His greatness most, and His love most tenderly. Man
+is the fairest flower of earth's creation. It was love's fine touch that
+to him God should reveal Himself best and most in the fairest flower of
+the eternal creation. Only man could fully appreciate Jesus, God's Man,
+and man's Brother.
+
+But Jesus was known only to one generation--His own generation--to one
+narrow strip of country, one peculiarly exclusive tribe, the very small
+majority of all to whom He had come. So there came to be a Book that all
+after-generations might know Him too. We of later generations know _of_
+Jesus through the Book, in some shape or other, before we can come to know
+Himself direct. And so we prize the Book above all others. Not for the
+Book's sake, at all, of course, but because through it we come to know
+Jesus. With loving reverence we handle it, for it tells of Him, our
+God-brother.
+
+Some learned folk have been much taken up with the make-up of the Book,
+its paper and type, and punctuation, and binding. And they have done good
+service in clearing away a lot of dust and cobwebs that had been gathering
+on it for a long time. But we plain folk, absorbed in getting things
+done, do not need to wait on their conclusions. If in those pages we have
+found Jesus, and God in Jesus, the Book has fulfilled its mission to us.
+
+To all directly, in nature's voice, and in our common daily life; to a
+nation chosen for the special purpose, and through that nation and its
+books; through Jesus to those who knew Him, and, by a Book telling of Him,
+to all following, God came, _comes_ in His wooing, and looked, _looks_
+tenderly into man's face. Each of these paths leads straight to God, and
+each comes to include the others.
+
+But chiefly in Jesus God came. Jesus is God going out in the cold black
+night, over the mountains, down the ravines and gullies, eagerly hunting
+for His lost man, getting hands, and face, and more, torn on the brambly
+thorn bushes, and losing His life, in the darkness, on a tree thrust in
+His path, but saving the man.
+
+
+
+
+The Plan for Jesus' Coming
+
+
+
+<u>The Image of God.</u>
+
+
+Man is God's darling--the king and crown of creation. The whole creation
+was made for him to develop and rule over and enjoy. He is in a class by
+himself. When he made his bad break there was just one thing left to do.
+God must get a new leader for His man to lead him back into all the
+original plan for himself. Of the whole earth man stood next to God
+Himself. God could not find that leader lower down. So He went higher.
+Jesus is God giving the race a new Leader who would withstand the lure of
+temptation and realize the ambition of God's heart for His darling.
+
+The man was made in the image of God, for self-mastery, and through
+self-mastery for dominion over all of God's creation. That was the plan
+for the man. That, too, is the plan for the new Man. There is only one
+place to go to find God's plan for the coming One. That is in the Hebrew
+half of the Bible. One can hardly believe, unless he has been through the
+thing, how hard it is to get out of the Old Testament its vision of the
+coming One without any coloring from the New getting into his eyes.
+
+We have been reading the Old Testament _through_ the events of the New
+for so long that it gives a severe mental wrench to try to do anything
+else. Yet only so, be it sharply marked, can the plan for the coming of
+Jesus be gotten, and, further, only so can Jesus be understood. One must
+attempt to do just that to understand at all fairly what a reverent Hebrew
+in prophetic times expected; what such earnest Hebrews as Simeon and Anna
+were looking for.
+
+I have tried to make a faithful effort to shut severely out of view the
+familiar facts of the gospel story for my own sake, to try to understand
+God's plan as it stood before there was a gospel story.
+
+This old Hebrew picture is so full of details that are found in the
+reality that one who has not actually gone studiously over the Old
+separately will be very likely to think that the New Testament details are
+being _read into_ the Old. If that be so, it is urgently requested that
+such an opinion be held off until the old Hebrew pages have been carefully
+examined as outlined in the study notes, that you may get the refreshment
+of a great surprise.
+
+It must be kept keenly in mind that there is a difference between God's
+plan and that which He knows ahead will occur. Sovereignty does not mean
+that everything God plans comes to pass. Nor that everything that comes to
+pass is God's plan. Clearly it has not been so. It _does_ mean that
+through very much that is utterly contrary to His plan He works out, in
+the long run, His great purpose. He works His own purpose out of a tough
+tangled network of contrary purposes; but in doing it never infringes upon
+man's liberty of action. He yields and bends, and, with a patience beyond
+our comprehension, waits, that in the end He may win _through_ our
+consent. And so not only is His purpose saved, but man is saved and
+character is made in the process.
+
+The plan is a detail of the purpose. There is one unfailing purpose
+through continual breakings of the plan. God's purpose remains unchanging
+through all changes. Yet here not only is His purpose unbroken, but His
+plan is to work out in the end unbroken too, though suffering a very
+serious break midway.
+
+The plan goes back to the first broken plan. There was dominion or
+kingship of the earth by a masterful man bearing the image and imprint of
+God. All this was lost. Through loss of contact with God came the blurring
+of the image and the loss of self-mastery. Through loss of these came loss
+of dominion. These are to be restored--all three. This is the key to the
+plan for the coming of Jesus. A universal dominion, under the lead of a
+Master-Man, in God's image, and through these a restoration of blessing to
+all the earth of men. This is the one continuous theme of the old Hebrew
+writings. The emphasis swings now to one aspect, now to another, but
+through all the one thought is a king, a world-wide kingdom bringing
+blessing to all creation.
+
+But if Jesus was to lead man back He must first get alongside, close up,
+on the same level. This was the toughest part of the whole thing. The
+hardest part in saving a man is getting the man's consent to be saved.
+There is no task tougher than trying to help a man who thinks he doesn't
+need help, even though his need may be extreme. You may throw a blanket
+over a horse's head and get it out of a burning stable or barn; or a lasso
+over a bull's head to get it where you want, but man cannot be handled
+that way. He must be _led_. The tether that draws must be fastened inside,
+his _will_. He must be lifted from inside. That is a bit of the God-image
+in him. And so God's most difficult task was getting _inside the man_ that
+had shut Him out.
+
+
+
+<u>Fastening a Tether Inside.</u>
+
+
+And a long time it took. That it took so long, measured by the calendar,
+suggests how great was the resistance to be overcome. A long round-about
+road it does seem that God took. Yet it was the shortest. The circle route
+is always the shortest. It is nature's way. Nature always follows the line
+of least resistance. The eagle, descending, comes in circles, the line of
+least resistance. Water running out of a bowl through the hole in the
+bottom follows the circuitous route--the easiest.
+
+God's longest way around was the shortest way into man's heart. Standards
+had to be changed. New standards made. Yet in making a standard there must
+be a starting point. God's bother was to get a starting point. When man
+was too impure in his ingrained ideas to receive any idea of what purity
+meant, things were in bad shape. When he was grubbing content in the
+gutter, how was he ever to be gotten up to the highlands, when you
+couldn't even lift his eyes over the curbstone? All the prohibitions of
+the Mosaic code are but faithful mirrors of man's condition. A wholly new
+standard had to be set up. That was God's task. It must be set up
+_through_ men if they were to be attracted to it. So God started on His
+longest-way-around-shortest road into man's heart.
+
+A man is chosen. Through this man, by the slow processes of generations, a
+nation is grown. Yet a nation only in numbers at first; in no other sense;
+a mob of men. Then this mob is worked upon. They are led through
+experiences that will make them soft to new impressions. Then slowly,
+laboriously, by child-training methods, the new standard is brought to
+them. Yet after centuries the best attained is only that their tenacious
+fingers have hold of a _form_, not yet the spirit. Yet this is an immense
+gain.
+
+By and by this is the pedigree: A man, a family, tribes, a nation, a
+strong nation, a broken nation, a literature, ragged remnants of a nation,
+an ideal the like of which could not be found anywhere on earth, and a
+_book_ embodying that ideal written as with acid-point in metal, as with
+sharpest chisel in hardest stone.
+
+At last a start was made. God had gotten a hook inside man's will to
+which He could tie His tether, and _draw_, lovingly, tenderly,
+tenaciously, persistently, _draw_ up out of the mire, toward the
+highlands, toward Himself.
+
+
+
+<u>The First Touches on the Canvas.</u>
+
+
+This old Hebrew picture is found to be a mosaic made up of bits gathered
+here and there, scattered throughout the Book. Some of the bits are of
+very quiet sober colors found in obscure corners. Others are bright. When
+brought together all blend into one with wondrous, fine beauty. The first
+bit is of grave hue. It comes at the very beginning. There is to be sharp
+enmity, then a crisis, resulting in a fatal wound for the head of evil,
+with scars for the victor.
+
+After this earliest general statement there are three distinct groups or
+periods of prediction regarding the coming One. During the making of the
+nation, during its high tide of strength and glory under David and his
+son, during the time of its going to pieces. As the national glory is
+departing, the vision takes on its most glorious coloring. The first of
+these is during the making of the nation. As the man who is to be father
+of the chosen family is called away from his kinfolk to a preparatory
+isolation, he is cheered with the promise that his relationship is to be a
+relationship of leadership and of great blessing _to the whole earth_.
+This is repeated to his son and to his grandson, as each in turn becomes
+head of the family. As his grandson, the father of the twelve men whose
+names become the tribe names, is passing away he prophetically sees the
+coming leadership narrowed to Judah, through whom the great Leader is to
+come.
+
+Later yet, in a story of divination and superstition characteristic of the
+time, a strange prophet is hired by an enemy to pronounce a curse upon the
+new nation. This diviner is taken possession of by the Spirit of God, and
+forced to utter what is clearly against his own mercenary desires. He sees
+a coming One, in the future, who is to smite Israel's enemies and rule
+victoriously.
+
+During the last days of Moses that man, great to the whole race, speaks a
+word that sinks in deep. In his good-bye message he says there is some One
+coming after him, who will be to them as he had been, one of their own
+kin, a deliverer, king, lawgiver, a wise, patient, tender judge and
+teacher. The nation never forgot that word. When John the Baptist came,
+they asked, "Art thou _the_ prophet?"
+
+The second group of predictions is found during the nation's strength and
+glory. To David comes the promise that the royal house he has founded is
+to be _forever_, in contrast with Saul's, even though his successors may
+fail to keep faith with God. It is most striking to note how much this
+meant to David. He accepts it as meaning that the nation's Messiah and the
+world's King is to be of his own blood. "Thou hast spoken also of thy
+servant's house for a great while to come." Then follows this very
+significant sentence: "And this is (or, must be) the law of _the man_
+(or, _the_ Adam)." This promise must refer to the plan of God concerning
+the woman's seed, _the_ man, _the Adam._
+
+At the close, when the tether of life is slipping its hold, this vision of
+the coming greater Heir promised by God evidently fills his eye. He says:
+
+    "_There shall lie One_ that ruleth over men;
+    A righteous One, that ruleth in the fear of God.
+    And it shall be then as the light of the morning,
+    When the sun ariseth,
+    A morning without clouds,
+    The tender grass springing out of the earth through
+        clear shining after rain."
+
+    "Verily, my own house has not been so with God;
+    Yet hath He made with me an everlasting covenant,
+    Ordered in all things and sure.
+    For this covenant is now all my comfort and all my desire,
+    Although he has not yet brought it to pass."
+
+This seems to be the setting of those psalms of his referring to the
+coming One. It was to be expected that his poetical fire would burn with
+such a promise and conception. In the Second Psalm he sees this coming
+Heir enthroned as God's own Son, and reigning supremely over the whole
+earth despite the united opposition of enemies. In the One Hundred and
+Tenth Psalm this Heir is sharing rule at God's right hand while waiting
+the subduing of all enemies. He is to be divine, a king, and more, a
+_priest_-king. Surrounded by a nation of volunteers full of youthful vigor
+He will gain a decisive victory over the head of the allied enemies, and
+yet be Himself undisturbed in the continual freshness of His vigor. And
+all this rests upon the unchanging oath of Jehovah.
+
+David's immediate heir found his father's pen, and in the Seventy-second
+Psalm repeats, with his own variations, his father's vision of the coming
+greater Heir. While there is repetition of the kingdom being world-wide
+and unending, with all nations in subjection, the chief emphasis is put
+upon the blessing to that great majority--the poor. They are to be freed
+from all oppression, to have full justice done them, with plenty of food
+to eat, and increased length of life.
+
+That David's expectation had thoroughly permeated his circle is shown in
+the joyous Forty-fifth Psalm, written by one of the court musicians. It
+addresses the coming One as more than human, having great beauty and
+graciousness, reigning in righteousness, victoriously, with a queen of
+great beauty, and a princely posterity for unending generations.
+
+
+
+<u>A Full-length Picture in Colors.</u>
+
+
+These are but the beginnings. It is in the prophetic books, the third of
+the groups, that the full picture with its brightest coloring is found.
+The picture is not only winsome beyond all comparison and glorious, but
+stupendous in its conception and its sweep. It is most notable that, as
+the flood-tide of the nation's prosperity ebbs from its highest mark, the
+vision to the prophetic eye of a coming glory grows steadily in
+brightness and in distinctness. As the great kings go, the great prophets
+come. It is to them we must turn for the full-length picture.
+
+The one _continuous_ subject of the prophets is the coming King and
+kingdom and attendant events. Immediate historical events furnish the
+setting, but with a continual swinging to the coming future greatness. The
+yellow glory light of the coming day is never out of the prophetic sky.
+Its reflection is never out of the prophetic eye. Jeremiah is the one most
+absorbed in the boiling of the political pot of his own strenuous time,
+but even he at times lifts his head and gets such glimpses of the coming
+glory as make him mix some rose tincture with the jet black ink he uses.
+
+The common thread running through the fabric of the prophetic books clear
+from Isaiah to Malachi is the phrase "in that day." Sometimes it thickens
+into "the day of the Lord," "the great day of the Lord," "Jehovah hath a
+great day," "at that time." About this thread is woven in turn the whole
+series of stirring scenes and events that are to mark the coming time.
+Sometimes it is of local application; most times of the future time, and a
+few times the meaning slides from one to the other, touching both.
+
+Over all of these pages is the shadow of _Somebody_ coming down the aisle
+of the ages, who is to be the world's Master. The figure of a man, large
+to gigantic size, majestic, yet kindly as well as kingly, looms out
+through these lines before the reader's face. The old idea of God Himself
+dwelling in the midst of the people, sharing their life, made familiar by
+Eden, by the flame-tipped mount and the glory-filled tent, comes out
+again. For this coming One is said to be God Himself. But more than that
+He is to be a man, and a _son_ of man; man bred of man. The blending of
+the two, God and man, is pointed to in the unprecedented thing of a pure
+virgin birth for this one. God and a pure maiden join themselves in His
+coming. He is to be of native Hebrew stock, in direct descent from the
+great David, and born in David's native village. Of course He is to be a
+king as was David, but unlike that ancestor, to be not only a king, but a
+priest, and a preacher and teacher.
+
+The _kingdom_ he will set up will be like Himself in its blending of the
+human and divine. Its origin is not human, but divine. The _capital_ is to
+be Zion or Jerusalem. It will be marked by the glorious presence of God
+Himself visibly present to all eyes. The _characteristics_ of the kingdom
+are of peculiar attractiveness, at any time, to any people of this poor
+old blood-stained, gun-ploughed battle-field of an earth. The stronger
+traits that men commonly think of as desirable are combined with traits
+that have been reckoned by men of all generations as absurdly,
+unpractically idealistic.
+
+There will be vengeance upon all enemies, who have been using Israel as a
+common football, and great victory. Yet, strangely, these will be gotten
+_without the use of violent force_, and will be followed by great peace.
+The kingdom is to be established in loving-kindness and marked to an
+unparalleled degree by a sense of right and justice to all. This feature
+is emphasized over and over again, with refreshing frequency to those so
+eager for such a revolutionary change in their affairs. Absolute gentle
+fairness and impartiality will decide all difficulties arising. Even the
+most friendless and the most obnoxious thing will be fairly judged.
+
+That great universal majority, _the poor_, will be especially guarded and
+cared for. There will be no hungry people, nor cold, nor poorly clad; no
+unemployed, begging for a chance to earn a dry crust, and no workers
+fighting for a fair share of the fruit of their sweat-wet toil. But there
+are tenderer touches yet upon this canvas. Broken hearts will be healed
+up, prison doors unhung, broken family circles complete again. It is to be
+a time of great rejoicing by the common people. Yet all this will be
+brought about, not immediately, but gradually, following the natural law
+of growth; though the beginning will be marked by a great crisis, coming
+suddenly.
+
+The effect upon Israel _nationally_ is to be tremendous, sweepingly
+reversing the conditions under which most of these predictions are made.
+Israel is to become a Spirit-baptized nation, wholly swayed by the Spirit
+of God, and that gracious sway never to be withdrawn. All judgments for
+her sins are removed and all impurity thoroughly cleansed away. Possession
+of their own land is assured. And the capital city is to become a _holy_
+place from which, in common with the whole land, all impurity has been
+cleansed away. All weakness and disability are gone, and full freedom from
+the exactions of her former enemies to be enjoyed. Not only is Israel to
+be at peace with all nations, but, far more, is to have the _leadership_
+of the nations of the earth, and leadership of the highest sort--in a
+world-wide spiritual movement, in the day when the Spirit of God is to be
+poured out upon all flesh.
+
+This leadership is to be a glorious and absolute supremacy among all the
+nations of the earth. And yet this is not to be by man's method of
+conquest, but of their own earnest accord all nations will come a-running
+eagerly, voluntarily, with all their wealth and resources for the
+upbuilding and service of Israel. In that time the Hebrew capital
+Jerusalem will likewise be the capital of the earth.
+
+No less radical and sweeping will be the changes in Israel _personally_,
+individually. The people are to be _made over new within_. The modern word
+for this sort of thing is regeneration. The old-fashioned word is a _new
+heart--a new spirit_. The change is to be at the _core_; a change of the
+sort. With this will come a marked spirit of devotion to God, and a
+peculiar open-mindedness to the truth. There will be an absence of all
+sickness and a decided increase in length of life and great increase in
+numbers. There will be no longer any disappointment in plans, and the
+_sense_ of _slavish fear_, which is universal, not only with all the
+race, but through all time, will be utterly absent. Israel is to be a
+nation of persons with thrilled hearts and radiant faces.
+
+
+
+<u>Back to Eden.</u>
+
+
+The effect upon _all the nations_ of the earth is a large part of the
+background of the picture. Through Israel's advancement under the new
+order, every other nation is to come back to God. The outpouring of the
+Spirit upon Israel is to be followed by an outpouring upon _all_ flesh.
+There are the two outpourings of God's Spirit in these old prophetic
+pages. This will be followed by a universal, voluntary coming to Israel
+for religious instruction. She becomes the teacher of the nations
+regarding God, until by and by the whole earth shall be filled with the
+knowledge of the only God. Her influence upon them for good will be as the
+heavy fertilizing eastern dews and the life-giving showers are to
+vegetation.
+
+But further yet, Israel is to be the _only_ medium of God's blessing upon
+the nations--the only channel. Those refusing her leadership will, for
+lack of vital sap, die of dry rot. The wondrous blessing enjoyed by this
+central nation, the unhingeing of dungeon doors, the opening of blind
+eyes, the mellowing of all the hard conditions of life, the reign of
+simple, full justice to all, is to be shared with all the nations.
+Israel's peace with all nations is to become a universal peace between and
+among all nations.
+
+But there's still more. There are to follow certain radical changes in
+the realm of _nature_. Splendid rivers of water are to flow through
+Jerusalem, necessitating changes in the formation of the land there. The
+fortress capital of the Jews strongly entrenched among the Judean hills is
+to become, as the world's metropolis, a mighty city, with rivers to float
+the earth's commerce. The light of the sun and moon will be greatly
+increased, and yet this greatly intensified light will become at Jerusalem
+a shadow cast by the greater light of the presence of God. A devout Hebrew
+would associate this back with the light of the Presence-cloud in the
+Arabian barrens. While the devout Christian will likely, quickly think
+forward from that to the light that was one time as the sun, and, again,
+above the sun's brightness. Naturally, with this comes a renewed fertility
+of the earth's soil, and the removal of the curse upon vegetation. Before
+the healing light and heat the poisonous growth, the blight of drought and
+of untempered heat disappear. There is to be a new earth and above it a
+new heaven.
+
+To complete the picture, the _animal_ creation is to undergo changes as
+radical as these. Beasts dangerous because of ferocity and because of
+treachery and poisonous qualities will be wholly changed. Meat-eating
+beasts will change their habit of diet, and eat grain and herbs. There
+will be a mutual cessation of cruelty to animals by man and of danger to
+man from animals, for all violence will have ceased.
+
+And then the climax is capped by repeated assurances that this marvellous
+kingdom will be as extensive as the earth and absolutely unending.
+
+The whole thing, be it keenly noticed, is simply a return to the original
+condition. In the Eden garden was the presence of God, a masterful man in
+the likeness of God, with full dominion over all creation. There was full
+accord in all nature, and perfect fellowship between man and nature.
+
+All this is to come to pass through the coming One. He is the key that
+unlocks this wondrous future. Through all, above all, growing ever bigger,
+is the shadowy majestic figure of _a Man coming._ His personal
+characteristics make Him very attractive and winsome. He will be of
+unusual mental keenness both in understanding and in wisdom, combined with
+courage of a high order, and, above all, dominated by a deep reverential,
+a keenly alert, love for God. He will be beautiful in person and, in sharp
+contrast with earth's kings, while marked personally with that fine
+dignity and majesty unconscious of itself, will be gentle and
+unpretentious in His bearing. His relations with God are direct and very
+intimate, being personally trained and taught by Him. Backed by all of His
+omnipotence, He will be charged with the carrying out of His great plans
+for the chosen people and through them for the world.
+
+In a fine touch it is specially said that "He will judge the _poor_." Poor
+folk, who haven't money to employ lawyers to guard their interests, and
+haven't time for much education to know better how to protect themselves
+against those who would take advantage of them--the _poor_, that's the
+overwhelming majority of the whole world--He will be _their_ judge. They
+will have a friend on the bench. But He will have this enormous advantage
+in judging all men, poor and otherwise, that He will not need to decide by
+what folk tell Him, nor by outside things. He will be able to read down
+into the motives and back into the life.
+
+Such is the plan for the coming One outlined in these old pages. To many a
+modern all this must seem like the wildest dream of an utterly unpractical
+enthusiast. Yet, mark it keenly, this is the conception of this old Hebrew
+book that has been, and is, the world's standard of morals and of wisdom.
+The book revered above all others by the most thoughtful men, of all
+shades of belief. It is striking how the parts of this stupendous
+conception fit and hold together. There is a mature symmetry about the
+whole scheme. For instance, the changes in the light of sun and moon run
+parallel with the changes in growth and in the healthfulness and longer
+lives of man. Increased light removes both disease and its cause, and
+gives new life and lengthened life.
+
+Surely these Hebrews are a great people _in their visions_. And a vision
+is an essential of greatness. Yet this sublime conception of their future
+is not regarded as a visionary dream, but calmly declared to be the
+revealed plan of God for them, and through them for the earth. And that,
+too, not by any one man, but successively through many generations of
+men. The prophetic spirit of the nation in the midst of terrible disaster
+and of moral degradation never loses faith in its ultimate greatness,
+through the fulfilling of its mission to the nations of the earth.
+
+Is it to be wondered at that the devout Israelite, who believed in his
+book and its vision, pitched his tent on the hilltop, with his eye ever
+scanning the eastern horizon, for the figure of the coming One? And when
+eyes grown dim for the long looking believed that at last that figure was
+seen, the heart breathed out its grateful relief in "Now lettest thou thy
+servant depart in peace, for my eyes have seen."
+
+
+
+<u>Strange Dark Shadowings.</u>
+
+
+But, too, there is in this vision of glory something very different, so
+mixed in that it won't come out. There are dark shadows from the first
+touch upon the canvas. Always there is a bitter, malignant enemy. There is
+decisive victory, but it comes only after sharp, hard, long-continued
+fighting. But in the latter parts, that is, in David's time, and
+intensifying in the later pages, there is something darker yet. Through
+these lines run forebodings, strange, weird, sad forebodings of evil.
+There are dark gray threads, inky black threads, that do not harmonize
+with the pattern being woven. And the weavers notice it, and wonder, and
+yet are under a strange impulse to weave on without understanding.
+
+Their coming One is to be a king, but there is the distinct consciousness
+that there would be for Him terrible experiences through which He must
+pass, and to which He would yield on His way to the throne. The very
+conception seems to involve a contradiction which puzzles these men who
+write them down. Like a lower minor strain running through some great
+piece of music are the few indications of what God fore_knew_, though He
+did not foreplan, would happen to Jesus. A sharp line must always be drawn
+between what God plans and what He knows will happen. The soft sobbing of
+what God could see ahead runs as a minor sad cadence through the story of
+His plans.
+
+Sometimes these forebodings are _acted out_. In the light of the Gospels
+we can easily see very striking likenesses between the experiences in
+which keen suffering precedes great victory, of such _national leaders_ as
+Joseph and David, and the experiences of Jesus. Here is _God's_ plan of
+atonement by blood, involving suffering, but with no such accompaniments
+of hatred and cruelty as Jesus went through. Read backward, Jesus'
+experience on the cross is seen to bear striking resemblances, in part, to
+this old scheme of atonement; yet only in part: the parts concerning His
+character and the results; but not the _manner_ of his death, nor the
+_spirit_ of the actors.
+
+Then there are the few direct specific passages predicting a stormy trip
+for the king before the haven is reached. There is a vividness of detail
+in the very language here, that catches us, familiar with after events,
+as it could not those who first heard. There is the Twenty-second Psalm,
+with its broken sentences, as though blurted out between heart-breaking
+sobs; and then the wondrous change, in the latter part, to victory
+_through_ this terrible experience. And the scanty but vivid lines in the
+Sixty-ninth Psalm. There is that great throbbing fifty-third of Isaiah,
+with its beginning back in the close of the fifty-second, and the striking
+ahead of its key-note in the fiftieth chapter.
+
+Daniel listens with awe deepening ever more as Gabriel tells him that the
+coming Prince is to be "_cut off_." To the returned exiles rebuilding the
+temple Zechariah acts out a parable in which Jehovah is priced at thirty
+pieces of silver, the cost of a common slave. And a bit later God speaks
+of a time when "they shall look upon Me (or Him) whom they _have
+pierced_." And later yet, a still more significant phrase is used, as
+identifying the divine character of the sufferer, where God speaks of a
+sword being used "against the man that is _My Fellow_," adding, "Strike
+the shepherd, and the sheep shall be scattered." It is God's Fellow--one
+on a par with Himself--against whom the opposition is directed.
+
+Such is the great vision in these Hebrew pages of the plan for the coming
+One. There is a throne on a high mountain peak bathed in wondrous sublime
+glory, but the writers are puzzled at a dark valley of the shadow of
+death through which the king seems to be obliged to pick His way up to the
+throne.
+
+Jesus is to be God's new Man leading man back on the road into the divine
+image again, with full mastery of his masterly powers, and through mastery
+into full dominion again; but the road back seems to be _contested_, and
+the new Man gets badly scarred as He fights through and up to victory.
+
+
+
+
+The Tragic Break in the Plan
+
+
+
+<u>The Jerusalem Climate.</u>
+
+
+Then _Jesus_ came. His coming was greeted with great gladness above, and
+great silence below. Above, the stars sent a special messenger to bid Him
+welcome to the earth they lightened and brightened. Below, the rusty
+hinges of earth's inn refused to swing for Him. So man failing, the lower
+creation shared room with Him.
+
+Above, was the sweetest music, the music of heaven. Three times the music
+of heaven is mentioned: at the creation, at this coming of Jesus, at the
+coming crowning of Jesus in John's Revelation. Below, the only music was
+that of the babe's holy young mother, God's chosen one to mother His Son,
+crooning to her babe; and the gentle lowing in minor key of the oxen whose
+stall He shared. Above, the great glory shining, the messenger of God
+speaking a message of peace and love. Below, only darkness and silence.
+
+Among the cultured leaders of the city of David, and of Solomon, and of
+God's once glorified temple, there were no ears for the message, nor eyes
+for the glory. They had gone deaf and blind Godward long before. To them
+came no message, for no door was open. To simple men of nature who lived
+with the stars and the hills and the sheep, came the new shining of the
+glory, and the wondrous messenger and message. Their doors were open. They
+practised looking up. Of course neither city nor country mattered, nor
+matters. God always speaks into the upturned ear and looks into the
+upturned face.
+
+And so Jesus came. With all of its contrasts it was a winsome coming. A
+pure young mother nursing her babe; the babe with its sweet wondrous face,
+a fresh act of God indeed; the simple unselfish cattle; the bright stars;
+the Glory shining; the sudden flood of music; the Lord's messenger; the
+message--a very winsome coming.
+
+He came into the peculiar climate of Jerusalem. Jerusalem is Judea. Out of
+the Babylonian remnant of Israel had come great men, true leaders, with
+great zeal for the city, and the temple, and the temple service, and for
+the law. They made the mould in which this later Jerusalem was cast. But
+that mould retaining its old form, had now become filled with the baser
+metals. The high ideals of the new makers of the city had shrunk into mere
+ideas. The small, strongly entrenched ruling circle were tenacious
+sticklers for traditions as interpreted by themselves. That fine old word
+conservative (with an underneath meaning of "what we prefer") was one of
+their sweetest morsels. Underneath their great pride as Moses' successors,
+the favored custodians of the nation's most sacred treasures, was a
+passionate love for gold. The temple service was secretly organized on
+the profit-sharing plan, with the larger share, as usual, for the
+organizers.
+
+That hardest thing in the whole range of human action to overcome, either
+by God or man or the devil--prejudice--they had, in the Simon-pure form,
+superlatively refined. The original treasure of God's Word was about as
+much overlaid and hidden away by writings about it as--it has been in some
+other times. Of course they were looking for a Messiah, the one hope of
+their sacredly guarded literature. But He must be the sort that they
+wanted, and--could use.
+
+Herod the King was a man of great ability, great ambition, great passion,
+and great absence of anything akin to conscience. But the virtual ruler
+was the high priest. His office was bargained for, bought and sold for the
+money and power it controlled in the way all too familiar to corrupt
+political life in all times, and not wholly unknown in our own. The old
+spiritual ideals of Moses, and Samuel, preached amid degeneracy by Elijah
+and Isaiah, were buried away clear out of sight by mere formalism, though
+still burning warm and tender in the hearts of a few. This was the
+atmosphere of the old national capital into which Jesus came.
+
+
+
+<u>The Bethlehem Fog.</u>
+
+
+Then it was that Jesus came. Strange to say, there is a shadow over His
+coming from the beginning. A gray chilling shadow of the sort of gray that
+a stormy sky sometimes shows, gray tingeing into slaty black. Yet it was
+the coming that made the shadow. It takes light, and some thick thing like
+a block, and some distance for perspective, to make a shadow. The nearer
+the light to the block thing the blacker the shadow. Here the light came
+close to some thick blocks; of stupid thickness; human blocks grown more
+toughly thick by the persistent resisting of any such transparent thing as
+light.
+
+This was a foggy shadow. A fog is always made by influences from below. A
+lowering temperature chills the air, and brings down its moisture in the
+shape of a gray subtle pervasive mist, that blurs the outlook, and often
+gathers and holds black smoke, and mean poisonous odors and gases from bog
+and swamp. Such a fog endangers both health and life. This was just such a
+shadowing fog. There was a decided drop in the temperature, a sudden
+chill, a fog formed that sucked up the poison of the marshes, and
+threatened to stifle the baby breath of the new-born King.
+
+A subtle, intangible, but terribly sure something haunts and hunts the
+King from the first. His virgin mother is suspected by the one nearest her
+of the most serious offense that can be charged against a woman. The
+shadow that later grew to inky blackness came ahead of the man, and, under
+the stable eaves, waited grimly His arrival. The feverish green of Herod's
+eyes will be content with nothing but a new, bright, running red, and
+plenty of it. Satan's plan of killing was started early. He was not
+particular about the way it was done. The first attempt was at Bethlehem.
+The venomous spittle oozed out there first. But he must move along natural
+channels: just now, a murderous king's jealous dread of a possible rival.
+
+The first hint of the actual coming of the long expected One is from the
+star-students of the east. Their long journey and eager questioning bring
+the birth of Jesus before the official circle of the nation. It is most
+significant that His birth causes at once a special meeting of the
+nation's ruling body. Herod was troubled, of course. But--all Jerusalem
+was troubled _with_ him. Here is a surprising sympathy. It reflects at
+once vividly the situation. It was strangely suggestive that news of their
+King coning should trouble these national leaders. These devout
+star-watchers are wise in the source of information they came to. These
+leaders knew. They quickly pointed out the spot where the coming One
+_should_ be born.
+
+A pure virgin under cruel suspicion, a roomless inn, a village filled with
+heart-broken mothers, a quick flight on a dark night to a foreign land by
+a young mother and her babe, the stealthy retirement into a secluded spot
+away from his native province, a fellow feeling between a red-handed king
+and the nation's leaders--ugh! an ugly, deadly fog.
+
+
+
+<u>The Man Sent Ahead.</u>
+
+
+A high fence of silence shuts out from view the after years. Just one
+chink of a crack appears in the fence, peering through which, one gets a
+suggestion of beautiful simplicity, of the true, natural human growing
+going on beyond the fence.
+
+When mature years are reached, the royal procession is formed. A man is
+sent ahead to tell of the King's coming. John was Jesus' diplomatic
+representative, His plenipotentiary extraordinary; that is, the one man
+specifically sent to represent Him to the nation whose King He was.
+Treatment of John was treatment of Jesus. A slight done him was slighting
+his sovereign Master. If Sir Henry Mortimer Durand were to be slighted or
+treated discourteously by the American authorities, it would be felt at
+London as a slight upon the King, the government, and the nation they
+represent. Any indignity permitted to be done on American soil to von
+Stuckenburg would be instantly resented by Kaiser William as personal to
+himself. John was Jesus' Durand, His von Stuckenburg, His Whitelaw Reid.
+And no diplomat ever used more tactful language than this John when
+questioned about his Master. In Jesus' own simile, John was His _best
+man_. Jesus was a bridegroom. John stood by His side as His most intimate
+friend.
+
+Jesus and John are constantly interwoven in the events of Jesus' career.
+We moderns, who do everything by the calendar, have been puzzled in the
+attempt to piece together these events into an exact calendar arrangement.
+And the beautiful mosaic of the Gospels has been cut up to make a new,
+modern, calendar mosaic. But these writers see things by _events_, not by
+_dates_. They have in mind four great events, and about these their story
+clusters. And in these Jesus and John are inextricably interwoven. First
+is John's wilderness ministry, heading up in his presenting Jesus to the
+nation. Then John's violent seizure, and Jesus' withdrawal from the danger
+zone. Then John's death, and Jesus' increased caution in His movements.
+Then Jesus' death. John comes, points to Jesus, and goes. Jesus comes,
+walks a bit with John, reaches beyond him and then goes, too.
+
+John baptized. That is, he used a purifying rite in connection with his
+preaching. It helps to remember the distinction between baptism as
+practised in the Christian Church, and as practised by John, and by Jesus
+in His early ministry. In the church, baptism has come to be regarded as a
+dedicatory rite by some, and by others an initial and confessional rite.
+But in the first use of it, by John and Jesus, it was a purifying rite. It
+was a confession too, but of sin, and the need of cleansing, not, as
+later, of faith in a person, or a creed, although it did imply acceptance
+of a man's leadership. To a Hebrew mind it was preaching by symbol as well
+as by word. The official deputation sent from Jerusalem to look John up
+asked why he should be using a purifying rite if he were neither the
+Christ, nor Elijah, nor the prophet. They could understand the
+appropriateness of either of these three persons using such a rite in
+connection with his preaching as indicating the national need of
+cleansing. And in the beginning Jesus for a time, through His disciples,
+joined in John's plan of baptizing those who confessed sorrow for sin.
+
+Jesus acknowledged John as His own representative, and honored him as
+such, from first to last. He gives him the strongest approval and backing.
+The national treatment of John always affects Jesus' movements. When,
+toward the close, His authority is challenged, He at once calls attention
+to the evident authority of His forerunner and refuses to go farther.
+
+A trace of that ominous, puzzling foreboding noticed in the Old Testament
+vision of the coming One creeps in here. Pointing to Jesus, John says,
+"Behold the lamb of God, who beareth (away) the sin of the world." Why did
+John say that? _We_ read his words backward in the light of Calvary. But
+_he_ could not do that, and did not. He knew only a _King_ coming. Why?
+Even as Isaiah fifty-third, and Psalm twenty-second were written, the
+writers there, the speaker here, impelled to an utterance, the meaning of
+which, was not clear to themselves.
+
+This relation and intimacy between these two, John and Jesus, must be
+steadily kept in mind.
+
+
+
+<u>The Contemptuous Rejection.</u>
+
+
+From the very first, though Jesus was _accepted by individuals_ of every
+class, _He was rejected by the nation_. This is the twin-fact standing out
+in boldest outline through the Gospel stories. The nation's rejection
+began with the formal presentation of Him to it by John. First was the
+simple refusal to accept, then the decision to reject, then the
+determination that everybody else should reject too. First, that He should
+not be admitted to their circle, then that He should be kept out of their
+circle, and then that He should be kept out of every circle. There are
+these three distinct stages in the rejection from the Jordan waters to the
+Calvary Hill.
+
+First came _the contemptuous rejection_. John was a great man. Made of the
+same rugged stuff as the old prophets, he was more than they in being the
+King's own messenger and herald. In his character he was great as the
+greatest, though not as great in privilege as those living in the kingdom.
+He preached and baptized. With glowing eyes of fire, deep-set under shaggy
+brows, and plain vigorous speech which, if pricked, would ooze out red
+life, he told of the sin that must be cleaned out as a preparation for the
+coming One. And to all who would, he applied the cleansing rite.
+
+He had great drawing power. Away from cultured Jerusalem on the hilltops
+down to the river bottoms, and the stony barrens of the Jordan; from the
+Judean hill country, away from the stately temple service with its music
+and impressive ritual, to his simple open-air, plain, fervid preaching, he
+drew men. All sorts came, the proud Pharisee, the cynical Sadducee, the
+soldiers, the publicans, farmers, shepherds, tradespeople--all came. His
+daily gatherings represented the whole people. The nation came to his
+call. It was the unconscious testimony of the nation to his rugged
+greatness and to his divine mission. They were impelled to come, and
+listen, and do, and questioningly wonder if this can be the promised
+national leader.
+
+One day a committee came from the Jewish Senate to make official inquiry
+as to who he claimed to be. With critical, captious questions they demand
+his authority. True to his mission and his Master, he said, "I am not
+_the_ One, but sent to tell you that He's coming, and so near that it's
+time to get ready." Then the next day, as Jesus walks quietly through the
+crowd, probably just back from the wilderness, he finishes his reply to
+the deputation. With glowing eyes intently riveted upon Jesus, and finger
+pointing, before the alert eyes of his hundreds of hearers--Pharisees,
+Sadducees, official committee, Roman soldiers, and common folk--he said in
+clear, ringing tones, "_That is He: the coming One!_"
+
+No more dramatic, impressive presentation could have been made of Jesus to
+the nation. To their Oriental minds it would be peculiarly significant,
+Mark keenly the result. On the part of the leaders _utter silence_ There
+could be no more cutting expression of their contempt. With eyebrows
+uplifted, eyes coldly questioning, their lips slightly curling, or held
+close together and pursed out, and shoulders shrugging, their contempt,
+utter disgusted contempt, could not be more loudly expressed. If they had
+had the least disposition to believe John's words about Jesus, even so far
+as to _investigate_ patiently and thoroughly, how different would their
+conduct have been! But--only silence. And silence long continued. Jesus
+gave them plenty of time before the next step was taken. No silence ever
+spoke in louder voice. That same day five thoughtful men of that same
+throng _did_ investigate, and were satisfied, and gave at once loyal,
+loving allegiance.
+
+A few months later, the Passover Feast drew crowds from everywhere to
+Jerusalem. Jesus coming into the temple areas, with the crowds, one day,
+is struck at once with the strange scene. Instead of reverent, holy quiet,
+as worshippers approached the dwelling-place of God, with their offerings
+of penitence and worship, the busy bustle of a market-place greets His
+ears. The noise of cattle and sheep being driven here and there, the
+pavement like an unkempt barnyard, loud, discordant voices of men handling
+the beasts and bargaining over exchange rates at the brokers'
+tables--strange scene. Is it surprising that His ear and eye and heart,
+perhaps fresh from a bit of quiet morning talk with His Father, were
+shocked? Here, where everything should have called to devotion, everything
+_jarred_.
+
+Quietly and quickly putting some bits of knotted string together, He
+started the stock out, doubtless against the protests of the keepers. With
+flashing light out of those keen eyes, He tipped over the tables, spilling
+out their precious greedy coins, and ordered the crates of pigeons
+removed. But all with no suggestion of any violence used toward anybody.
+Reluctantly, perhaps angrily, wholly against their plans and wishes, the
+crowd, impelled by _something_ in this unknown Man, with no outer evidence
+of authority, goes. It is a remarkable tribute, both to the power of His
+personal presence and to His executive faculty.
+
+Of course the thing made trouble. It was the talk of the town, and of all
+the foreigners for days after. The leaders were aroused and angered,
+deeply angered. This stranger had kicked up a pretty muss with His
+inconvenient earnestness and inconsiderate quoting of Scripture. It was a
+practical assumption of superior authority over them. It was an assumption
+of the truth of John's ignored claim that He was the promised King.
+
+Was not this arrangement in the temple area a great convenience for the
+many strangers, who were their brothers and guests; a real kindly act of
+hospitality? Yes--and was it not, too, a finely organized bit of business
+for profiting by these strangers, a using of their proper authority over
+the temple territory to transfer their brothers' foreign coins safely over
+to their own purses? Aye, it was a transmuting of their holy offices into
+gold by the alchemy of their coarse, greedy touch.
+
+Jesus' conduct was the keenest sort of criticism of these rulers, before
+the eyes of the nation and of the thousands of pilgrims present. These
+leaders never forgave this humiliating rebuke of themselves. It made their
+nerves raw to His touch ever after. Here is the real reason of all their
+after bitter dislike. They had a sensitive pocket-nerve. It was a sort of
+pneumogastric nerve so close did it come to their lives. Jesus touched it
+roughly. It never quit aching. Scratch all their later charges against Him
+and under all is this sore spot. The tree of the cross began growing its
+wood that day. Their hot, captious demand for authority, meant as much for
+the ears of the crowd as for His, brought from Jesus, who read His future
+in their hearts, a reply which they could not understand. They asked their
+question for the crowd to hear, He replied for His disciples to remember
+in the after years. There could be no evidence of authority more
+significant than this temple incident.
+
+His first public work was done at this time. The great throng of pilgrims
+from around the world, attracted to Him by this simple daring act of
+leadership, witnessed a group of mighty acts during these Passover days.
+The angry leaders had critically asked for "signs" of His authority. He
+gave them in abundance, not in response to their captious demand, but
+doubtless, as always, in response to pressing human needs. The result was
+that many persons accepted Him, but the nation in its rulers, maintained
+their attitude of angered, contemptuous silence. But underneath that
+surface the pot is beginning to boil.
+
+Of all the members of the national Senate, one, _just one_, comes to make
+personal inquiry, and sift this man's claim sincerely and candidly. And
+he, be it marked, chooses a darkened hour for that visit. That night hour
+speaks volumes of the smouldering passion under their contempt. That Jesus
+recognized fully their attitude and just what it meant comes out in that
+quiet evening talk. To that sincere inquirer, He frankly Jays, "You people
+won't receive the witness that John and I have brought you." He was
+pleading before a court that stubbornly refuses testimony of fact. And to
+this honest seeker, whom we must all love for his sincerity, He reveals
+His inner consciousness of a tragic break coming, with a pleading word for
+personal trust, and a saddened "men love darkness."
+
+With the going away of the Passover crowds, Jesus leaves the national
+capital, and assists in the sort of work John was doing. His power to draw
+men, and men's eagerness for Him, stand out sharply at once. John had
+drawn great crowds of all classes. Jesus drew greater crowds. Multitudes
+eagerly accepted John's teaching and accepted baptism from him. As it
+turned out, greater multitudes of people, under the very eyes of these
+ignoring, contemptuous leaders, accepted Jesus' leadership. John baptized.
+Jesus baptized through His disciples. These leaders in their questioning
+of John had tacitly acknowledged the propriety of "the Christ" using such
+a rite. Jesus follows the line of least resistance, and fitted into the
+one phase of His work which they had recognized as proper.
+
+The pitiable fact stands out that the only result with _them_ is a wordy
+strife about the relative success of these two, Jesus and John. The most
+that their minds, steeped in jealousies and rivalries, ever watching with
+badger eyes to undercut some one else, could see, was a rivalry between
+these two men. John's instant open-hearted disclaimer made no impression
+upon them. They seemed not impressionable to such disinterested loyalty.
+
+A little later, probably not much, John's ruggedly honest preaching
+against sin came too close home to suit Herod. He promptly shuts up the
+preacher in prison, with no protest from the nation's leaders. These
+leaders had developed peculiar power in influencing their civil rulers by
+the strenuousness of their protests. That they permitted the imprisonment
+of John with no word of protest, was a tacit throwing overboard of John's
+own claims, of John's claims for Jesus, and of Jesus' own claim.
+
+Here is the first sharp crisis. From the first, the circle of national
+leaders characterized by John, the writer of the Gospel, as "the Jews,"
+including the inner clique of chief priests and the Pharisees, ignored
+Jesus; with silent contempt, coldly, severely ignored. This was before the
+temple-cleansing affair. That intensified their attitude toward the next
+stage. They had to proceed cautiously, because the crowd was with Jesus.
+And full well these keen leaders knew the ticklishness of handling a
+fanatical Oriental mob, as subsequent events showed. Now John is
+imprisoned, with the consent of these leaders, possibly through their
+connivance.
+
+Jesus keenly and quickly grasps the situation. First ignored, then made
+the subject of evil gossip, the temple clash, and now His closest friend
+subjected to violence, His own rejection is painfully evident. He makes a
+number of radical changes. His _place_ of activity is changed to a
+neighboring province under different civil rule; His _method_, to
+preaching from place to place; His _purpose_, to working with
+_individuals_. There's a peculiar word used here by Matthew to tell of
+Jesus' departure from Judea to a province under a different civil ruler;
+"He _withdrew_." The word used implies going away because of danger
+threatening. We will run across it again and each time at a crisis point.
+
+The leaders refused Jesus because He was not duly labelled. It seems to be
+a prevailing characteristic to want men labelled, especially a
+characteristic of those who make the labels. There is always an eager
+desire regarding a stranger to learn whom he represents, who have put
+their stamp upon him and accepted him. And if the label is satisfactory,
+he is acccepted in the degree in which the label is accepted. Others are
+marked with a large interrogation point. Inherent worth has a slow time.
+But sure? Yes, but slow. Jesus bore no label whose words they could spell
+out or wanted to. They were a bit rusty in the language of worth. How
+knoweth this man letters, having never learned! He seems to know, to know
+surprisingly well. He seems keenly versed in the law, able quickly to turn
+the tables upon their catch questions. But then it can't be the real
+article of learning, because He hasn't been in our established schools. He
+has no sheepskin in a dead language with our learned doctors' names
+learnedly inscribed. How indeed! An upstart!!
+
+Yet always to the earnest, sincere inquirer there was authority enough. In
+His acts, an open-minded doctor of the law could read the stamp of God's
+approval. The ear open to learn, not waxed up by self-seeking plans, or
+filled with gold dust, heard the voice of divine approval out of the
+clouds, or in His presence and acts.
+
+
+
+<u>The Aggressive Rejection.</u>
+
+
+Then came the second stage, _the aggressive rejection._ This is the
+plotting stage. Their hot passion is cooling now into a hardening purpose.
+This has been shaping itself under the surface for months. Now it is open.
+This was a crowded year for Jesus, and a year of crowds. The Galileans
+had been in His southern audiences many a time and seen His miracles. The
+news of His coming up north to their country swiftly spread everywhere.
+The throngs are so great that the towns and villages are blockaded, and
+Jesus has recourse to the fields, where the people gather in untold
+thousands.
+
+An ominous incident occurs at the very beginning of this Galilean work. It
+is a fine touch of character that Jesus at once pays a visit to His home
+village. One always thinks more of Him for that. He never forgot the home
+folk. The synagogue service on the Sabbath day gathers the villagers
+together. Jesus takes the teacher's place, and reads, from Isaiah, a bit
+of the prophecy of the coming One. Then with a rare graciousness and
+winsomeness that wins all hearts, and fastens every eye upon Himself, He
+begins talking of the fulfilment of that word in Himself.
+
+Then there comes a strange, quick revulsion of feeling. Had some
+Jerusalem spy gotten in and begun his poisoning work already? Eyes begin
+to harden and jaws become set. "Why, that is the man that made our
+cattle-yoke."--"Yes, and fixed our kitchen table."--"He--the Messiah!"
+Then words of rebuke gently spoken, but with truth's razor edge. Then a
+hot burst of passion, and He is hustled out to the jagged edge of the hill
+to be thrown over. Then that wondrous presence awing them back, as their
+hooked hands lose hold, and their eyes again fasten with wonder, and He
+passed quietly on His way undisturbed. Surely that was the best evidence
+of the truth of His despised word.
+
+Seven outstanding incidents here reveal the ever-hardening purpose of the
+leaders against Jesus. First comes another clash in the temple. Their
+ideas of what was proper on the Sabbath day receive a shock because a man
+enslaved by disease for years was healed with a word from Jesus' lips.
+Could there be a finer use of a Sabbath day! We can either think them
+really shocked, or hunting for a religious chance to fight Him. Jesus'
+reply seems so to enrage that a passion to kill Him grips them. It is
+notable that they had no doubt of the extent of Jesus' claim; "He called
+God His own Father, making Himself equal with God." On these two things,
+His use of the Sabbath, and His claim of divinity, is based the aggressive
+campaign begun that day.
+
+The incident draws from Him the marvellous words preserved by John in his
+fifth chapter. In support of His claim He quietly brings forward five
+witnesses, John His herald, His own miraculous acts, His Father, the
+Scriptures entrusted to their care, and Moses, the founder of the nation.
+That was a great line of testimony. This first thought of killing Him
+seems to have been a burst of hot, passionate rage, but gradually we shall
+find it cooled into a hardened, deliberate purpose.
+
+At once Jesus returns to the northern province. And now they begin to
+follow Him up, and spy upon His movements and words. In Capernaum, His
+northern headquarters, a man apparently at unrest in soul about his sins,
+and palsied in body, is first assured of forgiveness, and then made bodily
+whole. Their criticism of His forgiving sins is silenced by the power
+evidenced in the bodily healing. But their plan of campaign is now begun
+in earnest, and is evident at once. Later criticism of His personal
+conduct and habits with the despised classes is mingled with an attempt to
+work upon His disciples and undermine their loyalty. The Sabbath question
+comes up again through the disciples satisfying their hunger in the grain
+fields, and brings from Jesus the keen comment that man wasn't made for
+the Sabbath, but to be helped through that day, and then the statement
+that must have angered them further that He was "Lord of the Sabbath."
+
+Another Sabbath day in the synagogue they were on hand to see if He would
+heal a certain man with a whithered hand whom they had gotten track of,
+"that they might accuse Him." They were spying out evidence for the use of
+the Jerusalem leaders. To His grief they harden their hearts against His
+plea for saving a _man_, a _life_, as against a tradition. And as the man
+with full heart and full eyes finds his chance of earning a living
+restored, they rush out, and with the fire spitting from their eyes, and
+teeth gritting, they plan to get their political enemies, the Herodians,
+to help them kill Jesus. A number of these incidents give rise to these
+passionate outbursts to kill, which seem to cool off, but to leave the
+remnants that hardened into the cool purpose most to be dreaded.
+
+A second time occurs that significant word, "withdrew." Jesus withdrew to
+the sea, followed by a remarkable multitude of Galileans, and others from
+such distant points as Tyre and Sidon on the north, Idumea on the extreme
+south, beyond the Jordan on the east, and from Jerusalem. He was safe with
+this sympathizing crowd.
+
+The crowds were so great, and the days so crowded, that Jesus' very eating
+was interfered with. His friends remonstrate, and even think Him unduly
+swayed by holy enthusiasm. But it is a man come down from Jerusalem who
+spread freely among the crowds the ugly charge that He was in league with
+the devil, possessed by an _unclean_ spirit, and that that explained His
+strange power. No uglier charge could be made. It reveals keenly the
+desperate purpose of the Jerusalem leaders. Clearly it was made to
+influence the crowds. They were panic-stricken over these crowds. What
+could He not do with such a backing, if He chose! Such a rumor would
+Spread like wildfire. Jesus shows His leadership. He at once calls the
+crowds about Him, speaks openly of the charge, and refutes it, showing the
+evident absurdity of it.
+
+Then a strange occurrence takes place. While He is teaching a great crowd
+one day, there is an interruption in the midst of His speaking Oddly, it
+comes from His mother and her other sons. They send in a message asking
+to see Him at once. This seems very strange. It would seem probable from
+the narrative that they had access to Him constantly. Why this sudden
+desire by the one closest to Him by natural ties to break into His very
+speaking for a special interview? Had these Jerusalem men been working
+upon the fears of her mother heart for the safety of her Son? She would
+use her influence to save Him from possible danger threatening? There is
+much in the incident to give color to such a supposition. Perhaps a man of
+such fineness as He could be checked back by consideration for His
+mother's feelings. They were quite capable of pulling any wire to shut Him
+up, however ignorant they showed themselves of the simple sturdiness of
+true character. But the same man who so tenderly provides for His mother
+in the awful pain of hanging on a cross reminds her now that a divine
+errand is not to be hindered by nature's ties; that clear vision of duty
+must ever hold the reins of the heart.
+
+Then comes the most terrible, and most significant event, up to this time,
+in the whole gospel narrative--the murder of John. This marks the sharpest
+crisis yet reached. For a year or so John had been kept shut up in a
+prison dungeon, evidence of his own faithfulness, and of the low moral
+tone, or absence of moral tone, of the time. Then one night there is a
+prolonged, debased debauchery in a magnificent palace; the cunning, cruel
+scheme of the woman whose wrong relation to Herod John had honestly
+condemned. The dancing young princess, the drunken oath, the terrible
+request, the glowing-coal eyes closed, the tongue that held crowds with
+its message of sin, and of the coming One stilled, the King's herald
+headless--the whole horrible, nightmare story comes with the swiftness of
+aroused passion, the suddenness of a lightning flash, the cold cruelty of
+indulged lust.
+
+Instantly on getting the news Jesus "_withdrew_"--for the third time
+withdrew to a retired desert place. This had tremendous personal meaning
+for Him. Nothing has occurred thus far that spells out for Him the coming
+tragic close so large, so terribly large, as does this. He stays away from
+the Passover Feast occurring at this time, the only one of the four of His
+public career He failed to attend.
+
+
+
+<u>The Murderous Rejection.</u>
+
+
+This crisis leads at once into the final stage, _the murderous rejection_.
+Jesus is now a fugitive from the province of Judea, because the death plot
+has been deliberately settled upon. The southern leaders begin a more
+vigorous campaign of harrying Him up in Galilee. A fresh deputation of
+Pharisees come up from Jerusalem to press the fighting. They at once bring
+a charge against Jesus' disciples of being untrue to the time-honored
+traditions of the national religion. Yet it is found to be regarding such
+trivial things as washing their hands and arms clear up to the elbows each
+time before eating, and of washing of cups and pots and the like. Jesus
+sharply calls attention to their hypocrisy and cant, by speaking of their
+dishonoring teachings and practices in matters of serious moment. Then He
+calls the crowd together and talks on the importance of being clean
+_inside_, in the heart and thought. Before all the crowds He calls them
+hypocrites. It's a sharp clash and break. Jesus at once "withdrew." It is
+the fourth time that significant danger word is used. This time His
+withdrawal is clear out of the Jewish territory, far up north to the
+vicinity of Tyre and Sidon, on the seacoast, and there He attempts to
+remain unknown.
+
+After a bit He returns again, this time by a round-about way, to the Sea
+of Galilee. Quickly the crowds find out His presence and come; and again
+many a life and many a home are utterly changed by His touch. With the
+crowd come the Pharisees, this time in partnership with another group, the
+Sadducees, whom they did not love especially. They hypocritically beg a
+sign from heaven, as though eager to follow a divinely sent messenger. But
+He quickly discerns their purpose to _tempt_ Him into something that can
+be used against Him. The sign is refused. Jesus never used His power to
+show that He could, but only to help somebody.
+
+The fall of that year found Him boldly returning to the danger zone of
+Jerusalem for attendance on the harvest-home festival called by them the
+Feast of Tabernacles. It was the most largely attended of the three annual
+gatherings, attracting thousands of faithful Jews from all parts of the
+world. The one topic of talk among the crowds was Jesus, with varying
+opinions expressed; but those favorable to Him were awed by the keen
+purpose of the leaders to kill Him. When the festival was in full swing,
+one morning, Jesus quietly appears among the temple crowds, and begins
+teaching. The leaders tried to arrest Him, but are held back by some
+hidden influence, nobody seeming willing to take the lead. Then the clique
+of chief priests send officers to arrest Him. But they are so impressed by
+His presence and His words, that they come back empty-handed, to the
+disgust of their superiors. Great numbers listening believe on Him, but
+some of the leaders, mingling in the crowd, stir up discussion so sharp
+that with hot passion, and eyes splashing green light, they stoop down and
+pick up stones to hurl at Him and end His life at once. It is the first
+attempt at personal violence in Jerusalem. But again that strange
+restraining power, and Jesus passes out untouched.
+
+As he quietly passes through and out, He stops to give sight to a blind
+man. Interestingly enough it occurs on a Sabbath day. Instantly the
+leaders seize on this, and have a time of it with the man and his parents
+in turn, with this upshot, that the man for his bold confession of faith
+in Jesus is shut out from all synagogue privileges, in accordance with a
+decision already given out. He becomes an outcast, with all that that
+means. It's a fine touch that Jesus hunts up this outcast and gives him a
+free entrance into His own circle.
+
+After this feast-visit to Jerusalem, Jesus probably returns to Galilee, as
+after previous visits there, and then one day leads His band of disciples
+up to the neighborhood of snow-capped Hermon. Here probably occurs the
+transfiguration, the purpose of which was to tie up these future leaders
+of His, against the events now hurrying on with such swift pace. From this
+time begins the preparation of this inner circle for the coming tragedy so
+plain to His eyes.
+
+Then begins that memorable last journey from Galilee toward Jerusalem
+through the country on the east of the Jordan. With marvellous boldness
+and courage He steadfastly set His face toward Jerusalem. The
+ever-tightening grip of His purpose is in the set of His face. The fire
+burning so intensely within is in His eye as He tramps along the road
+alone, with the disciples following, awestruck and filled with wondering
+fear. Thirty-five deputations of two each are sent ahead into all the
+villages to be visited by Him. What an intense campaigner was Jesus! He
+was thoroughly, systematically stumping the whole country for God.
+
+As He approaches nearer to the Jerusalem section the air gets tenser and
+hotter. The leaders are constantly harrying His steps, tempting with catch
+questions, seeking signs, poisoning the crowds--mosquito warfare! He moves
+steadily, calmly on. Some of the keenest things He said flashed out
+through the friction of contact with them. A tempting lawyer's question
+brings out the beautiful Samaritan parable. The old Sabbath question
+provokes a fresh tilt with a synagogue ruler. There is a cunning attempt
+by the Pharisees to get Him out of Herod's territory into their own. How
+intense the situation grew is graphically told in Luke's words, they
+"began to set themselves vehemently against Him, and to provoke Him to
+speak many things; laying wait for Him to catch something out of His
+mouth."
+
+Though unmoved by the cunning effort of the Pharisees to get Him over from
+Herod's jurisdiction into Judea, despite their threatening attitude, the
+winter Feast of Dedication finds Him again in Jerusalem walking in one of
+the temple areas. Instantly He is surrounded by a group of these Jerusalem
+Jews who, with an air of apparent earnest inquiry, keep prodding Him with
+the request to be told plainly if He is really the Christ. His patient
+reply brings a storm of stones--almost. Held in check for a while by an
+invisible power, or by the power of His presence shown under such
+circumstances so often, again they attempt to seize His person, and again
+He seems invisibly to hold their hands back, as He quietly passes on His
+way out of their midst.
+
+Then comes the stupendous raising of Lazarus, which brings faith in Him to
+great numbers, and results in the formal official decision of the national
+council to secure His death. He is declared a fugitive with a price set
+upon His head. Anybody knowing of His whereabouts must report the fact to
+the authorities. This decides Him not to show Himself openly among them.
+In a few weeks the pilgrims are crowding Jerusalem for the Passover.
+Jesus' name is on every tongue. The rumor that He was over the hills in
+Bethany takes a crowd over there, not simply to see Him, but to see the
+resurrected Lazarus. Then it was determined to kill Lazarus off, too.
+
+That tremendous last week now begins. Jesus is seen to be the one masterly
+figure in the week's events. In comparison with His calm steady movements,
+these leaders run scurrying around, here and there, like headless hens.
+The week begins with the most public, formal presentation of Himself in a
+kingly fashion to the nation. It is their last chance. How wondrously
+patient and considerate is this Jesus! And how sublimely heroic! Into the
+midst of those men ravenous for His blood He comes. Seated with fine,
+unconscious majesty on a kingly beast, surrounded by ever-increasing
+multitudes loudly singing and speaking praises to God, over paths
+bestrewed with garments and branches of living green, slowly He mounts the
+hill road toward the city. At a turn in the road all of a sudden the city
+lies spread out before Him. "He saw the city and wept over it."
+
+    "He sat upon the ass's colt and rode
+    Toward Jerusalem. Beside Him walked
+    Closely and silently the faithful twelve,
+    And on before Him went a multitude
+    Shouting hosannas, and with eager hands
+    Strewing their garments thickly in the way.
+    Th' unbroken foal beneath Him gently stepped,
+    Tame as its patient dam; and as the song
+    Of 'Welcome to the Son of David' burst
+    Forth from a thousand children, and the leaves
+    Of the waving branches touched its silken ears,
+    It turned its wild eye for a moment back,
+    And then, subdued by an invisible hand,
+    Meekly trod onward with its slender feet.
+
+    "The dew's last sparkle from the grass had gone
+    As He rode up Mount Olivet. The woods
+    Threw their cool shadows directly to the west;
+    And the light foal, with quick and toiling step,
+    And head bent low, kept up its unslackened way
+    Till its soft mane was lifted by the wind
+    Sent o'er the mount from Jordan. As He reached
+    The summit's breezy pitch, the Saviour raised
+    His calm blue eye--there stood Jerusalem!
+    Eagerly He bent forward, and beneath
+    His mantle's passive folds a bolder line
+    Than the wont slightness of His perfect limbs
+    Betrayed the swelling fulness of His heart.
+    There stood Jerusalem! How fair she looked--
+    The silver sun on all her palaces,
+    And her fair daughters 'mid the golden spires
+    Tending their terrace flowers; and Kedron's stream
+    Lacing the meadows with its silver band
+    And wreathing its mist-mantle on the sky
+    With the morn's exhalation. There she stood,
+    Jerusalem, the city of His love,
+    Chosen from all the earth: Jerusalem,
+    That knew Him not, and had rejected Him;
+    Jerusalem for whom He came to die!
+
+    "The shouts redoubled from a thousand lips
+    At the fair sight; the children leaped and sang
+    Louder hosannas; the clear air was filled
+    With odor from the trampled olive leaves
+    But 'Jesus wept!' The loved disciple saw
+    His Master's tear, and closer to His side
+    He came with yearning looks, and on his neck
+    The Saviour leaned with heavenly tenderness,
+    And mourned, 'How oft, Jerusalem! would I
+    Have gathered you, as gathereth a hen
+    Her brood beneath her wings--but ye would not!'
+
+    "He thought not of the death that He should die--
+    He thought not of the thorns He knew must pierce
+    His forehead--of the buffet on the cheek--
+    The scourge, the mocking homage, the foul scorn!
+
+    "Gethsemane stood out beneath His eye
+    Clear in the morning sun; and there, He knew,
+    While they who 'could not watch with Him one hour'
+    Were sleeping, He should sweat great drops of blood,
+    Praying the cup might pass! And Golgotha
+    Stood bare and desert by the city wall;
+    And in its midst, to His prophetic eye
+    Rose the rough cross, and its keen agonies
+    Were numbered all--the nails were in His feet--
+    Th' insulting sponge was pressing on His lips--
+    The blood and water gushed from His side--
+    The dizzy faintness swimming in His brain--
+    And, while His own disciples fled in fear,
+    A world's death agonies all mixed in His!
+    Ah!--He forgot all this. He only saw
+    Jerusalem--the chosen--the loved--the lost!
+    He only felt that for her sake His life
+    Was vainly given, and in His pitying love
+    The sufferings that would clothe the heavens in black
+    Were quite forgotten.
+
+              "Was there ever love,
+    In earth or heaven, equal to this?"[5]
+
+And so the King entered His capital. It was a royal procession. Mark
+keenly the result. Again that utter, ominous, loud silence, that greeted
+His ears first, more than three years before. He had come to His own home.
+His own kinsfolk received Him not!
+
+Then each day He came to the city, and each night, homeless, slept out in
+the open, under the trees of Olivet, and the blue. Now, He rudely shocks
+them by clearing the temple areas of the market-place rabble and babble,
+and now He is healing the lame and maimed in the temple itself, amid the
+reverent praise of the multitude, the songs of the children, and the
+scowling, muttered protests of the chief priests. Calmly, day by day, He
+moves among them, while their itching fingers vainly clutch for a hold
+upon Him, and as surely are held back by some invisible force. By every
+subtle device known to cunning, crafty men, they lay question-traps, and
+lie in wait to catch His word. He foils them with His marvellous, simple
+answers, lashes them with His keen, cutting parables and finally Himself
+proposes a question about their own scriptures which they admit themselves
+unable to answer, and, utterly defeated, ask no more questions. Then
+follows that most terrific arraignment of these leaders, with its
+infinitely tender, sad, closing lament over Jerusalem. That is the final
+break.
+
+Then occurs that pathetic Greek incident that seems to agitate Jesus so.
+This group of earnest seekers, from the outside, non-Jewish world brings
+to Jesus a vision of the great hungry heart of the world, and of an
+open-mindedness to truth such as was to Him these days as a cool,
+refreshing drink to a dusty mouth on a dry hot day. But--no--the Father's
+will--simple obedience--only that was right. The harvest can come only
+through the grain giving out its life in the cold ground.
+
+Before the final act in the tragedy Jesus retires from sight, probably for
+prayer. Some dear friends of Bethany in whose home He had rested many a
+time, where He ever found sweet-sympathy, arranged a little home-feast for
+Him where a few congenial friends might gather. While seated there in the
+quiet atmosphere of love and fellowship so grateful to Him after those
+Jerusalem days, one of the friends present, a woman, Mary, takes a box of
+exceeding costly ointment, and anoints His head. To the strange protests
+made, Jesus quietly explains her thought in the act. She alone understood
+what was coming. Alone of all others it was a woman, the simple-hearted
+Bethany Mary, who _understood_ Jesus. As none other did she perceive with
+her keen love-eyes the coming death, and--more--its meaning.
+
+It is one of the disciples, Judas, who protests indignantly against such
+_waste_. This ointment would have brought at least seventy-five dollars,
+and how much such a sum would have done for the _poor_! Thoughtless,
+improvident woman! Strange the word didn't blister on his canting lips.
+John keenly sees that his fingers are clutching the treasure bag as he
+speaks the word, and that his thoughts are far from the poor. Jesus gently
+rebukes Judas. But Judas is hot tempered, and sullenly watches for the
+first chance to withdraw and carry out the damnable purpose that has been
+forming within. He hurries over the hill, through the city gate, up to the
+palace of the chief priest.
+
+Within there was a company of the inner clique of the leaders, discussing
+how to get hold of Jesus most easily. They sit heavily in their seats,
+with shut fists, set jaws, and that peculiar yellow-green light spitting
+out from under their lowering, knit brows. These bothersome crowds had to
+be considered. The feast-day wouldn't do. The crowd would be greatest
+then, and hardest to handle. Back and forth they brew their scheme. Then a
+knock at the door. Startled, they look alertly up to know who this
+intruder may be. The door is opened. In steps a man with a hangdog,
+guilty, but determined look. It is one of the men they have seen with
+Jesus! What can this mean? He glances furtively from one to another.
+
+Then he speaks: "How much'll you give if I get Jesus into your hands?" Of
+all things this was probably the last they had thought might happen. Their
+eyes gleam. How much indeed--a good snug sum to get their fingers securely
+on his person. But they're shrewd bargainers. That's one of their
+specialties. How much did he _want_? Poor Judas! He made a bad bargain
+that day. Thirty pieces of silver! He could easily have gotten a thousand.
+Judas did love money greedily, and doubtless was a good bargainer too, but
+anger was in the saddle now, and drove him hard. Without doubt it was in a
+hot fit of temper that he made this proposal. His descendants have been
+coining money out of Jesus right along: exchanging Him for gold.
+
+Only a little later, and the Master is closeted with His inner circle in
+the upper room of a faithful friend's house in one of the Jerusalem
+streets, for the Passover supper. A word from Him and Judas withdraws for
+his dark errand. Then those great heart-talks of Jesus, in the upper room,
+along the roadway, under the full moon, maybe passing by the massive
+temple structure, then under the olive trees. Then the hour grows late,
+the disciples are drowsy, the Master is off alone among those trees, then
+weird uncertain lights of torches, a rabble of soldiers and priests, a man
+using friendship's cloak, and friendship's greeting--then the King is in
+the hands of His enemies. An awful night, followed by a yet more awful
+day, and the plan of the kingdom is broken by the tragic killing of the
+King.
+
+
+
+<u>Suffering the Birth-pains of a New Life.</u>
+
+
+Why did Jesus die? It's a pretty old question. It's been threshed out no
+end of times. Yet every time one thinks of the gospel, or opens the Book,
+it looks out earnestly into his face. And nothing is better worth while
+than to have another serious prayerful go at it. The whole nub of the
+gospel is here. It clears the ground greatly not to have any theory about
+Jesus' death, but simply to try thoughtfully to gather up all the
+statements and group them, regardless of where it may lead, or how it may
+knock out previous ideas.
+
+It can be said at once that His dying was not God's own plan. It was a
+plan conceived somewhere else, and yielded to by God. God had a plan of
+atonement by which men who were willing could be saved from sin and its
+effects. That plan is given in the old Hebrew code. To the tabernacle, or
+temple, under prescribed regulations, a man could bring some live animal
+which he owned. The man brought that which was his own. It represented
+him. Through his labor the beast or bird was his. He had transferred some
+of his life and strength into it. He identified himself with it further by
+close touch at the time of its being offered. He offered up its life. In
+his act he acknowledged that his own life was forfeited. In continuing to
+live he acknowledged the continued life as belonging to God. He was to
+live as belonging to another. He made, in effect, the statement made long
+after by Paul: "I am offering up my life on this altar for my sin;
+nevertheless I am living: yet the life I live is no longer mine, but
+another's. Mine has been taken away by sin." There was no malice or evil
+feeling in the man's act, but only penitence, and an earnest, noble
+purpose.
+
+The act revealed the man's inner spirit. It acknowledged his sin, that
+life is forfeited by sin, his desire to have the sin difficulty
+straightened out, and to be at one again with God. He expressed his hatred
+of sin and his earnest desire to be free of it. I am not saying at all
+that this was true of every Hebrew coming with his sacrifice. I may not
+say it of all who approach God to day through Jesus. But clearly enough,
+all of this is in the old Hebrew _plan_ devised by God. It was the new
+choice that brought the man back to God, even as the first choice had
+separated him from God. And the explicit statement made over and over is
+this, "and it shall make atonement."
+
+Clearly Jesus' dying does not in any way fit into the old Hebrew _form_ of
+sacrifice, nor into the spirit of the man who caused the death of the
+sacrifice, though in spirit, in requirement it far more than fills it out.
+The Old Testament scheme is Jewish. The manner of Jesus' death is not
+Jewish, but Roman. As a priest He was not of the Jewish order, but of an
+order non-Jewish and antedating the other by hundreds of years. In no
+feature does He fit into the old custom. But every truth taught by the old
+is brilliantly exemplified and embodied in Him.
+
+The epistle to the Hebrews was written to Jews who had become Christians,
+but through persecution and great suffering were sorely tempted to go back
+to the old Jewish faith. They seemed to be saying that Jesus filled out
+neither the kingdom plan, nor the Mosaic scheme of sacrifice. The writer
+of the epistle is showing with a masterly sweep and detail the immense
+superiority of what Jesus did over the old Mosaic plan. Read backward,
+these provisions are seen to be vivid illustrations of what Jesus did do,
+not in form, not actually, but in fact, in spirit, in a way vastly ahead
+of the Hebrew ritual. The truth underneath the old was fully fulfilled in
+Jesus, though the form was not.
+
+One needs always to keep sharply in mind the difference between God's
+_plan_ and that which He clearly saw ahead, and into which He determined
+to fit in carrying out His purpose. There is no clearer, stronger
+statement of this than that found in Peter's Pentecost sermon: "Him being
+delivered up by the determinate counsel and foreknowledge of God, ye by
+the hands of men without law did crucify and slay." God knew ahead what
+would come. There was a conference held. The whole matter talked over.
+With full knowledge of the situation, the obstinate hatred of men, the
+terrific suffering involved, it was calmly, resolutely advised and decided
+upon that when the time came Jesus should yield Himself up pliantly into
+their hands. That is Peter's statement.
+
+This in no way affects the fact that Jesus dying as He did is the one
+means of salvation. It does not at all disturb any of Paul's statements,
+in their plainest, first-flush meaning. It does explain the kingdom plan,
+and the necessity for Jesus finishing up the kingdom plan some day. For
+though God's plan may be broken, and retarded, it always is carried
+through in the end. It explains too that evil is never necessary to good.
+Hatred, evil never helps God's plans. The good that God brought out of the
+cross is not through the bad, but in spite of the bad.
+
+The preaching of the Acts is absorbed with the astounding, overshadowing,
+appalling fact of the killing of the nation's King. But through it all
+runs this strain of reasoning: the kingdom plan has been broken by the
+murder of the King. He has been raised from the dead in vindication of His
+claim. This marvellous power that is so evident to all eyes and ears is
+the Holy Spirit whom the killed King has sent down. It proves that He is
+now enthroned in glory at God's right hand. He is coming back to carry out
+the kingdom plan. Now the thing to do is to repent, and so there will come
+blessing now, and by and by the King again.
+
+When the first church council is held to discuss the matter of letting
+non-Jewish outsiders into their circle, the clear-headed,
+judicial-tempered James, in the presiding chair, puts the thing straight.
+He says: "Peter has fully told us how God _first_ visited the outside
+nations to take out of them a people for Himself. And this fits into the
+prophetic plan as outlined by Amos, that _after_ that the kingdom will be
+set up and then _all_ men will come."
+
+This brings out in bold relief the fact that the _horrible_ features of
+Jesus' dying, the hatred and cruelty, were no part of the plan of
+salvation, and not necessary to the plan. The cross was the invention of
+hate. There is no cross in God's plan of atonement. It is the superlative
+degree of hate, brooded and born, and grown lusty in hell. It was God's
+master touch that, through yielding, it _becomes_ to all men for all time
+the superlative degree of love. The ages have softened all its sharp
+jagged edges with a halo of glory.
+
+It is perfectly clear, too, that Jesus died of His own accord. He chose
+the _time_ of His death and the _manner_ of it. He had said it was purely
+voluntary on His part, and the record plainly shows that it was. All
+attempts to kill Him failed until He chose to yield. There are ten
+separate mentions of their effort, either to get hold of His person or to
+kill Him at once before they finally succeeded. He was killed _in intent_
+at least three times, once by being dashed over a precipice, and twice by
+stoning, before He was actually killed by crucifixion. Each time
+surrounded by a hostile crowd, apparently quite capable of doing as they
+pleased, yet each time He passes through their midst, and their hooked
+fingers are restrained against their will, and their gnashing teeth bite
+only upon the spittle of their hate.
+
+This makes Jesus' _motive_ in yielding explain His death. The cross means
+just what His purpose in dying puts into it. If we read the facts of the
+gospel stories apart from Jesus' words, the cross spells out just one
+word--in large, pot-black capitals--HATE.
+
+What was Jesus' motive or purpose in dying? His own words give the best
+answer. The earlier remarks are obscure to those who heard, not
+understood. And we can understand that they could not. At the first
+Passover He speaks of their destroying "this temple," and His raising it
+in three days. Naturally they think of the building of stone, but He is
+thinking of His body. To Nicodemus He says that the Son of Man must "be
+_lifted up_": and to some critics that when the "bridegroom" is "taken
+away" there will be fasting among His followers.
+
+Later, He speaks much more plainly. After John has gone home by way of
+Herod's red road, at the time of the feeding of the 5,000 there is the
+discussion about bread, and the true bread. Jesus speaks a word that
+perplexes the crowd much, and yet He goes on to explain just what He
+means. It is in John, sixth chapter, verses fifty-three to fifty-seven
+inclusive, He says that if a man eat His flesh and drink His blood he
+shall have eternal life. The listening crowd takes the words literally and
+of course is perplexed. Clearly enough it is not meant to be taken
+literally. Read in the light of the after events it is seen to be an
+allusion to His coming death. Such a thing as actually eating His flesh
+and drinking His blood would necessitate His death.
+
+We men are under doom of death written in our very bodies, assured to us
+by the unchangeable fact of bodily death. Now if a man take Jesus into his
+very being so that they become one in effect, then clearly if Jesus die
+the man is freed from the necessity of dying. Through Jesus dying there is
+for such a man _life_. That is the statement Jesus makes.
+
+In five distinct sentences He attempts to make His meaning simple and
+clear. The first sentence puts the _negative_ side: there is no life
+without Jesus being taken into one's being. Then the positive side:
+through this sort of eating there is _life_. And with this is coupled the
+inferential statement that they are not to be spared _bodily_ death,
+because they are to be _raised up_. The third sentence, that Jesus is the
+one true food of real life. The fourth sentence gives a parallel or
+interchangeable phrase for eating and drinking, _i.e._, "_abideth_ in me
+and I in Him." A mutual abiding in each other. The food abides in the man
+eating it. The man abides in the strength of the food He has taken in.
+Eating My flesh means abiding in Me. The last sentence gives an
+illustration. This living in Jesus, having Him live in us as closely as
+though actually eaten, is the same as Jesus' own life on earth being lived
+in His Father, dependent upon the Father. And when the crowds take His
+words literally and complain that none can understand such statements, He
+at once explains that, of course, He does not mean literal eating--"The
+flesh profiteth nothing" (even if you did eat it): "it is the _Spirit_
+that gives life:" "the _words_ ... are _Spirit_ and _life_." The taking
+of Jesus through His words into one's life to dominate--that is the
+meaning.
+
+A few months later, in Jerusalem, He speaks again of His purpose, in
+John's tenth chapter, "The good shepherd layeth down His life for the
+sheep." "I lay down my life for the sheep." The death was for others
+because of threatening danger. "Other sheep I have which are not of this
+fold: them also I must lead." Here is clear foresight of the wide sweep of
+influence through His death. "I lay down my life that I may take it
+again." The death was _one step_ in a plan. There is something beyond. "I
+lay it down of myself. I have the right to lay it down, and I have the
+right to take it again. This commandment I received from my Father." The
+dying was voluntary and was agreed to between the Father and Himself. To
+the disciples He speaks of the need of taking up a "cross" in order to be
+followers, and to the critical Pharisee asking a sign, He alludes to
+Jonah's three days and nights in the belly of the sea monster. Neither of
+these allusions conveyed any definite idea to those listening.
+
+Then the last week when the Greeks came; "Except a grain of wheat fall
+into the earth and die, it abideth by itself alone; but if it die, it
+beareth much fruit." The dying was to have great influence upon others.
+"And I if I be lifted up from the earth will draw all men unto myself."
+The dying was to be _for others_, and to exert tremendous influence upon
+the whole race.
+
+In that last long talk with the eleven, "that the world may know that I
+love the Father and as the Father gave me commandment even so I do." The
+dying was in obedience to His Father's wish, and was to let men know of
+the great love between Father and Son. "Greater love hath no man than
+this, that a man lay down his life for his friends." This dying was for
+these friends. And in that great prayer that lays His heart bare, "for
+their sakes I sanctify myself that they also may be sanctified in truth."
+The dying is _for others_, and is for the securing in these others of a
+certain spirit or character. The reference to the dying being in accord
+with the Father's wish comes out again at the arrest, "The cup that the
+Father hath given me, shall I not drink it?"
+
+To these quotations from Jesus' lips may be added a significant one from
+the man who stood closest to Jesus. Referring to a statement about Jesus
+made by Caiaphas, John adds: "being high priest that year he prophesied
+that Jesus should die for the nation; and not for the nation only, but
+that He might gather together into one the children of God that are
+scattered abroad." As John understood the matter, the death was not simply
+for others, but for the _Jewish nation_ as a nation, and beyond that for a
+gathering into one of _all_ of God's children. Jesus was to be God's
+magnet for attracting together all that belong to Him. The death was to be
+a roadway through to something beyond.
+
+From His own words, then, Jesus saw a _necessity_ for His dying. He
+"must" be lifted up. That "must" spells out the desperateness of the need
+and the strength of His love. Sin contains in itself death for man as a
+logical result. And by death is not meant the passing of life out of the
+body. That is a mere incident of death. Death is separation from God. It
+is gradual until finally complete. Love would plan nothing less radical
+than a death that would be for man the death of death. His death was to be
+_for others_, it was purely _voluntary_, it was by agreement with His
+Father, in obedience to His wishes, and an evidence of His filial love.
+The death is a step in a plan. There is something beyond, growing out of
+the death.
+
+Jesus plans not merely a transfer of the death item, but a _new_ life, a
+new _sort_ of life, in its place. The dying is but a step. It is a great
+step, tremendously great, indispensable, the step that sets the pace. Yet
+but one step of a number. Beyond the dying is the _living_, living a _new_
+life. He works out in Himself the plan for them--a dying, and after that a
+new life, and a new sort of life. Then according to His other teaching
+there is the sending of some One else to men to work out in His name in
+each of them this plan. That plan is to be worked out in each man choosing
+to receive Him into his life. He will send down His other self, the Holy
+Spirit, to work this out in each one. Jesus' death released His life to be
+re-lived in us. Jesus plans to get rid of the sin in a man, and put in
+something else in its place. The sin must be gotten out, first washed
+out, then burned out. Then a new seed put in that will bear life. What a
+chemist and artist in one is this Jesus! He uses bright red, to get a pure
+white out of a dead black.
+
+In addition to the plan for man individually, the dying is to produce the
+same result in the Jewish nation. There is to be a national new-birth. A
+new Jewish people. And then the dying is to have a tremendous influence
+upon all men. On the cross Jesus would suffer the birth-pains of a new
+life for man and for the world. Such, in brief, seems to be the grouping
+of Jesus' own thought about His dying. Its whole influence is manward.
+
+The value of Jesus' dying lies wholly in its being _voluntary_. Of
+deliberate purpose He _allowed_ them to put Him to death. Otherwise they
+could not, as is fully proven by their repeated failures. And the purpose
+as well as the value of the death lies entirely in His _motive_ in
+yielding. If they could have taken His life without His consent, then that
+death would have been an expression of their hate, and only that. But as
+it is, it forever stands an expression of two things. On their part of the
+intensest, hottest hate; on His part of the finest, strongest love. It
+makes new records for both hate and love. Sin put Jesus to death. In
+yielding to these men Jesus was yielding to sin, for they personified sin.
+And sin yielded to quickly brought death, its logical outcome.
+
+Jesus' dying being His own act, controlled entirely by His own intention,
+makes it _sacrificial_. There are certain necessary elements in such a
+sacrifice. It must be voluntary. It must involve pain or suffering of some
+sort. The suffering must be _undeserved_, that is, in no way or degree a
+result of one's own act, else it is not sacrifice, but logical result. It
+must be for others. And the suffering must be of a sort that would not
+come save for this voluntary act. It must be supposed to bring benefit to
+the others. Each of these elements must be in to make up fully a
+sacrifice. There are elements of sacrifice in much noble suffering by man.
+But in no one do all of these elements perfectly combine and blend, save
+in Jesus.
+
+To this agree the words of the philosopher of the New Testament writers.
+It would be so, of course, for the Spirit of Jesus swayed Paul. The
+epistle to the Romans contains a brief packed summary of his understanding
+of the gospel plan. There is in it one remarkable statement of the
+_Father's_, purpose in Jesus' death. In the third chapter, verse
+twenty-six, freely translated, "that He might be reckoned righteous in
+reckoning righteous the man who has faith." "That He might be reckoned
+righteous"--that is, in His attitude toward sin. That in allowing things
+to go on as they were, in holding back sin's logical judgment, He was not
+careless or indifferent about sin or making light of it. He was controlled
+by a great purpose.
+
+God's great difficulty was to make clear at once both His love and His
+hate: His love for man: His hate for the sin that man had grained in so
+deep that they were as one. For the man's sake He must show His love to
+win and change him. For man's sake He must show His hate of sin that man,
+too, might know its hatefulness and learn to hate it with intensest hate.
+His love for man is to be the measure of man's hate for sin. The death of
+Jesus was God's master-stroke. At one stroke He told man His estimate of
+man and His estimate of man's sin; His love and His hate. It was the
+measureless measure of His hate for sin, and His love for man. It was a
+master-stroke too, in that He took sin's worst--the cross--and in it
+revealed His own best. Out of what was meant for God's defeat, came sin's
+defeat, and God's greatest victory.
+
+And the one simple thing that transfers to a man all that Jesus has worked
+out for him is what is commonly called "faith." That is, trusting God,
+turning the heart Godward, yielding to the inward upward tug, letting the
+pleasing of God dominate the life. This, be it keenly marked, has ever
+been the one simple condition in every age and in every part of the earth.
+
+Abraham _believed_ God and it was reckoned to him for righteousness. The
+devout Hebrew, reverently, penitently standing with his hand on the head
+of his sacrifice, at the tabernacle door, _believed_ God and it was
+reckoned to _him_ for righteousness. The devout heathen with face turned
+up to the hill top, and feet persistently toiling up, patiently seeking
+glory and honor and incorruption _believes_ God, though he may not know
+His name, and it is reckoned to _him_ for righteousness. The devout
+Christian, with his hand in Christ's, _believes_ God, and it is counted to
+_him_ for righteousness.
+
+The devout Hebrew, the earnest heathen, and the more enlightened believer
+in Jesus group themselves here by the common purpose that grips them
+alike. The Hebrew with his sacrifice, the heathen with his patient
+continuance, and the Christian who _knows_ more in knowing Jesus, stand
+together under the mother wing of God.
+
+
+
+
+Some Surprising Results of the Tragic Break
+
+
+
+<u>The Surprised Jew.</u>
+
+
+God proposes. Man disposes. God proposed a king, and a world-wide kingdom
+with great prosperity and peace. Man disposed of that plan for the bit of
+time and space controlled by his will, and in its place interposed for the
+king, a cross. Out of such a radical clashing of two great wills have come
+some most surprising results.
+
+The first surprise was for the Jew. Within a few weeks after Jesus' final
+departure, Jerusalem, and afterward Palestine, was filled with thousands
+of people believing in Him. A remarkable campaign of preaching starts up
+and sweeps everything before it. Jesus' name was on every tongue as never
+before. But there were earnest Jews who could not understand how Jesus
+could be the promised Messiah. He had not set up a kingdom. Their
+Scriptures were full of a kingdom.
+
+The Jew, whether in their largest colony in Babylon, or in Jerusalem, or
+in Rome, or Alexandria, or the smaller colonies everywhere, was full of
+the idea, the hope, of a kingdom. He was absorbed with more or less
+confused and materialized, unspiritual ideas of a coming glory for his
+nation through a coming king. But among the followers of this Jesus there
+is something else coming into being, a new organization never even hinted
+at in their Scriptures. It is called the church. It is given a name that
+indicates that it is to be made up of persons taken out from among all
+nations.
+
+There comes to be now a three-fold division of all men. There had been
+with the Jews, always, a two-fold division, the Jew and the Gentiles, or
+outside nations. Now three, the Jew, the outsiders, and the church. The
+church is an eclectic society, a chosen out body. Its principle of
+organization is radically different from that of the Hebrew nation. There
+membership was by birthright. Here it is by individual choice and belief.
+
+Foreigners coming in were not required to become Jews, as under the old,
+but remained essentially as they have been in all regards, except the one
+thing of relationship to Jesus in a wholly spiritual sense. There is
+constant talk about "the _gospel_ of the kingdom," but the kingdom itself
+_seems_ to have quite slipped away, and the church is in its place. Such a
+situation must have been very puzzling to any Jew. His horizon was full of
+a kingdom--a _Jew_ kingdom. Anything else was unthinkable. These intense
+Orientals could not conceive of anything else. It had taken a set of
+visions to swing Peter and the other church leaders into line even on
+letting outsiders into the church.
+
+This Jesus does not fill out this old Hebrew picture of a king and a
+kingdom. How _can_ He be the promised Messiah? This was to thousands a
+most puzzling question, and a real hinderance to their acceptance of
+Jesus, even by those profoundly impressed with the divine power being
+seen.
+
+This was the very question that had puzzled John the Baptist those weary
+months, till finally he sends to Jesus for some light on his puzzle. Jesus
+fills out part of the plan, and splendidly, but only part, and may be what
+seems to some the smaller part. Can it be, John asks, that there is to be
+another one coming to complete the picture? To him Jesus does not give an
+answer, except that he must wait and trust. He would not in words
+anticipate the nation's final rejection, though so well He knew what was
+coming. Their chance was not yet run out for the acceptance of Jesus that
+would fill out John's picture. God never lets His foreknowledge influence
+one whit man's choice. It was a most natural and perplexing difficulty,
+both for John and later for these thousands.
+
+The answer to all this has its roots down in that tragic break. In the old
+picture of the Messiah there are two distinct groups of characteristics of
+the coming king, _personal_ and _official_. He was to have a direct
+personal relation to men and an official relation to the nation, and
+through it to the world. The personal had in it such matters as healing
+the sick, relieving the distressed, raising the dead, feeding the hungry,
+easing heart strains, teaching and preaching. It was wholly a personal
+service. The official had, of course, to do with establishing the great
+kingdom and bringing all other nations into subjection. Now, it was a bit
+of the degeneracy of the people and of the times, that when Jesus came the
+blessings to the individual had slipped from view, and that the national
+conception, grown gross and coarse, had seized upon the popular
+imagination, and was to the fore.
+
+Jesus filled in perfectly with marvellous fulness the individual details
+of the prophetic picture. Of course filling in the national depended upon
+national acceptance, and failure there meant failure for that side. And,
+of course, He could not fill out the national part except through the
+nation's acceptance of Him as its king. Rejection there meant a breaking,
+a hindering of that part. And so Jesus _does not_ fill out the old Hebrew
+picture of the Messiah. He could not without the nation's consent. Man
+would have used force to seize the national reins. But, of course, God's
+man could not do that. It would be against God's plan for man. Everything
+must be through man's consent.
+
+Out of this perplexity there came to be the four Gospels. They grew up out
+of the needs of the people. Mark seems to have written his first. He makes
+a very simple recital, setting down the group of facts and sayings as He
+had heard Peter telling them in many a series of talks. It is the
+simplest of the four, aiming to tell what he had gotten from another. But
+it offers no answer to these puzzling questions.
+
+Matthew writes his account of the gospel for these great numbers of
+perplexed, earnest Jewish questioners. They are Palestinian Jews,
+thoroughly familiar with Jewish customs and places. Sitting backward on
+the edge of the Hebrew past, thoroughly immersed in its literature and
+atmosphere, but with his face fastened on Jesus, he composes out of the
+facts about Jesus and the old prophetic scriptures a perfect bit of
+mosaic. There is the fascination of a serpent's eye in turning from the
+prophetic writings to the Gospel of Matthew. Let a man become immersed and
+absorbed in the vision of the Hebrew prophetic books and then turn to
+Matthew to get the intense impression that this promised One _has_ come,
+at last has actually come, _and_--tragedy of tragedies--_is being
+rejected_.
+
+This is the gap gospel. It bridges the gap between the prophetic books and
+the book of Acts, between the kingdom which has slipped out and the church
+which has come in. It explains the adjournment of the kingdom for a
+specified time, the church filling a sort of interregnum in the kingdom.
+The kingdom is to come later when the church mission is complete. It tells
+with great care and with convincing power that Jesus filled perfectly the
+prophecy of the Messiah in every detail _personally_, and did not fill out
+the _national_ features because of the nation's unwillingness. That is
+the Matthew Gospel.
+
+Paul was the apostle to the outside nations. His great work was outside of
+Palestine. He dealt with three classes, Jews, outsiders who in religious
+matters had allied themselves with the Jews, but without changing their
+nationality, and then the great outside majority, chiefly the great crowds
+of other nationalities. These people needed a gospel of their own. Their
+standpoint is so wholly different from the Jews' that Matthew's gospel
+does not suit, nor Mark's. Paul, through Peter and Barnabas and others,
+has absorbed the leading facts and teachings of those three years, and
+works them over for his non-Jewish crowds. He omits much that would appeal
+peculiarly to Jews, and gives the setting and coloring that would be most
+natural to his audiences.
+
+His studious companion, Doctor Luke, undertakes to write down this account
+of Jesus' life as Paul tells it, and for Paul's audience and territory,
+especially these great outside non-Jewish crowds of people. He goes to
+Palestine, and carefully studies and gathers up all the details and facts
+available. He adds much that the two previous writers had not included.
+One can easily understand his spending several days with Mary, the now
+aged mother of Jesus, in John's home in Jerusalem, and from her lips
+gleaning the exquisite account of the nativity of her divinely conceived
+Son. He largely omits names of places, for they would be unknown and not
+of value or interest. When needed, he gives explanation about places.
+
+These three gospels follow one main line; they tell the story of the
+_rejection_ of Jesus. Then there arose a generation that did not know
+Jesus, the Jesus that had tramped Jerusalem's streets and Galilee's roads.
+Some were wondering, possibly, how it was that these gospels are absorbed
+in telling of Jesus' _rejection_. There surely was a reason for it if He
+was so sweepingly rejected. So John in his old age writes. His chief
+thought is to show that from the first Jesus was _accepted by individuals_
+as well as _rejected by the nation_. These two things run neck and neck
+through his twenty-one chapters, along the pathway he makes of witnessed,
+established facts regarding Jesus. The nation--the small, powerfully
+entrenched group of men who held the nation's leadership in their
+tenacious fingers--the nation rejects. It's true. But the ugly reason is
+plain to all, even the Roman who gave final sentence. From the first,
+Jesus was accepted by men of all classes, including the most thoughtful
+and scholarly.
+
+He is writing to the generation that has grown up since Jesus has gone,
+and so to all after generations that knew of Him first by _hearing_ of
+Him. He is writing after the Jewish capital has been leveled to the
+ground, and the nation utterly destroyed as a nation, and to people away
+from Palestine. So he explains Jewish usages and words as well as places
+in Palestine, to make the story plain and vivid to all. And the one point
+at which he drives constantly is to make it clear to all after
+generations that men of every sort of Jesus' own generation believed;
+questioned, doubted, examined, weighed, _believed_, with whole-hearted
+loving loyalty followed this Jesus.
+
+This decides the order in which, with such rare wisdom, the churchmen
+later arranged the four gospels in grouping the New Testament books. The
+order is that of the growth of the new faith of the church from the Jewish
+outward. Next to the Hebrew pages lies the gap gospel, then the earliest,
+simplest telling, then the outsiders' gospel, and then the gospel for
+after generations.
+
+
+
+<u>The Surprised Church.</u>
+
+
+Man proposes. God disposes. Man may for a time set aside God's plan, but
+through any series of contrary events God holds steadily to His own plan.
+Temporary defeat is only adjournment, paving the way for later and greater
+victory. Another surprise is for the church, that is, the church of later
+generations, including our own. The old Jew saw only a triumphant king,
+not a suffering king. He saw only a kingdom. There was no hint of any such
+thing as a church. The church to-day, and since the day of Constantine,
+sees only a church. The kingdom has merged into the church or slipped out
+of view.
+
+There seems to be a confused mixing of church and kingdom, but always with
+the church the big thing, and the kingdom a sort of vague,
+indefinite--folks don't seem to know just what--an ideal, a spiritual
+conception, or something like that. The church is supposed to have taken
+the place of the kingdom. Its mission seems to be supposed to be the doing
+for the world what the kingdom was to do, but, being set aside, failed to
+do.
+
+In reading the old Book there is a handy sort of explanation largely in
+use that applies all that can be fitted into the theory in hand, and
+calmly ignores or conveniently adjusts the rest. The Old Testament
+blessings for the Jewish kingdom are appropriated and applied to the
+church. The curses there are handed over to the Jews or ignored. There
+seems to be a plan of interpreting one part of the Bible one way and
+another part in a different way. This part is to be taken literally. This
+other not literally, spiritually, the only guiding principle being the
+man's preconceived idea of what should be. The air seems quite a bit foggy
+sometimes. A man has to go off for a bit of fresh air and get straightened
+out with himself inside.
+
+A whiff of keen, sharp air seems needed to clear the fog and bring out the
+old outlines--a whiff?--a gale! Yet it must needs blow, like God's wind of
+grace always blows, as a soft gentle breeze. The common law among folk in
+all other matters for understanding any book or document is that some one
+rule of interpretation be applied consistently to all its parts. If we
+attempt to apply here the rule of first-flush, common sense meaning, as
+would be done to a house lease or an insurance policy, it brings out this
+surprising thing. The church is distinct from the kingdom. It came
+through the kingdom failing to come. It fits into a gap in the kingdom
+plan. It has a mission quite distinct from that of the kingdom.
+
+The church is to complete its mission and go. The kingdom, in the plain
+meaning of the word kingdom, is to come, and be the dominant thing before
+the eyes of all men. The church goes up and out. The kingdom comes in and
+down. Later the church is to be a part of the executive of the kingdom.
+This seems to be the simple standpoint of the Book.
+
+The tragic break does not hinder the working of the plan. It simply
+_retards_ it awhile. A _long_ while? Yes--to man, who counts time by the
+bulky measurement of years, and can't seem to shake off the _time_ idea;
+who gets absorbed in moments and hours and loses the broad swing of
+things. To God?--No. He lives in eternities, and reckons things by events.
+His eye never loses the whole, nor a single detail of the whole.
+
+But yet more. That break leads to an _enriching_ of the plan. Out of hate
+God reveals love. Not a greater love, but a greater opportunity for
+greatly revealing love. Man's unwillingness and opposition may _delay_
+God's plan, but cannot hinder it. A man can hinder it for his own self if
+he so insist. But for others he can only delay, not hinder. Though God may
+patiently yield His own plan, for a time, to something else, through which
+meanwhile His main purpose is being served, yet He never loses sight of
+His own plan--the highest expression of His love. And when He does so
+yield, it is that _through_ the interruption He may in the long run work
+out the higher and the highest.
+
+And so in the fulfilment of God's plan as given by His Hebrew spokesmen,
+there is a sort of sliding scale. A partial fulfilment takes place,
+leaving the full fulfilment for the full working out of the plan. The
+fulfilment takes place in two stages, the first being only less full than
+the final. Thus Elijah is to come. But first comes John, a man with most
+striking resemblance to Elijah. The outpouring of the Holy Spirit
+prophesied in Joel is to be upon _all_ flesh. But before that takes place,
+comes the Pentecost outpouring, filling out the Joel prophecy in spirit,
+but not in the full measure.
+
+As a matter of good faith the King must come back and carry out the
+kingdom plan in full. And judging simply by the character of God and of
+Jesus, I haven't a bit of doubt that He will do it. No amount of
+disturbance ever alters the love of God, nor His love-plan in the long
+run, however patiently He may bear with breaks.
+
+Even this phase is in the minor strain of the old Hebrew. "They shall look
+upon Him whom they have _pierced;_ and they shall _mourn_ for Him, as one
+mourneth for his only son." _There_ is a future meeting of the rejected
+King and His rejecting people, and this time with sorrow for their former
+conduct, which implies different conduct at this meeting time. And to this
+agrees the whole swing of the New Testament teaching. Peter says the
+going away of Jesus is to be "_until_ the restitution of all things." He
+is to return and carry out the old plan.
+
+It's a bit unfortunate that some earnest, lovable people have pushed this
+phase of truth so much to the front as to get it out of its proportion in
+the whole circle of truth. Truth must always be kept in its place in the
+circle of truth. Truth is fact in right proportion. Out of that it begins
+to breed misstatement and error. Jesus' coming back is not to wind things
+up. It is to begin things anew. There will be certain phases of judgment,
+doubtless, a clearing of the deck for action, but no general judgment till
+long after. The kingdom is to swing to the front, and bring a new life to
+the earth for a very long time. Then after that the wind-up.
+
+The gospel preached in the Acts is the "gospel of the _kingdom_." They are
+always expecting it to come. Paul constantly alludes to the Master's
+return as the great thing to look forward to, as distinctly at the close
+as at the beginning of his ministry. The book of Revelation is distinctly
+a kingdom book, and however it may, with the versatility of Scripture to
+serve a double purpose, foreshadow the characteristics of history for the
+centuries since its writing, plainly its first meaning has to do with the
+time when "the kingdom of the world is become the kingdom of our Lord and
+of His Christ." The King is coming back to straighten matters out, and
+organize a new running of things. This is the church's surprise, and a
+great surprise it will apparently be to a great many folks, though not to
+all.
+
+
+
+<u>The Surprising Jew.</u>
+
+
+There is a third surprise growing out of this tragic break, the greatest
+of all--_the Jew_. The first surprises were for the Jew, the later
+surprise for the church; this surprise has been and is for all the world.
+The Jew has been the running puzzle of history. A strange, elusive,
+surprising puzzle he has been to historians and all others. Not a nation,
+only a people, flagless, countryless, without any semblance of
+organization, they have been mixed in with all the peoples of the earth,
+yet always distinctly separate.
+
+They have been persecuted, bitterly, cruelly, persistently persecuted, as
+no other people has ever been, yet with a power of recovery of none other
+too. With an astonishing vitality, resourcefulness, and leadership, they
+have taken front rank in every circle of life and every phase of activity,
+in art, music, science, commerce, philanthropy, statesmanship; holding the
+keys of government for great nations, of treasure boxes, and of exclusive
+social circles; making their own standards regardless of others, and with
+the peculiarity of strongest leadership, pushing on, whether followed or
+not.
+
+And now the past few years comes a new thing. This surprising Jew is
+surprising us anew. From all corners of the earth they are gathering as
+not since the scattering to the Assyrian plains, gathering to discuss and
+plan for the getting into shape as a nation again on the old home soil.
+Jews of every sort, utterly diverse in every other imaginable way, except
+this of being Jews, men who hate each other intensely because of divergent
+beliefs in other matters, yet brushing elbows in annual gatherings to plan
+with all their old time intensity a new Jewish nation. Along the highways
+of earth, made and controlled by Christian peoples, they come. What does
+it mean? They continue to be, as they have been, the puzzle of history.
+
+This tragic break of the kingdom and the persistency of the King's plan
+regardless of the break hold the key to the puzzle. The Jew has been
+preserved, divinely preserved, against every attempt at his destruction.
+For he is the keystone in the arch of the King's plan for a coming
+world-wide dominion.
+
+Jesus is God's spirit-magnet for the Jew and for all men. Around Him they
+will yet gather, with the new Jewish nation in the lead, the church
+closest to the person of the king, and all men drawn. Jesus is God's
+organizer of the social fabric of the world. In response to His presence
+and touch, each in his own place will swing into line and make up a
+perfect social fabric.
+
+With the new zeal for pure, holy living now in the church, the clearer
+vision coming to her of the Lord's purpose of evangelizing the world, the
+evidence in all parts of the world of men turning their thought anew to
+God, this remarkable Jewish movement toward national life, it is a time
+for earnest men to get off alone on bent knees, and with new, quietly deep
+fervor, to pray "Thy kingdom come." "Even so come, Lord Jesus."
+
+
+
+
+II. The Person of Jesus
+
+
+
+  1. The Human Jesus.
+  2. The Divine Jesus.
+  3. The Winsome Jesus.
+
+
+
+
+The Human Jesus
+
+
+
+<u>God's Meaning of "Human."</u>
+
+
+Jesus is God becoming man's fellow. He comes down by his side and says,
+"Let's pull up together." Jesus was a man. He was as truly human as though
+only human. We are apt to go at a thing from the outside. God always
+reaches _within_, and fastens His hook there. He finds the solution of
+every problem within itself. When He would lead man back the Eden road to
+the old trysting place under the tree of life He sent a man. Jesus takes
+His place as a man and refuses to be budged from the human level with His
+brothers.
+
+That word human has come to have two meanings. The first true meaning, and
+a second, that has grown up through sin, and sin's taint and trail. The
+second has become the common popular meaning; the first, the forgotten
+meaning. It will help us live up to our true possible selves to mark
+keenly the distinction. The first is God's meaning, the true. The second
+is sin's, the hurt meaning. Constantly we read the effect and result of
+sin into God's thought as though that were the real thing. This is grained
+in deep, woven into the adages of the race. For instance, "To err is
+human, to forgive divine." Yet this catchy statement is not true, save in
+part. To forgive is human--God's human--as well as divine. Not to forgive
+is devilish. It is not human to err. It is possible to the human being to
+err, as it is with angels, but, in erring, man is leaving the human level
+and going lower down.
+
+To understand what it means to say that Jesus is human we must recall what
+human meant originally, and has properly come to mean. Man as made by God
+before the hurt of sin came had certain powers and limitations. His
+powers, briefly, were, mastery of his body, of his mental faculties, and
+powers in the spirit realm so lost to us now that we cannot even say
+definitely what they are. And mastery means poised, mature control, not
+misuse, nor abuse, nor lack of use, but full proper use. Possibly there
+were powers of communication between men in addition to speech unknown to
+us. Then, too, he had dominion over nature, over all the animal creation,
+over all the forces of nature, and not only dominion, but fellowship with
+the animal creation and with the forces of nature: dominion _through_
+fellowship.
+
+He had certain limitations. Having a body was a limitation. The necessity
+for food, sleep, rest, and for exertion in order to move through space
+acted as a constant check upon his movements and achievements. He could
+not go into a building except through some opening. The law of growth, of
+such infinite value to man under his conditions, was likewise a check.
+Only by slow laborious effort and application would there come the
+discipline of mental powers and the knowledge necessary to life's work.
+
+
+
+<u>The Hurt of Sin.</u>
+
+
+Now, in addition to these natural limitations sin has made other changes.
+It has lessened the powers and increased the limitations. There has been
+immense loss in the power over the forces of nature, though now, by slow
+and very laborious efforts, after centuries, much is being regained.
+Instead of fellowship there has been an estrangement between man and the
+lower animals and between man and the forces of nature. All of this has
+immensely added to man's limitations, though it is true that most men do
+not know of what has been lost, so complete has the loss been.
+
+The natural limitations have been added to. Sin affects the judgment. It
+brings ignorance and passion, and they affect the judgment. There results
+lack of care of the body, improper use of the strength, and ignorant and
+improper use of the bodily functions. Then come weakness and disease and
+shortened life, not to speak of the misery included in these and the
+enjoyment missed. In the chain of results comes the toil that is drudgery.
+Not work, but excessive work, more than one should do, with less strength
+than one should have. Work itself under natural conditions is always a
+delight. But through sin has come strain, tugging, friction, unequal
+division. The changes wrought in nature by sin call for greater effort
+with less return. Toil becomes slavish and grinding. Then poverty adds its
+tug. And sorrow comes to sap the strength and take away the buoyancy. And
+then man's inhumanity to his brothers and sisters. These are some of the
+limitations added by sin and ever increasing.
+
+
+
+<u>Our Fellow.</u>
+
+
+Now, Jesus was human; truly naturally human, God's human, and then more
+because of the conditions He found. The love act of creation brought with
+it self-imposed limitations to God. And now the love act of saving brings
+still more. God made man in His own image. In His humanity Jesus was in
+the image of God, even as we are. Adam was an unfallen man. Jesus was that
+and more, a tested and now matured unfallen man, and by the law of growth
+ever growing more. Adam was an innocent, unfallen man up to the
+temptation. Jesus was a virtuous unfallen man. The test with Him changed
+innocence to virtue.
+
+In His experiences, His works, His temptations, His struggles, His
+victories, Jesus was clearly human. In His ability to read men's thoughts
+and know their lives without finding out by ordinary means, His knowledge
+ahead of coming events, His knowledge of and control over nature, He
+clearly was more than the human _we_ know. Yet until we know more than we
+seem to now of the proper powers of an unfallen man matured and growing
+in the use and control of those powers we cannot draw here any line
+between human and divine. But the whole presumption is in favor of
+believing that in all of this Jesus was simply exercising the proper human
+powers which with Him were not hurt by sin but ever increasing in use.
+
+Jesus insisted on living a simple true human life, dependent upon God and
+upon others. He struck the key-note of this at the start in the
+wilderness. Everything He taught He put through the test of use. He _was_
+what He taught. As a man He has gone through all He calls us to. He blazed
+the way into every thicket and woods, and then stands ahead, softly,
+clearly calling, "Come along _after_ Me."
+
+He was a normal man, God's pattern unchanged. All the powers of body and
+mind and spirit were developed naturally and _held in poise_, no lack of
+development, no over development of some part, no misuse of any power, nor
+abuse, but each part perfectly fitting in and working naturally with each
+other part.
+
+He experienced all the proper limitations of human life. He needed food
+and sleep and rest and needed to give His body proper thought and care. He
+was under the human limitations regarding space and material construction.
+He got from one place to another by the slow process of using His strength
+or joining it with nature or that of a beast. He entered a building
+through an opening as we do. Both of these are in sharp contrast with the
+conditions after the resurrection. His stock of knowledge came by the law
+of increase, the natural way; some, and then more, and the more gaining
+more yet.
+
+But there's more than this. There's a bit of a pull inside as one thinks
+of this, as though Jesus in His _humanity_ after all is on a level above
+us, hardly alongside giving us a hand. Ah! there is more. He had
+fellowship with us in the limitation that sin has brought. He shared the
+experiences that men were actually having. He knew the bitterness of
+having one's life plan utterly broken and something else--a rude jagged
+something else--thrust in its place. But the bitterness of the experience
+never got into His spirit or affected His conduct. The emergency He found
+down here wrought by sin affected Him.
+
+He was _hungry_ sometimes without food at hand to satisfy His hunger. He
+always showed a peculiar tender sympathy with hungry people. He couldn't
+bear the sight of the hungry crowds without food. He would go out of His
+way any time to feed a man. He makes the caring for hungry folks a test
+question for the judgment time. There's a great note of sympathy here with
+the race. Every night hundreds of thousands of our brothers and sisters go
+hungry to bed. It was said at one time that the death rate of London rises
+and falls with the price of bread. If true when said it probably is more
+intensely true to-day. Jesus ate the bread of the poor, the coarsest,
+plainest bread. But then, that may have been simply His good common
+sense.
+
+Jesus got _tired_. Could there be a closer touch! He fell asleep on a
+pillow in the stern of the boat one day crossing the lake. And the sleep
+was like that of a very tired man, so sound that the wild storm did not
+wake Him up. It was His tiredness that made Him wait at Jacob's well while
+the disciples push on to the village to get food. He wouldn't have asked
+them to go if they were too tired, too. Was He ever _too_
+tired--over-tired--like we get? I wonder. There was the temptation to be
+so ever tugging. Probably not, for He was wise, and had good self-control,
+_and_ then He trusted His Father. Yet He probably went to the full limit
+of what was wise. Certainly He lived a strenuous life those three and a
+half years.
+
+Jesus knew _the pinch of poverty_. He was the eldest in a large family,
+with the father probably dead, and so likely was the chief breadwinner,
+earning for Himself and for the others a living by His trade. He was the
+village carpenter up in Nazareth, an obscure country village. I do not
+mean abject grinding poverty, of course. That cannot exist with frugality
+and honest toil. But the pinch of constant management, rigid economy,
+counting the coins carefully, studying to make both ends meet, and needing
+to stretch a bit to get them together. It is not unlikely that house rent
+was one of the items.
+
+The ceaselessness of His labors those public years suggests habits of
+industry acquired during those long Nazareth years. He was used to working
+hard and being kept busy. It would seem that He had the care of His mother
+after the home was broken up. At the very end He makes provision for her.
+John understands the allusion and takes her to his own home. He must have
+thought a great deal of John to trust His mother to his care. Could there
+be finer evidence of friendship than giving His friend John such a trust?
+
+Jesus was _a homeless man_. Forced from the home village by His fellow
+townsmen, for those busy years he had no quiet home spot of His own to
+rest in. And He felt it. How He would have enjoyed a home of His own, with
+His mother in it with him! No more pathetic word comes from His lips than
+that touching His homelessness--foxes have holes, and the birds of the air
+nests, but the Son of Man hath neither hole nor nest, burrowed or built,
+in ground or tree.
+
+And Jesus knew the sharp discipline of _waiting_. He knew what it meant to
+be going a commonplace, humdrum, tread-mill round while the fires are
+burning within for something else. He knew, and forever cast a sweet soft
+halo over all such labor as men call drudgery, which never was such to Him
+because of the fine spirit breathed into it. Drudgery, commonplaceness is
+in the _spirit_, not the work. Nothing could be commonplace or humdrum
+when done by One with such an uncommon spirit.
+
+
+
+<u>There's More of God Since Jesus Went Back.</u>
+
+
+I have tried to think of Him coming into young manhood in that Nazareth
+home. He is twenty now, with a daily round something like this: up at dawn
+likely--He was ever an early riser--chores about the place, the cow,
+maybe, and the kindling and fuel for the day, helping to care for the
+younger children, then off down the narrow street, with a cheery word to
+passers-by, to the little low-ceilinged carpenter shop, for--eight
+hours?--more likely ten or twelve. Then back in the twilight; chores
+again, the evening meal, helping the children of the home in difficulties
+that have arisen to fill their day's small horizon, a bit of quiet talk
+with His mother about family matters, maybe, then likely off to the
+hilltop to look out at the stars and talk with the Father; then back
+again, slipping quietly into the bedroom, sharing sleeping space in the
+bed with a brother. And then the sweet rest of a laboring man until the
+gray dawn broke again.
+
+And that not for one day, _every_ day, a year of days--_years_. He's
+twenty-five now, feeling the thews of his strength; twenty-seven,
+twenty-nine, still the old daily round. Did no temptation come those years
+to chafe a bit and fret and wonder and yearn after the great outside
+world? Who that knows such a life, and knows the tempter, thinks _he_
+missed those years, and their subtle opportunity? Who that knows Jesus
+thinks that _He_ missed such an opportunity to hallow forever, fragantly
+hallow, home, with its unceasing round of detail, and to cushion, too, its
+every detail with a sweet strong spirit? Who thinks _He_ missed _that
+chance_ of fellowship with the great crowd of His race of brothers?
+
+    "In the shop of Nazareth
+    Pungent cedar haunts the breath.
+    'Tis a low Eastern room,
+    Windowless, touched with gloom.
+    Workman's bench and simple tools
+    Line the walls. Chests and stools,
+    Yoke of ox, and shaft of plow,
+    Finished by the Carpenter
+    Lie about the pavement now.
+
+    "In the room the Craftsman stands,
+    Stands and reaches out His hands.
+
+    "Let the shadows veil His face
+    If you must, and dimly trace
+    His workman's tunic, girt with bands
+    At His waist. But His _hands_--
+    Let the light play on them;
+    Marks of toil lay on them.
+    Paint with passion and with care
+    Every old scar showing there
+    Where a tool slipped and hurt;
+    Show each callous; be alert
+    For each deep line of toil.
+                Show the soil
+    Of the pitch; and the strength
+    Grip of helve gives at length.
+
+    "When night comes, and I turn
+    From my shop where I earn
+    Daily bread, let me see
+    Those hard hands; know that He
+    Shared my lot, every bit:
+    Was a man, every whit.
+
+    "Could I fear such a hand
+    Stretched toward me? Misunderstand
+    Or mistrust? Doubt that He
+    Meets me full in sympathy?
+
+    "Carpenter' hard like Thine
+    Is this hand--this of mine;
+    I reach out, gripping Thee,
+    Son of Man, close to me,
+    Close and fast, fearlessly."[6]
+
+To-day up yonder on the throne _there's a Man_--kin to us, bone of our
+bone, heart of our heart, toil of our toil. _He_--knows. If you'll listen
+very quietly, you'll hear His voice reaching clear down to you saying,
+with a softness that thrills, "Steady--steady--_I_ know it all. I'm
+watching and _feeling_ and _helping_. Up yonder is the hill top and the
+glory sun and the wondrous air. Steady a bit. Stay up with _Me_ on the
+glory side of your cloud, though your feet scratch the clay." Surely
+there's more of God since Jesus went back!
+
+
+
+
+The Divine Jesus
+
+
+
+<u>Jehovah--Jesus.</u>
+
+
+Of all the men who knew Jesus intimately John stands first and highest. He
+misunderstood for a time. He failed to understand, as did the others. He
+did not approach the keen insight into Jesus' being and purpose that Mary
+of Bethany did. But, then, she was a woman. He was a man. Other things
+being equal (though they almost never are), woman has keener insight into
+the spirit and motives than has man. But John stood closer to Jesus than
+any other. Jesus drew him closer. And that speaks volumes for John's
+fineness of spirit. He alone of the inner twelve did not forsake in the
+hardest hour that Thursday night, but went in "_with_ Jesus." How grateful
+must Jesus have been for the presence of His sympathetic friend that black
+night, with its long intense shadows!
+
+Now John writes about Jesus. And what this closest friend says will be of
+intensest interest to all lovers of Jesus. But it is of even intenser
+interest to note keenly _when_ John writes. He waits until the end. He
+gets the longest range on Jesus that his lengthening years will permit.
+Distance is essential to perspective. You must get far away from a big
+thing to see it. The bigger the thing to be seen, the longer the distance
+needed for good perspective. John shows his early appreciation of the size
+of Jesus by waiting so long. When all his mental faculties are most
+matured, when any heat of mere youthful attachment has cooled off, when
+the eye of the spirit is clearest and keenest, when the facts through long
+sifting have fallen into right place and relation in the whole circle of
+truth, then the old man settles to his loving task.
+
+He had been _looking_ long. His perspective has steadily lengthened with
+the looking years. The object has been getting bigger and bigger to his
+eyes. He is getting off as far as possible within his earthly span. At
+last he feels that he has approximately gotten the range. And with the
+deep glow of his heart gleaming up out of his eyes, he picks up a
+freshly-sharpened quill _to tell folk about Jesus_.
+
+As he starts in he takes a fresh, long, earnest look. And so he writes,
+like a portrait artist working, with his eyes ever gazing at the vision of
+that glorified Face. He seems to say to himself, "How _shall_ I--how _can_
+I ever _begin_ to tell them--about _Him_!" Then with a master's skill he
+sets out to find the simplest words he can find, put together in the
+simplest sentences he can make, so simple folk everywhere may read and get
+something of a glimpse of this Jesus, whose glory is filling his eyes and
+flooding his face and spilling out all over the pages as he writes.
+
+He is seeing back so far that he is getting beyond human reach. So he
+fastens his line into the farthest of the far-reaches of human knowledge,
+the creation, and then flings the line a bit farther back yet. He must use
+a human word, if human folk are to understand. So he says "_beginning_."
+"In the beginning," the beginningless beginning, away back of the Genesis
+beginning, the earliest known to man.
+
+Then he recalls the tremendous fact that when, in the later beginning man
+knew about, the worlds came into existence, it was by a _word_ being
+spoken, a _creative, outspoken word_. The power that created things
+revealed itself in a few simple words. Then he searches into the depths of
+language for the richest word he knew to express thought outspoken. And
+taking that word he uses it as a _name_ for this One of whom he is trying
+to tell. The scholars seem unable to sound the depths of the word that
+John in his own language uses. It means this, and beyond that, it means
+_this_, deeper yet, and then _this_. And then all of these together, and
+more. That is John's word. "In the beginning was _the Word_."
+
+Then with a few swift touches of his pen he says, "This was Jesus before
+He came among men, the man Jesus whom we know." In the earliest beginning
+the whole heart and thought of God toward man was outspoken in a person.
+This person, this outspeaking God, it was He who later became known to us
+as Jesus. Jesus, away back before the farthest reach of our human
+knowledge, was God speaking out of His inner heart to us. This Jesus _is_
+God speaking out His innermost heart to man. Did you ever long to hear God
+speak? Look at Jesus. He's God's speech. This One was _with_ God. He _was_
+God. It was _He_ who spoke things into being, that creative span of time.
+Only through Him _could_ anything come into being. All life was in Him,
+and this life was man's light. It is He who came into our midst, shining
+in the darkness that could neither take Him in nor hold Him down from
+shining out.
+
+Every now and then as he writes John's heart seems near the breaking
+point, and a sob shakes his pen a bit, as it comes over him all anew, and
+almost overcomes him, how this wondrous Jesus, this throbbing heart of
+God, was treated. Listen: "He came to His _own possessions_, and they who
+were His--own--kinsfolk--and the quiver of John's heart-sob seems to make
+the type move on the page--_His own kinsfolk_ received him not into their
+homes, but left Him outside in the cold night; _but_--a glimpse of that
+glorious Face steadies him again--as many as _did_ receive Him, whether
+His own kinsfolk or not, to them He gave the right to become _kinsfolk of
+God_, the oldest family of all."
+
+
+
+<u>God's Spokesman.</u>
+
+
+John has a way of reaching away back, and then by a swift use of pen
+coming quickly to his own time, and then he keeps swinging back over the
+ground he has been over, but each time with some added touch, like the
+true artist he is.
+
+John's statement, "the world was made by Him," takes one back at once to
+the early Genesis chapters. There the creating One, who, by a word, brings
+things into existence is called God. And then, that we may identify Him,
+is called by a _name_, Jehovah. The creator is God named Jehovah. And this
+Jehovah, John says, was the One who afterward became a Man, and pitched
+His tent among men. And as one reads the old chapters through, this is the
+God, the Jehovah, who appears in varying ways to these Old Testament men,
+one after another. He talked and walked and worked with Adam in completing
+the work of creation, and then broken-hearted led him out of the forfeited
+garden.
+
+Then to make his standpoint unmistakably plain to every one, before
+starting in on the witness borne by the herald, he makes a summary. All
+that he has been saying he now sums up in these tremendous words,
+"_God_--no one ever yet has seen; the only begotten God,[7] in the bosom
+of the Father, this One has been the spokesman." In what He _was_, and in
+what He _did_ as well as in what He _said_, He hath been the spokesman.
+Here is a difference made between the Father God, whom no one has seen,
+and the only begotten God, who has been telling the Father out.
+
+Now God revealed Himself to men in the Old Testament times. Repeatedly in
+the Old Testament it distinctly speaks of men seeing God in varying ways
+and talking with Him. Adam walked with Him, and Enoch, and Noah. Abraham
+had a _vision_, and talked with the three men whose spokesman speaks as
+God. Isaac has a night-vision and Jacob a dream and a night meeting with a
+mysterious wrestler. Moses _spoke_ with Him "face to face" and "mouth to
+mouth," and is said to have seen His "form." Yet after that first forty
+days on the mount when Moses hungrily asks for more, He is told that no
+man could endure the sight of that great glory of God's face. And he is
+put in to a cleft of the rock, and God's hand put over the opening (in the
+simple language of the record), and then only the _hinder_ part of God
+passing is seen, while the wondrous voice speaks. Yet the impression so
+made upon Moses far exceeds anything previous and completely overawes and
+melts him down. The elders of Israel "saw God," yet the most _distinct_
+impression of anything seen is of the beautiful _pavement under His feet_.
+Isaiah's most definite impression, when the great vision came to him, was
+of a train of glory, seraphim and smoke and a voice. Ezekiel has rare
+power in detailed description. He has overpowering visions of the "glory of
+Jehovah." Yet the most definite that he can make the description is a
+storm gathering, a cloud, a fire, a centre spot of brightness, a clearness
+as of amber, and four very unusual living creatures.
+
+These men "saw" God. He "appeared" to them. Evidently that means many
+different things, yet the word is always honestly used. It never means as
+we gaze into another man's face. But always there is that profound
+impression of having been in God's own presence. They _met_ Him. They
+_saw_ Him. They heard His voice.
+
+Yet John says here, "_God_--no one ever yet at any time has seen; the only
+begotten God, in the bosom of the Father--this One has been the
+spokesman." Clearly John, sweeping the whole range of past time, means
+this: they saw Him whom we call Jesus. Jesus is Jehovah, the only
+_begotten_ God. To all these men the only begotten God was the spokesman
+of the Father.
+
+Sometimes it was a voice that came with softness but unmistakable
+clearness to the inner spirit of man, a soundless voice. Sometimes in a
+dream, a more realistic vision of the night or of the day time; again, in
+the form of a man, thus foreshadowing the future great coming. This One
+who _came_ to them in various ways, this Jehovah has _come_ to men as
+Jesus. This is John's statement. This is the setting of His gospel. The
+setting becomes a part of the interpretation of what the gospel contains.
+It explains what this that follows _meant to John_.
+
+Is it surprising that John's Gospel has been pitched upon as the critics'
+chief battle-field of the New Testament? Battle-field is a good word. The
+fire has been thick and fast, needle-guns--sharp needles--and
+machine-guns--Gatling guns and rattling--but no smokeless powder. The
+cloud of smoke of a beautiful scholarly gray tinge has quite filled the
+air. Men have been swinging away from a man, the Man to a book. But no
+critic's delicately shaded and shadowing cloud of either dust or smoke, or
+both, can hide away the Man. He's too tall and big. The simple hearted man
+who will step aside from the smoke and noise to the shade of a quiet tree,
+or the quiet of some corner, with this marvellous bit of manuscript from
+John's pen for his keen, Spirit-cleared eye, will be enraptured to find a
+_Man, the_ Man, the _God_-Man.
+
+
+
+<u>Whom Moses Saw.</u>
+
+
+What did Jesus say about Himself? The critics of the world, including the
+skeptical, infidel critics, seem to agree fully and easily on a few things
+about this Jesus on whose dissection they have expended so much time and
+strength. They agree that in the purity of His life, the moral power of
+His character, the wisdom of His teachings, the rare poise of His conduct
+and judgment, the influence exerted upon men, He clear over-tops the whole
+race. Surely His own opinion of Himself is well worth having. And it is
+easy to get, and tremendous when gotten. It fits into John's conception
+with unlabored simplicity and naturalness.
+
+According, then, to Jesus' own words, He had come down out of heaven, and,
+by and by, would go back again to where He was before. He had come on an
+errand for the Father down into the world, and when the errand was
+finished He would go back home to the Father again. He had seen the
+Father, and He was the only one who _had_ ever seen Him. He was the Son of
+God in a sense that nobody else was, a begotten Son, and the only Son who
+had been begotten. Therefore He naturally called God His Father, and not
+only that, but His _own_ Father, making Himself _equal_ with the Father.
+
+This statement it was that swung the leaders over from silent contempt to
+aggression in their treatment of Him. The Jews understood this perfectly
+and instantly. They refused to accept it. Reckoning it blasphemous, they
+attempted to stone Him. They were partly right. If it were not true, it
+_was_ blasphemous, and their law required stoning. Yet they were fools in
+their thought, and not even keen fools. For no blasphemous man could have
+revealed the character and moral glory that Jesus constantly revealed
+before their eyes.
+
+Then follows one of John's exquisite reports of Jesus' words in reply. In
+it run side by side the essential unity of spirit between Father and Son,
+with the absolute life-giving or creative power invested in the Son. A
+sweet, loving, loyal unity of spirit is between the two. It is love unity.
+There can be none closer. In this unity the Son has full control of life
+for all the race of men, and final adjustment of the character wrought out
+by each. At His word all who have gone down under death's touch will come
+into life again, and each by the character he has developed will go by a
+moral gravitation to his natural place.
+
+And then follows the bringing forward of witnesses, John, the Father, the
+works, the Scriptures, and the climax is reached in the one whose name was
+ever on their lips--Moses. And this is the significant reference to Moses,
+"He wrote of _Me_." Sift into that phrase a bit. It cannot mean, he wrote
+of me in the sacrifices provided for with such minute care. For Moses
+clearly had had no such thought. It might be supposed to mean that
+unconsciously to himself there was, in his writings about the sacrifices,
+that which would be seen later to refer to Jesus in His dying. And there
+is the resemblance in purity between Moses' sacrifices and the great
+Sacrifice. Yet where there is so much plain meaning lying out on the face
+of the thing, this obscure meaning may be dropped or checked in as an
+incidental. There is a single allusion in Moses' writing to a prophet
+coming like himself.
+
+But Moses is ever absorbed in writing about a wondrous One who revealed
+Himself to him in the burning bush, the pillar of cloud and fire, the
+little peaked tent off by itself on the outskirts of the camp, and the
+soft distinct voice. There was the One with whom He had twice spent forty
+days in the mount, and whose great glory left its traces in his face. Ever
+Moses is writing of this wondrous Jehovah. Jesus quietly says, "He wrote
+of _Me_."
+
+Another time He said, "I and the Father are one," provoking another
+stoning. Invisibly holding back their hands He said, "The Father is in Me,
+and I in the Father," and again they are aroused. In connection with this
+word "Father," it may be noted that the Old Testament has been called the
+"dispensation of the Father." But this seems scarcely accurate. God
+speaking, appearing there is spoken of as Father very rarely, and then
+chiefly in the great promises of the future glory. The common name for Him
+is _Jehovah_. Jesus practically gives us the name Father for God. He
+constantly refers to God as _His_ Father. It was He who taught us to call
+God Father. He never speaks of Jehovah, but of the Father. His language in
+this always fits in perfectly, as of course it would, with John's
+standpoint, that Jesus is the Jehovah of the Old Testament times. A little
+later Jesus says, "Moses gave you not the manna from heaven, but--my
+Father giveth (note the change in the time element of the word)--giv_eth_
+you the true bread." It is a sort of broken, readjusted sentence, as
+though He was going to say who it was that gave the manna, and then
+changes to speaking of the Father and the present. He does not say who it
+was that _did_ give that manna. It is plain enough from John's standpoint
+what _he_ understands Jesus to mean as he puts the incident into his
+story.
+
+
+
+
+<u>Jesus is God Wooing Man.</u>
+
+
+During the autumn before His death, while in attendance on one of the
+Jerusalem feasts, the leaders are boasting of their direct descent from
+Abraham, and attacking Jesus. On their part the quarrel of words gets very
+bitter. They ask sharply, "Who do you pretend to be? Nobody can be as
+great as Abraham; yet your words suggest that you think you are." Then
+came from Jesus' lips the words, spoken in all probability very quietly,
+"Your father Abraham exulted that he might see my day, and he saw it, and
+was glad." It is a tremendous statement, staggering to one who has not yet
+grasped it.
+
+In attempting to find its meaning, some of our writing friends have
+supposed it means that, after Abraham's death, when he was in the other
+world, at the time of Jesus being on the earth, he was conscious of Jesus
+having come and was glad. But this hardly seems likely, else it would
+read, "He _sees_, and _is_ glad." The seeing and gladness were both in a
+day gone by. Others have supposed that it refers to the scene on Moriah's
+top, when the ram used as a sacrifice instead of Isaac enabled Abraham to
+see ahead _by faith_, not actually, the coming One. But this, too, seems a
+bit far-fetched, because Abraham was surprised by the occurrences of that
+day. He fully expected to sacrifice his son, apparently, so there could be
+no exultant looking forward to _that_ day for him. And deeper yet, the
+coming One was not expected to be a sacrifice, but a king.
+
+The natural meaning seems to lie back in Abraham's own life. Abraham was
+Israel's link with the idolatrous heathen, as well as the beginning of the
+new life away from idolatry. He grew up among an idolatrous people, yet in
+his heart there was a yearning for the true God. Back in his old home
+there came to him one day the definite inner voice to cut loose from these
+people, his own dear kinsfolk, and go out to a strange unknown land, with
+what seemed an indefinite goal, and there would come to him a vision of
+the true God.
+
+It was a radical step for a man of seventy-five years to take. He was
+living among his own kinsfolk. His nest was feathered. It meant leaving a
+certainty for an uncertainty. It meant breaking his habit of life, a very
+hard thing to do, and starting out on a wandering roaming life. Not
+unlikely his neighbors thought it a queer thing, a wild goose chase, this
+going off to a strange land in response to a call of God that he might see
+a vision of the true God. Decidedly visionary. But the old man was clear
+about the voice. The fire burned within to know God, the real true God.
+All else counted as nothing against that. He would _see God_. And a
+warming glow filled his heart and shone in his eyes and kept him steady
+during the break, the good-byes, the start away, the journeying among
+strangers. Into the strange land he came, and pitched his tent. And--one
+night--in his tent--among these strange Canaanites, there came the
+promised vision. "Jehovah appeared unto Abraham," and tied up there anew
+with him the promise made back in his native land. This seems to be the
+simple explanation of these words about Abraham. "He exulted that he might
+see my day. He _saw_ ... and was glad."
+
+With a contemptuous curl of the lip instantly they come back with: "Thou
+art not yet fifty years old, and hast thou seen Abraham?" More quietly
+than ever, with the calmness of conscious truth, come those tremendous
+words, emphasized with the strongest phrase He ever used, "Verily, verily,
+I say unto you, before Abraham was born, I am." The common version omits
+"born," and so the sharp contrast is not made clear. Abraham was _born_.
+He came into existence. Jesus says "I _am_." That "I am" is meant to mean
+absolute existence. An eternal now without beginning or ending. Their
+Jewish ears are instantly caught by that short sentence. Jesus was
+identifying Himself with the One who uttered that sentence out of the
+burning bush! Again stones for speech. Again the invisible power holds
+their feverish impotent hands. That "I am" explains the meaning of the
+expression "my day." It stretches it out backward beyond Abraham's day. It
+lengthens it infinitely at both ends.
+
+This is Jesus' point of view, this marvellous Jesus. He is the Jehovah in
+Genesis' first chapters. It is with Him that Adam broke tryst that day,
+and with Him that Enoch renewed the tryst after such a long wait, and took
+those long walks. It is His voice and presence in the black topped,
+flaming mount that awed the Israel crowd so. His voice it was that won and
+impressed so winsomely the man waiting in the hand-covered cleft of the
+rock that early morning, and long after, that other rugged, footsore man,
+standing with face covered in the mouth of a cave. Isaiah saw _His_ glory
+that memorable day in the temple. It was He who rode upon the storm before
+Ezekiel's wondering eyes and who walks with His faithful ones on the seven
+times heated coals, and reveals to Daniel's opened ears the vision of his
+people's future. Jehovah--He comes as Jesus. Jesus--He is Jehovah. No
+sending of messengers for this great work of winning His darling back to
+the original image and mastery and dominion will do for our God. He comes
+Himself. Jesus is God coming down to woo man up to Himself again.
+
+
+
+
+The Winsome Jesus
+
+
+
+<u>The Face of Jesus</u>
+
+
+Jesus was God letting man see the beauty of His face and listen to the
+music of His voice, and feel the irresistibly gentle drawing power of His
+presence. Jesus was very winsome. He _drew_ men. He said that if He were
+lifted up He _would_ draw men. They who heard that could believe it, for
+He drew them before He was lifted up. He drew the _crowds_. Yet many a
+leader that has drawn the crowds has led them astray. He drew _men_--men
+of strongest mentality, scholarly, cultured, thoughtful men, and every
+other sort. Yet men have often been befooled in their leaders. He drew
+_women_. Here is a great test. Men may be deceived in a man. But woman,
+true strong woman, pure womanly woman, because of her keen discernment
+into spirit and motive, cannot be deceived, when true to her inner
+conviction.
+
+He drew _children_. This was the highest test. The child, fresh from the
+hand of God, before it is appreciably hurt by parents or surroundings, is
+drawn to the pure and good. They are repelled by selfishness and badness.
+They draw out the best. They are drawn only by the true and beautiful and
+good. That is, in the early years, before the warping of a selfish, sinful
+atmosphere has hurt them. This is an infallible test. This told most His
+winsomeness.
+
+_Bad people_ were drawn to Him. That is, bad in their lives. Rarely indeed
+is a human so wholly bad as to be untouched by true goodness, by sincere
+love. Here is the touchstone of service. He touched that spot in the
+lowest, and by His presence increased the hunger of their hearts for
+purity and for sympathy up toward purity.
+
+His _enemies_--a very small group, but in a position of great power,
+holding the national reins--His enemies were drawn to Him, by a drawing
+they fought, but could not resist. They admired Him while hating Him. His
+presence disturbed because it accused the opposite in them. They
+recognized the purity, the love, the rugged honesty, the keen insight, the
+poised wisdom, and they hated Him the more intensely, so committed were
+they in the practice of their lives to the opposite of these. Jesus was
+very winsome. It was to be expected of Him, for He was a _man_ unstained
+and unhurt by sin. Man, God's sort of man, is winsome, for he is in the
+image of God. It was to be expected of Him, for He was God. And God is
+winsome. Did men but _know_ God they would throw themselves at His feet in
+the utter abandon of strong love.
+
+Jesus' _personality_ must have been very attractive, because of the man
+living within. He found expression in it. The spirit of a man finds
+expression in his presence. He goes out to others through his presence.
+From what we know of Jesus His presence must have had something distinctly
+impressive about it. He would have a gently majestic bearing. He walked
+upright like the king He was. He had the true dignity that is not
+conscious of its dignity.
+
+Jesus must have had a remarkable _face_. One's presence centers peculiarly
+in the face. It comes to bear the imprint of the man inside. A man cannot
+keep out of his face the dominant spirit of his life. The sin of the life,
+the purity of the heart, is always stamped on the face. The finer the
+nature the plainer is the facial index. That is the reason women's faces
+reveal the inner spirit more than men's. Quite apart from His features,
+the inner spirit of Jesus must have made His face beautiful with a manly
+fascinating beauty. Yet in all likelihood those features were finely
+chiselled and the skin clear, and with the transfiguring power of the
+spirit within, that face must have been a great face in its beauty.
+
+Jesus' face must have borne the impress of His experiences. The early home
+experience would bring out patience and simplicity and sympathy. Those
+forty days in the wilderness would intensify the purity and strength, and
+bring evidence of struggle and of victory. The Jordan waters, with the
+voice of approval, would deepen the mark of peace. Constant contact with
+the sick and suffering would bring out yet more the tenderness and
+gentleness. Constant teaching of undisciplined folk would intensify the
+patience. Constant contact with sin would intensify the unflinching
+sternness of purity. The Transfiguration would deepen the spirituality,
+with possibly an added glory-touch. Gethsemane wrote in the deep lines of
+intense suffering, with the intangible spirituality of victory and great
+peace. And, at the last, Calvary with its scars marked in a beauty of
+suffering and of spirituality refined beyond description. A marvellous
+face that human face of Jesus.
+
+_Indeed_, the glory of God was in the face of Jesus as He walked quietly
+among men. Looking into that face men saw God. That simple, gentle,
+patient, pure face, with its deep peace and victory and yet its
+yearning--that was God looking out into men's faces.
+
+
+
+<u>The Music of God in the Voice of Jesus.</u>
+
+
+The face of that face was the _eye_. The eye is the soul of the face.
+Through it the man looks out and shows himself. Through it we look in and
+see him. Where the fires of self-ambition burn the flame is always in the
+eye. Only where those fires are out or never lit does the real
+beauty-light of God come into the eye. Great leaders have ever been noted
+for their eyes, before whose glance strong men have cowed and quailed, or
+eagerly coveted the privilege of service.
+
+Those must have been matchless eyes of Jesus, keen, kindly, flashing out
+blinding lightning, sending out softest subdued light. The Nazareth mob
+couldn't stand the look of those eyes, nor the bolder Jerusalem mob
+reaching down for the stones, nor the deputation sent to arrest, nor even
+the reckless Roman soldiers at the garden gate. The disciples who were
+closest sometimes followed him afraid and amazed because of the look of
+those eyes. And yet the little children put their arms around His neck,
+and looked up fearlessly and lovingly. And the crowd listened by the hour
+with their eyes fastened upon His.
+
+The _voice_ of Jesus must have been music itself. It speaks once of His
+singing a hymn. How we would all have loved to hear Him sing! But that
+voice was music at all times, whether in song or speech. Low, modulated,
+rhythmic, gentle, rich, resonant--wondrous music. Those who have heard
+Spurgeon and Gladstone almost always speak of the rare musical quality in
+their voices. So, and more would it be with this Jesus. It has been said
+that the personality reveals itself in the speech. It reveals itself yet
+more, and more subtly, in the sound of the voice. The power or weakness of
+a man is felt in the sound of his voice. The blind have unusual skill in
+reading character in the voice. Were we wiser we could read men's
+character much more quickly in the voice. Children and animals do. The
+voice that stilled the waves and spoke forgiveness of sins, that drew the
+babes, and talked out to thousands at once, must have been full of
+sweetest music and thrilling with richest power.
+
+Jesus made much of the personal _touch_, another means whereby a man's
+power goes out to his fellow. He believed in close personal touch. He drew
+men into close contact with Himself. He promised that when gone Himself,
+Somebody else was to come, and live as He had done right with us in close
+touch. He touched those whom He helped, regardless of conditions. There
+was power in His touch. Some of Himself went out through that touch of
+His. The fever, the weakness, the disease fled before His touch.
+
+Is it to be wondered at that everywhere, in the temple yards, on Judean
+hills or Galilean, by the blue waters of Galilee or the brown waters of
+the Jordan, men crowded to Jesus? They couldn't help it. He was
+irresistible in His presence, His face, His eye, and voice and touch. It
+could not be otherwise. He was God on a wooing errand after man. Moses'
+request of Jehovah, "Show me ... Thy glory," was being granted now to the
+whole nation. In Jesus they were gazing on the glory of God. A veiled
+glory? Yes, much veiled, doubtless, yet not as much as when Moses looked
+and listened.
+
+Jesus _draws_ men. All classes, all nations, all peoples are drawn to Him.
+It is remarkable how all classes in Christendom quote Jesus, and claim Him
+as the leader of their own particular views. They will selfishly claim Him
+who will not follow Him.
+
+Jesus draws _us_. Let us each yield to His drawing. That is the sincerest
+homage and honor we can give Him. That will draw out in us to fullest
+measure the original God-likeness obscured by sin.
+
+Let us lift this drawing Jesus _up_ by our lives of loyalty to Him, by our
+modest, earnest testimony for Him, by our unselfish love for the men He
+loved so. _Up_ let us lift Him before men's eyes; _up_ on the cross,
+transfigured by His love; _up_ on the Olives' Mount, Victor over all the
+forces of sin and death; _up_ at the Father's right hand in glory, waiting
+the fullness of time for the completion of His plan for man.
+
+Thou great winsome God, we have seen Thy beauty in this Jesus. We have
+heard Thy music in His voice. We feel the strong pull upon our hearts and
+wills of Thy presence in Him. We cannot resist Thee if we would. We would
+not if we could. We are coming a-running to keep tryst with Thee under the
+tree of life thou art planting down in our midst. We will throw ourselves
+at Thy feet in the utter abandon of our strongest love, Thy volunteer
+slaves.
+
+
+
+
+III. The Great Experiences of Jesus' Life
+
+
+
+  1. The Jordan: The Decisive Start.
+  2. The Wilderness: Temptation.
+  3. The Transfiguration: An Emergency Measure.
+  4. Gethsemane: The Strange, Lone Struggle.
+  5. Calvary: Victory.
+  6. The Resurrection: Gravity Upward.
+  7. The Ascension: Back Home Again Until----
+
+
+
+
+The Jordan: The Decisive Start
+
+
+
+<u>The Anvil of Experience.</u>
+
+
+Experience is going through a thing _yourself_, and having it go _through_
+you. And "through" here means not as a spear is thrust through a man's
+body, piercing it, but as fire goes through that which it takes hold of,
+permeating; as an odor goes through a house, pervading it.
+
+A man _knows_ only what he experiences; what he goes through; what goes
+through him. He knows only what he is _certain_ of. And he is certain of
+only that which he _experiences_.
+
+It is one of the natural limitations of our humanity that it is so. Even
+the primary knowledge of space, and time, and so on comes in this way. A
+man knows space only by seeing or thinking through space. He knows time
+only by living consciously through some moments of time. Such knowledge is
+primary only in point of time.
+
+Experience is weaving fact into the fabric of your life. The swift drive
+of the double-pointed shuttle, the hard push of the loom back and forth
+_goes through you_.
+
+Experience is sowing truth in actual personal occurrences. The cutting,
+upturning edge of the plow, the tearing teeth of the harrow, go on inside
+your very being, while perhaps the moments drag themselves by, slow as
+snails.
+
+Experience is hammering truth into shape upon the anvil of your life,
+while the pounding of the lightning trip-hammer is upon your own quivering
+flesh. It is seeing that which is most precious to you, so dear as to be
+your very life, seeing that in a furnace, seven times heated, while you,
+standing helplessly by, hope and trust perhaps, and yet _wonder_, even
+while trusting, wonder _if_--(shall I say it the way your heart talks it
+out within?), or, at most, wonderingly watch with heart almost stopped,
+and eyes big, to see _if_ the form of the Fourth will intervene in _your_
+case, or whether something else is the Father's will.
+
+Experience is the three young Hebrews stepping with quiet, full,
+heel-to-toe tread into the hotly flaming furnace, not sure but it meant
+torture and death, only sure that it was the only right thing to do. It is
+the old Babylonian premier actually lowering nearer and nearer to those
+green eyes, and yawning jaws, and ivories polished on many a bone, clear
+of duty though not clear of anything else.
+
+A man having a financial understanding with his church, or a contract with
+his employer, or a comfortable business, may be an earnest Christian,
+living a life of prayer and realizing God's power in his life, but he
+cannot know the meaning of the word _trust_ as George Mueller knew it
+when he might waken in the morning with not enough food in hand for the
+breakfast, only an hour off, of the two thousand orphans under his care,
+and in answer to his waiting prayer have them all satisfied at the usual
+breakfast hour. George Mueller himself did not know the meaning of "trust"
+before such experiences as he did afterwards. No one can. We _know_ only
+what we _experience_.
+
+Now Jesus became a perfect man by means of the experiences He went
+through. He is an older _Brother_ to us, for He has gone through ahead
+where we are now going, and where we are yet to go. He was perfectly human
+in this, that He did not know our human experiences, save as He Himself
+went through those experiences. With full reverence be it said of the
+divine Jesus, it was necessarily so, because He was so truly human.
+
+The whole diapason of human experience, with its joyous majors and its
+sobbing minors, He knew. Except, of course, the experiences growing out of
+sin. These He could not know. They belong to the abnormal side of life.
+And there was nothing abnormal about Him. It was fitting that Jesus,
+coming as a man to save brother men, should develop the full human
+character through experience. And so He did. And forever He has a
+fellow-feeling with each of us, at every point, for He Himself has _felt
+our feelings_.
+
+Jesus' experiences brought Him suffering; keen, cutting pain; real
+suffering. Where there is possible danger or pain in an approaching
+experience there is _shrinking_. It is a normal human trait to shrink from
+pain and danger. Jesus' experiences in the suffering they brought to Him
+far outreach what any other human has known. He shrank in spirit over and
+over again as the expected experiences approached. He shrank back as none
+other ever has, for He was more keenly alive to the suffering involved. He
+suffered doubly: in the shrinking beforehand; in the actual experience.
+
+But, be it keenly remembered, shrinking does not mean _faltering_. Neither
+suffering in anticipation nor actually ever held Him back for a moment,
+nor an inch's length, nor in the spirit of full-tilted obedience to His
+Father's plan. This makes Jesus' experiences the greatest revealers of His
+character. He was sublime in His character, His teachings, His stupendous
+conceptions. He was most sublime in that wherein He touches us most
+closely--His experiences.
+
+With a new, deep meaning it can be said, knowledge is power. We humans
+enter into knowledge and so into power only through experience.
+Experiences are sent, or when not directly sent are allowed to come, that
+through these may come knowledge, through knowledge power, through both
+the likeness of God, and so, true service in helping men back to God.
+
+Let us, you and I, go through our experiences _graciously_, not
+grudgingly, not balking, cheerily, aye, with a bit of joy in the voice and
+a gleam of light in the eye. And remember, and not forget, that alongside
+is One who _knows_ the experience that just now is ours, and, knowing,
+sympathizes.
+
+There were with Jesus the commoner experiences and the great outstanding
+ones: the mountain range with the foot-hills below and the towering peaks
+above. From His earliest consciousness until the cross was reached, Jesus
+ran the whole gamut of human experiences common to us all, with some
+greater ones, which are the same as come to all men, but with Him
+intensified clear beyond our measurements.
+
+These greater experiences were tragic until the great tragedy was past.
+Each has in it the shadow of the greatest. The Jordan waters meant turning
+from a kingdom down another path to a cross. The Wilderness fight pointed
+clearly to successive struggles, and the greatest. The Transfiguration
+mount meant turning from the greatest glory of His divinity which any
+earthly eye had seen to the little hill of death, which was to loom above
+the mount. Gethsemane is Calvary in anticipation. Calvary was _the_
+tragedy when love yielded to hate and, yielding, conquered. There love
+held hate's climax, death, by the throat, extracted the sting, drew the
+fang tooth, and drained the poison sac underneath. Love's surgery.
+
+And the tinge of the tragedy remains in the Resurrection and Ascension in
+lingering scars. They are still in that face. It is a scale ascending
+from the first. In each is seen the one thing from a different angle. The
+cross in advance is in each experience, growing in intensity till itself
+is reached, and casting its shadow as it is left behind.
+
+
+
+<u>Our Brother.</u>
+
+
+Through the crowds at the Jordan River, there quietly walked one morning a
+Man who came up to where John stood. He took a place in the line of those
+waiting to be baptized, so indicating His own intention. John is absorbed
+in his work, but as he faces this Man, next in order, he is startled. This
+is no ordinary man. That face! Its wondrous purity! That intangible
+something revealing the man! That spirit looking through those eyes into
+his own! In that presence he feels his own impurity. It is the instant
+unpremeditated recognition by this fine-grained Spirit-taught John of his
+Master, his Chief. The remonstrance that instinctively springs to his lips
+is held in check by the obedience he at once feels is due this One.
+Whatever _He_ commands is right, however unexpected it may be, or however
+strange it may seem.
+
+Why did Jesus go to John for baptism? The rite was a purifying one. It
+meant confession of sin, need of cleansing, a desire for cleansing, a
+purpose to turn from wrong and sin and lead a new life. How _could_ Jesus
+accept such a rite for Himself? Why did He? Read in the light of the whole
+story of Jesus the answer seems simple. Jesus was stepping down into the
+ranks of man as His _Brother_. The kingdom He was to establish among men
+was to be set up and ruled over by man's Brother. The salvation was to be
+by One, close up, alongside. The King will brush elbows with His subjects,
+for they are brothers too. No long-range work for Jesus, but personal
+touch.
+
+In accepting John's baptism, Jesus was allying Himself with the race of
+men He had come to lead up, and out, as King. He was allying Himself with
+them _where they were_. It was not the path always trodden by man in
+climbing to a throne. But it was the true path of fellowship with them in
+their needs. He was getting hold of hands, that He might be their leader
+up to the highlands of a new life. He steps to their level. He would lift
+from below. He would get by the side of the man lowest down. It was clear
+evidence at the start that He was the true Messiah, the King. He was their
+_Brother_. He would get down alongside, and pull up with them side by side
+out of the ditch of sticky mud up to good footing.
+
+And mark keenly--and the heart glows a bit at the thought--the point He
+chooses for getting into that contact with His brothers. It is _the point
+where they are turning from sin_. John's baptism meant turning from sin.
+It is at that point that Jesus comes forward. A man can always be
+live-sure of Jesus meeting him there, close up, with outstretched hand. He
+is waiting eagerly, and steps up quickly to a man's side as in his heart
+he turns from sin.
+
+But there's more yet. Read in the after light cast upon it there is much
+more. This was the voluntary path away from the kingdom. It was the
+beginning of all that came after. The road up the hill of the cross not
+far away led out of those waters. This was the starting point. Jesus
+calmly turned His face for the time being--a long time it has proved--away
+from the promised Kingdom of His Father and toward the planned cross of
+Satan.
+
+It meant much, for it was the _first step_ into the path marked out. What
+the Father had chosen for Him, He now chooses out for Himself. So every
+bit of service, every plan, must be _twice chosen:_ by God for a man; by
+the man for himself as from God. He entered eagerly, for this was His
+Father's plan. That itself was enough for Jesus. But, too, it was the path
+where His needy brothers were. That would quicken His pace. It was the
+road wherein He would meet the _enemy_. And with a fresh prayer in His
+heart and a quiet confidence in His eye He steps into the road with that
+calmness that strong purpose gives.
+
+As it proved there was danger here for Him. This was not the way approved
+by man's established ideals for starting a kingdom. He was driving
+straight across the carefully marked out roads of man's usage. He was
+disregarding the "No trespassing" signs. There was danger here. A man
+cutting a new path right across old ones meets stubborn undergrowth, and
+ugly thorn hedges. Jesus struck the thorns early, and right along to the
+last getting sharper. And they tore His face badly, as He cut the way
+through for His brothers.
+
+Yes, there were dangers as He pushed His way through the undergrowth down
+to the water. Poison ivy thick, and fanged snakes darting guiltily aside
+from fear even while wanting to strike in, tangled, gnarly roots hugging
+the ground close, and bad odors and gases, and the light obscured--dangers
+thick! And these Jordan waters prove chill and roily. His stepping in
+stirs the mud. The storm winds sweep down the valley. A bit of a hill up
+above to the west casts a long sinister shadow out over the water.
+
+And He must have known the dangers. No need of supernatural knowledge
+here. His familiarity with David and Jeremiah and other Hebrew writers,
+His knowledge of human nature as it had grown to be, His knowledge of a
+foe subtler than human, the fine sensitiveness of His finely organized
+sensitive spirit--these would lead Him to scent the danger.
+
+But He falters not. The calmness of His will gives steadiness to His step
+down the river's bank. Aye, the dangers lured Him on. He had a keen scent
+for danger, for it was danger to His race of men, whose King He was in
+right and would prove Himself in fact. He would draw the thorn points by
+His own flesh that men might be saved their stinging prod and slash. He
+would neutralize the burning acid poison of the undergrowth by the red
+alkaline from His own veins. He would use the thorns to draw the healing
+salve for the wounds they had caused. He would put His firm foot on the
+serpent's head that His brothers might safely come along after. This was
+the meaning of His plunge into the swift waters by John's side.
+
+The intense significance of this decisive step by Jesus is brought out
+strikingly by what follows. What followed is God's comment upon it. Quick
+as the act was done came the Father's approval. John's crowds were not the
+only intent lookers-on that day. Jesus stands praying. Since He is going
+this road it must be a-knee. Then the rift in the upper blue, the Holy
+Spirit straight from the Father's presence comes upon the waiting Man and
+the voice of pleased approval. And the heart of Jesus thrilled with the
+sound of that approving voice. He could go any length, down any steep, if
+He might only ever hear that voice in approval. Then the Holy Spirit took
+possession of Him for the earth-mission. In the pathway of obedience down
+that rough steep came the coveted power of God upon Him.
+
+Three times in His life the Father's voice came, and each time at a
+crisis. Now at the plunge into the Jordan waters, which meant brotherhood
+with the race, and meant, too, a frostier chill of other waters later on.
+At the opening of the Greek door through which led an easy path to a
+great following, and away from a cross, when Jesus, with an agony
+intensified by the intensified nearing of those crossed logs, turned His
+step yet more steadily in the path He had chosen that first Jordan day.
+And between these two, on the mountain top, when the whole fabric of the
+future beyond the cross hung upon three poor wobbling, spiritually stupid,
+mentally untrained Galilean fishermen.
+
+This is the meaning of that step into the Jordan. It was the decisive
+start.
+
+
+
+
+The Wilderness: Temptation
+
+
+
+<u>The University of Arabia.</u>
+
+
+The Jordan led to the Wilderness by a straight road. A first step without
+slipping leads to the second. Victory opens the way to fresh struggles for
+higher victories. The perfect naturalness of Jesus is revealed here, His
+human naturalness. He had taken the decisive step into the Jordan waters.
+And while absorbed in prayer had become conscious of a new experience. The
+Spirit of God came upon Him in unusual measure. The effect of that always
+is to awaken to new alertness and vigor every mental power, as well as to
+key up every moral resolve. Jesus is _caught_ at once by the grasp, the
+grip of this new experience of the wondrous Spirit's control. Keenly alive
+to its significance, awakened anew to the part He was to perform, and to a
+consciousness of His peculiar relation to God and to man, He becomes
+wholly absorbed in this newly intensified world of thought.
+
+Under the Spirit's impulse, He goes off into the solitude of the
+wilderness to think. And in this mood of deep absorption, with every
+faculty fully awake and every high moral impulse and purpose in full
+throb, came the temptation with the recorded climax at the close.
+
+There came an intensifying of all His former consciousness, and
+convictions, regarding His own personality and His mission to mankind, as
+absorbed from the Hebrew parchments, with the undercurrent, lying away
+down, of a tragedy to be met on the way up to the throne.
+
+Jesus was a man of great _intensity_. He could become so absorbed as to be
+unconscious of other things. As a boy of twelve, when first He caught
+fire, He was so taken up with the flood of thoughts poured into His mind
+by the temple visit, that for three days and two nights He remained away
+from His parents, simply absorbed in the world of thought awakened by that
+visit. He could remain forty days in the wilderness without being
+conscious of hunger. The impress of that forty days mentally remain with
+Him during the remainder of His human life. Intensity is possible only to
+strong mentality. The child's mind, the undisciplined mind, the mind
+weakened by sickness or fatigue goes quickly from one thing to another.
+The finest mental discipline is revealed in the greatest intensity, while
+yet all the faculties remain at normal, not heated, nor disturbed by the
+discoloration of heat.
+
+He withdrew into the wilderness to think and pray. He wanted to get away
+from man that He might realize God. With the near flaming footlights shut
+out, He could see clearly the quiet upper lights, His sure guides. These
+forty days gave Him the true perspective. Things worked into proportion.
+He never lost this wilderness perspective. The wilderness means to Him
+_alone with God_, the false perspective, the flaming of near lights, the
+noise of men's shuffling feet all gone. And when He went out among men for
+work, that wilderness atmosphere went with Him. And when the crowds
+thickened, and work piled up, and dangers intensified, off He would go for
+a fresh bit of improvised wilderness.
+
+The temptation follows the natural lines of man's powers. Man was made
+with mastery of himself, kingship over nature and all its forces, and
+utter dependence, even for his very breath, upon God. While made perfect
+in these, he would know them fully only through growth. He had three
+relationships, to God, his fellows, and himself. His relation to God would
+keep true the relation to himself, and adjust the relation to his fellows.
+Keeping God in proper proportion in the perspective keeps one's self in
+its true place always. Utter dependence by every man upon God would make
+perfect harmony with his fellows. The dominion of nature was through
+self-mastery, and this in turn would be only through the practice of utter
+dependence upon God.
+
+Now all sin comes under this grouping, the relation to God, the relation
+to others, within one's self. Temptation follows the line of exaggeration,
+misuse, misadjustment, wrong motive. It pushes trust over into unwarranted
+presumption. Dominion over nature crosses the line into the relation to
+other men. Fellow-feeling gives way to an ambition to get ahead of the
+other man and to boss him. Proper appetite and desire become lust and
+passion. The dominion that man was to have over nature, he seeks also to
+have over his brothers, so crossing the line of his own proper dominion
+and trespassing on God's. Only God is to have dominion over all men. Where
+a man is lifted to eminence of rule among his fellows he is simply acting
+for Somebody else. He is not a superior. He is a servant of God, in ruling
+over his fellows.
+
+John's famous grouping of all sin as "the lust of the flesh, lust of eye
+and pride of life," refers to what is out "in the world." It touches only
+_two_ of these three: sin in one's self and in relation to his fellows,
+with the dominion line out of adjustment. Out in the world God has been
+left clean out, so the phase of trust isn't touched upon by John.
+
+Jesus' temptation follows these natural lines. Improper use of power for
+the sake of the bodily appetite; to presume on God's care in doing
+something unwarranted; to cross the line of dominion over nature and seek
+to control men. For, be it remembered, Jesus was here as a man. The realm
+of the body, the realm of religion, the realm of wrong ambition, these
+were the temptation lines followed then, and before, and ever since.
+
+The going into the wilderness was planned by the Holy Spirit. He was in
+charge of this campaign of Jesus to win back the allegiance of man and
+the dominion of the earth. Jesus yielded Himself to the control of the
+Holy Spirit for His earthly mission, even as later the Holy Spirit yielded
+Himself wholly to the control of the exalted Jesus for _His_ earthly
+mission.
+
+Here the Spirit proves Himself a keen strategist. He drives hard at the
+enemy. He forces the fighting. A decided victory over the chief at the
+start would demoralize all the forces. It would be decisive of the whole
+conflict, and prophetic of the final outcome. Every demon possessing a man
+on the earth heard of his chief's rout that day, and recognized his
+Victor, and feared Him, and knew of his own utter defeat in that of his
+chief. Having gotten the chief devil on the run, every sub-devil fled at
+Jesus' approach.
+
+The Spirit would show to man the weakness of the devil. The devil can do
+nothing with the man who is calmly set in his loyalty to God. This new
+Leader of the race was led up to the dreaded devil that men might know for
+all time his weak spot. The poison of those fangs is completely
+neutralized by simple, steady loyalty to God. But the rattles do make a
+big scary noise.
+
+It is safe to go where the Spirit of God leads, and not safe to go
+anywhere else. The wilderness, any wilderness, becomes a place of victory
+if the Spirit of God be leading there. Any temptation is a chance for a
+victory when the Spirit leads the way. A man's controlling motive
+determines the attractiveness or ugliness of any place. To Jesus this
+wilderness barren was one of the mountain peaks. Its forbidding chasms and
+ugly gullies and darting snakes ever afterwards speak to Him of sweet
+victory. The first great victory was here. He made the wilderness to
+blossom with the rose of His unswerving loyalty to His Father. And its
+fragrance has been felt by all who have followed Him there. To the tempter
+it was a wilderness indeed, barren of anything he wanted. He quit it the
+first chance he could make. He would remember the beasts and serpents and
+dreary waste. For here he received his first death-thrust.
+
+Every man whom God has used has been in the wilderness. The two great
+leaders before Jesus, and the great leader after Him, had each a
+post-graduate course in the University of Arabia. A degree in that school
+is required for those who would do valiant service for God. Only so can
+the eyes and ears be trained away from the glare and blare of the crowd.
+They needed it, we need it, for discipline. He, the matchless Man, for
+that too, and that He might make it a place of sure victory for us.
+
+
+
+<u>Earth's Ugliest, Deepest Scar.</u>
+
+
+Jesus is the _only_ One of whom we are told that He was led up to be
+_tempted_. He was the leader of the race for the regaining of the blurred
+image, the lost mastery and dominion. He Himself bade us pray not to be so
+tempted. He out-matched the tempter. Any one of us, alone, is clearly
+out-matched by that tempter. But we may always rest secure in the victory
+He achieved that day. Only so are we safe.
+
+It is noteworthy that the _place_ of the temptation was chosen by the
+Spirit, and what place it is He chooses. Mark keenly, the tempter did not
+choose it. He was obliged to start in there, but he seized the first
+chance to get away to scenes more congenial to himself.
+
+The wilderness is one of the most marked spots on the earth's crust. That
+remarkable stretch of land going by swift, steep descents almost from
+Jerusalem's very door down to the Dead Sea. It was once described as "the
+garden of God," that is, as Eden, for beauty and fertility, like the
+fertile Egyptian bottoms. For long centuries no ghastlier bit of land can
+be found, haggard, stripped bare, its strata twisted out of all shape,
+blistering peeling rocks, scorching furnace-heat reflected from its rocks,
+swept by hot desert winds, it is the land of death, an awful death; no
+life save crawling scorpions and vipers, with an occasional hyena and
+jackal. Here sin had a free line and ran riot. It ran to its logical
+conclusion, till a surgical operation--a cauterization--was necessary to
+save the rest. Earth's fairest became earth's ugliest. It is the one spot
+where sin's free swing seamed its mark deepest in. The story of sin's
+worst is burned into the crust of the earth with letters over a thousand
+feet deep. This is sin's scar: earth's hell-scar.
+
+There is no talk of the glory of the kingdom here. Yet there had been
+once. This is the very spot where that proposition on smaller scale was
+made to a man in a crisis of _his_ life, and where, lured by the
+attractive outlook, he had chosen selfishly. This is the wilderness, sin's
+wilderness, whither the Holy Spirit led Jesus for the tempter's assault.
+No man does great service for God till he gets sin into its proportion in
+his perspective.
+
+Jesus was tempted. Temptation, the suggestion to wrong, must find some
+point of contact within. Therein consists the temptation to the man.
+Without doubt there was a response within to the temptations that came to
+Jesus. Satan always throws his line to catch on a hook inside. The
+physical sense of hunger responded to the suggestion of getting hold of a
+loaf. The unfailing breath of Jesus' life was trusting His Father. For the
+_way_ a thing should be done, as well as for getting the result, He
+trusted His Father. This trust, underlying and permeating His whole life,
+furnishes the point of contact for the second temptation.
+
+The ruling of a world righteously--not for the glory of reigning,
+ingrained in _us_, but for the world's good and betterment--was ingrained
+in Jesus by His birth, and fostered by His study of the Hebrew scriptures,
+and by the consciousness of His mission. Here is the point of contact with
+the third temptation. At once it is plain that there is nothing wrong here
+in the inward response. For instantly it was clear that a response of His
+_will_ to these outer propositions would not be right, would be wrong, and
+so these points of contact were instantly held in check by His will.
+
+"_Every_ temptation" was brought, we are told: "tempted in _all_ points."
+This does not mean that every particular temptation came to Jesus, but the
+heart, the essential, of every temptation. Every temptation that comes to
+us is along the line of the three that came to Him. By rejecting the
+_first_ of each line He shut out its successors. By accepting the first of
+a series of temptations a man opens the way for the next, and so on.
+Temptations come on a scale descending. There are the first, the initial
+temptations, and then all that follow in their train. Rejecting the first
+stops the whole line. Not only that, but stops also the _momentum_,
+terrific, downward momentum of the whole line.
+
+The first temptation is the door through which must pass all other
+temptations of that sort. If that door be opened these other temptations
+have a chance. If that door be kept shut, all these others are kept
+waiting. Temptation is always standing with its pointed toe at the crack
+of the door, waiting the slightest suggestion of an opening. This first
+temptation is always the likeliest of its class to get in. It is not
+always the same, of course. It is subtly chosen to suit the man. Jesus
+kept these doors rigidly shut, key turned, bolts pushed, bar up, chain
+hooked. So may we.
+
+The tempting is to be done by "the devil." That is his strong point,
+tempting people. It is one way of recognizing some of his kin. It is a
+mean, contemptible sort of thing. He had fallen into a hole of his own
+digging, and would pull in everybody else. He is never constructive in his
+work, always destructive. Best at tearing down. Never builds up. His
+allies can often be told by their resemblance to him here. Jesus is to be
+tempted by this master-tempter. He is going to prove to all his brothers
+that the tempter has no power without the consent of the tempted. The door
+into a man has only the one knob. And that's on the inside.
+
+
+
+<u>Waiting the Father's Word.</u>
+
+
+Quite likely the form of the tempter's words suggests the upper current of
+Jesus' thought. "If thou be the _Son of God_." Jesus was likely absorbed
+with His peculiar relation to His Father, with all that that involved. The
+tempter cunningly seeks to sweep Him off of His feet by working on His
+mood. It is ever a favorite method with the tempter to _rush_ a man. A
+flush of feeling, the mood of an intense emotion tipped over the balance
+with a quick motion of his, has swept many a man off his feet. But Jesus
+held steady. There was no unholy heat of ambition to disturb the calm
+working of His mind.
+
+Why "if"? Did Satan doubt it? Is he asking proof? He gets it. Jesus did
+not need to prove His divinity except by continuing to be divine. He
+proved best that He was Son of God by being true to His Sonship. He
+naturally acted the part. We prove best that we are right by being right,
+not by accepting captious, critical propositions. The stars shine. We know
+they are stars by their shine. Satan would have Jesus use His divinity in
+an undivine way. He was cunning. But Jesus was keener than the tempter was
+cunning.
+
+"Get a loaf out of this stone. Don't go hungry. Be practical and
+sensible." The cold cruelty of Satan! He makes no effort to relieve the
+hunger. The hunger asked for bread and he gave it a stone. That is the
+best he has. He is a bit short on bread. He would use the physical need to
+break down the moral purpose. He has ever been doing just that. Sometimes
+he induces a man to break down his strength in religious activity. And
+then he takes advantage of his weakened condition. Even religious activity
+should be refused save at the leading of God's Spirit. It will not do
+simply to do _good._ The only safe thing is to do _God's will_, to be tied
+fast to the tether of the Spirit's leading.
+
+Jesus _could_ have made a loaf out of the stone. He did that sort of thing
+afterwards. It was not wrong to do it, since, under other circumstances,
+He did it. But it is wrong to do anything, even a good thing, at the
+devil's suggestion. He would shun the counsel of the ungodly. The tempter
+attacks first the _neediest_ point, the hunger, and in so far the weakest,
+the likeliest to yield. Yet it was the strongest, too, for Jesus could
+make bread. The strongest point may become the weakest because of the very
+temptation the possession of strength gives to use it improperly. Strength
+used properly remains strength; used improperly it becomes weakness. The
+strong points always need guarding, that the balance be not tipped over
+and lost. Strength is never greater than when used rightly; never greater
+than when refused to the improper use. The essence of sin is in the
+improper use of a proper thing.
+
+The first step toward victory over temptation is to recognize it. Jesus'
+quick, quiet reply here touches the human heart at once, and touches it at
+its neediest and most sensitive point, the need of sympathy, of a fellow
+feeling. He said, "_Man_ shall not live." The tempter said, "God." Jesus
+promptly said, "Man." He came to be man, the Son of man, and the Brother
+of man. He took His place as a _man_ that day in the Jordan water. He will
+not be budged from man's side. He will stay on the man level in full touch
+with His fellows at every step of the way.
+
+He was giving to every man, everywhere in the world, under stress of every
+temptation; with every rope tugging at its fastenings, and threatening
+every moment to slip its hold, and the man be lost in the storm, _to every
+man_ the right, the enormous staying power to say, "_Jesus_--a _man
+_--such a one as I--was _here_, and as a _man_ resisted--and _won_. He is
+at my side. I'll lean on Him and _resist_ too,--and _win_ too--in the
+strength of His winning."
+
+Jesus says here, "My life, my food, the supplying of my needs is in the
+hands of my Father. When _He_ gives the word, I'll do: not before. I'll
+starve if He wishes it, but I'll not mistrust Him; nor do anything save as
+He leads and suggests. I'll not act at _your_ suggestion, nor anybody's
+else but His. Starving doesn't begin to bother me like failing to trust
+would do. But I haven't the faintest idea of starving with such a Father."
+
+"Not by bread alone, but by every word ... of God." Not by a loaf, but by
+a word. When a man is where God would have him, he can afford to wait
+patiently till God gives the word. A man is never unsteadier on his feet
+than when he has gone where he was not led. "_I go at my Father's word."
+"I wait_ for my Father's word." Jesus' study of the parchment rolls in
+Nazareth was standing Him in good stead now. Through many a prayerful hour
+over that Word had come the trained ear, the waiting spirit, the doing of
+things only at the Father's initiative. He could make bread, but He
+wouldn't, unless the Father gave the word. It was not simply that He would
+_not_ act at the tempter's suggestion, but He would not act at all except
+at the Father's word. And to this Jesus remained true, whether the request
+for evidence came from the tempter direct, or from sneering Pharisee at
+the temple's cleansing, or from unbelieving brothers.
+
+Life comes not through what a man can make, but through the Father's
+controlling presence: not through our effort, but through the Father's
+power transmitted through the pipe line of our ready obedience.
+
+    "Just to let thy Father do
+        As He will.
+    Just to know that He is true,
+        And be still.
+    Just to follow hour by hour
+        As He leadeth.
+    Just to draw the moment's power
+        As it needeth.
+    Just to trust Him. This is all.
+    Then the day will surely be
+        Peaceful, whatsoe'er befall,
+    Bright and blesséd, calm and free."[8]
+
+Jesus held every activity, every power subject to the Father's bidding.
+Not only obedient, but nothing else. Waiting the Father's send-off at
+every turn: this is the message from Jesus that first tug, and first
+victory. Jesus had held true in the realm of the body, in His relationship
+to Himself.
+
+
+
+<u>Love Never Tests.</u>
+
+
+Satan shifts the scene. These wilderness surroundings grate on his nerves.
+The setting of this place, once first class, is now rather worn. He's
+famous at that. It's a favorite device of His; quick scene-shifting. A man
+wins a victory over temptation, but a quick change of surroundings finds
+him unprepared if he isn't ever alert for it, and down he goes before the
+new, unexpected rush, before he can get his wind. The tempter is not a
+fool, as regards man. That is, as a rule he is not. In the light of all
+facts obtainable about his career, that word _might_ be thought of. Yet no
+man of us may apply the word to him. Not one of us is a match for him.
+We're not in the same class. In his keen subtlety and cunning he can
+outmatch the keenest of us; outwit and befool without doing any extra
+thinking. I am not using the word _wisdom_ of him. We are safe only in the
+wisdom of our big Brother who drew his fangs in the wilderness that day.
+
+He chooses shrewdly the spot for each following temptation. He's a master
+stage manager. He always works for an _atmosphere_ that will help his
+purpose. He took Jesus up to one of the wings of the temple in the holy
+city. The holy city, and especially its temple, would awaken holiest
+emotions. Here it was that Jesus, as a boy, years before, had probably
+first caught fire. It is likely that He never forgot that first visit.
+Here everything spoke to Him of His Father. The tempter is skilfully
+following the leading of Jesus' reply. Jesus had given a religious answer.
+So He is given a religious atmosphere, and taken to a religious place. He
+would trust the Father implicitly. Here is an opportunity to let men see
+that beautiful spirit of trust. Here is a chance for a master-stroke. A
+single simple act will preach to the crowds. "You'll come down in the
+midst of an open-mouthed, admiring crowd." The devil loves the
+spectacular, the theatrical. He is always working for striking, stagy
+effects.
+
+How many a man has yielded to the _religious_ temptation! He is taken up
+in the air, and seems to float among ethereal clouds. It is better for us
+to live in the strength of Somebody else's victory, and keep good hard
+earth close to the soles of our feet, or we may come into contact with it
+suddenly with feet and head changing places.
+
+The devil "taketh" Jesus. How could he? He could do it only by Jesus'
+consent. Jesus yields to his taking. He has a strong purpose in it. He was
+going for the sake of His brothers. The tempter cannot take anybody
+anywhere except with his full consent. He tries to, and often befools men
+into thinking he can. It's a lie. He cannot. Every man is an absolute
+sovereign in his will, both as regards God and Satan. God will not do
+anything with us without our ready consent. And be it keenly remembered
+that the tempter _cannot_. Here Jesus gave consent for His brothers' sake.
+
+The tempter acts his part like an old hand. The proper thing here is some
+scripture, repeated earnestly in unctuous tones. Was it from this tempter
+that all of us religious folks and everybody else have gotten into the
+_inveterate_ habit of quoting verse and sentence entirely out of
+connection? Any devil's lie can be proven from the Scriptures on that
+plan. If it was he who set the pace, certainly it has been followed at a
+lively rate. It was a cunning quotation, cunningly edited.
+
+The angels _are_ ministering spirits. On their hands they do bear us up.
+It is all true, blessedly true. But it is only true for the man who is
+living in the first verse of that ninety-first psalm, "in the secret place
+of the most High." The tempter threads his way with cautious skill among
+those unpleasant allusions to the serpent, and the dragon, and getting
+them under our feet, and then twisting and trampling with our hard heels.
+He knew his ground well, and avoids such rough, rude sort of talk. It was
+a cunning temptation, cunningly staged and worded and backed. He was doing
+his best. One wonders if he really thought _Jesus_ could be tripped up
+that way. So many others have been, and are, even after Jesus has shown us
+the way. A dust cloth would help some of us--for our Bibles--and a little
+more exercise at the knee-joint, and a bit of the hard common sense God
+has given every one of us.
+
+Did Jesus' wondrous, quiet calm nettle the tempter? Was He ever keener and
+quieter? He would step from the substantial boat-deck to the yielding
+water, He would cut Himself off from His Nazareth livelihood and step out
+without any resources, He would calmly walk into Jerusalem when there was
+a price upon His head, for so He was led by that Spirit to whose
+sovereignty He had committed Himself. But He would do nothing at the
+suggestion of this tempter. Jesus never used His power to show He had it,
+but to help somebody. He could not. It is against the nature of power to
+attempt to prove that you have it by using it. Power is never concerned
+about itself, but wrapped up in practical service. There were no
+theatricals about Jesus. He was too intensely concerned about the needs of
+men. There are none in God-touched men. Elisha did not smite the waters to
+prove that Elijah's power rested upon him, but _to get back across the
+Jordan_ to where his work was needing him and waiting his touch. Jesus
+would wear Himself out bodily in ministering to men's needs, but He
+wouldn't turn a hair nor budge a step to show that He could. This is the
+touch-stone by which to know all Jesus-men.
+
+He rebukes this quotation by a quotation that breathes the whole spirit of
+the passage where it is found. Thou shalt not _test_ God to see if He will
+do as He promises. These Israelites had been testing, criticizing,
+questioning, doubting God. That's the setting of His quotation. Jesus says
+that love never tests. It trusts. Love does not doubt, for it _knows_. It
+needs no test. It could trust no more fully after a test, for it trusts
+fully now. Aye, it trusts more fully now, for it is trusting _God_, not a
+_test_. Every test of God starts with a question, a doubt, a misgiving of
+God. Jesus' answer to the second temptation is: love never tests. It
+trusts. Jesus keeps true in His relation to His Father.
+
+
+
+<u>The Devil Acknowledges the King.</u>
+
+
+Another swift shift of the scene. Swiftness is a feature now. In a moment
+of time, all the kingdoms, and all the glory of all the earth. Rapid work!
+This is an appeal to the eye. First the palate, then the emotions, now the
+eye. First the appetites, then the religious sense, now the ambition. The
+tempter comes now to the real thing he is after. He would be a god. It is
+well to sift his proposition pretty keenly, on general principles. His
+reputation for truthfulness is not very good, which means that it is very
+bad. Who wants to try a suspicious egg? He could have quite a number of
+capitals after his name on the score of mixing lies and the truth. He has
+a distinct preference for the flavor of _mixed_ lies.
+
+Here are the three statements in his proposal. All these things have been
+delivered unto me. I may give them to whom I will. I will give them to
+you. The first of these is true. He is "the prince of this world." The
+second is not true, because through breach of trust he has forfeited his
+rule, though still holding to it against the Sovereign's wish. The third
+is not true. Clearly he hadn't any idea of relinquishing his hold, but
+only of swamping Jesus. Two parts lie: one part truth--a favorite formula
+of his. The lie gets the vote. A bit of truth sandwiched in between two
+lies.
+
+He asks for worship. Did he really think that possibly Jesus would
+actually worship him? The first flush answer is, surely not. Yet he is
+putting the thing in a way that has secured actual worship from many a'one
+who would be horrified at such a blunt putting of his conduct. We must
+shake off the caricature of a devil with pointed horns, and split hoof,
+and forked tail, and see the real, to understand better. From all accounts
+he must be a being of splendor and beauty, of majestic bearing, and
+dignity. His appeal in effect is this:--These things are all mine. You
+have in you the ingrained idea of a world-wide dominion over nature, and
+of ruling all men as God's King. Now, can't we fix this thing up between
+us? Let's be friendly. Don't let's quarrel over this matter of world
+dominion.
+
+You acknowledge me as your sovereign. You rule over all this under me.
+I'll stand next to God, and you stand next to me. It's a mere technical
+distinction, after all. It'll make no real change in your being a
+world-wide ruler, and it will make none with me either. Each will have a
+fair share and place. Let's pull together.--The thing sounds a bit
+familiar. It seems to me I have heard it since somewhere, if I can jog up
+my memory. It has raised a cloud of dust in many a man's road, and blurred
+the clear outlines of the true plan--_has_ raised?--_is_ raising.
+
+Jesus' answer is imperative. It is the word of an imperative. He is the
+King already in His Father's plan. He replies with the sharp, imperial
+brevity of an emperor, a king of kings, "Get thee hence!" Begone! The
+tempter obeys. He knows his master. He goes. Biting his teeth upon his hot
+spittle, utterly cowed, he slinks away. Only one Sovereign, Jesus says.
+All dominion held properly only by direct dependence upon Him, direct
+touch with Him, full obedience to Him. No compromise here. No mixing of
+issues. Simple, direct relation to God, and every other relation _through_
+that. No short cuts for Jesus. They do but cut with deep gashes the man
+who cuts. The "short" describes the term of his power, a short shrift.
+
+When the devil has used up all his ammunition--. That's a comfort. There
+is an end to the devil if we will but quietly hold on. Every arrow shot.
+Not a cartridge left. Yet he is not entirely through with Jesus. He has
+retired to reform the broken lines. He'll melt up the old bullets into
+different shape. They have been badly battered out of all shape by
+striking on this hard rock. He's a bit shaken himself. This Jesus is
+something new. When he can get his wind he will come back. He came back
+many times. Once through ignorant Peter with the loaf temptation in new
+shape, once through His mother's loving fears with the emotional
+temptation, and through the earnest, hungry Greeks, and the bread-full
+thousands with the kingdom temptation. Yet the edge of His sword is badly
+nicked, and never regains its old edge.
+
+But now he goes. He obeys Jesus. The tempter resisted goes, weakened. He
+is a coward now. He fights only with those weaker than himself. He
+doesn't take a man of his own size. Temptation resisted strengthens the
+man. There is a new resisting power. There is the fine fettle that victory
+gives. Jesus is Victor. The Jordan experience has left its impress. Every
+act of obedience is to the tempter's disadvantage. In Jesus we are
+victors, too. But only in Him.
+
+Through Jesus we meet a fangless serpent. The old glare is in the eye, the
+rattles are noisy, but the sting's out. He is still there. He still can
+scare; but can do not even that to the man arm-in-arm with Jesus. Jesus
+keeps true the relationship to all men and to nature by keeping true the
+relationship to His Father.
+
+Our Father, lead us not into temptation as Jesus was led. We're no match
+for the tempter. Help us to keep arm-in-arm with Jesus, and live ever in
+the power of His victory.
+
+
+
+
+The Transfiguration: An Emergency Measure
+
+
+
+<u>God in Sore Straits.</u>
+
+
+The darkest hour save only one has now come in Jesus' life. And that one
+which was actually darkest, in every way, from every view-point darkest,
+had in it some gleams of light that are not here. Jesus is now a fugitive
+from the province of Judea. The death plot has been settled upon. There's
+a ban in Jerusalem on His followers. Already one man has been cut off from
+synagogue privileges, and become a religious and social outcast. The
+southerners are pushing the fight against Jesus up into Galilee.
+
+Four distinct times that significant danger word "withdrew" has been used
+in describing Jesus' departure from where the Judean leaders had come.
+First from Judea to Galilee, then from Galilee to distant foreign points
+He had gone, for a time, till the air would cool a bit. The bold return to
+Jerusalem at the fall Feast of Tabernacles had been attended, first by an
+official attempt to arrest, and then by a passionate attempt to stone
+Jesus to death.
+
+And now the Galilean followers begin to question, and to leave. His
+enemies' northern campaign, together with His own plain teaching, has
+affected the Galilean crowds. They come in as great numbers as ever to
+hear and to be healed. But many that had allied themselves as Jesus'
+followers decide that He is not the leader they want. He is quite too
+unpractical. The kingdom that the Galileans are eager for, that the Roman
+yoke may be shaken off, seems very unlikely to come under such a leader.
+Many desert Him.
+
+Jesus felt the situation keenly. The kingdom plan in Jerusalem had failed.
+And now the winning of individuals as a step in another plan is slipping
+its hold. These people are glad of bread and the easing of bodily
+distress, but the tests of discipleship they pull away from. He turns to
+the little band of His own choosing, with a question that reveals the keen
+disappointment of His heart. There's a tender yearning in that question,
+"Will ye also go away?" And Peter's instant, loyal answer does not blind
+His keen eyes to the extremity. With sad voice He says, "One of you, my
+own chosen friends, one of you is a--devil." Things are in bad shape, and
+getting worse.
+
+It was a time of dire extremity. God was in sore straits. The kingdom plan
+was clearly gone for the present. The rub was to save enough out of the
+wreckage to get a sure starting-point for the new plan, through which, by
+and by, the other original plan would work out. There can be no stronger
+evidence of God's need of men than this transfiguration scene. Just
+because He had made man a sovereign in his will, God must work out all of
+His plans _through_ that sovereign will. He would not lower one whit His
+ambition for a man free in his own will. He Himself would do nothing to
+mar the divine image in man. For man's sake, and _through_ man's
+will--that is ever God's law of dealing.
+
+
+
+<u>Fire and Anvil for Leaders.</u>
+
+
+The great need just now was not simply for men who would be loving and
+loyal, but men who would be _leaders_. It has ever been the sorest need.
+Men are not so scarce, true-hearted men, willing to endure sacrifice, but
+_leaders_ have always been few, and are. Nothing seems to be less
+understood than leadership; and nothing so quickly recognized when the
+real thing appears. Peter _was_ a leader among these men. He had dash and
+push. He was full of impulse. He was always proposing something. He acted
+as spokesman. He blurted out whatever came. The others followed his lead.
+There were the crude elements of leadership here. But not true leadership
+of the finer, higher kind.
+
+The whole purpose of the transfiguration was to get and tie up leaders. It
+was an emergency measure, out of the regular run of things. Goodness makes
+character. It takes goodness plus ability to make true leadership. The
+heart can make a loving follower. It takes a heart, warm and true, plus
+_brains_ to make a leader. Character is the essential for life. For true
+leadership, there needs to be character plus ability: the ability to keep
+the broad sweep of things, and not be lost in details, nor yet to lose
+sight of details; to discern motive and drifts; to sift through the
+incidentals which may be spectacular and get to the essential which may be
+in Quaker garb.
+
+There are two sorts of leadership, of action, and of thought. By
+comparison with the other, leaders of action are many, leaders of thought
+few. Peter was the leader in action of the disciples, and in the earlier
+church days. John became the leader in thought of the later years of the
+early church. Paul was both, a very unusual combination. Leaders are born,
+it is true. But the finest and truest and highest leaders must be both
+born leaders, and then born again as leaders. There needs to be the
+original stuff, and then that stuff hammered into shape under hard blows
+on the anvil of experience. The fire must burn out the clay and dirt, and
+then the hammer shape up the metal. Leaders must have convictions driven
+in clear through the flesh and bone, and riveted on the other side.
+
+_Simon_ loved Jesus, but there needed to be more before _Peter_ would
+arrive. It took the transfiguration to put into the impulsive, unsteady,
+wobbling Simon the metal that would later become steel in Peter. Yet it
+took much more, and finally the fire of Pentecost, to get the needed
+temper into the steel. These same lips could give that splendid statement
+that has become the church's foundation; and, a bit later, utter boldly
+foolish, improper words to Jesus; and, later yet, utter vulgar profanity,
+and words far worse, aye, the worst that could be said about a _friend_,
+and in that friend's _need_, too.
+
+This was a fair sample of the clay and iron, the Simon and the Peter in
+this man. Yet it was with painful slowness that he had been brought up to
+where he is now. Two years of daily contact with Jesus. Slow work! No,
+rapid work. Nobody but Jesus could have done it in such a short time.
+Nobody but Jesus could have done it at all. And, mark you keenly, this man
+is the _leader_ of the band of men that stand closest to Jesus. This is
+the setting of the great transfiguration scene.
+
+
+
+<u>An Irresistible Plan.</u>
+
+
+Jesus goes off, away from the crowds, to have a bit of quiet time with
+this inner band of His. Here is the strategic point, now. The key to the
+future plan is in this small group. If that key can be filed into shape,
+cleaned of rust, and gotten to fit and turn in the lock, all may yet be
+well. The nub of all future growth is here. With simple, keen tact He
+begins His questionings, leading on, until Peter responds with his
+splendid declaration for which the church has ever been grateful to him.
+"Thou art the Christ, the Son of the living God." It comes to Jesus' ears
+as a grateful drink of cold water to a thirsty man on a hot day in a
+dusty road.
+
+Then to this leader and to the inner circle, He reveals the changed plan.
+For the first time the word church is used, that peculiar word which later
+becomes the name of the new organization, "a company of persons called
+out." He is going to build up a church upon this statement of faith from
+Peter's lips, and this church will hold the relation to the kingdom of
+key-holder, administrator. The church is to be a part of the
+administration of the coming kingdom.
+
+And so Jesus begins His difficult, sad task of preparing this band for the
+event six months off in Jerusalem. There is to be a tragedy before the
+building of the church which will hold the kingdom keys. So thoroughly
+does Peter fail to understand Jesus, that with stupid boldness he attempts
+to "rebuke" Him. Peter "took" Jesus. A great sight surely! He slips his
+hand in Jesus' arm and takes Him off to one side to--straighten--Him--out.
+This Jesus is being swept off His feet by undue emotional enthusiasm.
+Peter would fix it up and save the day. It would take Peter to do that.
+
+And this is a sample of the best leadership in this inner group. Things
+were in bad shape. All the machinery hung upon a little pin holding two
+parts together. That pin threatens to bend and break for lack of temper.
+The Son of God leaves all else and turns aside to attend to a pin. The
+future of the kingdom hung upon three undisciplined country fishermen.
+The transfiguration spells out God's dire extremity in getting a footing
+in human hearts _and brains_ for His plans. Something must be done.
+
+Mark what that something was to be: so simple in itself, so tremendous in
+its results. They were to be allowed to _see Jesus_. That would be enough.
+The Jesus within would look out through the body He was using. The real
+Jesus within looked out through the Jesus they knew. He let these men see
+Himself a few moments; simply that. All of that, yet simply that. They
+were His lovers. They were to be sorely tried by coming events. They were
+to be the leaders. To _love_, for a time of _sore need_, for _service's_
+sake, for the sake of the _multitudes_ whose _leaders_ they were to be,
+for the saving of the _church_ plan, and beyond of the _kingdom_ plan, the
+Jesus within looked out for a few moments into their faces.
+
+It was the same plan used later in getting another leader. Jesus had to go
+outside these men for a man with qualifications needed by the situation
+that these men did not have. The human element again in evidence. Paul
+says, "When I could not see for the glory of that light." That light
+bothered his eyes. The old ambitions were blurred. He couldn't see them.
+The outlines dimmed, the old pedigree and plans faded out. They could no
+longer be seen for the glory of that light. It is the plan the Master has
+ever used, and still does. It is irresistible.
+
+
+
+<u>"The Glory of that Light."</u>
+
+
+It was six days, or eight counting both ends, after the first telling of
+the coming tragedy that shook them so. Here is a bit of practical
+psychology. Jesus lets the brain impression made by that strange
+announcement _deepen_ before making the next impression. Jesus went up
+into the mountain "to pray." Prayer never failed Him. It was equal to
+every need with Jesus. It was while praying that the wondrous change came.
+Changed while praying. When Moses came down from that long time alone with
+God, his face was full of the glory reflected from God's presence.
+Stephen's face caught the light of another Face into which he was intently
+looking.
+
+Jesus was changed _from within_. It was His own glory that these men saw.
+He had wrapped Himself up in a bit of human tapestry so He could move
+among men without blinding their eyes. Now He looks out through the
+strands. They are astonished and awed to find that face they know so well
+now shining as the sun, and the garments made transparent as light,
+glistening like snow, by reason of the great brilliance of the light
+within. Yet Jesus let out only a part of the glory. When Paul saw, on the
+Damascus road, the light was _above_ the shining of the sun.
+
+When their eyes get over the first daze, the disciples come to see that
+besides Jesus there are two others, two of the old Hebrew leaders. There
+is Moses, the great maker of the nation, the greatest leader of all. And
+rugged Elijah, who had boldly stood in the breach and saved the day when
+the nation's king was proposing to replace the worship of Jehovah with
+demon-worship. They are talking earnestly together, these three,
+about--what? The great sacrifices Jesus had been enduring? The
+disappointment in the kingdom plan? The suffering and shame to be endured?
+The bitter obstinacy of the opposition? The chief priests' plotting?
+Listen! They are talking about the departure, the exodus, the going out
+and up, Jesus is about to _accomplish_. They are absorbed in Jesus. He was
+about to execute a master-stroke. He is going to accomplish a great move.
+They are wholly absorbed in Him, this Moses, and Elijah, and in this great
+move of His for men.
+
+Meanwhile these men lying on the ground are waking up and rubbing their
+eyes. The only jarring note is a human note. John and James look with awe,
+reverent awe. It is an insight into their character that nothing is said
+about them. Their sense of reverence and power of control are to the
+front. It is dear, impulsive old Peter who can't keep still, even amid
+such a scene. His impulsive heart is just back of his lips, with no
+check-valves between. He must offer a few remarks. This great vision must
+be duly recognized. What a sensation it would make in Jerusalem to get
+these two men to stay and come down and address a meeting! That would turn
+the tide surely. Luke graciously explains that he did not know what he
+was saying. No, probably not. The tongue seemed to be going mechanically,
+rather than by the controlling touch of the will. Peter seems to have a
+large posterity, some of whom abide with us to this day.
+
+Then the vision is shut out by the intervening cloud. This human
+interference disturbs the atmosphere. For Peter's sake, the glory is
+hidden that the impression of it may not be rubbed out even slightly by
+his own speech. We blur and lose the impression God would make upon us, by
+our speech, sometimes. A bit of _divine_ practical psychology, this
+movement of the cloud. Then the quiet voice that thrilled them with the
+message of the Jordan, "This is My Son; My Chosen One: hear ye Him." Then
+it is all over.
+
+It is most striking that this wondrous vision of glory is for these three
+obscure, untutored men, of lowly station. Not for the nation's leaders.
+Yet the reason is plain. They had gladly accepted what light had come. To
+them came more. Their door was open. It is these men who had obeyed light
+that now received more. To him that hath received what light has come
+shall be given more. From him that hath no light, because he won't let it
+in, shall be taken away even what light he has. Shut fists will stifle
+what is already held, and the life of it oozes out between the fingers.
+
+In each of the three Gospels recording this scene it is introduced by the
+same quotation from Jesus' lips. There were some persons in His presence
+who would not die until they had seen the kingdom of God. The writers'
+reference is clearly to the vision that follows. It is said to be a vision
+of the coming kingdom. Jesus, with the divine glory within, no longer
+concealed, but shining out with an indescribable splendor, up above the
+earth, with two godly men, one of whom had died, and the other had been
+caught up from the earth without death, talking earnestly about men and
+affairs on the earth, and in direct communication with the Father--that is
+the vision here of the kingdom.
+
+
+
+<u>A Vision of Jesus.</u>
+
+
+And so the darkest hour save only one was filled with the brightest light.
+The after, darker hour of Calvary had gleams of light from this
+transfiguration scene. There was faithful John's sympathetic presence all
+through the trial. John never flinched. And Peter had tears that caught
+the light from Jesus' eyes, and reflected their glistening rays within.
+Those tears of Peter's were a great comfort to Jesus that night and the
+next day. The two greatest leaders were sure.
+
+The transfiguration served its purpose fully. The memory of it saved Peter
+out of the wreckage of Simon, else Judas' hemp might have had double use
+that night. Under the leadership of these men, the little band hold
+together during that day, so awful to them in the killing of their leader
+and the dashing of all their fondest hopes on which they had staked
+everything. Two nights later finds them gathered in a room. Could it have
+been the same upper room where they had eaten _with Him_ that
+never-to-be-forgotten night, and listened to His comforting words? Only
+Thomas does not come. Everybody swings in but one. That shows good work by
+these leaders. But another week's work brings him, too, into the meeting
+and into the light.
+
+These three men never forgot the sight of that night. John writes his
+Gospel under the spell of the transfiguration. "We beheld _His glory"_ he
+says at the start, and understands Isaiah's wondrous writings, because he,
+too, "_saw His glory."_ The impression made upon Peter deepened steadily
+with the years. The first impression of garments glistening beyond any
+fuller's skill has grown into an abiding sense of the "_majesty" _ of
+Jesus and "_the majestic glory_." I think it wholly likely, too, that this
+vision of glory was in James' face, and steadied his steps, as so early in
+the history he met Herod's swordsman.
+
+It was _a vision of Jesus_ that turned the tide. There's nothing to be
+compared with that. A man's life and service depend wholly on the vision
+of Jesus that has come, that is coming. When that comes, instinctively he
+finds himself ever after saying, without planning to,
+
+    "Since mine eyes were fixed on Jesus,
+      I've lost sight of all beside.
+    So enchained my spirit's vision,
+      Looking at the Crucified."
+
+With the Damascus traveller he will be saying, "When I could not see for
+the glory of that light." May we each with face open, uncovered, all
+prejudice and self-seeking torn away, behold the glory of Jesus, even
+though for the sake of our eyes it come as a reflected glory. Then we
+shall become, as were Moses and Stephen, unconscious reflectors of that
+glory. And the crowd on the road shall find Jesus in us and want Him.
+Then, too, we ourselves shall be changing from glory to glory, by the
+inner touch of Jesus' Spirit, as we continue gazing.
+
+
+
+
+Gethsemane: The Strange, Lone Struggle
+
+
+
+<u>The Pathway In.</u>
+
+
+Great events always send messengers ahead. There is a movement in the
+spirit currents. A sort of tremor of expectancy affects the finer currents
+of air. The more sensitively organized one is, that is to say, the more
+the spirit part of a man dominates body and mind, the more conscious will
+he be of the something coming.
+
+Jesus was keenly conscious ahead of the coming of Calvary. Apart from the
+actual knowledge, there was a painful thrill of expectancy, intensifying
+as the event came nearer. The cross cast long, dark shadows ahead. The
+darkest is Gethsemane. It would be, for it was nearest. But there were
+other shadows before that of the olive grove. Jesus plainly reveals in His
+behavior, in His appearance, that He felt keenly, into the very fibre, so
+sensitively woven, of His being, that the experience of the cross would be
+a terrific one for Him. It was deliberately chosen by Him, and the time of
+its coming chosen in the full knowledge that it would be an awful ordeal.
+It would establish the earth's record for suffering, never approached
+before or since.
+
+As He turns His face for the last time away from Galilee, and to Judea,
+it is with the calmness of strong deliberation. Yet the intenseness of the
+inner spirit, in its look ahead, is shown in His face, His demeanor. As He
+comes to a certain Samaritan village on the road south, the usual
+invitation to stop for rest and a bit of refreshment is withheld out of
+respect to His evident purpose. It is clear to these villagers that His
+face is set to go to Jerusalem. In Luke's striking language, "_His face
+was going to Jerusalem._" What going to Jerusalem meant to Him had no
+meaning to them. They saw only that face, and were so caught by the
+strong, stern determination plainly written there that they felt impelled
+not to offer the usual hospitality.
+
+They were Samaritans, it is true, a half-breed race, hated by Jews, and
+hating them, but invariably they had been friendly to Jesus. That must
+have been a marked face that held back these homely country people from
+pressing their small attentions upon Jesus. They are keener to read the
+meaning of that face than are these disciples who are more familiar with
+the sight of it. The impress already made upon the inner spirit by the
+great event toward which Jesus had determinedly set Himself was even thus
+early marked in His face.
+
+Later, on that journey south, as the time and place are nearing, He
+strides along the road, with such a look in His face as makes these men,
+who had lived in closest touch, "amazed," that is, awed and frightened.
+And as they followed behind, they were "afraid." It is the only time it is
+said that the sight of His face made them _afraid_. Then He explains to
+them what is in His thoughts, with full details of the indignities to be
+heaped upon His person. The sternness of His purpose, perhaps not only the
+terrible experience of knowing sin at such close range, but, not unlikely,
+an anger, a hot indignation against sin and its ravages, which He was
+going to stab to death, flashed blinding lightning out of those eyes.
+
+It was, not unlikely, something of the same feeling as made Him shake with
+indignation as He realized His dear friend Lazarus in the cold, clinging
+embrace of death, sin's climax. The determination to conquer sin, give it
+a death thrust, mingled with His acute consciousness of that through which
+He must go in the doing of it, wrote deep marks on His face. It is the
+beginning already of Gethsemane, as that, in turn, is of Calvary.
+
+Earlier in the last week occurs the incident which agitates Jesus so, of
+the Greeks' request for an interview. These earnest seekers for truth,
+from outside the Jewish nation, seem to bring up to His mind the great
+outside world, so hungry for Him, and for which He was so hungry. But,
+quick as a flash, there falls over that the inky black shadow of a cross
+in His path, and the instant realization that only _through it_ could He
+get out to these great outside crowds.
+
+As though unaware of the presence of the crowds, He begins talking with
+Himself, out of His heart, saying words which none understand. "Now is my
+innermost being agitated, all shaken up; and what decisive word shall I
+speak? Shall I say, 'Father, save me from this experience'? He can. No, I
+cannot say that, for for this purpose I have deliberately come to it. This
+is what I will say--and the agitation within His spirit issues in the
+victorious tightening of every rivet in His purpose--'Father, glorify Thy
+name.'" This is Gethsemane already, both in the struggle and in the
+victory through loyalty to the Father's will.
+
+
+
+<u>The Climax of Jesus' Suffering.</u>
+
+
+And now comes Gethsemane. Both hat and shoes quickly go off here, for this
+is holiest ground. One looks with head bowed and breath held in, and
+reverential awe ever deepening. The shadow of the cross so long darkening
+His path is now closing in and enveloping Jesus. The big trees cast black
+shadows against the brilliance of the full moon. Yet they are as bright
+lights beside this other shadow, this inky shadow cast by the tree up
+yonder, just outside the Jerusalem wall, with the huge limb sitting
+sharply astride the trunk.
+
+The scene under these trees has been spoken of by almost all, if not by
+all, as a strange struggle. With a great variety of explanations men have
+wondered why He agonized so. It _was_ a strange struggle, and ever will
+be, not understood, strange to angels and to men and to demons. It is
+strange to angels of the upper world, for they do not know, and cannot,
+the terrific meaning of sin as did Jesus. It is strange to all other men
+except Jesus, for we do not know the meaning of purity as Jesus did. And
+it was strange to demons, for in the event of the morrow sin was working
+out a new degree of itself, a new superlative, in its final attack on
+Jesus. Sin was trying to strangle God. Even demons stared.
+
+Purity refined beyond what angels knew, and sin coarsened beyond what
+demons knew were coming together. Purity's finest and sin's coarsest were
+coming together in the closest touch thus far, in this Man under those old
+brown-barked gray-leaved, gnarly trees. The shock of such extremes meeting
+would be terrific. It _was_ terrific here under the trees. It was yet more
+so on the morrow. Here was the cross in anticipation. Calvary was in
+Gethsemane.
+
+Man never will understand the depth of Gethsemane. We are incapable of
+sympathizing with Jesus here. Yet it is true that as the Holy Spirit
+within a man increases the purity, and the horror of sin, there comes an
+increasing sense of sympathy with Him, and an increasing appreciation that
+we cannot go into the depths of what He knew here. In the best of us sin
+is ingrained. Jesus was wholly free from taint or twist of sin. He knew it
+only in others. Now He, the pure One, purity personified, was coming into
+_closest_ contact with sin, and sin at its worst. He had been in contact
+with sin in _others_. He had seen its cruel ravages and been indignant
+against it.
+
+Now, on the morrow, He is to know sin by a horrid intimacy of contact, and
+sin at a new worst. He was yielding to its tightest hold. Sin at its
+ugliest would stretch out its long, bony arms and gaunt hands, and fold
+Him to itself in closest embrace and hold Him there. And He was allowing
+this, that so when sin's worst was done, He might seize it by the throat
+and strangle it. He would put death to death. Yet so terrific is the
+struggle that He must accept in Himself that which He thereby destroys.
+This is the agony of Gethsemane. It may be told, but not understood. Only
+one as pure as He could understand, and then only under circumstances that
+never will come again.
+
+The horror of this contact with sin is intensified clear out of our reach
+by this: it meant _separation from His Father_. The Father was the life of
+Jesus. The Father's presence and approving smile were His sunshine. From
+the earliest consciousness revealed to us was that consciousness of His
+_Father_. Only let that smile be seen, that voice heard, that presence
+felt by this One so sensitive to it, and all was well. No suffering
+counted. The Father's presence tipped the scales clear down against every
+hurting thing.
+
+_But_--now on the morrow that would be changed. The Father's face
+be--hidden--His presence _not_ felt. That was the climax of all to Jesus.
+Do you say it was for a short time only? In minutes y-e-s. As though
+experiences were ever told by the clock! What bulky measurements of time
+we have! Will we never get away from the clocks in telling time? No clock
+ever can tick out the length to Jesus of that time the Father's face was
+hidden. This hiding of the Father's face was the climax of suffering to
+Jesus.
+
+
+
+<u>Alone.</u>
+
+
+It was a very full evening for Jesus. In the upper room of a friend's
+house they meet for the eating of the Passover meal. There is the great
+act of washing His disciples' feet, the eating of the old Hebrew prophetic
+meal, the going out of Judas into the night of his dark purpose, the new
+simple memorial meal. Then come those long quiet talks, in which Jesus
+speaks out the very heart of His heart, and that marvellous prayer so
+simple and so bottomless.
+
+Very likely He is talking, as they move quietly along the Jerusalem
+streets, out of the gate leading toward the Kedron brook, and then over
+the brook toward the enclosed spot, full of the great old olive trees. The
+moon is at the full. This is one of His favorite praying places. He is
+going off for a bit of prayer. _So_ He approaches this great crisis. There
+is a friendly word spoken to these men that they be keenly alert, and
+_pray_, lest they yield to temptation. It is significant, this word about
+temptation. Then into the woods He goes, the disciples being left among
+the trees, while He goes in farther with the inner three, then farther
+yet, quite alone. Intense longing for fellowship mingles with intense
+longing to be alone. He would have a warm hand-touch, yet they cannot help
+Him here, and may do something to jar.
+
+Now He is on His knees, now prone, full length, on His face. The
+agony is upon Him. Snatches of His prayer are caught by the
+wondering three ere sleep dulls their senses. "My Father--if it be
+possible--_let--this--cup--pass_--from--me--Yet--_Thy--will_--be done."
+The words used to tell of His mental distress are so intense that the
+translators are puzzled to find English words strong enough to put in
+their place. A frenzy of fright, a nightmare horror, a gripping chill
+seizes Him with a terrible clutch. It is as though some foul, poisonous
+gas is filling the air and filling His nostrils and steadily choking His
+gasping breath. The dust of death is getting into His throat. The strain
+of spirit is so great that the life tether almost slips its hold. And
+angels come, with awe stricken faces, to minister. Even after that, some
+of the life, that on the morrow is to be freely spilled out, now reddens
+the ground. The earth is beginning to feel the fertilizing that by and by
+is to bring it a new life.
+
+By and by the mood quiets, the calm returns and deepens. The changed
+prayer reveals the victory: "My Father, if this cup _can_not pass away
+except I drink it--if only through this experience can Thy great love-plan
+for the race be worked out--Thy--will"--slowly, distinctly, with the
+throbbing of His heart and the iron of His will in them, come the
+words--"Thy--will--be--done." In between times He returns to the drowsy
+disciples with the earnest advice again about being awake, and alert, and
+praying because of temptation near by.
+
+And gentle reproach mingles in the special word spoken to Peter. "Simon,
+are you sleeping? Could you not be watching with me _one hour_?" Yes, this
+was Simon now, the old Simon. Jesus' new Peter was again slipping from
+view. Then the great love of His heart excuses their conduct. What
+masterly control in the midst of unutterable agitation! Back again for a
+last bit of prayer, and then He turns His face with a great calm breathing
+all through those deep lines of suffering, and with steady step turns
+toward the cross.
+
+
+
+
+Calvary: Victory
+
+
+
+<u>Yielding to Arrest.</u>
+
+
+It is probably close to midnight when Jesus steps out from among the trees
+to meet the crowds headed by the traitor. He knew they were coming, and
+quietly goes to meet them. There is a great rabble that the chief priests
+had drummed up, a city rabble with Roman soldiers, some of the chief
+priests' circle, and in the lead of all, Judas. Judas keeps up the
+pretense of friendship, and, advancing ahead of his crowd, greets Jesus
+with the usual kiss. Jesus dispels the deception at once with His question
+of reproach, "Betrayest thou with a _kiss_?" Damnable enough to betray,
+but to use love's token in hate's work made it so much worse. Then He
+yields to Judas' lips. It was the beginning of the indignities He was to
+suffer that night. Jesus quietly adds, "Friend, do what you have planned.
+Let there be no more shamming." But Judas' work is done. The silver
+secured under his belt is earned. He drops back into the crowd.
+
+Jesus steps out into the clear moonlight, and faces the crowd pressing
+eagerly up. His is the one masterly, majestic presence. Quietly He asks,
+"Whom are you hunting for?" Back comes the reply, "Jesus of Nazareth."
+Jesus at once replies, "I am He." Again, that strange power of Jesus'
+presence is felt, but now more marked than ever before. The crowd falls
+backward and down to the ground. Soldiers, priests, crowds, Judas lying
+prone before Jesus! Again the question and the answer, and then the word
+spoken on behalf of His followers. This manifestation of power is _for
+others_ this time.
+
+Recovering themselves, the crowds press forward. The bewildered Peter
+makes an awkward stroke with a sword he had secured and cuts off the right
+ear of a man in the front of the crowd. Jesus gently stops the movement
+with a word. The Father would even then send twelve legions of angels if
+He were but to give the word. But He was not giving words of that sort,
+but doing what the Father wished. With a word of apology for His impetuous
+follower, the man's ear is restored with a touch. Surely _he_ never forgot
+Jesus.
+
+The leaders, now satisfied that Jesus will not use His power on His own
+behalf, seize Him and begin to bind His hands. As He yields to their
+touch, Jesus, looking into the faces of the Jewish leaders, said, "You
+hunt me and treat me as though I were a common robber. I have never tried
+to get away from you. But now for a while things are in your control, the
+control of the powers of night."
+
+Meanwhile the disciples forsook Him and fled, except two, John and Peter.
+Peter followed at what he thought a safe distance. John kept along with
+the crowd, and went in "_with Jesus_." Mark tells about the attempted
+arrest of a young man who seemed friendly to Jesus, but in the struggle he
+escaped, leaving his garments behind. And so they make their way, a
+torch-light procession through the darkness of the night, back across the
+brook, up the steep slope to the city gate, and through the narrow streets
+to the palace of the high priest.
+
+
+
+<u>The Real Jewish Ruler.</u>
+
+
+Here Jesus is expected. Late as it is He is at once brought before Annas.
+Annas was an old man who had been high priest himself once, years before,
+and who had afterwards absolutely controlled that office through the
+successive terms of his sons and now of his son-in-law. He was the real
+leader of the inner clique that held the national reins in a clutching
+grip. Caiaphas was the nominal high priest. The old man Annas was the real
+leader. He controlled the inner finances and the temple revenues. To him
+first Jesus is taken. He begins a quizzical, critical examination of Jesus
+about disciples and teaching. Possibly he is trying to overawe this young
+Galilean. Jesus calmly answers. "I have taught openly, never secretly;
+everybody knows what my teaching has been. Why ask Me? These people all
+around have heard all my teaching." He was ever in the open, in sharp
+contrast with these present proceedings. One of the underlings of the
+high priest--struck--Jesus--in the face, saying, "Answerest thou the high
+priest so?" Jesus quietly replies, "If I have spoken something wrong tell
+me what it is, but if not, why do you strike Me?" Annas ignores the gross
+insult by one of his own men, and, probably with an exultant sneer that
+the disturber of the temple revenues is in his power at last, gives order
+that Jesus be bound and taken to his chief underling, Caiaphas.
+
+This is the first phase of the condemnation determined upon beforehand,
+and the real settling of the _Jewish_ disposition of Jesus. Still the
+forms had to be gone through. So Jesus is sent with the decision of Annas
+in the thongs on His hands to Caiaphas, high priest that year by the grace
+of the old intriguer Annas, and by Roman appointment. The thing must be
+done up in proper shape. These folks are great sticklers for proper forms.
+
+Probably it is across a courtyard they go to another part of the same pile
+of buildings or palace. Caiaphas, too, is ready, unusual though the hour
+is. With him are several members of the senate, the official body in
+control of affairs. The plans have been carefully worked out. This night
+work will get things in shape before the dreaded crowds of the morrow can
+be aroused. Now begins the examination here. These plotters have been so
+absorbed in getting Jesus actually into their power that they seem to have
+over-looked the details of making out a strong case against Him. They
+really didn't need a case to secure their end, yet they seem to want to
+keep up the forms, probably not because of any remnants of supposed
+conscience left unseared, but to swing the bothersome, fanatical crowds
+that must always be reckoned with. Now they deliberately try to find men
+who will lie about Jesus' words, and swear to it. They find some willing
+enough--money would fix that--but not bright enough to make their stories
+hang together. At last some one brings up a remark made three years before
+by Jesus about destroying the temple and rebuilding it in three days. It
+is hard to see how they might expect to make anything out of that, for in
+the remark, as they understood it, He had proposed to undertake the
+rebuilding of the famous structure if they should destroy it. And then
+they can't even agree here. Clearly they're hard pushed. Something must be
+done. Precious time is slipping away. The thing must be in shape by dawn
+if they are to get it through before the crowds get hold of it.
+
+All this time Jesus stands in silence, doubtless with those eyes of His
+turned now upon Caiaphas, now on the others. His presence disturbed them
+in more ways than one. That great calm, pure face must have been an
+irritant to their jaded consciences. Suddenly the presiding officer stands
+up and dramatically cries out, as though astonished, "Answerest thou
+nothing? Canst thou not hear these charges against Thee?" Still that
+silence of lip, and those great eyes looking into His enemies' faces. Then
+comes the question lurking underneath all the time, put in the form of a
+solemn oath to the prisoner, "I adjure Thee by the living God, that Thou
+tell us whether Thou art the Christ, the Son of God." Thus appealed to,
+Jesus at once replies, "_I am_." And then, knowing full well the effect of
+the reply, He adds, "_Nevertheless_--notwithstanding your evident purpose
+regarding Me--the Son of Man will be sitting at the right hand of Power,
+and coming in the clouds of heaven, and ye shall see it."
+
+In supposed righteous horror Caiaphas tore his garments, and cried, "What
+further need is there of witnesses? Behold you have heard His blasphemy.
+What verdict do you give?" Back come the eager cries, "He deserves
+death--Guilty." So the second session closes with the verdict of guilty
+agreed upon. Yet this was not official. The senate could meet only in
+daylight hours. The propriety of form they were so eager for requires them
+to wait until dawn should break, and then they could technically give the
+decisive verdict now agreed upon. While they are waiting, the intense
+hatred of Jesus in their hearts and their own cruel thirstings find outlet
+upon Jesus' person. They--spat--in--His--face, and struck Him, with open
+hand and shut fist. He is blind-folded, and then struck by one and another
+with derisive demands that He use His prophetic skill to tell who had been
+hitting Him. And this goes on for possibly a couple of hours before dawn
+permits the next step, soldiers vying with senators in doing Him greatest
+insult.
+
+
+
+<u>Held Steady by Great Love.</u>
+
+
+Meanwhile a scene is being enacted within ear-shot of Jesus that hurts Him
+more than these vulgar insults. Peter is getting into bad shape. John was
+acquainted in the high priest's house-hold, and, going directly in without
+striking his colors, is not disturbed. Peter gets as far as the gateway,
+leading through a sort of alley into the open courtyard, around which on
+the four sides the palace was built. Here, as a stranger, he was refused
+admittance, until John comes to speak a word for him. In the center of the
+open court a fire was burning to relieve the cold of the night, and about
+this was gathered a mixed crowd of soldiers and servants and attendants.
+Peter goes over to the fire, and, mingling with the others, sits warming
+himself, probably with a studied carelessness. The maid who let him in,
+coming over to the fire, looks intently into his face, and then says, "You
+belong to the Nazarene, too." Peter stammers out an embarrassed, mixed up
+denial, "I don't know what you mean--I don't understand--what do you say?"
+
+Taken unawares, poor Peter mingles a lie with the denial. As soon as
+possible he moves away from the fire toward the entrance. It's a bit warm
+there--for him. He remembered afterwards that just then the crowing of a
+cock fell upon his ear. Again one of the serving-maids notices him and
+says to those standing about, "This man was with Jesus." This time the
+denial comes sharp and fiat, "I don't know the man." And to give good
+color to his words, and fit his surroundings, he adds a bit of profanity
+to it.
+
+An hour later, as he moves uneasily about, he is standing again by the
+fire. Something about him seems to make him a marked man. Evidently he has
+been talking, too. For now a man looking at him, said, "You belong to this
+Jesus. I can tell by the twist of your tongue." Peter promptly says, "No."
+Lying comes quicker now. But at once another speaks up, who was kin to the
+man that temporarily lost his ear through Peter's sword. "Why," he said,
+"certainly I saw you with Him in the garden." Again the denial that he
+knew Jesus mingled freely with curses and oath. And even as he spoke the
+air was caught again with the cock's shrill cry. And then Jesus, in the
+midst of the vulgarity being vented upon Him, turned those wondrous eyes
+upon Peter. What a look must that have been of sorrow, of reproach, and of
+tenderest love. It must surely have broken Peter's heart. The hot tears
+rushing up for vent were his answer. Those tears caught the light of love
+in that look, as he goes away into the night and weeps bitterly. Those
+bitter tears were as small, warm rain to a new growth within.
+
+
+
+<u>An Obstinate Roman.</u>
+
+
+And now the impatient leaders detect the first streaks of gray coming up
+in the east. The national council can now properly meet. Like their two
+chiefs, these men are prompt. The whips had been out over the city
+drumming up the members for this extraordinary session. There seems to
+have been a full attendance. Jesus, still bound, is led through the
+streets; followed by the mixed rabble, to the meeting hall, probably in
+the neighborhood of the temple. He is brought in and faces these men. How
+some of those eyes must have gloated out their green leering! Here are the
+men He had not hesitated to denounce openly with the severest invective
+ever spoken.
+
+Some time is spent in consultation. The difficulty here is to fix upon a
+charge upon which they can themselves agree, and which will also be
+sufficient for the desired action by the Roman governor. It was a tough
+task. They fail in it. These men divided into groups that were ever at
+swords' points. There were utter opposites in beliefs and policies. But
+their common hate of Jesus rises for the time above their hatred for each
+other. The charge must appeal to Pilate, for only he has power of capital
+punishment, and nothing but Jesus' blood will quench their thirst.
+
+Their consultation results in another attempt to question Jesus in the
+hope of getting some word that can be used. The president goes back to his
+former question, "If Thou art the Christ, tell us." Jesus reminds them of
+the lack of sincerity in their questionings. They would not believe Him,
+nor answer His questions. Then He repeats the solemn words spoken in the
+night session, "From henceforth shall the Son of Man be seated at the
+right hand of the power of God." Eagerly they all blurt out, "Art Thou
+then the Son of God?" Back comes the quiet, steady reply, "Ye say that I
+am," equal to a strong yes. Instantly they decide fully and formally upon
+His condemnation. So closes the third phase of the Jewish examination. The
+death sentence is fixed upon. The thing has been formally fixed up. The
+ground is now cleared for taking Him to Pilate for His death sentence.
+
+It is still early morning when Jesus is taken to Pilate. It was an
+imposing procession of the leading men of the nation, headed very likely
+by Caiaphas, that now led Jesus across the city, through its narrow
+streets, up to the palace of the Roman governor. Jesus is conducted into
+Pilate's hall of judgment within, but, with their scrupulous regard for
+the letter of their law, these principals would not enter his palace on
+that day, but remained without. They seem to be expecting Pilate to send
+the prisoner back at once with their death sentence endorsed.
+
+To their surprise and disgust,[A] Pilate comes out himself and wants to
+know the charge against the prisoner. They are not prepared for this. It
+is their weak point, and has been from the first. Their bold, sullen
+answer evades the question, while insisting on what they want, "If He were
+not a criminal we would not have brought Him to thee." They didn't want
+his opinion, but his power, his consent to their plot. But Pilate doesn't
+propose to be used as such a convenience. With scorn he tells them that if
+they propose to judge the case they may. This wrings from them the
+humiliating reminder that the power of capital punishment is withheld from
+them by their Roman rulers, and nothing less will satisfy them here. Then
+they begin a series of verbal charges. They are all of a political nature,
+for only such would this Roman recognize. This man had been perverting the
+nation, forbidding tribute to Caesar and calling Himself a King.
+
+It takes no keenness for Pilate to see the hollowness of this sudden
+loyalty to Caesar. He returns to the beautiful marble judgment hall, and
+has Jesus brought to him again. He looks into Jesus' face. He is keen
+enough to see that here is no political schemer. At most probably a
+religious enthusiast, or reformer, or something as harmless from his
+standpoint. "Art _Thou_ the King of the Jews?" he asks. Jesus' answer
+suggests that there was a kindliness in that face. If there be a desire
+for truth here He will satisfy it. This political charge had been made
+outside while He was within. "Do you really want to know about Me, or are
+you merely repeating something you have heard?" He asks, with a gentle
+earnestness.
+
+But Pilate at once repudiates any personal interest. "Am I a _Jew_?" he
+asks, with plain contempt on that word. "Thine own people are accusing
+thee. What hast Thou done?" Then comes that great answer, "My kingdom is
+not of this world, if so I would be resisting these leaders and these
+present circumstances would all be different. But my kingdom is not of
+your sort or theirs." Again there likely came a bit of softening and
+curious interest in Pilate's face, as he asks, "Art Thou really a _King_
+then?" Jesus replies, "To this end have I been born, and to this end am I
+come into the world, that I should bear witness to the truth. Every one
+that is of the truth heareth my voice." Pilate wonders what this has to do
+with being a king. With a weary, impatient contempt, he says, "_Truth_?
+What is that?" The accused seems to be an enthusiast, a dreamer, yet
+withal there certainly was a fine nobility about Him. Certainly He was
+quite harmless politically.
+
+Leaving Him there, again he goes to the leaders waiting impatiently
+outside. To their utter astonishment and rage he says, "I find no fault in
+this man." It is the judgment of a keen, critical, worldly Roman; an
+acquittal, the first acquittal. The waiting crowd bursts out at once in a
+hot, fanatical tumult of shouted protests. Is all their sleepless planning
+to be disturbed by this Roman heathen? The prisoner was constantly
+stirring up the people all through Judea and Galilee. He was a dangerous
+man. Looking and listening, with his contempt for them plainly in his
+face, and yet a dread of their wild fanaticism in his heart, Pilate's ear
+catches that word Galilee. "Is the man a Galilean?" "Yes." Well, here's an
+easy way of getting rid of the troublesome matter. Herod, the ruler of
+Galilee, was in the city at his palace, come to attend the festival. It
+would be a bit of courtesy that he might appreciate to refer the case to
+him, and so it would be off his own hands. And so the order is given.
+
+
+
+<u>A Savage Duel.</u>
+
+
+Once more Jesus is led through these narrow streets, with the jeering
+rabble ever increasing in size and the national heads in the lead. They
+are having a lot of wholly unexpected trouble, but they are determined not
+to be cheated of their prey. And now they are before Herod. This is the
+murderer of John. He is glad to see Jesus. There has been an eager
+curiosity to see the man of whom so much was said, and he hoped to have
+his morbid appetite for the sensational satisfied with a display of Jesus'
+power. He plies Him with questions, while the chief priests with fierce
+vehemence stand accusing Him, and asking for His condemnation.
+
+But for this red-handed man Jesus has no word. To him rare light had come
+and been recognized, and then had been deliberately put out beyond recall.
+He has gone steadily down into slimiest slush since that. Now, with
+studied insolence, he treats this silent man with utmost contempt. His
+soldiers and retainers mock and deride, dressing Him in gorgeous apparel
+in mockery of His kingly claims. When they weary of the sport He is again
+dismissed to Pilate, acquitted. It is the second mocking and the second
+acquittal.
+
+Again the weary tramping of the streets, with the chief priests' rage
+burning to the danger point. Twice they have been foiled. Now the matter
+must be _forced_ through, and quickly, too, ere the crowd that are
+friendly have gotten the news. They hurry Jesus along and make all haste
+back to Pilate. Now begins the sixth and last phase of that awful night.
+Things now hasten to a climax. The character of Pilate comes out plainly
+here. He really feared these wildly fanatical Jews whom he ruled with a
+contemptuous disgust undisguised. Three times since his rule began their
+extreme fanaticism had led to open riot and bloodshed, and once to an
+appeal to the emperor, by whose favor he held his position. His hold of
+the office was shaky indeed if the emperor must be bothered with these
+superstitious details about their religion. The policy he pursued here was
+but a piece of the whole Roman fabric. Yet had he but had the rugged
+strength to live up to his honest conviction----. But then, that is the
+one question of life everywhere and always. He failed in the test, as do
+thousands. Unconsciously he was touching the quivering center of a whole
+world's life, and so his action stands out in boldest outline.
+
+He comes out now and sums up the case. He had examined the prisoner and
+found no fault touching their charges of perverting the people. Herod,
+their own native ruler, who was supposed to know thoroughly their peculiar
+views, had also fully acquitted Him. Now, as a concession to them, he
+will disgrace this man by a public scourging and let him go as harmless.
+Instantly the air is filled with their fierce shrill cries, "Away with
+Him: Away with Him."
+
+But Pilate seems determined to do the best he can for Jesus, without
+risking an actual break with these fanatical Orientals such as might
+endanger his own position. It was usual at feast times to release to the
+people some one who had been imprisoned for a political offense. The
+crowds, prompted by the chief priests, doubtless, begin to ask for the
+usual favor. Pilate brings forward a man named Barabbas, who was a robber
+and murderer and charged with leading an insurrection against Roman rule.
+Meanwhile, as he waits, a messenger comes up to him and repeats a message
+from his wife. She has been suffering much in dreams and urges that he
+have nothing to do with "that righteous man."
+
+Apparently Pilate brings forward the two men, the one a robber and
+murderer, the other with purity and goodness stamped on every line of His
+face. It is a dramatic moment. "Which of the two will you choose?" he
+asks. It is the appeal of a heathen to the better nature of these Jews,
+called the people of God. Quick as a flash of lightning the word shot from
+their lips and into his face, "_Barabbas!_" "What, then, shall I do with
+Jesus, who is called Christ?" He is weakening now. His question shows it.
+They are keen to see it and push their advantage. Again the words shoot
+out as bullets from their hot lips, "Crucify Him: crucify Him." Still he
+withstands them. "Why? What evil has He done? I find no fault in Him. To
+please you I will chastise Him and release Him." But they have him on the
+run now. At once the air is filled with a confused jangle of loud shrill
+voices, "Away with Him! Give us Barabbas! Crucify! Crucify."
+
+Apparently he yields. Barabbas is released. Jesus is led away to be
+scourged by the soldiers. His clothing is removed, and He is bent over,
+with thongs on the wrists drawn down, leaving the bare back uppermost and
+tense. The scourging was with bunches of leather strips with jagged pieces
+of bone and lead fastened in the ends. The blows meant for the back, even
+if laid on by a reluctant hand, would strike elsewhere, including the
+face. But reluctance seems absent here. Then occurs another, a third of
+those scenes of coarse vulgarity, horrid mockings, based on His kingly
+claims. The whole band of soldiers is called. Some old garments of royal
+purple are put upon Jesus. One man plaits a crown of the thorns that grow
+so large in Palestine, and with no easy gesture places it upon His head. A
+reed is placed in His hand. Then they bow the knee in turn, with "Hail!
+King of the Jews," and spit in His face, and rain blows down upon the
+thorn-crown. All the while their coarse jests and shouts of derisive
+laughter fill the air. Surely one could never tell the story were he not
+held in the grip of a strong purpose.
+
+But now Pilate springs a surprise. The scourging might be preliminary to
+crucifixion or a substitute. Again Jesus is brought forward, as arrayed by
+the mocking soldiers. There must have been an unapproachable majesty in
+that great face, as so bedecked, with the indescribable suffering lines
+ever deepening, He stands before them with that wondrous calm still in
+those sleepless eyes. Pilate seems caught by the great spirit of Jesus
+dominant under such treatment. He points to Him and says, "Behold the
+Man!" Surely this utter humiliation will satisfy their strange hate.
+
+Realizing that their fight is not yet won as they had thought, they make
+the air hideous with their shouts, "Crucify--crucify--crucify." Anger and
+disgust crowd for place in Pilate, as, with a contemptuous sneer, he says,
+"_You_ crucify Him. _I_ find no fault in Him." It would be illegal, but it
+would not be the first illegal thing. But these men are bound to get all
+they want from their weakening governor. One of the leaders sharply spoke
+up, "We have a law, and by our law He ought to die because He pretends to
+be the Son of God." The Roman custom was to respect the laws of their
+subject-peoples. All pretense of a political charge is now gone.
+
+Pilate is startled. The sense of fear that has been strong with him
+intensifies. That face of Jesus had impressed him. His wife's message
+disturbed him. Now that inward feeling that this man was being wronged
+grips him anew. At once he has Him led into his judgment hall for another
+private interview. Looking into that face again with strangely mingling
+emotions, he puts the question, "Whence art Thou?" But those lips refuse
+an answer. The time for speech is past. Angered by the silence on the part
+of the man he had been moved to help, Pilate hotly says, "Speakest Thou
+not to _Me_? Knowest Thou not I have the power to release or to crucify?"
+Then this strangely masterful Man speaks in very quiet tones, as though
+pitying His judge, "Thou wouldst have no power against Me, except it were
+given thee from above: therefore he that delivered Me unto thee hath
+greater sin."
+
+Again Pilate comes out to the waiting crowd more determined than ever to
+release Jesus. But the leaders of the mob take a new tack. They know the
+governor's sensitive nerve. "If thou release this man thou art not
+Caesar's friend. Every one that maketh himself a king speaketh
+against Caesar." That word "Caesar" was a magic word. Its bur catches
+and sticks at once. It was their master-stroke. Yet it cost them
+dear. Pilate instantly brings Jesus out and sits down on the
+judgment seat. The thing must be settled now once for all. As Jesus
+again faces them he says, "_Behold!--your King._" Again the hot shouts,
+"Away--Away--Crucify--Crucify." And again the question. "Shall I crucify
+your King?"
+
+Now comes the answer, wrung out by the bitterness of their hate, that
+throws aside all the traditional hopes of their nation, "_We have no king
+but Caesar_." Having forced that word from their lips, Pilate quits the
+prolonged duelling.
+
+Yet to appease that inner voice that would not be stilled--maybe, too,
+for his wife's sake, he indulges in more dramatics. He washes his hands in
+a basin of water, with the words, "I am innocent of the blood of this
+righteous man. See ye to it." Back come the terrible words, "His blood be
+on us and on our children." Surely it has been! Then Jesus is surrendered
+to their will. They have gotten what they asked, but at the sacrifice of
+their most fondly cherished national tradition and with an awful heritage.
+Pilate has yielded, but held them by the throat in doing it to compel
+words that savagely wounded their pride to utter. The savage duel is over.
+
+
+
+<u>Victory.</u>
+
+
+Jesus is turned over to the soldiers for the execution of the sentence.
+His own garments are replaced, and once more He is the central figure in a
+street procession, this time carrying the cross to which He has been
+condemned. His physical strength seems in danger of giving way under the
+load, after the terrible strain of that long night. The soldiers seize a
+man from the country passing by and force him to carry the cross. As they
+move along, the crowd swells to a great multitude, including many women.
+These give expression to their pitying regard for Jesus.
+
+Turning about, Jesus speaks to them in words that reveal the same clear
+mind and masterly control as ever. "Daughters of Jerusalem, be weeping for
+yourselves and your babes, rather than for Me. The days are coming when
+it shall be said, 'Blessed are the barren, and the womb that never bare,
+and the breasts that never gave suck.' If they have done these things
+while the sap of national life still flows, what will be done to them when
+the dried-up, withered stage of their national life is reached!"
+
+Now the chosen place is reached, outside the city wall, probably a rise of
+ground, like a mound or small hill. And the soldiers settle down to their
+work. There are to be two others crucified at the same time. A drink of
+stuff meant to stupefy and so ease the pain of torture was offered Jesus,
+but refused. And now the cross is gotten ready. The upright beam is laid
+upon the ground handy to the hole in which the end of it will slip, and
+the cross-piece is nailed in place. Jesus is stripped and laid upon the
+cross with His arms, outstretched on the cross-piece. A sharp-pointed
+spike is driven through the palm of each hand and through the feet. The
+hands are also tied with ropes as additional security. There is a small
+piece half-way up the upright where some of the body's weight may be
+supported.
+
+As the soldiers drive the nails, Jesus' voice is heard in prayer, "Father,
+forgive them; they know not what they do." Then strong arms seize the
+upper end, and, lifting, shift the end of the cross into the hole, and so
+steady it into an upright position. It is nine o'clock, and the deed has
+been done. The soldiers, having finished their task, now go after their
+pay. Jesus' garments are divided up among them, but when the outer coat
+is reached it is found to be an unusually good garment, woven in one
+piece. It was the love gift of some friend likely. So they pitch dice, and
+in a few moments one of them is clutching it greedily as his own.
+
+As quickly as the cross is in position the crowds are reading the
+inscription which has been nailed to the top to indicate the charge
+against the man. It was in three languages, Latin the official tongue,
+Greek the world tongue, and Aramaic the native tongue. Every man there
+read in one or other of these tongues, "_The King of the Jews_."
+Instantly the Jewish leaders object, but Pilate contemptuously dismisses
+their objection. This inscription was his last fling at them. And so Jesus
+was crucified as a King. There He is up above them all, while the great
+multitude stands gazing.
+
+Now begins the last, coarse, derisive jeering. Some of the crowd call out
+to Jesus, "Thou that destroyest the temple, and buildest it in three days,
+save Thyself; if Thou art the Son of God, come down from the cross." The
+chief priests have dignified the occasion with their presence. Now they
+mockingly sneer out their taunts, "He saved others; but He can't save
+Himself. He is the King of Israel. Let Him come down from the cross and we
+will believe on Him." The two others hanging by His side, in their pain
+and distress, join in the taunting cries, and the soldiers add their
+jibes.
+
+But through it all Jesus is silent. There He hangs with those eyes
+watching the people to whom His great heart was going out, for whom His
+great life was going out, calm, majestic, masterful, tender. The sight
+affects at least one of those before unfriendly. The man hanging by His
+side is caught by this face and spirit. He rebukes the other criminal,
+reminding him that they were getting their just deserts, but "This Man
+hath done nothing amiss." Then turning so far as he could to Jesus, he
+said, with a simplicity of faith that must have been so grateful to Jesus,
+"Jesus, remember me when Thou comest in Thy kingdom." Instantly comes the
+reply, "Verily, I say unto thee, to-day shalt thou be with Me in
+Paradise."
+
+In the crowds were many of Jesus' personal acquaintances, including women
+from Galilee. Close by the cross stood His mother and aunt and faithful
+John and a few others of those dear to Him. Most likely John is supporting
+Jesus' mother with his arms. Turning His eyes toward the group, Jesus
+speaks to His mother in tones revealing His love, "Woman, behold thy son;"
+and then to John, "Behold thy mother." _So_ He gives His mother a son to
+take His own place in caring for her, and to His friend John this heritage
+of love. John understands, and from that hour the ties between these two
+were of the closest and tenderest sort.
+
+So the hours drag along until noon. And now a strange thing occurs that
+must have had a startling effect. At the time of day when the sunlight is
+brightest a strange darkness came over all the scene, the sun's light
+being obscured or failing wholly. And for three hours this strange, weird
+spectacle continues. Then the hushed silence is broken by an agonizing cry
+from the lips of Jesus, "My God--My God--why--didst--Thou--forsake--Me?"
+One of the bewildered bystanders thinks He is calling for Elijah, and
+another wonders if something startling will yet occur.
+
+Jesus speaks again--"I--thirst" and some one near by with sponge and stick
+reaches up to moisten His lips. Then a shout, a loud cry of _victory_
+bursts in one word from those lips, "_It is finished_." Then softly
+breathing out the last words, "Father, into Thy hands I commend My
+spirit," and bowing His head, Jesus, masterful, kingly to the last,
+_yielded up_ His spirit.
+
+
+
+
+The Resurrection: Gravity Upward
+
+
+
+<u>A New Morning.</u>
+
+
+It was near the dawning of a new morning, the morning of a new day
+destined to be a great day. While yet dark there come a number of women
+out of the city gate toward the tomb where Jesus' body had been laid. They
+carry spices and ointment. With woman's ever tender thoughtfulness they
+are bent upon some kindly service for that precious body. They had
+followed up the burial and noted the arrangements with a view to this
+morning's early service. Their whole thought is absorbed with a tomb and a
+body and a bit of loving attention. They wonder as they come along whom
+they can get to roll the heavy stone over into its groove at the side of
+the opening. Mary Magdalene is in the lead. With her in the darkness is
+her friend Mary, the mother of John and James. Others come along a little
+behind, in small groups.
+
+As they get near to the place the keen eyes of Mary Magdalene notice at
+once with a quick start that the stone is rolled away. Somebody has been
+tampering with the tomb in the night. Leaving her companion, she starts
+back on a run into the city and finds Peter, and tells him that the Lord
+has been taken away, and they don't know where He has been laid. Peter,
+too, is startled. He gets John, and the two start back on a run.
+
+Meanwhile the other women have gone on toward the tomb. As they approach
+they are startled and awed to find a man there, with the glorious
+appearance of an angel, sitting upon the stone. To these awe-stricken
+women this angel being quietly said, "Do not be afraid. I know you are
+looking for Jesus who was crucified. He is not here. He is risen, as He
+told you. Come and see the place where He lay." And as they gaze with wide
+open eyes, he adds, "Go quickly and tell His disciples, and be sure you
+tell Peter, that He is risen from the dead, and lo, He goeth before you
+into Galilee. You will meet Him there. Lo, I have told you." But the women
+were panic-stricken, and ran away down the road, and told no one except
+some of the apostles. And to them their story seemed ridiculous. They
+refused to believe such talk.
+
+And now Peter and John come breathless to the tomb. John is in the lead.
+Either he is younger or swifter of foot. As he comes up he stops at the
+opening of the tomb, and, with a bit of reverential awe, gazes within. He
+can see the linen cloths lying; but the body they had encased is clearly
+not in them. Peter comes up, and steps at once inside for a closer
+inspection. There the linen cloths are, just as they had enswathed the
+body, but flattened down, showing the absence of anything inside their
+folds. The napkin that had been about the head was folded up neatly and
+laid over to one side. Then John enters, and as he continues looking
+conviction comes to him that Jesus has indeed risen. Wondering greatly at
+this thing, wholly unexpected by them, they go off to their homes in the
+city.
+
+And now another little group of the women come up, and are perplexed in
+turn as the others, the stone away, the body of Jesus not there. As they
+stand with staring eyes and fearing hearts, two men unexpectedly appear in
+clothing that dazzles the women's eyes. Frightened, they bow down before
+these men, who seem to be angels. But the men quickly reassure them with
+their words. Why were they seeking a living One in a tomb? Jesus was not
+there. He was risen. And they remind the women of Jesus' own words about
+being killed and then rising again. As the men talk the women remember the
+Master's words, and wonderingly see their meaning now, and hurry away to
+tell their friends the great news.
+
+
+
+<u>Jesus Seeking Out Peter.</u>
+
+
+And now Mary Magdalene has gotten back to the tomb. In her zeal for the
+safety of that precious body, she had made quite a journey into the city
+and back. Her zeal took her quickly to Peter. Her sorrow makes the way
+back longer. She had been first to come, but had not heard the news that
+came to her companions. Now she stands at the open tomb weeping. She
+stoops and looks in to see if it can be really true that _He_ is not
+there. To her surprise two angel beings are seated, one at each end of
+where Jesus' body had been lying. They say to her, "Why are you weeping?"
+She replies, "Because they have taken away _my Lord_, and I know not where
+they have laid Him." Turning back in her grief as the words are spoken,
+she sees some one else standing. Again the same question by this One. Why
+was she weeping? Whom was she looking for? Her eyes are blinded with the
+rain of tears. This is likely the man in charge of the garden wherein this
+family tomb was.
+
+With earnest tones she says, "Sir, if _thou_ didst carry Him away, tell me
+where thou didst lay Him and _I_ will have Him taken away." Then that one
+word came to her ears, her name, in that unmistakable voice, "Mary."
+Quicker than a flash came the response, "_Oh, my Master_!" That same
+wondrous, quiet voice continues, "Do not continue to be clinging to Me. I
+am not yet ascended to my Father. Be going to my brethren and tell them I
+ascend to My Father and your Father, My God and your God." And Mary
+quickly departs on her glad errand for Him. She was the first to see His
+face and hear His voice, and have her hand upon His person, and do
+something at His bidding.
+
+And now the other women who had been at the tomb in the garden and fled
+away are on the road approaching the city. As they hurry along, to their
+utter amazement--here is Jesus in the road approaching them. With a glad
+smile in His eyes, the old, sweet voice speaks out in rich tones the usual
+simple salutation of greeting, "Good morning." At once they are down on
+their knees and faces, holding His feet and worshipping. And Jesus softly
+says, "Do not be afraid. Go tell my brethren to meet Me in Galilee, up by
+the old blue waters of the sea."
+
+While these incidents were occurring, all in such short time, something
+else is going on of a different sort. The Roman soldiers guarding that
+tomb had had a great shock. They had been suddenly displaced by another
+guard. The sacred Roman seal had been ruthlessly broken, the stone rolled
+back from the opening, and some one sat upon it. Their bewildered,
+stupefied senses heard the movements and were aware of a strange, blinding
+light. Then they knew that the body they were to guard was no longer
+within. That was about as much as they could get together. They hurry to
+town and tell the chief priests. Quickly the chief priests gather their
+clique to confer about this new phase. Was there ever such mulish
+obstinacy? No thought of candid investigation seems to enter their mind.
+The way of covering this new difficulty is after all easy. Money will buy
+the soldiers, and they will do as they are bid. It took a good bit of
+gold. The soldiers probably were keen to know how to work so good a mine.
+And the story was freely circulated that the body was stolen while the
+soldiers slept.
+
+Peter has gone down the road from the garden toward the city after having
+satisfied Himself that Jesus was not in the tomb. He was _wondering_ what
+all this meant. John, lighter of foot, had hurried ahead to his home in
+the city, very likely to tell the news to Jesus' mother, his own new
+mother. Peter plods slowly along. There is no need of haste now. He is
+thinking, wondering, thinking. It was still early morning, with the sweet
+dew on the ground, and the air so still. Down past some big trees maybe he
+was walking, deeply absorbed, when--Somebody is by his side. It is the
+Master! But we must leave them alone together. That was a sacred
+interview, meant only for Peter.
+
+
+
+<u>Made Known in the Breaking of Bread.</u>
+
+
+The news now quickly spread; the two stories, that of the soldiers, that
+of the disciples. Folks listened to the one they preferred. Everybody was
+discussing this new startling appendix to the crucifixion. A bit later in
+the day two others were walking along one of the country roads leading out
+of the city, toward a village a few miles away. They jog along slowly as
+men who are heavy footed with disappointment. They are intently absorbed
+in conversation, eagerly discussing and questioning about something that
+clearly puzzled them.
+
+A Stranger, unrecognized, overtakes them and joins in their conversation.
+He asks, "What is this that you are so concerned about?" So absorbed are
+they with their thoughts, that at His question they stand still, looking
+sad and unable for a moment to answer. Where would they begin where there
+was so much? Then one of them says, "Do you lodge by yourself in the city,
+and even then do not know the things that have been going on there?" The
+Stranger draws them out. "What things?" He says. Thus encouraged, they
+find relief in unburdening their hearts. It was all about Jesus, a man of
+great power in word and deed, before God and all the people; the great
+cruelty with which the rulers had secured a sentence of death for
+Him--and--crucified--Him.
+
+"We were, however, hoping," they said, "that He was the One who was about
+to redeem the nation. And now it is the third day since these things
+occurred. And most surprising word was brought by certain women that has
+greatly stirred us. They went early to the tomb, and did not find His
+body, but saw a vision of angels who positively said that He was alive.
+And some of our party went there and found it true as the women said.
+But--they did not see _Him_."
+
+Then the Stranger began speaking in a quiet, earnest way that caught them
+at once. "O foolish men, so slow you are in heart to believe the messages
+of the old prophets! Was it not needful that the Christ should suffer
+these very things and to enter into His glory?" Then He began freely to
+quote passages from all through their sacred writings. As they walk along
+listening to this wonderful explanation, which now sounds so simple from
+this Man's lips, they come up to their home in the village. The Stranger
+seemed inclined to go on. But they earnestly urge Him to come in and get
+some refreshment and stay over night. He may talk more. They have heard no
+such winsome talk since Jesus was with them.
+
+He yields. And, as they gather over the simple evening meal, the Stranger
+picks up the loaf, and looking up repeats the simple grace, and breaking
+the loaf reaches the pieces over. But as their hands go out for the bread,
+their eyes turn toward the Stranger's face. Instantly they are
+spell-bound--_that face_--why--it is the _Master!!_ Then He is not there.
+And they said to each other, "Did you ever hear such talking?" "My heart
+was burning all the time He was talking." "And mine, too." Then they
+hasten back to the city. Those miles are so much shorter now! They go
+straight to the house where they have been meeting.
+
+"_Even So Send I You_."
+
+Here were gathered most of the apostles and several others. Eagerly they
+were discussing the exciting news of the day. Some _know_ that Jesus has
+risen. Mary Magdalene, with eyes dancing, says, "I _saw_ Him." But some
+are full of doubt and questionings. How _could_ it be? The door is
+guarded, for if the frenzy of the national leaders should spread, _they_
+come next. There's a knock at the door. Cautiously it is opened. Two dusty
+but radiant faces appear. "The Lord is risen _indeed_," they exclaim. And
+then they tell the story of the afternoon and His wondrous explanation and
+of that meal.
+
+As they are talking, all at once--who's that?--right in their midst. It
+looks like Jesus. There is that face with those unmistakable marks. And
+you can see their eyes quickly searching between the sandal straps. Yes,
+it looks like Him. But it can't be. Their eyes befool them. It's been a
+hard day for them. It must be a spirit. As they start back, there comes in
+that voice they can never forget, the old quiet "Good evening."--"Peace
+unto you." Then He holds out His hands and feet, saying, "Do not be
+troubled--it is I Myself--handle Me, and make sure. A spirit does not have
+flesh and bones as you see that I have." Then He said, "Have you something
+to eat?" and He ate a bit of broiled fish.
+
+Reassured by such simple practical evidence, a glad peace fills their
+hearts and faces. They talk together a bit. Then Jesus rising, said again,
+"Peace unto you--as the Father hath sent Me, even so send I you." Then He
+breathed strongly upon them, saying in very quiet, solemn tones, "Receive
+ye the Holy Spirit--Whosesoever sins ye forgive they are forgiven.
+Whosesoever ye retain they are retained." And again, as they look, He is
+not there.
+
+But one man was absent that new Sabbath evening hour. Thomas simply could
+not believe, and would not, without the most sane, common-sense evidence.
+He missed much by not being at that meeting. The next Sabbath evening he
+is present with the others. Again the Master comes as before, unexpectedly
+standing in their midst, as they talk together about Him. And now Thomas
+is fully satisfied after his week of doubting. Some of us folks will
+always be grateful for Thomas.
+
+Some time later, there occurs that second wondrous draught of fishes, at
+the command of the unrecognized Stranger, one morning at the breaking of
+the day, and the talk with Peter and the others as they walk along the old
+shore of the sea. And to James, who seems to have been a leader by dint of
+a strong personality, He appears.
+
+And one day when there was an unusually large meeting of His followers, as
+many as five hundred, He came as before and was recognized. And then at
+the last upon Olives' top came the goodbye meeting and message.
+
+It is surely worthy of remark that the Bethany home is not represented at
+either cross or tomb. Many of His dear friends are named in connection
+with both, but not these. Here are some of those dearest to Him, and to
+whom He is most dear. Here is one, a woman, who had discerned more keenly
+ahead than any other that He was to die and why. She had understood the
+minor strains of the old Hebrew oratorio as none other. She had learned
+at His feet. And here, too, was one who knew death, and the life beyond,
+and then a return again to this life. It was not indifference that kept
+them away. They loved tenderly, and were tenderly loved. Their absence is
+surely most significant. Mary's ointment had already been used. This
+morning in glad ecstasy of spirit she and her brother and sister wait.
+_They know._
+
+
+
+<u>Gravity Upward.</u>
+
+
+Two things stand out very clearly about Jesus' resurrection. It was not
+expected by these followers, but received at first with incredulity and
+doubt and stubborn unwillingness to accept it without clear undisputable
+proof. And then that they were thoroughly satisfied that He was actually
+back again with them, with His personal identity thoroughly established;
+so satisfied that their lives were wholly controlled by the consciousness
+of a risen Jesus. Sacrifice, suffering, torture, and violent death were
+yielded to gladly for His sake.
+
+A new morning broke that morning, the morning of a new day, a new sort of
+day. That resurrection day became a new day to them and to all Jesus'
+followers. The old Sabbath day was a _rest_-day. God Sabbathed from His
+work of creation. This new day is more, it is a _victory_-day. Every new
+coming of it spells out Jesus' victory over sin and death and our victory
+in Him. The old Hebrew rest-day came at the week's close. The new
+victory-day comes at the week's beginning. With the fine tingle of
+victory in our spirits we are ever at the beginning of a new life and new
+victory and great things to come.
+
+Did Jesus rise? Or, was He raised? Both are said of Him. Both are true. He
+was raised by the power of the Father. Every bit of His human life was
+under the direction and control of His Father. Every act of His from first
+to last was in the strength of the Father. This last act was so. The
+Father's vindication of His Son was seen in the power that raised Him up
+from out of the domain of death. He was raised.
+
+_Jesus rose_ from the dead. The action was in accord with the law of His
+life. He rose at will by the moral gravity of His character. He had gone
+down, now He lets Himself rebound up. The language used of His death is
+very striking. No one of the four descriptions of the death upon the cross
+says that He _died_. The words commonly used to describe the death of
+others are not used of Jesus. Very different language is used. Matthew
+says, "He dismissed His spirit." Mark and Luke each say, "He breathed out"
+His life. John says, "He delivered up His spirit."
+
+His dying was voluntary. Not only the time of it and the manner of it, but
+the fact of it was of His own choosing. The record never suggests that
+death overcame Him. He yielded to it of His own strong accord. He was not
+overcome by death. He could not be, for sin having no hold within His
+being, death could have none. Physical death is one of the logical results
+of the sin within. Jesus yielded up His spirit. It was a free, voluntary
+act. He had explained months before that so it would be. "I lay down My
+life that I may take it again. No man taketh it from Me, but I lay it down
+of Myself. I have the power to lay it down, and I have the power to take
+it again. This commandment I received from My Father." This being so, the
+return to life followed the same voluntary course. Having accomplished the
+purpose in dying, He now recalled His spirit into the body and rises by
+His own choice.
+
+Man's true gravity is toward a center upward. Sin's gravity is toward a
+center downward. When an ordinary man, a sinful man, dies, he is overcome
+by the logical result of the sin in himself. He is overcome by the moral
+gravity downward of His sin. He has no choice. His own moral gravity apart
+from sin is upward. But that is overbalanced by the downward pull of the
+sin ingrained in his very being. And this quite apart from his attitude
+toward the sin.
+
+In Jesus there was no sin. Being free of it, He rose at will. "It was not
+possible that He should be held by death," for it had no hold upon Him.
+His gravity was upward. For a purpose, a great strong purpose, He yielded
+to death's embrace. Now that purpose being achieved, He quietly lets
+Himself up toward the natural center of gravity of His life.
+
+
+
+<u>The Life Side of Death.</u>
+
+
+Clearly Jesus' body had undergone changes through death and resurrection.
+It is the same to outer appearance, so far as _personal identity_ is
+concerned. The doubting, questioning disciples handle His person, they
+know His face, they recognize His voice. He eats with them and talks with
+them and moves in their midst as before. Even the doubter, stubborn in his
+demand for tangible, physical evidence, is convinced by the feel of his
+hands that this is indeed Jesus back again. Further, He moves about among
+them unrecognized till He chooses to be known. Yet this may have been His
+power over them rather than any changed quality in His person.
+
+But mark that the limitations of space and of material obstructions are
+gone after the resurrection. He no longer needs to get that body through
+space by physical strength or management, but seems to go where He will by
+choosing to be there. He is no longer affected in His movements by the
+walls of a building or other such material obstruction, but comes and goes
+at will. The arrangement of the linen cloths in the tomb, as marked so
+keenly by Peter and John, is significant. They are found lying as they
+were when enfolding that body, as though He had in rising risen up through
+them.
+
+Clearly the body is the same so far as personal identity is concerned. But
+the limitations are gone. The control of spirit over body seems full,
+without any limitations. As one of us can, _in spirit,_ be in a place far
+removed as quick as thought, so He seems to have been able to be
+_actually_, bodily, where He wanted to be as quickly. All the old powers
+remain. All the old limitations are gone, never to return. Jesus had moved
+over to the life side of death. He had gone down into death's domain,
+given it a death blow, and then risen up into a new Eden life, where
+neither sin nor death had power to touch. Those forty days were sample
+days of the new Eden life on earth.
+
+Jesus has become the leader of a new sort of life lived on the earth,
+mingling in its activities, but free of its power, _controlled from
+above_. He asks every one who will to come along after Him. We can, for He
+has. It is possible, because of Him. We may, for He asks us to. It is our
+privilege. Let us go.
+
+
+
+
+The Ascension: Back Home Again Until----
+
+
+
+<u>Tarry Ye--Go Ye.</u>
+
+
+One day the disciples and followers of Jesus had met in Jerusalem, when
+Jesus Himself came again in their midst and talked with them quite a bit.
+He said particularly that they were not to leave Jerusalem, but wait
+there. In a few days the Holy Spirit would come upon them, and they were
+to wait until He came. Then He asked them to go with Him for a walk. And
+they walk together along those old Jerusalem streets, out the gate and off
+past Gethsemane toward the top of Olives over against Bethany. On the way
+they ask Him if it was His plan to set up the kingdom then. He turns their
+thought away from Palestine toward the world, away from times and seasons
+toward telling a race about Himself.
+
+And now they are standing together on the Mount of Olives. There is Peter,
+the new man of rock, and John and James, the sons of thunder, and little
+Scotch Andrew, and the man in whom is no guile, and the others. But one's
+eyes quickly go by these to the Man in the center of the group. These men
+stand gazing on that face, listening for His words. There is a
+consciousness that the goodbye word is about to be spoken. Yonder they can
+see the bit of a depression and the tops of some old trees. That is
+Gethsemane. And over beyond that is the city wall and the little knoll
+near by outside. That is Calvary. With memories such as these suggest they
+listen with eyes as well as ears. "Ye shall receive power," the Master is
+saying, "and ye shall be _My witnesses_ here in Jerusalem and in all
+Judea, your brothers, and in Samaria, the nearby people you don't like,
+and unto the uttermost part of the earth, everybody else." They are held
+by the words and by that face. Then He lifts up His hands in blessing upon
+them. And as they gaze they notice He is rising, His feet are off the
+earth, then higher and higher. Then a shining glory cloud sweeps down out
+of the blue, and now they see Him no more.
+
+
+
+<u>Coming Again.</u>
+
+
+They continue gazing, held spellbound by the sight, thinking maybe they
+may get another look. Then two men in white apparel are in their midst and
+speak to them: "Men of Galilee, why do you stand gazing up into the
+heavens? This Jesus who was received up into heaven shall so come in like
+manner as ye beheld Him going into heaven." That word at once sends them
+back to the waiting-place of which the Master had spoken. From that time
+they never lost the upward glance, but they were ever absorbed in obeying
+the Master's command.
+
+Jesus' ascension was a continuation of the resurrection movement. The
+resurrection was the beginning of the ascension. Having finished the task
+involved in dying, Jesus responded to the natural upward movement of His
+life. On His way up from the tomb to His Father's home and throne, He
+tarried awhile on the earth for the sake of these disciples and leaders,
+then yielded again to the upward movement. The two men in white apparel
+give the key to the ascension. Jesus will remain above until the next
+great step in the kingdom plan. Then He will return to carry out in full
+the Father's great love-plan for man and for the earth.
+
+His last act with these men was conducting them to the Mount of Olives.
+That is ever to be the point of outlook for His follower. Yonder in full
+view is Gethsemane and Calvary. Following the line of His eyes and
+pointing finger, as the last word is spoken, leads us ever to the man
+nearest by, to the uttermost parts of the earth, and to all between.
+Following His disappearing figure keeps us ever looking upward to Himself
+and forward to His return.
+
+
+
+
+Study Notes
+
+
+
+Analysis and References
+
+
+The spirit-key to an understanding of God's Word is surrender of will and
+life to His mastery. "He that is willing to do His will will know of the
+teaching." The mental-key to a grasp of the contents of that Book is
+_habitual broad reading_. It cannot be too insistently insisted upon that
+wide reading from end to end of the Book, and from end to end of the year,
+is _the_ simple essential to a clear understanding and a firm grasp of the
+Bible. It is the only possible salvation from the piece-meal, microscopic
+study of sentences and verses that has been in common use _clear out of
+all proportion_. Such disproportionate study steals away very largely the
+historical setting, and the simple meaning in the mind of speaker and
+writer. Wide reading habitually indulged in should come first, and out of
+that will naturally grow the closer study. This is the true order. In
+giving references it is needful to mark particular verses. Yet this is to
+be regretted because of our inveterate habit of reading only the marked
+verses instead of getting the sweep of their connection. The connection is
+a very large part of the interpretation of any passage. The references
+here are meant to be indices to the whole passage in connection. They are
+not meant to be full, but simply to start one going. They should be
+supplemented by others suggested by one's own reading, by marginal
+references (those of the American Revision are specially well selected),
+and by concordance and topical text-book. What a student digs out for
+himself is in a peculiar sense his own. It is woven into his fibre. It
+helps make him the man he comes to be. Those who may want a course to
+follow rigidly without independent study will find these notes
+disappointing. For those who want a daily scheme of study the allotment
+for the day can be by certain designated pages of reading with the
+corresponding paragraphs in the Study Notes. The paragraphing will be
+found to be in some measure, though not wholly, a sub-analysis. The
+American Revision is used here.
+
+
+
+
+I. The Purpose of Jesus.
+
+
+
+1. The Purpose in the Coming of Jesus.
+
+
+_God Spelling Himself out in Jesus_: change in the original
+language--bother in spelling Jesus out--sticklers for the old
+forms--Jesus' new spelling of old words.
+
+_Jesus is God following us up_: God heart-broken--man's native air--bad
+choice affected man's will--the wrong lane--God following us up.
+
+_The Early Eden Picture_, Genesis 1:26-31. 2:7-25: unfallen
+man--like God--the breath of God in man--a spirit, infinite,
+eternal--love--holy--wise--sovereign over creation, Psalm 8:5-8--in his
+own will--summary--God's thought for man.
+
+_Man's Bad Break_, Genesis 3. the climax of opportunity--the tree of
+choice--the temptation--blended lies--the tempter's strategy--the choice
+made--the immediate result--safety in shame--the danger of staying in
+Eden--guarding man's home--the return, Rev. 2:7. 22:14, 2. John 10:10.
+
+_Outside the Eden Gate_: a costly meal--result in the man himself--ears
+and eyes affected--looking without seeing--a personal test--Isaiah's
+famous passage, Isaiah 6:9-10, see Isaiah 42:18, 20, 23. 43:8. 29:10.
+Jeremiah 5:21. 6:10. 7:26. Ezekiel 12:2. Psalm 69:23. Micah 3:6. Acts
+7:51.--Jesus' use of parables--Jesus' irony--Matthew 13:10-15. Mark
+4:10-12. Luke 8:9-10. See John 12:40. Acts 28:26, 27. Romans 11:8. John
+9:39-41--tongue affected--the tongue man's index--effect of seeing
+God--whole mental process affected--sense of dread--- Paul's seven steps
+down in mental process, Ephesians 4:17-19--Jesus the music of God, the
+face of God.
+
+_Sin's Brood_: result in the growth of sin--three stages, flood, Moses,
+Paul--Paul's Summary, Romans I:18-32, see Matthew 15:19. Galatians
+5:19-21. 2 Timothy 3:2-5.--Paul's Outlook--a summary of to-day--the
+conventional cloak--four great paragraphs--man still a king, Genesis 9:6.
+1 Corinthians 11:7. James 3:9.--a composite picture--analysis of sin--the
+root of sin.
+
+_God's Treatment of Sin_: "gave them up," Romans 1:24, 26, 28. see Job
+8:4. 1 Kings 14:16. Psalms 81:12. Acts 7:42, Romans 9:22 (endured).--the
+worst thing and the best--sin's gait--Jesus is God letting sin do its
+worst upon Himself.
+
+_A Bright Gleam of Light_: the non-Christian world--God has no
+favorites--all know God directly, Romans 1:20, 32. John 1:9--believing on
+Jesus--the outside majority--Peter's statement, Acts 10:34, 35.--Paul's
+statement, Romans 2:7.--persistent climbers--trusting the unknown
+Jesus--the Master's command--to help our brothers--Jesus is God
+sacrificing His best.
+
+_The Broken Tryst_, Genesis 3:8-9: God keeping tryst--man not there--God's
+search--a lonely God--still calling--Jesus is God calling man back to the
+broken tryst.
+
+_God's Wooing_: direct revelation to all--the inner light, John 1:9. Acts
+17:26-28. Job 12:10. Psalms 139:1-16.--through nature, Psalms 19:1-6.--in
+the daily weave of life, Acts 17:28.--"The Lord's at the loom"--a special
+revelation, Romans 3:2. Deuteronomy 4:8.--in Jesus, Heb. 1:1-3.--the
+Book--the mission of the Book, John 20:31.--summary--chiefly Jesus.
+
+
+
+2. The Plan for the Coming of Jesus.
+
+
+_God's Darling_, Psalms 8:5-8.--the plan for the new man--the Hebrew
+picture by itself--difference between God's plan and actual events--one
+purpose through breaking plans--the original plan--a starting
+point--getting inside.
+
+_Fastening a Tether inside_: the longest way around--the pedigree--the
+start.
+
+_First Touches on the Canvas_: the first touch, Genesis 3:15.--three
+groups of prediction--first group: to Abraham, Genesis 12:1-3; to Isaac,
+Genesis 26:1-5; to Jacob, Genesis 28:10-15; through Jacob, Genesis
+49:9-11. through Balaam, Numbers 24:17-19; through Moses, Deuteronomy
+18:15-19, see Matthew 21:11. John 1:21. 6:14. Acts 3:22. 7:37.--second
+group: David, 2 Samuel 7:16, 18, 19. 23:3-5. Psalms 2nd, 110th. Solomon in
+72nd Psalm. Forty-fifth Psalm.
+
+_A Full Length Picture in Colors_: third group in prophetic books--one
+continuous subject--"day of the Lord," 134 times,--Somebody coming--His
+Person; _divine_, Isaiah 7:14. 9:6. 33:22. Micah 4:7. 5:2. Haggai 2:9.
+_human_, Isaiah 32:2. Daniel 7:13. _manner of birth_, Isaiah 7:14. _of
+native stock_, Isaiah 9:6. Ezekiel 29:21. _of David's line,_ _ Isaiah 9:7.
+11:1. 16:5. Jeremiah 23:5. 33:15, 17, 21, 26. Amos 9:11. Zechariah 3:8.
+6:12. _a branch of Jehovah, _ Isaiah 4:2. _a King_, Isaiah 9:6. 32:1.
+33:17. Jeremiah 23:5. Zechariah 6:13. 9:9. _called David_, Jeremiah 30:9.
+Ezekiel 37:24, 25. Hosea 3:5. _a priest-king,_ Zechariah 6:13. _a
+preacher_, Isaiah 61:1-3. _a teacher_, Isaiah 9:6 (counsellor).--the
+kingdom, Daniel 2:34,44. Obadiah:21 (Jehovah's).--the capital, Isaiah 2:3.
+4:5. 33:20,21. 59:20. 65:18, 19. Joel 3:16, 17, 20, 21. Micah 4:7, 8.--the
+presence of God, Ezekiel 37:27. Joel 3:21. Zechariah 2:10, 11. Zephaniah
+3:17.--visibly present, Isaiah 4:5, 6.--characteristics, vengeance, Isaiah
+61:2. 63:1-6. Zephaniah 3:19.--great victory, Zechariah 9:9.--- but
+without force, Isaiah 11:4. Zechariah 9:10.--peace, Isaiah 2:4. 9:6,
+7.--established in loving kindness, Isaiah 16:5.--justice and right,
+Isaiah 9:7. 16:5. 32:1. Jeremiah 23:5. 33:15.--the poor and meek, Isaiah
+11:4, 5.--broken-hearted, poor and imprisoned, Isaiah 61:1-3.--protection
+from all ills, Isaiah 32:2.--impartiality in judging even the most weak
+and obnoxious, Isaiah 42:3, 4.--gradual increase, Isaiah 9:7. 42:4. a
+great crisis, Zephaniah 4:1. Habakkuk 3:1-15. with unexpected suddenness,
+Malachi 3:1--effect upon Israel _nationally_; Spirit-baptized, Isaiah
+44:2. Ezekiel 37:9-14. 39:29.--never withdrawn, Isaiah 59:21.--judgments
+removed, Zephaniah 3:14, 15.--impurity cleansed, Isaiah 4:4. Malachi 3:2,
+3.--possession of land, Zephaniah 2:7.--capital holy, Joel 3:17.--weakness
+gone, Micah 4:6, 7. freedom from enemies, Isaiah 33:18, 19.--Jeremiah
+30:8-10. Joel 3:17. Zechariah 14:11. Micah 5:6.--at peace, Isaiah 33:20.
+Micah 5:5.--leadership, Isaiah 2:2. Micah 4:1, 3. 5:8.--spiritual
+leadership, Joel 2:28, 29.--supremacy, etc., Isaiah 60:1-22. 11:10. 2:2.
+Micah 4:1, 3. 5:8. Zechariah 2:10.--Jerusalem center, Isaiah 60:10-14.
+Zechariah 14:16. effect upon Israel _personally_; made over new, Ezekiel
+11:17-20. 36:25-27. Jeremiah 31:31-34. Isaiah 4:3.--devotion and
+open-mindedness, Isaiah 32:3-4. 44:5.--sickness absent, Isaiah
+33:24.--longer lives, Isaiah 65:20.--increase in numbers, Jeremiah 33:22.
+Ezekiel 37:26. Isaiah 44:4.--no disappointed plans, Isaiah 65:21-23. Amos
+9:14.--fear gone, Micah 4:4.--thrilled hearts, Isaiah 60:5. effect upon
+_other nations_; to come back to God, Micah 5:3 (see John 10:16).--Spirit
+upon all, Joel 2:28.--voluntary coming to Israel for instruction, Isaiah
+2:3. Micah 4:2.--earth filled with knowledge, Isaiah 11:9.--her influence
+as the dew, Micah 5:7.--the only medium, Isaiah 60:12. wondrous blessings
+shared with all, Isaiah 42:1, 6, 7. 49:6. 51:4. 61:1.--universal peace,
+Micah 4:3-4. Zechariah 9:10. changes in nature; at Jerusalem, Isaiah
+33:21. Joel 3:18 l.c. Zechariah 14:8. Ezekiel 47:1-5. Zechariah
+14:4.--increased light, Isaiah 30:26.--overshadowed by presence of God,
+Isaiah 60:19 (Presence cloud, Exodus; as sun, Matthew 17:2 with parallels;
+above sun Acts 26:13).--renewed fertility, Ezekiel 36:29, 30. Hosea 2:21.
+Joel 3:18. Amos 9:13. Zechariah 14:10. Isaiah 4:2.--removal of curse upon
+earth, Zechariah 14:11. Isaiah 65:17.--the animal creation, Isaiah 11:6-9.
+65:25. Hosea 2:18 (see Romans 8:20-22).--without limit, Isaiah 2:2. 9:7.
+Daniel 2:44. 7:14. Micah 4:1. 5:4. Zephaniah 3:20. Zechariah 9:10. Joel
+3:20.--a return to original conditions--characteristics of the coming
+One--mental equipment, Isaiah 11:2. 42:1. 61:1.--personal beauty and
+dignity, Isaiah 4:2. 33:17. Daniel 7:14. Micah 5:14.--unpretentious,
+Zechariah 9:9.--direct touch with God, Isaiah 49:1-3. 50:4.--backed by
+power of God, etc., Isaiah 42:1, 6. 49:3. 52:13. 53:11. 59:20. Zechariah
+3:8. Malachi 3:1.--the poor cared for righteously, Isaiah 11:3-5.--divine
+insight, Isaiah 11:3.
+
+_Back to Eden_: a wild dream--the Hebrew Book's conception--Simeon and
+Anna, Luke 2:25-38.
+
+_Strange Dark Shadowings_: weird forebodings--acted out, Joseph and
+David--Psalms 22. 69:20, 21. Isaiah 50:6, 7. 52:13-53:12. Daniel 9:24-26.
+Zechariah 11:4-14. 12:10. 13:7. a valley-road to the throne.
+
+
+
+3. The Tragic Break in the Plan.
+
+
+_The Jerusalem Climate_: the contrasting receptions, Luke 2. the music of
+heaven, Job 38:6, 7. Luke 2:13, 14. pick out the choruses of Revelation,
+the crowning book.--the after-captivity leaders, see Ezra and
+Nehemiah--ideals and ideas--present leaders--Herod--the high priest--the
+faithful few, Luke 2:25, 38. 23:51.
+
+_The Bethlehem Fog_: Matthew 1 and 2. Luke 2. a foggy shadow--suspicion of
+Mary--a stable cradle--murder of babes--star-students--senate meeting--a
+troubled city-flight--Galilee.
+
+_The Man Sent Ahead_: the growing boy--John's relation to Jesus--trace
+passages in gospels referring to John.
+
+_The Contemptuous Rejection_: accepted by individuals, rejected by
+nation--John's drawing power--a dramatic presentation. John
+1:19-34.--ominous silence--five satisfied seekers, John
+1:35-51.--cleansing of temple, John 2:13-22.--first public work, John
+2:23-25.--Nicodemus, John 3:1-21.--helping John, John 3:22, 23. 4:1 with
+Matthew 3:5-7. Luke 3:7-14. the dispute about the two men, John 3:25-30
+(note American Revision)--John's arrest--effect upon Jesus, Matthew
+4:12-25.--"withdrew."
+
+_The Aggressive Rejection_: the second stage--Nazareth, Luke
+4:16-30.--seven incidents, _i.e._ (i) healing at pool of Bethesda, John
+5:1-47. (2) forgiving and healing palsied man, Matthew 9:2-8 with
+parallels. (3) criticizing Jesus' personal conduct, Matthew 9:10-17 with
+parallels. (4) grain fields on the Sabbath, Matthew 12:1-8 with parallels.
+(5) healing whithered hand, Matthew 12:9-14 with parallels.--second
+"withdrew," Mark 3:7-12 with parallels. (6) charge of having an unclean
+spirit, Mark 3:20-30 with parallels. (7) interruption by his mother,
+Matthew 12:46-50 with parallels.--the murder of John, Matthew 14:1-12 with
+parallels.--third "withdrew," Matthew 14:13 with parallels.--staying in
+Galilee during fourth Passover, John 6:4, 5.
+
+_The Murderous Rejection_: a fugitive from Judea, John 7:1.--fresh attack
+by southern leaders, Matthew 15:1-20 with parallel in Mark.--fourth
+"withdrew"--outside national lines, Matthew, 15:21 with parallel in
+Mark.--return to Sea of Galilee and request for sign, Matthew 15:29-16:4
+with parallel in Mark.--Feast of Tabernacles, John 7: 2-8:59.--the blind
+man cured, John 9:1-40.--Transfiguration, Matthew 17:1-8 with
+parallels.--the beginning of the last journey, Luke 9:51. Mark 10:1, 32.
+Matthew 19:1.--the Seventy, Luke 10:1-17.--getting nearer to Jerusalem,
+divorce question, Mark 10:2-12. Matthew 19:3-12.--Good Samaritan, Luke
+10:25-37. Beelzebub, "vehemently," Luke 11. fresh tilt over Sabbath
+question, Luke 13:10-17.--cunning attempt to get Him into Judea, Luke
+13:31.--Feast of Dedication, John 10:22-40.--Lazarus, John 11:1-46. formal
+decision against Him, John 11:47-53. a fugitive, John 11:57. no more
+openly, John 11:54. crowding pilgrims, John 11:55, 56. Lazarus again, John
+12:9-11. the last week; triumphal entry, Matthew 21:1-17 with parallels,
+daily visits and return to Olivet, Luke 21:37-38; cleansing temple,
+Matthew 21:12-17 with parallels; duel of questionings, Matthew 22. Mark
+11:27-12:34. Luke 20:1-44; His terrific arraignment, Matthew 23:1-39 with
+parallels; Greeks, John 12:20-36. Bethany feast, Matthew 26:6-13 with
+parallels, Judas, Matthew 26:14-16 with parallels; with the inner circle,
+Matthew 26:17-46 with parallels.
+
+_Suffering the Birih-pains of a New Life_: why did Jesus die?--God's plan
+of atonement, Leviticus 1:3-9--Paul's statement in effect, Galatians
+2:20.--Jesus' dying does not fit into Hebrew ritual--standpoint of
+Hebrews--what God counselled, Acts 2:23.--this affects only the form not
+the virtue of Jesus' death--preaching of Acts, 2:14-36, 38, 39. 3:12-26.
+4:8-12. 5:29-32, and on, first church council, Acts 15.13-18 with Amos
+9:11-12.--the superlative of hate--Jesus' death voluntary, John 10:17,
+18--ten attempts before the cross; three to kill at once, Luke 4:30. John
+8:59. 10:31. other attempts, Matthew 12:14. John 5:18. 7:1, 30, 32. 10:39.
+11:53 Jesus' own explanation:--the temple, John 2:19. lifted up, 3:15.
+Matthew 9:15 with parallels. His flesh, John 6:53-57. with Jesus' own
+interpretation, good Shepherd, John 10:11; for the sheep, 10:15; other
+sheep, 10:16; take it again, 10:17; of Myself, 10:18. cross, Matthew 10:38
+with parallels. Jonah, Matthew 12:39, 40. 16:4 with parallel in Luke.
+Greeks, John 12:24-33. the Father's command, John 14:31. for friends, John
+15:13. sanctified, John 17:19. the Father's cup, John 18:11. John's
+comment, John 12:47-52.--the necessity for dying--a step in a wider
+plan--for the nation--wholly voluntary--six elements in a perfect
+sacrifice--Jesus alone is a perfect sacrifice--Paul's comment, Romans
+3:26.--God's master-stroke--faith--Hebrew heathen and Christian grouped.
+
+
+
+4. Some Surprising Results of the Break.
+
+
+_The Surprised Jew_: a clash of wills--thousands of believing Jews--the
+church displacing kingdom--two-fold division of men formerly--now
+three-fold--church different in organization from kingdom--the Baptist
+puzzled--Jesus did not fill out Hebrew prophecy--two characteristics,
+personal and official--personal details fulfilled--official not because of
+rejection--out of situation grew four gospels--Mark--Matthew's the gap
+gospel--Paul's audiences--Luke's gospel--these three tell of rejection
+mainly--John's gospel--the order of the gospels in canon.
+
+_The Surprised Church_: God holds to His plan--mixed ideas of kingdom and
+church--a handy principle of interpretation--one law consistently
+applied--the church to fulfil its mission and go--the kingdom simply
+retarded, yet to come--the plan enriched--sliding scale of fulfilment--the
+King must come--- even this in Hebrew picture, Zechariah 12:10. New
+Testament teaching. Peter, Acts 3:21.--keeping truth in proportion--the
+gospel of the kingdom--Paul, 1 Thessalonians 1.10. 2:19. 3:13. 4:13-18.
+5:10-23. 2 Thessalonians 1:7-10. 2:1-9. 1 Corinthians 1:7, 8. 3:13. 5:5.
+15:23, 25, 51, 52. 16:22. 2 Corinthians 1:14. 5:2-4. Romans 8:18, 19, 23.
+11:12-29. 13:11, 12. 16:20. Colossians 3:4. Ephesians 1:10, 14, 18. 4:4,
+30. 5:27. Philippians 1:6, 10. 2:16. 3:20. 4:5. 1 Timothy 1:1 (note Paul's
+use of "hope" throughout). 6:14. Titus 2:13. 2 Timothy 1:12, 18. 2:12.
+4:1, 8.--The Book of Revelation--the coming surprise. _The Surprising
+Jew_: greatest surprise--for all--the puzzle of history--divinely
+preserved--the keystone of the coming kingdom--Jesus the spirit magnet for
+Jew and all.
+
+
+
+
+II. The Person of Jesus.
+
+
+
+1. The Human Jesus.
+
+
+_God's meaning of "Human":_ man's fellow--two meanings of word
+human--original meaning--natural limitations.
+
+_The Hurt of sin_: sin's added limitations.
+
+_Our Fellow_: Jesus truly human--up to first standard--His
+insistence--perfect in His humanness--fellowship in sin's
+limitations--hungry, Matthew 16:5. John 4:6-8.--tired, John 4:6. Mark
+4:38.--poverty, Matthew 13:55. Mark 6:3.--hard toil, John
+19:25-27.--homeless, Luke 4:16-30. Matthew 8:20. Luke 9:58.--discipline of
+waiting.
+
+_There's More of God since Jesus Went Back_: the Nazareth home--fellowship
+with His brothers--"In the shop of Nazareth"--a Man on the throne.
+
+
+
+2. The Divine Jesus.
+
+
+_Jehovah-Jesus:_ John 1:1-18. the intimacy of John, John 13:23. 19:26.
+20:2. 21:7, 20. "with Jesus," John 18:15.--John writes of Jesus--- when he
+wrote--getting the range--his literary style--the beginning--the
+Word--this was Jesus--the tragic tone.
+
+_God's Spokesman_: the Creator was Jehovah--- Jehovah is Jesus--the
+Spokesman--Old Testament revelations, Adam, Enoch, Noah, Abraham, Isaac,
+Jacob, Moses, the elders of Israel, Isaiah, Ezekiel,--Whom these
+saw--various ways of speaking--John's Gospel a battlefield--finding the
+Man. _Whom Moses Saw_: Jesus' own standpoint--"down from heaven," John
+3:13, 31. 6:38. 8:42. would go back again, John 6:62. John 16:5, 10. 13:1.
+come on an errand, then going back, John 16:28 13:3. He only had seen the
+Father, John 6:46. only begotten Son, John 3:16, 18. His own Father, John
+5:17, 18. 10:32-33. 19:7.--Jesus' answer to Jews' objection, John
+5:19-47.--"He wrote of Me," the true meaning--I and the Father one, John
+10:30.--the Father in Me, John 10:38. the name Father in Old Testament, 2
+Samuel 7:14. 1 Chronicles 17:13. 22:10. Psalm 68:5. 89:26. 103:13. Isaiah
+63:16. 64:8. Jeremiah 3:4, 19. Malachi 3:17.--Jehovah the common
+name--trace Jesus' use of Father about 180 times--manna, John 6:32.
+
+_Jesus is God Wooing Man_: "Abraham--saw and was glad," John
+8:33-59--supposed meanings--natural meaning--"I am"--Jesus is Jehovah come
+Himself to woo man.
+
+
+
+3. The Winsome Jesus.
+
+
+_The Face of Jesus_: Jesus drew crowds, men, women, children, bad people,
+enemies--His personality--face--impress of experiences--the glory of God
+in that face, 2 Corinthians 4:6. Hebrews 1:3.
+
+_The Music of God in the Voice of Jesus_: the eye--Jesus' eyes, Luke
+4:16-30. John 8:59. 10:31. 7:32, 45, 46. 18:6. Mark 10:32. 9:36. 10:13-16.
+Luke 19:48.--His voice, Matthew 26:30. personal touch, Matthew 8:3, 15.
+9:29. 17:7. 20:34. Mark 1:41. 7:33. Luke 5:13. 22:51. (John 14:16-20). His
+presence irresistible. Moses' request, Exodus 33:18. Jesus draws
+men--yielding to His power.
+
+
+
+
+III. The Great Experiences of Jesus' Life.
+
+
+
+1. The Jordan: The Decisive Start. Matthew 3:13-17. Mark 1:9-11. Luke
+3:21-22.
+
+
+_The Anvil of Experience_: knowledge only through experience--the Fourth,
+Daniel 3:25.--three Hebrews, Daniel 3.--Babylonian premier, Daniel
+6:16-23.--George Mueller--Jesus made perfect through experience, Hebrews
+2:10. 5:8, 9. 7:28, l.c.--all our experiences, Hebrews 2:14-18.
+Philippians 2:7. Hebrews 4:15, except through sin, Hebrews 4:15, l.c.
+7:26. 2 Corinthians 5:21, f.c. 1 Peter 2:22. 1 John 3:5, l.c.--Jesus'
+suffering, Philippians 2:6-8. Hebrews 2:9, 17, 18. 4:15. His obedience,
+Luke 2:51. Matthew 26:39. John 10:18. 14:31. Philippians 2:8. Romans 5:19.
+Hebrews 5:8. knowledge through experience--common experiences--mountain
+peaks--the tragic in each.
+
+_Our Brother_: Jesus coming for baptism--John's objection--why
+baptized--getting in touch--the point of contact--choosing for Himself the
+Father's choice--the dangers--His strong purpose--the Father's
+approval--three times the voice, here, transfiguration, Matthew 17:5. Mark
+9:7. Luke 9:35. Greeks, John 12:28. the decisive start.
+
+
+
+2. The Wilderness: Temptation. Matthew 4:1-11. Mark 1:12, 13. Luke 4:1-13.
+
+
+_The University of Arabia_: Jesus' naturalness--the Spirit's
+presence--intensity, Luke 2:45-51.--a true perspective--- the temptation's
+path--sin's path--John's grouping, 1 John 2:16.--the Spirit's
+plan--why--the devil's weakness--the Spirit's leading--a wilderness for
+every God-used man, Moses, Elijah, Paul.
+
+_Earth's Ugliest, Deepest Scar_: Jesus the only one led up to be
+tempted--the wilderness--its history, Genesis 13:10-13.
+18:16-19:38.--Jesus really tempted--no wrong here in inner response--every
+temptation--by the devil.
+
+_Waiting the Father's Word_: the tempter's skill--acting divinely--a stone
+for hunger--not wrong in itself--recognizing temptation--"man"--waiting
+the Father's word--the trained inner ear--not our power but God's through
+our obedience.
+
+_Love never tests_: a more agreeable setting--touching tender chords--the
+religious temptation--only through consent--bad scripture quoting, Psalm
+91--a helpful dust-cloth--using power only to help--a true quotation,
+Deuteronomy 6:16.
+
+_The Devil acknowledges the King_: a dazzling scene--analyzing the
+tempter's proposition--a common cunning trap--Jesus' kingly conduct--the
+devil obeys Him--but to return--a coward--our safety in Jesus--lead us not
+into temptation.
+
+
+
+3. The Transfiguration: An Emergency Measure. Matthew 16:28-17:1-8. Mark
+9:1-8. Luke 9:27-36.
+
+
+_God in Sore Straits_: the darkest hour save one, fugitive, John 7:1. ban,
+John 9:22, 34. pushing, Matthew 15:1. Mark 7:1.--the danger zone,
+"withdrew," Matthew 4:12. 12:15. 14:13. 15:21. Tabernacles, John 7:32.
+8:59.--Galileans desert, John 6:60-66.--the inner circle infected, John
+6:67-71.--God needs men.
+
+_Fire and anvil for Leaders_: mental strength--seasoned leadership--Simon
+and Peter.
+
+_An Irresistible Plan_: alone with the twelve--the changed plan, Matthew
+16:18-21.--Peter's stupid boldness, Matthew 16:22, with Mark 8:32.--the
+best available stuff--to see the Jesus within--getting Paul, Acts 9:1-9.
+22:6-11. 26:12-18.
+
+_The Glory of that Light_: while praying--changed from within--absorbed
+with Jesus' master-stroke--the jarring human note--the glory
+obscured--through an opened door--the kingdom.
+
+_A Vision of Jesus_: gleams of light--the purpose secured, John 20:19, 24,
+26-29.--an indelible impress, John 1:14. 12:41. Mark 9:3 with 1 Peter
+1:16-17. Acts 12:2.--changed while looking, Acts 22:11. 2 Corinthians
+3:18.
+
+
+
+4. Gethsemane: The Strange, Lone Struggle. Matthew 26:36-46. Mark
+14:32-42. Luke 22:39-46. Hebrews 5:7.
+
+
+_The Pathway in_: messengers ahead--Jesus _felt_ the cross drawing
+near--the look of His face, Luke 9:51-55.--His disciples afraid, Mark
+10:32.--indignation against sin, John 11:33, 38. marginal reading American
+Revision.--the Greeks, John 12:20-28.
+
+_The Climax of Suffering_: the darkest shadow--why the struggle is
+strange--shock of extremes--His purpose in yielding--separation from the
+Father--Matthew 27:46. Mark 15:34 margin.--the superlative degree of
+suffering.
+
+_Alone_: a full evening, Matthew 26:17-19 with parallels. John, chapters
+13 to 17.--for prayer--on knees and face--the changed prayer--ready for
+the worst.
+
+
+
+5. Calvary: Victory. Matthew 26:47-27:61. Mark 14: 43-15:47. Luke
+22:47-23:56. John 18:1-19:42.
+
+
+_Yielding to Arrest_: the betrayal--protecting the disciples--checking
+Peter's violence--the arrest--the disciples forsake Him--except two, John
+18:15, 16.
+
+_The Real Jewish Ruler_: Annas the intriguer--an unrebuked insult--the
+case settled at once--before Caiaphas--difficulty in fixing a charge--the
+dramatic question and solemn answer--second condemnation--gross insults.
+
+_Held Steady by Great Love_: Peter gains entrance through John, John
+18:16.--the stammering denial--the bolder--with oaths and curses--Jesus'
+look--Peter's tears.
+
+_An Obstinate Roman_: before the senate--trying to make a case--the formal
+condemnation--before Pilate--an unexpected set-back--alone with
+Pilate--acquitted--shrill protests--off to Herod.
+
+_A Savage Duel_: before Herod--no word for him--more insults--a second
+acquittal--back to Pilate--his character--his summing up--their
+protests--his wife's message--Barabbas or Jesus--Pilate weakening--the
+scourging and coarse mocking--Pilate's surprise--a new charge--the
+governor startled--alone again with Pilate--the use of Caesar's
+name--renunciation of national hopes--the defeated governor's small
+revenge--the duel over.
+
+_Victory_: out to Calvary--the pitying women--crucified--praying for the
+soldiers--pitching dice for His clothes--the inscription--coarse taunts
+and jests--winning a man at the very last--providing for His mother the
+darkness--the agonizing cry--the shout of victory.
+
+
+
+6. The Resurrection: Gravity Upward. Matthew 28:1-15. Mark 16:1-8. Luke
+24:1-49. John 20:1-21:25. 1 Corinthians 15:4-7.
+
+
+_A New Morning_: early visit to the tomb--Mary Magdalene's alarmed call
+for Peter--the message of the angels--Peter and John come--another group
+of women get an angelic message.
+
+_Jesus seeking out Peter_: Mary Magdalene meets Jesus--He meets other
+women--the soldiers' story--alone with Peter.
+
+_Made Known in the Breaking of Bread_: the Emmaus travellers--the
+Stranger's explanation--the evening meal--the Master!
+
+_Even so Send I you_: the meeting in Jerusalem--the Master's unexpected
+presence--the sure proofs--breathing on them--Thomas' stubborn doubts--a
+week later--a second great catch of fish--to James--to five hundred--on
+Olives' top--the Bethany home not represented.
+
+_Gravity Upward_: the resurrection not expected--fully assured--the new
+victory-day--Jesus was raised--He rose at will--His dying voluntary, so
+the rising--man's true gravity--sin's gravity--Jesus' gravity upward.
+
+_The Life Side of Death_: bodily changes in Jesus--personal identity
+unchanged--limitations gone--the Leader of a new sort of life.
+
+
+
+7. The Ascension: Back Home Again Until----
+
+
+_Tarry ye--Go ye_: the Jerusalem meeting--the walk to Olives--not
+Palestine only, but a world--the last word--upward--seen no more.
+
+_Coming again_: gazing upward, Acts 1:10, 11.--a continuation upward--the
+Olivet outlook.
+
+
+
+
+Footnotes
+
+
+
+[1] Genesis 2: 25.
+
+[2] Schiller.
+
+[3] "An Indian Priestess." Published by Hodder & Stoughton.
+
+[4] Mary A. Lathbury.
+
+[5] Nathaniel Parker Willis.
+
+[6] Arthur Peirce Vaughn.
+
+[7] So the best manuscripts.
+
+[8] Frances Ridley Havergal.
+
+
+
+Transcriber's Notes
+
+
+[A] Original text read "disguest".
+
+
+
+
+
+
+
+
+End of the Project Gutenberg EBook of Quiet Talks about Jesus, by S. D. Gordon
+
+*** END OF THE PROJECT GUTENBERG EBOOK 12809 ***