anne ASS 2 SR ee at ee ee et a ee A 8 RE SN SSRN NAS ib CeO te A TLE EEE ENR AE OES EL ETE BEF CEE NL EROS A OS TE Ry SU EE WEI T, eis | t i 4 na ae if * / Ghe Joy of Discovery AND OTHER ADDRESSES nA By JOHN RICHELSEN, D.D. Pastor, Kenmore Presbyterian Church, © Buffalo, N. Y. With an Introduction by GiB. F. HALLOGK, D.D. Brick Church, Rochester, N. Y. sel fj SOuevua AOD a Fleming H. Revell Company London and Edinburgh Copyright, MCMXxv, by FLEMING H. REVELL COMPANY New York: 158 Fifth Avenue Chicago: 17 North Wabash Ave. London: 21 Paternoster Square Edinburgh: 75 Princes Street Introduction IG) ‘Re poe RMON S are coming to their own. NST) More of them are being published each Wa year, and more are being read. The “929 public is discovering that much that is best and most vital in Christian conception of today is found in sermons. Here ablest men ex- press themselves and often in their ablest way. As editor of The Expositor, several years ago, the writer of this Introduction discovered the ser- monizing powers of the author of this volume of vital messages. The people of his own strong and rapidly-growing church, of course, long before had made the discovery. But we were able gradually to overcome the preacher’s reluctance to see his sermons in print and treated the readers of our magazine to not a few of the results of his pulpit work. They liked them. They asked for more. And now, at our suggestion, he has prepared this volume of fifteen pulpit messages. Too often it is feared that the succession of great preachers will somehow get broken or lost—“ shat- tered by changes of thought, by the widening of ho- rizons, or by the hurried indifference of the world.” “‘ But,” as has been said, “‘ true preaching is helped, not hurt, by lengthening vistas of knowledge and the setting back of the skyline. Lifting skies of outlook only make the old issues more acute and the sharp questions more poignant. The preacher 3 a INTRODUCTION must speak in the accent and idiom of his age, must know it, love it, and thrill with its passion and promise, if he is to minister to it. He must feel with the men and women to whom he speaks, must know the turns in the road and what the pilgrims carry in their packs. But he must also know that men do not go to church to hear about science, or philoso- phy, or even literature, much less to listen to essays on economics. They are sorely needing and sadly seeking something else. They long to hear a voice out of the heavens, some one who knows the things eye hath not seen nor ear heard. They seek, as of old, the healing touch, the forgiving word, the Hand stretched out in the darkness, which makes them know that they are not alone in their struggle for the good.” These are true words. Such has been the busi- ness of true preaching in every generation. As we have been intimating, the sermons in this volume are of this high grade and helpful nature. They are in refreshing variety. They are modern in both matter and treatment, yet they contain fundamen- tal things needed today and in all the days. Even the titles entice—‘‘ The Dare of Christ,” “ The Joy of Discovery,” ‘ The Magnetic Christ,” “ The De- feat of the Strategist,” ‘‘ The Thrill of Easter,” ‘“‘ Impossible Neutrality,’ etc.—these and all the others of the entire fifteen are such as will awaken strong desire to read. After having read in manu- script we gladly add—“ and the reader will not be disappointed.” G. B. F. HALLock. Brick Church, Rochester, N. Y. VII. VII. XI, Contents DR ERCEO OM GOR LUT SCOV ER YN) ii) che etna yl ice uiae eae Matthew 13: 45-46 PARMAR ORMCOHRIGT COCR ig Mise 00 BO Mark 3:5 TRA POSSIBLE NEU SRALTEN fa teak es) ee We NR ey Mark 15: 43 Gate ONDAGNETIO CHRIST chive ay or edapay oy ees ‘Luke 5:28 . THE DEFEAT OF THE STRATEGIST) 3° 000). 8 45 Genesis 32:24 BCSOIY STARR TOA on rit noi rir a tae (tcunt s Wig Luke 4: 25-26 ML PER VY MOT RES Tip iin ue een eit ade e UN ak eh uh tg Revelation I: 14 DA DHEILL OR ASTER ec pray tty ahr at seer ay John 20:15 . THE TempTations oF Jesus. I. Breap. . 85 Matthew 4:4 . THE Temptations or Jesus. II. MrracrEs. 96 Matthew 4:7 Tur Temprations oF Jesus. III. Tue Grory OF THE WORLD . PPAR SMG iat oh AP MRI CY 68 Matthew 4:8 6 CONTENTS XII. Tue Unwe._comse Guest . Matthew 22:11 XIII. A SKYLINE oF Barns Luke 12: 17-18 XIV. Curist AND ProcrEss Luke 11:26 XV. AmBITIOUS DISCIPLES Mark 10: 37 - 120 5126 . 140 TRO I THE JOY OF DISCOVERY “The kingdom of heaven is like unto a merchant man, seeking goodly pearls: who, when he had found one pearl of great price, went and sold all that he had, and bought tt.’”—Matruew 13: 45-46. wa Hapa are no absolute standards of ery YF Nae: y value. ie (7) What is a glass of water worth? It MY SB may be worth a fraction of a cent. It may be worth a million dollars. To a man buried many days in a cave it may be worth the whole material world. A million dollars is not worth a cent to one who is drawing his last breath. Valu- ations are relative and unstable, depending on fluctuating circumstances. In Matthew’s Gospel we read one of Jesus’ wonderful and gripping short stories. The parable, told in thirty-three words, is tucked away among longer stories and might be passed over without receiving the attention it merits.. But it throbs with life when we give it time. It is a parable of the joy of discovery. The restless spirit of search is a vital element of human progress. The eternal “ why? ” falls from 7 8 THE JOY OF DISCOVERY the lips of the prattling infant and remains the final puzzle question of old age. It is the eternal human quest for new knowledge and new sensations. And the joy of discovery never dies until the human spirit is dead. Jesus’ story is of seeking, and of the rapture of finding. “ The kingdom of heaven is like unto a merchant man, seeking goodly pearls: who, when he had found one pearl of great price, went and sold all that he had, and bought it.” The joy of finding the kingdom of heaven over- whelms him who knows how to appraise the value of the discovery. No doubt our lives would be beneficially influenced if we frequently re-appraised the value of our salvation. It will do us great good to hear the pearl merchant, as he is disposing of his possessions utter his slogan, “‘ Everything I have I sell! ” Was he foolish in his estimate of values? The value of the salvation offered in the gospel is so beyond comparison with that of any other possessions which man may ever acquire, that the possibility of obtaining that salvation, when one realizes what this means, must cause the compara- tive value of all other earthly possessions to shrink almost to the point of annihilation. Jesus, in telling His story of the pearl merchant, unveils His own estimate of the value of salvation. Salvation, to those who are able to appraise it, is what the pearl of great price was to the pearl merchant. Jesus knew about pearls. But what He had to THE JOY OF DISCOVERY 9 say about pearls in this story is from the viewpoint of a pearl merchant. Pearls are the business of the pearl merchant. As a connoisseur of pearls, he is acquainted with the history of their “finds.” He is always seeking them. They fascinate him. He knows at a glance whether a pearl has come from Ceylon or from the Red Sea. Flaws in pearls are seen by him instantly. He is on the alert for new pearls. He watches the caravans coming from the East. He lives with pearls. He dreams about pearls. Pearls are to the pearl merchant what paintings are to an artist. Jesus might have said to a group of art students: “the kingdom of heaven is like unto an artist seeking goodly paintings: who, when he found a masterpiece, went and sold all that he had, and bought it.” Jesus’ conviction was that the salvation offered us in the gospel is so great a treasure that those who have the soul capacity to appraise it gladly give all they have to obtain it. There was no sacrifice, in the sense of loss or privation, in the exchange for the one pearl of great price of all that the merchant man had. Does an oil operator suffer a loss if, when he discovers a piece of producing acreage far exceeding any other of which he has ever known, he sells all he has to buy it? Any adequate conception of the worth of salvation prohibits the idea that a man suffers loss in obtaining it, no matter what its cost to him. Jesus would have men gain, not lose: become rich, 10 THE JOY OF DISCOVERY not poor. It were inconceivable that anyone would need to beg the pearl merchant please to give up some of his other possessions and please to buy the pearl of great price. Jesus never coaxed men to accept salvation. That were a false emphasis in preaching the gospel. Salvation cost God the precious blood of Jesus Christ. There is no need to offer inducements, prizes and premiums with salvation to make it worth the attention of men and desirable. If men are not overwhelmed with joy in the discovery that they may, under any conditions, obtain salvation, it is because they are not capable of gauging values. No joy: no appraisal. And under such circum- stances it is dishonoring to God to depreciate sal- vation, and cheapen it, by urging its acceptance as if thereby a favor were being bestowed on God. Jesus characterized the futility and shamefulness of such treatment of God’s salvation in His words to His disciples: ‘‘ Cast not your pearls before swine.” No man suffers a loss under any circumstances so long as he obtains salvation. A man who is able to gauge values, who can appraise the worth to him of salvation, sells anything, rather than permit that pearl to escape him. The comparative value of all other earthly possessions shrinks to nothing. “He sold,” we read of this pearl merchant, “ all that he had, and bought it.” THE JOY OF DISCOVERY 11 See the pearl merchant leaving the presence of the man who showed him the one pearl above all pearls. Does the merchant appear to be gloomy, sad, depressed after he has been shown the pearl? No: he is ecstatic and he is running. And the only thing he is doing even more swiftly than his run- ning is the mental calculation of how to turn his possessions into liquid assets. Do you not see him hastening toward his store in the city? But on his way he first calls on the auctioneer and drags him along with him in his haste. A little red flag, “‘ Auction Sale,” goes over the front door of his shop. ‘What will you sell?” the astonished auctioneer asks. “‘ Everything I have I sell! ” the pearl merchant declares emphatically. Soon the auctioneer cries out the wares of the pearl merchant, the crowds gather, the goods are transferred, the money flows in. After awhile the first rush of business is over. You hear the auc- tioneer giving counsel to the merchant: “‘ No more can be sold today without foolish sacrifice: let us wait till tomorrow! ” Does the pearl merchant stop the sale? No! He reduces prices in order to turn more of his stock of goods into money. “ Everything I have I sell! ” he answers the auctioneer, and he shouts over the auctioneer’s shoulders to the crowd of purchasers: “ Everything I have I sell! ” Is not that the pearl merchant’s wife, with con- 12 THE JOY OF DISCOVERY sternation written on her face, coming toward him? No doubt she has heard the news of the sale. ‘What is it you are doing? ” she cries. ‘“‘ Everything I have I sell! ” he tells her. “You are sacrificing your possessions? ” she asks in amazement and fear. He knows an ex- planation is due his life partner. He takes her aside to explain: ‘‘No, no! I am not sacrificing anything. I have just seen that pearl of which we have been dreaming all our lives! We will have something more wonderful than you have ever seen. Oh, if I can only get it! Help me sell every- thing I have so that I may obtain it! ” You see the merchant at his banker’s. ‘ Every- thing I have I sell! Take my securities, my houses, my fixtures, my documents: I need what they will bring quickly! Everything I have I sell!” And at the end of the day the banker relates to a friend the story of his client, the pearl merchant, and of his frenzied sale and the purchase of the pearl of great price: “he sold all that he had, and bought it.” The value of God’s salvation through Jesus Christ has not become depreciated during the past two thousand years. It is worth to you just what Jesus said the pearl of great price was worth to the pearl merchant. It is valuable to you beyond all comparison with anything you may otherwise possess. Jesus was not using loose rhetoric, but was declaring eternal truth regarding the value of THE JOY OF DISCOVERY 13 salvation when He said: “If any man come to me and hate not (7. e., does not love less) his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple’ (Luke 14: 26). Your Lord does not wish you to lose anything. He wishes you to possess something wonderful. But if you go away “ very sorrowful,” like the rich young ruler, you evidently do not know the value of the pearl of great price, or you appraise it dif- ferently than Jesus did. It is true, today, as always, that if you knew the value of salvation you gladly and eagerly would seil all you have, if neces- sary, to obtain it. The man who has any adequate conception of the value of salvation determines to possess it. He does not let minor matters peeve him. He would let his body be burned as a torch, rather than lose it. He appreciates the words of Jesus: ‘‘ Whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel’s the same shall save it. For what shall it profit a man, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul? ” _Let us be frank. Do these words still leave you cold? Is there in your heart the impression of solemn duty rather than ecstatic joy? Surely your reaction to the proposition that salvation is of more value than anything else on earth, is a self- revelation of your own appraisal. The pearl mer- 14 THE JOY OF DISCOVERY chant was not filled with gloom when he saw the pearl of great price. What is wrong? The cure for our joylessness does not lie in an effort of the will. Joy cannot be commanded. It is created indirectly, not directly. Take time to con- template your salvation, the value of which is so wonderful as to cause the comparative value of all other earthly possessions to shrink almost to an- nihilation. Think not of your failure of appreci- ation, but think of Jesus’ pearl merchant. Had the pearl merchant not grown blasé? All his life he had been fascinated by the hope of a great find. How often had he been disappointed! Always there were rumors of a wonderful pearl which would be brought across the desert by the next caravan. Always it was the next cara- van. Often he had been thrilled in anticipation, but the realization brought disillusionment and disappointment. But there came the day. We see him, as was his custom, going out from the city to meet the incom- ing caravan from the East. The pearl merchant knows all the old traders. He bows to the linen man, and passes on. A word is exchanged with the spices merchant. Then he hails the jewelry man. “Just about the usual offering?” he calls in greeting. The jewelry man, his old friend, seems nervous. But perhaps he is merely growing old. He asks the pearl merchant into his tent. He opens the box of THE JOY OF DISCOVERY 15 jewels. The nervousness had no particular mean- ing. There are heantiful stones to be seen, some of them quite remarkable pearls. But the pearl mer- chant has seen pearls for many years. There is nothing extraordinary. The trade will be a good one for him; but that is all. Then the jewelry man lays his hand on the pearl merchant’s shoulder. There is, in his eye, a ques- tion of whether he may trust the pearl merchant to see and appreciate. Evidently he is satisfied that he is dealing with one who knows. Reverently he draws forth from a hiding place in his inner gar- ments a small receptacle. With tense expression and trembling hands he brings to view a pearl. The merchant man seeking goodly pearls fastens his eyes upon the one pearl of great price which he sees. There is no haggling. In a moment, on that happy day, the pearl merchant, who knows pearls, fixes his choice, the great transaction’s done! As he hastens away to make final arrangements for its purchase he sings in his heart: “ Eureka! Eureka! I have found it! I have found it! ” II THE DARE OF CHRIST “ He saith unto the man, Stretch forth thine hand.” —Mark 3:5. ~PHRISTIANITY is an _ adventure. #92 Christianity attracts bold spirits. It mu fascinates men who in the spiritual ~oe realm are pioneers: who have daring and initiative. Small-spirited men have a hard time of it to appreciate the attractiveness of Christianity. But Christianity has always had drawing power for large-spirited, bold, tumultuous men. It has fasci- nated men who, had they not become great saints, would have been daring sinners: and sometimes they were both. Men who could be interested in thirty pieces of silver would only be temporary disciples. Chris- tianity has not been kept alive by small-spirited Christians: such have been Christianity’s parasites, using up her storage of vitality, and contributing nothing. The big-spirited men, men who would have become generals and king-makers and empire- builders if they had not gone wild over Jesus Christ, have constituted the constructive forces of Christianity. Being set in prominent, historic 16 THE DARE OF CHRIST 17 places is a matter of circumstances. What is true of men set in a world arena holds equally true of men whose lives are set in lesser theatres. Jesus courts and intrigues violent men. A man came into the synagogue of Capernaum who had a withered hand. Luke tells us it was his right hand which was deprived of use. St. Jerome said that the man was a bricklayer. This man was asked by Jesus to stand up in the syna- gogue so all could see him. The audience was hostile. The man was placed in an embarrassing position. He was commanded to put his trust in Christ, and to do so publicly and conspicuously and while he could not as yet be certain that his acquiescence would result in his healing. It was a challenge of venture. It was the dare Christ offered. No doubt there was hesitation, wavering, mis- giving in the mind of this paralytic during the moments which flashed by after Jesus said: “Stretch forth thine hand.” There was nothing impossible in the command. It was not the man’s arm that was paralyzed. He could stretch forth his withered hand. But in doing that he would be declaring that he trusted Jesus to heal him. Per- haps Jesus reached out His own hand toward him with the invitation, ‘‘Give me your hand! ” Surely it was that in substance. If we see this man in the synagogue and live through the scene with him and feel with him at the 18 THE DARE OF CHRIST end when faith and daring overcame fear and dis- trust, we shall be sympathetic when he finally moves his arm forward and cries out: ‘‘ Jesus, here is my hand! ” We may wonder why Jesus required this com- mitment of the paralytic man. Was it a whim? Was it a requirement which fitted only this par- ticular case? The story will mean even more to us than sympathetic joy in another man’s victory, and we shall be more personally and vitally inter- _ ested in its issue if we realize that Jesus’ reasons for requiring the adventure of faith are as much applicable to us as they were to this paralytic. Since this paralytic would not have been healed, had he not dared, we will also learn the truth that without daring we shall not be saved. Christianity demands of men a commitment, a yielding of themselves beyond known borders, an adventure. This is not an arbitrary condition of salvation, but is a soul exercise essential to salva- tion. Without this adventure there is no possi- bility of conversion. Christianity lays great stress on the necessity of a commitment of faith before witnesses. This is one of the peculiarities of the Christian religion. A commitment before witnesses predicates the necessity of an audience. Christianity cannot function without audiences. It cannot be devel- oped in solitude; or over the radio. There is nothing merely incidental in this requirement of THE DARE OF CHRIST 19 witnesses. Certain things in Christianity must be done before men. It is clear that Jesus expected public profession of allegiance to Him as a condi- tion of salvation. ‘Throughout the Bible there is insistence on public commitments. So we have this demand on the paralytic, “Stretch forth thine hand.” It is contrary to the genius of Christianity that it be cultivated in isolation. The Lord’s prayer carries the implication of an audience as witness, for it begins not with “my” Father, but with “our” Father. The Sacraments of Baptism and the Lord’s Supper cannot be administered in soli- tude. The commitment of public affirmation is not a caprice on the part of God, but has its reasons deep in the souls of men. It is not an ay demand. It means something vital. In a reasonable religion we expect to find, and at least partially to understand divine reasons to sup- port its demands. So we look for the reasons for public commitment. We do not know what deter- mines the human will or what are the sources of its decisions. We are convinced that intellectual processes have little to do with our wills. The human will is not mechanical as are scales. The preponderance of reasons does not always deter- mine conduct. It is our common experience that in most of our actions we throw to the winds any overbalance of reasons one way or the other to pursue the course which is dictated by our will, 20 THE DARE OF CHRIST or desire, or vague sense of right, or undefined feeling of what is best to do. We often throw - doubt on the finality of our own intellectual processes and, contrary to them, act according to our intuitions. Though the sources of our conduct may often puzzle us, we do know, from the facts of our ex- perience, that nothing so determines the will as affirmation or commitments. Men seldom believe anything until after they have repeatedly affirmed it. Each successive affirmation men make fastens conviction on their souls as nails fasten boards. Let a man constantly assert that he accepts Jesus Christ as his Saviour and he is not troubled | with doubt. Let a man frequently affirm that he does not know what he believes, and he is soon utterly bewildered. This fact in the souls of men is so seriously true that when a man begins the affirmation of what he knows is not true, he ends with inability to distinguish the truth as he first knew it, and to believe his own lie. Jesus had reasons for demanding a commitment by speech and conduct: ‘‘ Whosoever, therefore, shall confess me before men, him will I confess also before my Father which is in heaven. But whosoever shall deny (refuse to confess) me before men, him will I also deny before my Father which is in heaven.” ‘That is unequivocal. This commitment which Christ demands is an adventure. THE DARE OF CHRIST 21 There is no adventure in traveling over ground you have before covered. The Christian commit- ment is a plunging into the unknown. Adventure begins when you cross a bridge over which you have not before gone. The thrill of adventure lays hold on us when we wander into the woods beyond the clearing. Christianity’s appeal is to the daring in the souls of men. Therefore timid souls are afraid of Christ. They shy away from Him. He makes them un- comfortable. One who would not commit himself beyond his present experiences fears to hear the insistent invitations of Jesus. Jesus wished this man in the Capernaum synagogue to take the plunge of faith. It meant taking a chance on Jesus. Of course the paralytic would have become ridiculous had Jesus not been able to do anything for him or had the paralytic found himself in the crisis unable to stretch forth his hand. The dare compels one to discount the possibility of failure. Otherwise it were no daring. This man was in the circumstances of a child whose parent sets him on a table and demands, “‘ Jump, and I’ll catch you! ” Assurance comes only after venture. Assurance before venture is the desire of the faint-hearted. But the divine order of things is to the contrary. In the midst of dreadful uncertainty Jesus urged on the paralytic the adventure of faith as a con- dition of healing. This man with the palsied hand could not have 22 THE DARE OF CHRIST any assurance until after he ventured. Of course he had the testimony of others concerning the power of Jesus. Such testimony made his course reasonable. Yet it could not guarantee him cer- tainty in his own case. Testimony of others does not create certainty. One does not become a swim- mer by memorizing a text-book of directions, amply attested as correct. It is well enough to know the theories of buoyancy. Yet most people who swim know little about the theories. And all the book knowledge concerning swimming does no good without actually getting into the water. Then only does one know he can swim. God is out in the deep calling to bold spirits to plunge them- selves into the crimson flood. Such commitment before assurance may frighten small-spirited men. They have a hard time of it to grasp what induced some men to give up every- thing for Jesus Christ. But great men, bold spirits, like John the Baptist and Saul of Tarsus, Christ _ always challenged with His dare: men who could talk back to kings and endure imprisonment and _ beheading. Jesus captivated and fascinated men like Matthew and Zaccheus who had it in them to do daring things, who were not afraid to leave everything they had to follow Him. To some men, Christianity does not mean anything beyond an expedient to save themselves from going to hell. . Christ fills their small capacities, but they cannot _ know what larger capacities Jesus could equally fill. THE DARE OF CHRIST 23 Jesus courted violent men. He intrigued them with His idea of the kingdom of heaven. After referring to men who were like reeds shaken with the wind; or were men clothed in soft raiment; He said: “The kingdom of heaven suffereth (7. e., “permits,” as in “suffer little children to come unto me,”’) violence and the violent take it by force.” Christianity has enthralled and led captive the bold men, the men of daring and initiative, and, due to their magnificent service poured out unspar- ingly, Christianity has persisted in every genera- tion even against otherwise overwhelming lethargy. You will need to stretch forth your hand if ever you are to know the power of Christ. Some of you may have begun to make your commitment and then have again drawn back your hand. Jesus asks commitment, a yielding of yourself beyond known borders, an adventure. This is not merely an arbitrary demand. It is essential to your soul’s salvation. A deliberate, sincere, final commitment of one’s self to God through Jesus Christ, is con- version. After such commitment comes assurance. At the brink of salvation loiter the hesitant, the fearful, the trifling. They are always thinking about swimming and studying the waters, but do not plunge in. They are afraid of Christ’s dare. Jesus, after He went back to heaven, sent a final message to them in the words: “ I know thy works that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art luke- 24 THE DARE OF CHRIST warm and neither cold nor hot I will spue thee out of my mouth.” Thus always ends the story of Jesus Christ and the small-spirited. This paralytic might have hesitated and never been healed. Did he not question within himself: ‘How do I know that this Jesus can heal me? He seems to have healed others, yet that does not prove He can help me. Why is it necessary for me to stretch forth my hand to Him here in public? ” The situation was embarrassing to this man. His friends and neighbors were about him. And this audience was hostile to Jesus. Jesus had “looked round about on them with anger.” And still the paralytic, even under these trying circum- stances, was commanded publicly to put his trust in Christ. Dare he do it? There was hesitation and doubt and misgivings. The answer would be framing itself on his lipe: “‘ No, that I cannot do! ” But when Christ and certain kinds of men meet, the magnetism of Jesus is irresistible. This man in | the Capernaum synagogue had the soul Christ could reach. He ventured. There was inner per- suasion that gave him will-power to initiate action. He accepted Christ’s dare. See him rising to meet Jesus who had com- manded, “ Stretch forth thine hand.” Watch his arm bend forward as he commits himself: ‘ Jesus, here is my hand! ” III t IMPOSSIBLE NEUTRALITY “Joseph of Arimathea, an honorable counsellor, . . came, and went tin boldly unto Pilate, and craved the body of Jesus.’—Mark 15: 43. ow Sa |) cess or failure of a conflict. It may be SYMON“ ES friendliness toward both sides of a con- 2S) troversy. It means taking no part. The state of neutrality proclaims a person, or a body of persons, as not committed to either side of a question. Partizanship is the opposite of neutrality. Friendship giving itself expression whether for a person, principle or ideal, makes itself partizan. Joseph of Arimathza was one of the seventy members of the Sanhedrin, the highest religious body of the nation. Like Nicodemus, he was a ruler of the Jews. When Jesus was brought to trial before the Sanhedrin Joseph of Arimathea was one of His judges. At that time nothing is told us of this Joseph. There is little doubt that he was kindly disposed toward our Lord. Yet he kept that fact a secret. As a just man, Joseph could not agree to pronounce Jesus guilty. Ina 25 26 IMPOSSIBLE NEUTRALITY subsequent statement we are told of this Joseph (Luke 23: 50), ‘the same had not consented to the counsel and deed of them.” The first impression made on us by Joseph of Arimathea is that of conservatism, neutrality and justice. His sense of justice forbade his voting for Jesus’ crucifixion on the night before the execu- tion: his conservatism kept him from taking any decided stand in Jesus’ behalf: his neutrality commanded his silence. It is evident that something happened within Joseph’s heart during the hours in which Jesus hung on the Cross which changed his attitude from benevolent neutrality to bold partizanship. On the evening of Good Friday Pilate was sought by an unexpected visitor with an astonishing request: “‘ Joseph of Arimathza, an honorable counsellor, . came, and went in boldly unto Pilate and craved the body of Jesus.” The request was a frank avowal by this Ruler of Israel of his partizanship for Jesus. There is contained in it a thrill of loyalty to a new friend- ship. The petition revealed deep feeling. It stands out against the background of Joseph’s position and character. It was not simply an act of justice. As such it would have come too late to have meaning. The high color of the picture pre- sented us is the red of the blood of partizanship and bold committal. If we may become acquainted with this Joseph IMPOSSIBLE NEUTRALITY 27 of Arimathea and may know his process of thought, bringing him to this momentous decision, there will be something gripping us in the throat as we finally hear him say to the Roman governor, Pontius Pilate: ‘‘ Your excellency, I ask for the body of Jesus of Nazareth which is hanging on the Cross on Calvary! ” Moved by the heroic devotion of Joseph of Arimathea, it will hardly be possible for us to miss certain conclusions about our own partizan- ship toward Jesus Christ, or our lack of it. The reasons may be revealed which are the causes of our own attitude and conduct, whatever it be. Intense friendship and neutrality are mutually exclusive sentiments. Man cannot both love and be neutral toward the same object. Justice and neutrality are compatible. Love and partizanship are compatible. But love and neutrality are in- compatible. Where there is affection neutrality is impossible. Previous to the incident related in the text, the attitude of Joseph of Arimathea toward Jesus must be characterized as one which was neutral and judicial. An attitude of neutrality is often justified. It may be justified on the grounds of indifference toward an issue. Not every conflict is worthy of our attention. An attitude of neutrality may be sensible on the ground of incompetence of knowl- edge. Particularly is this true when a question of 28 IMPOSSIBLE NEUTRALITY the relation between Christianity and science is raised and one knows himself not to be competent as a scientist. Under such circumstances it is folly to be partizan. An attitude of neutrality may be justified on the grounds of prudence. Peaceable living with our fellowmen is often con- ditioned on the wisdom of refusing to be a partizan in conflicts which are none of our business. Also, in the administration of justice the only honorable attitude is that of neutrality. Little fault may be found with the conservative neutrality of Joseph of Arimathza so long as Jesus Christ meant to him only a good man who was un- justly accused. Joseph had probably done his full duty in the Sanhedrin. He had defended Jesus. Yet it should be realized that Joseph had defended Jesus only as he would and should have defended any other man who was not receiving justice. Of course there is a vast difference between such an attitude of neutral justice and the attitude of personal devotion. It is not too much to say that before this day Joseph of Arimathza would have hesitated long, before he would have consented to walk the streets of Jerusalem in broad daylight, arm in arm with Jesus. Neutrality and friendship are incompatible. You will remember Jesus’ praise of friendship: “Greater love hath no man than this that a man lay down his life for his friend.” That which would cause one to lay down his life for another, IMPOSSIBLE NEUTRALITY 29 such friendship, is not compatible with neutrality. One may not lose all sense of justice, when friend- ship is involved, but the sense of unbiased neu- trality and indifference is gone forever even when one finds it necessary to execute justice. One does not ask justice of a friend. One demands justice from anyone, as a right. You do a man no favor in granting him justice. It is his right. It is your duty. In being just to him, Joseph was no partizan of Jesus. From a friend one expects partizanship. And the deeper the friendship the keener the par- tizanship. Is there a partizanship equal to that of a mother? Love knows only partizanship: no partizanship, no love. So long as Jesus was no particular friend of Joseph of Arimathza an attitude of neutrality and justice was altogether honorable. But a combina- tion of love and neutrality is impossible. Could you be neutral toward your mother? Your child? When Joseph came to love Jesus he could no longer avoid the open declaration of his partizanship. It were difficult to overstate the effect of Joseph’s conduct over many thousands of men and women in Jerusalem. It must have swayed a multitude in favor of Jesus. The face of Pilate surely expressed frank astonishment. The Roman soldiers who par- ticipated in the execution could hardly have felt at ease in their former conclusions concerning Jesus. The reputation which Joseph of Arimathza, “ the 30 IMPOSSIBLE NEUTRALITY honorable counsellor,’ had gained through many years of worthy living, the standing he commanded with his fellowmen, all was now thrown as in- fluence to the cause of the Lord. Before the partizanship of Joseph was declared, there may have been unanimity of condemnation against Christ in the market places of Jerusalem. It is not difficult to imagine oneself overhearing the gossip in the bazaars of the city: ‘‘ This Jesus who was crucified yesterday was surely a miserable de- ceiver and blasphemer.”’ And another concurs: ‘“‘ All those simple-minded followers of His were nothing but silly fools.”” And a third: “ They must have felt proud of their Lord when they saw Him hanging with the thieves and murderers—that was where He belonged.” But how disconcerting to their complacency of condemnation must it have been when one came and asked: ‘‘ Have you heard that Joseph of Ari- mathza has turned and become a disciple of the crucified Jesus? ”’ One can imagine nothing but the laughter of unbelief, ‘‘ What? The venerable Joseph, the Ruler of the Sanhedrin? You are out of your mind! Joseph of Arimathza is one of the finest men of our nation.” But then came corroboration of the strange news. The account of the request before Pilate became verified. The details of Joseph’s purchases of spices and fine linen to anoint the body of Jesus were established beyond doubt, as well as that IMPOSSIBLE NEUTRALITY 3] more intimate and personal tribute of devotion, the laying of Jesus’ body in the tomb reserved for Joseph himself. So the astonishing fact stood be- yond gainsaying: Joseph had become Jesus’ par- tizan. His endorsement of Jesus was unequivocal. It was sensational. What a glorious contribution Joseph of Arimathza made to the reputation of Jesus among his contemporaries. Forever he en- graved his own name on the books of earth and heaven. For us in our own sphere of influence there is but this one partizan attitude: “Tm not ashamed to own my Lord, Or to defend His cause, Maintain the honor of His word, The glory of His Cross.” If you are a real partizan of Jesus Christ your one chief concern is how, when and where, you may best honor His name and extend His influence over the world. So long as Jesus is no particular friend of yours you may honorably give Him the justice He deserves and stop there. But as a partizan of His your chief concern will be to declare and em- phasize your allegiance and loyalty and devotion. Only in a secondary way will you consider your own preferences, prejudices, ease and comfort. The practical execution of one’s impulse to acts of loyalty will not be performed without sugges- tions for delay or modification or repressions. 32 IMPOSSIBLE NEUTRALITY Such suggestions must also have come to Joseph of Arimathea before his final heroic action. I think Joseph looked upon Jesus on the Cross and heard what He said and saw how He died: and so recalled many other things concerning Jesus, and finally gave his unreserved affection to Him. And as the sun began to sink in the west and the shadows of the crosses lengthened and the body on the middle cross had grown entirely still, Joseph began to think of what would now soon follow— the usual treatment of an executed criminal’s re- mains—the lacerated body thrown naked into a grave in the potter’s field before sundown. Probably then the thought was born in him: “ It is too bad that Jesus’ disciples have not sufficient - influence to save the body of Jesus from this dese- cration!—Pilate could issue an order to prevent this needless humiliation.—But none of these Gali- leans are of sufficient importance to have any weight with Pilate.” Yet the matter could not thus be dismissed from his mind, while the question arose, “ But if I, my- self, should go, would not Pilate listen? ” The usual attitude of the Jewish rabbis toward the representative of Rome is well known. It were humiliating to a ruler of the Jews to feel compelled to ask a favor of the politician whom Cesar had sent to Jerusalem. No doubt Joseph of Arimathea recoiled from the suggestion. ‘It would be no _ service to Jesus now, anyway; for He is dead.—It IMPOSSIBLE NEUTRALITY 33 is too late to do anything, now.—No other grave can now be prepared before sundown!” But a conclusion was insistent: “If you really loved Jesus you would not have your own splendid mausoleum stand empty here, nearby, while the body of your friend was thrown into the potter’s field! ” The crisis for Joseph’s soul was at hand. “If I go to Pilate and obtain the body of Jesus and place it in my own tomb I will be hated by all my fellow- men, be laughed at in derision and place a lifelong stigma on my name. That I will not do. That I cannot do! ” Regretfully he would leave Golgotha. Once more he looks upon Jesus on the Cross. He sees and believes that which millions since that day have experienced at the foot of the Cross. When that truth flashes dazzlingly on his mind it is as if he had cried out: “ Jesus, and shall tt ever be A mortal man ashamed of Thee? Ashamed of Thee whom angels praise Whose glory shines through endless days?” Then he wraps his cloak about him and steps quickly and firmly down Calvary’s hill and across Kedron. Men salute him as he passes them on his way: ‘‘ Peace with thee, Rabbi! ” ‘“‘ Peace, Rabbi Joseph! ”—But Joseph replies without seeing or stopping. You may follow him as he goes through the gates 34 IMPOSSIBLE NEUTRALITY into the city. He comes to the palace of the Roman Governor. The soldier on guard is aston- ished at the request of the rabbi for an immediate interview with Pontius Pilate. But the soldier only salutes and goes. In a moment there sounds the measured tread of the palace guards, and the Cap- tain transmits the message: “ His excellency will hear you. He grants you audience! ” Now you see Rabbi Joseph of Arimathza as he crosses the marble floor of the Judgment Hall and stands before Pontius Pilate: you hear his words: “Your excellency, I ask for the body of Jesus of Nazareth which is hanging on the Cross on Calvary! ” IV THE MAGNETIC CHRIST “And he [Matthew] left all, rose up, and followed him.”—LuKeE 5: 28. TWRHE magnet is a force of attraction, and aes is a force of selective attraction. 9 A box may contain sawdust, shav- CY GS, ings, bits of steel. If one draw a magnet across such a box the steel struggles and works its way upward and finally leaps to the mag- net. The sawdust is unaffected. A magnet is a test of materials. The magnet re- veals the sawdust and the steel. It is inevitable. The judgment is inexorable. There is no possibil- ity of mistake. Matthew’s response to Jesus’ summons was sensational. He is introduced as a Roman tax- gatherer sitting at the collection of toll; a Pariah and an outcast from Israel. Jesus, in passing Matthew’s place of business, invites him into fel- lowship with the simple command, “ Follow me.” All Christendom is interested in the story of the conversion of this great disciple who later made so valuable a contribution to New Testament litera- ture. But such interest is intensified and of per- 35 36 THE MAGNETIC CHRIST sonal concern if the wonderful response of Matthew is to be explained by a spiritual principle of uni- versal application. If we ought to respond as Matthew did, and yet do not respond as he did to the call of Jesus, we should know if Christianity asserts it can explain every response or every absence of response by a rule which is without exceptions. We have related to us the response of Matthew which thrills our souls: ‘he left all, rose up, and followed him.” When we understand why Matthew followed Jesus the relation of his action to ourselves will be clear and we will have more than passing interest In seeing him sweep every- thing else aside and pledge himself for that day and for all the days of his life in the decision: ‘¢ Jesus, gladly will I follow thee! ” The responses of men to the approach of Jesus are inevitably determined by the state of spiritual receptivity in the human soul, which always reveals itself automatically and unmistakably in Jesus’ presence. The gospel reveals men. It reveals men to themselves. It reveals men to themselves so un- mistakably that they may clearly judge themselves. Some men were instantly attracted to Jesus. Other men were never convinced by Jesus’ person- ality or message. The instant effectiveness of Jesus’ contacts with some men is one of the out- standing facts of the Gospels. The case of THE MAGNETIC CHRIST 37 Matthew may be accepted as a typical illustra- tion to this point. But Matthew’s reaction was not a unique occurrence. Many of Matthew’s contemporaries responded as he did, and with equal fervor. These striking results of Jesus’ ministry are not adequately accounted for by any of the words or arguments used by Jesus. In Matthew’s case the words preceding the surrender were, ‘‘ Follow me.” Yet no words of Jesus were automatically effective. Had Jesus’ power been in words we might expect His logic inevitably to compel conviction. But His words were not thus convincing. ‘There was no formula which was necessarily faith-producing. Jesus did not summarize the gospel into a verbal prescription. No universal syllogism was enunci- ated which would inevitably convince like a mathe- matical proposition. No great astuteness is needed to surmise a play of forces beneath the actual words of Jesus. As we note results like this one in the story of Matthew, we instinctively feel that Jesus was grappling, with arms of love, beneath the surface of the things com- municated by words. It was as if Jesus addressed some faculty deeper and more reliable than the brain. We have reason to believe that there is an inner consciousness in man of which the intellect is only a door. Jesus reached down into those hidden recesses of man’s being. He spoke deep to deep, soul to soul. Sometimes there were no re- 38 THE MAGNETIC CHRIST sults. Sometimes the effects seemed magical, start- ling, as in the conversion of Matthew. Do you recall the story of Nathanael? When he and Jesus met, things also happened quickly. There was.a short question: “‘ Whence knowest thou me?” There were a few words which mean nothing to us: ‘‘ When thou wast under the fig tree I saw thee.” Yet we feel that something was taking place beneath the surface; deep speaking unto deep. We become aware that souls have made contact. One, who a moment before was an avowed skeptic, now cries out: ‘‘ Rabbi, thou art the Son of God: thou art the King of Israel.” Jesus was always approaching men, calling them. They either believed on Him, or disbelieved. There was a parting of ways. There was created an unavoidable crisis for the soul. The gospels are the history of these crises. Bluntly the facts are stated. There was no attempt to hide displeasing truths. The Gospels are not loving imagination. The frankness of the gospel writers is sometimes disconcerting. If one desired to believe that Jesus’ ministry was always successful, some statements of the biographers of the New Testament would be keenly disappointing. Love for the Master may resent the recitals of the failures of Jesus’ work— at least until love understands. With frank disingenuity we are told that many approaches of Christ to men utterly fell flat. He was not always convincing. There were those on THE MAGNETIC CHRIST 39 whom He lavished all the winsomeness of His per- sonality in vain; into whose ears He poured His messages without arousing any response. Men left His glowing presence unaffected and cold. In spite of all His eloquence and toil, they did not believe on Him. Then, again, thousands of Matthew’s fellowmen responded in like manner as he did. You hear their cry: “ Jesus, gladly will we follow thee.” Men and women of most unlikely types, rose to heroic stat- ure and continued true to Jesus till their death. Through the ages the chorus has been swelled by millions of old and young, wise and ignorant, princes and paupers, who also have “ joined the everlasting song and crowned Him Lord of all.” Human souls seemed at times like lost coins. Jesus’ words ate into the rust and grime, the ac- cumulations of cares and worries, the hard crusts of neglect and sin. Some coins, seemingly in bad condition, being cleansed, revealed the face and superscription of the Heavenly Father. Other coins seemed to have been utterly destroyed by the rust which had penetrated to their very centers, beyond reclaim. Jesus spent all night with Nicodemus, a ruler of the Jews. It was a noteworthy conference because, during it, Jesus poured out His philosophy of sal- vation, and the second birth, in words which have become the classic expressions of the terms of re- demption. But the interview was not conspicuous 40 THE MAGNETIC CHRIST for its results. Nicodemus does not seem to have been touched to response. There is the dialogue between Jesus and Pontius Pilate. The nature of the kingdom of truth was discussed. Jesus declared His belief in such a kingdom and affirmed that He Himself was its sov- ereign. It was a marvellously appealing discourse poured forth by the Lord of Glory into the ear of the Roman Governor. Yet after He had finished, Pilate ordered Him flogged. That soil of Pilate’s heart was simply impossible. Contrast Nicodemus or Pilate with Nathanael or Matthew, and there is sufficient illustration of the varied states of spirit- ual receptivity that determined the result of Jesus’ approaches. The soil dictated the result of the sowing of the gospel seed. The sower was always faithful and the seed was consistently good; but the nature of the ground into which it fell decreed the response. The facts of the story of Jesus remove any doubts that the state of spiritual receptivity determined the crisis of the soul. It was not Jesus who was gauged by the varied results of His approach, but the calibre of the indi- vidual’s soul. Upon Jesus’ call there was made a self-registry of soul capacity. Jesus’ invitation at- tracted and unmistakably drew the souls which were sensitive to the things of God. It was invari- ably a test of the soul. There was no escape from it. There never was a mistake in its accuracy. It THE MAGNETIC CHRIST 41 was infallible. Men’s responses revealed their own soul condition. Thus the gospel approach removed the task of judgment from Jesus’ shoulders so He could say, as He did, ‘‘ I judge no man.” This was so because the Gospel compelled men to automatic self-judgment. ! Jesus is the soul’s magnet. As a magnet is a test of materials, so Jesus is the test of souls. The mag- net reveals the sawdust and the steel. It is inevi- table. The judgment is inexorable. There is no possibility of mistake. The test of the soul is a self-revelation. It explains definitely why men believe or why men disbelieve. Jesus said: ‘‘ My sheep hear my voice.” This was Jesus’ explanation of belief and unbelief. ‘Ye believe not,” Jesus said again, ‘‘ because ye are not of my sheep.” Jesus insisted that this test was invariably true: ‘“ If any man will do his will, he shall know of the doctrine whether it be of God, or whether I speak of myself.” “Everyone that is of the truth heareth my voice,” Jesus said to Pilate; with those words cut- ting through all debate and the sophistries which the Governor would raise on the question of being able to discern truth. That is Jesus’ assertion of a universal principle, applicable to ‘‘ everyone.” We may pronounce judgment on ourselves by the result of the test of our souls. As Jesus called to Matthew, so He calls to us, Does the call leave us 42 THE MAGNETIC CHRIST cold, or does it set our souls throbbing? In the an- swer is the declaration of the state of the soul. The state of the soul need not be static. Deci- sions were necessarily, and automatically, created by the approach of Jesus. Yet such decisions, when adverse, were not beyond recall and final. They concluded the matter for that time and peril- ously strengthened a tendency. Yet this is not a philosophy of fatalism. There is room for repent- ance up to the time when sin has eaten out the image of God in the soul. The soul is the soil and determines the fruition of the gospel seed. But the soil which is hard, trampled, resistant at one time, may be plowed and harrowed, by grace and by sor- row, and made receptive at another time. No man knows the limits of grace. Yet whether this should lead one to easy comfort or not, you yourself be the judge. How many conspicuous instances can you recall of men, in the gospels, who were unrespon- sive to Christ at His approach to them, and later became responsive? One’s reaction to Jesus’ voice calling today is not a trifling matter. Dreading and longing were surely both in Matthew’s heart when Jesus stood before him. A man may both yearn for and dread the same event. Matthew had already known much about this Jesus of Galilee. What he knew of Him must have touched chords of desire within his heart. Jesus had manifestly acted with the power of God in many instances already known to Matthew of Ca- THE MAGNETIC CHRIST 43 pernaum. Certain inevitable conclusions concern- ing this Jesus could hardly be dismissed. Israel’s hopes and the promises of the fathers must con- stantly have flashed into Matthew’s mind and soul. His inmost being would be strangely attracted to Jesus as by a soul magnet. What would he do if Jesus should ever happen to call him? No doubt the dread realities of his situation forced Matthew to fight off his dreams. The thing was impossible. He would have to decline any invitation Jesus might proffer. He would need to explain to Jesus, if Jesus did not already know it, that he was a publican and a Roman tax-gatherer, and therefore ineligible to discipleship. He knew himself to be beyond the pale. He was a pariah and an outcast from Israel. No: he could not accept any invitation. He repressed the strange longings within himself. Under no circumstances would he become Jesus’ avowed follower. Then, one day, as Matthew was engrossed in his tasks at the receipt of custom, there was a commo- tion in the street. The cry was raised, ‘“ Jesus of Nazareth is coming this way! ” In spite of resolu- tions, Matthew’s heart leaped within him. He must see Jesus. The attraction was irresistible. He must hear that magnetic voice should Jesus have aught to say in the streets of Capernaum that day. Preceded and followed by enthusiasts, Jesus came. He seemed immediately to note Matthew’s AA THE MAGNETIC CHRIST presence. He stopped to greet him. What were the words He addressed to Matthew? O, it was not in the words! Jesus was calling soul to soul, deep to deep! ‘ Follow me! ” Matthew was of the truth. His soul knew the shepherd. Everything else was swept aside as he pledged himself for that day and for all the days of his life: ‘‘ Jesus, gladly will I follow thee! ” Cast- ing the keys of his office to his successor, “ he left all, rose up, and followed him.” V THE DEFEAT OF THE STRATEGIST “And there wrestled a man with him until the breaking of the day.”’—GENEsIs 32: 24. OD’S plan of salvation demands of men 4 sincerity rather than strategy. The EAN ( ht approval of God is gained not by cun- SS_- ning, but by submission. An exile’s return to God is effected not by tactical arrange- ments for overcoming the consequence of sin, but by repentance and a contrite heart. The patriarch Jacob, for many years an exile from the land of his fathers, had just finished his journey from Mesopotamia to the little river Jab- bok which marked the boundary of his home coun- try of Canaan. He was ready to cross over this water, when he was dramatically stopped. In the darkness of night an unknown antagonist engaged him in a bitter struggle. At dawn Jacob was crip- pled for life, but he was permitted to enter Canaan. And it was after the crossing of the Jabbok that Jacob became known as Israel. This pivotal event in the life of the great patri- arch has always held great interest for Jews and Christians. Yet the story has more than historic 45 SGP — WY Kb as es A ASR.) Sy 46 THE DEFEAT OF THE STRATEGIST significance for us when we realize that we have to do with a truth which must take hold of us as much as it seized Jacob. It concerns the method of God in dealing with unrepentant man. That dramatic occurrence at Jabbok illustrates a truth which grips conscience and cripples pride, until peace with God is attained. The defeat of a strategist is presented to us. Jacob did not know, during that night, who his an- tagonist was. ‘“‘ There wrestled a man with him until the breaking of the day.” No doubt he prayed mightily to God for help while engaged in that desperate struggle which threatened all his fortunes. Was he praying to God to help him over- come God? Such a situation seems incongruous, at the first superficial glance, yet we shall not find it difficult to comprehend. In the morning follow- ing that night, Jacob declared: “‘ I have seen God face to face.””’ He was a new man. He bore a new name. The same experience makes new men today. A man may desire to return to God, and may cleverly arrange to nullify human and material hindrances to his reinstatement, only to meet the one combatant by whom he himself must be over- come before his return may be consummated. At middle-age, Jacob’s accomplishments might have illustrated the qualities that win success. He had entered a foreign country as a bare-handed refugee, yet within twenty years after his compul- sory emigration his wit and industry had made him THE DEFEAT OF THE STRATEGIST 47 a man of outstanding importance. In his homeland of Canaan he had left behind him a deservedly bad reputation. This fact, however, did not seem to cast any shadow over his fortunes. In Mesopo- tamia he had gained riches and power. Laban, his uncle, tried to cheat and trick him, but was no match for Jacob. By indomitable will power Jacob overcame all handicaps. Families and possessions came to him: Jacob “ increased exceedingly and had much cattle, and maidservants, and menserv- ants, and camels.” Yet Jacob was homesick. It came to him in the midst of his prosperity. The long exile had not blotted out remembrance of the country of his an- cestors. Perhaps the urge which had prompted his grandfather Abraham to forsake Ur of the Chal- dees for Palestine made itself felt in Jacob’s blood. Fertile Mesopotamia, yielding plentifully to him, was not home. Jacob could not crush out of his heart a longing for his childhood land. So Jacob was susceptible to the voice of the Lord which said: “return unto the land of thy fathers.” Restless- ness was caused by Jehovah, who had created Jacob for Himself. Inquietude of soul is the experience of estranged men to whom God is calling. Jacob was not hard- ened. His yearning to return to the land of his fathers and rehabilitate himself in the country from which his sins had cast him out, was also a yearn- ing to re-establish himself with God. Whether this 48 THE DEFEAT OF THE STRATEGIST was clear to Jacob at the first we do not know. Probably the deeper meaning of his inquietude was somewhat vague to him. Certainly he had no knowledge of the crippling contest in which he would need to engage before the consummation of his plans would be possible. The crossing of the Jabbok was to result not merely in an outward change, but in a vital inward change which a new name should forever commemorate. Because this was the real significance of his proposed return, the angels visited him to encourage his response. Cleverly Jacob arranged to nullify human and material hindrances to his repatriation. He re- solved to fight the foes to his return. This was his answer to God’s call. He faced his obstacles intel- ligently. There was in him no mental weakness or vacillations; in everything he exercised generalship and strategy. Domestic entanglements were not permitted to thwart Jacob’s purpose. Ina family conference he recited his plans in detail and gained the approval of his wives for the hegira, though it involved many discomforts and dangers. A wise man is seen, clev- erly handling a delicate situation without loss. Jacob’s possessions presented a problem. They could be moved but slowly. Laban would not let him go unhindered with what Jacob had acquired from him. Yet Jacob made his preparations for flight “‘ unawares to Laban.” It required the skill- ful planning of a strategist. He succeeded in plac- THE DEFEAT OF THE STRATEGIST 49 ing a “seven days’ journey ” between himself and Laban, and when his enraged father-in-law finally overtook him, Jacob’s tactical position was so greatly improved that he was able to force a satis- factory dissolution of his partnership with Laban. These problems were trivial, however, in com- parison with Jacob’s one great obstacle to the re- turn to Canaan. That obstacle was his brother Esau. Esau filled his horizon. Esau he had de- frauded twenty years before; Esau he feared; Esau he must propitiate. Esau was the only worthy combatant to be considered. Could he overcome Esau? On that question he knew his final success must hinge. That was the lion in the path demand- ing all his ingenuity. Conquer Esau, and he con- quered all. In handling the Esau situation, Jacob displayed the acme of his ability as a tactician. He sought the weak place in Esau’s armor. Esau would be a terrific fighter; but Esau was gullible. He must not threaten Esau. He must appease him. Indirectly, and without offence, he must impress Esau with the fact that his brother Jacob had become a man of importance. This would enhance the appearance of his subjection and deference to Esau. It would magnify Esau’s importance in his own eyes. So messengers were instructed to find Esau and an- nounce Jacob’s approach with the words “ thy servant Jacob.” They were instructed to quote Jacob as using the words ‘“‘ my lord” when refer- we 560 THE DEFEAT OF THE STRATEGIST ring to Esau. That would feed Esau’s vanity. It would indicate to Esau that though Jacob, by de- ceit, had won the blessing of the birthright, he had come to his senses during the intervening years and was ready to acknowledge the claims of Esau. An astounding gift of goats and camels and asses was planned by Jacob to break the first resistance of Esau’s ill-will. That meant tribute. It signified restitution. It intimated subjection. It was a plea for clemency. It was also flattery. The gift was . spread out so as to be displayed to advantage. It was forwarded “ drove by drove.” Again he care- fully instructed the bearers of the gifts. Nothing was left to chance. The first impression to be made on Esau was of prime importance. In detail he re- hearsed the method of procedure for the first drove, the second, the third and all that followed. Spe- cifically he emphasized the phraseology to be used. Always they were to say “‘my lord Esau” and “thy servant Jacob.” Jacob was confident he could handle Esau in conference after the gifts, the flattery and the trib- ute. He knew his brother. Esau was a man of sentiment, of passion, of feeling. He was governed by emotions. Jacob would play on those emotions as on a harp while he kept his own mind cool and calculating, alert to take advantage of Esau’s im- pulses. So he had conquered him before, so he would conquer him again. Everything was set and ready. THE DEFEAT OF THE STRATEGIST 51 Here, then, was an exile who had been suscept- ible to the voice of God bidding him to return, and who had cleverly arranged to overcome the human and material obstacles to his reinstatement. Should not so clever, so energetic, so earnest a man suc- ceed? Especially so since what he desired to achieve was undoubtedly what God wished him to accomplish? At the last moment, Jacob was stopped. Who would do that? Here at Jabbok, at the place of crossing over, he was effectually halted. It was not Esau whom he met and who blocked the way. It was an unknown combatant. It was one whom he had not taken into consideration. ‘‘ There wrestled a man with him until the breaking of the day.” In the morning, after a crippling all-night struggle to fight his way over, he learned who his antagonist was and he named the place Peniel, for he con- fessed, ‘‘I have seen God face to face.” It was God who hindered Jacob from crossing the Jabbok as a Strategist, a conquerer, a supplanter. Jacob had planned to meet Esau. He met God. Every crime against man is sin against God. That had not been clear to Jacob. It is the uni- versal truth affecting us all. David learned it later, at a place which was his Jabbok, when he sought to return to God after the incidents of Bathsheba and Uriah, and finally broke down in contrition toward God with the cry, “‘ Against thee, thee only, have I sinned and done this evil in thy sight.” The prod- 52 THE DEFEAT OF THE STRATEGIST igal son, when he comes to himself and returns home, puts first things first in his confession, ‘I have sinned against heaven.” Jacob learned that he needed first to get right with God. In his strategy he had overlooked that. It was a bitter mistake for him to suppose that he could rid himself of the consequences of his sins by cunningly appeasing or overcoming man, without first taking account of God. For us, too, if God has been making us homesick, the return to God is on the highway of repentance. ‘“‘ Repent ye, and believe the Gospel.” “I tell you, except ye repent ye shall all likewise perish.” “Repent ye therefore and be converted, that your sins may be blotted out.” “A broken and a con- trite heart, O God, thou wilt not despise.” Strat- egy, or cunning, or clever arrangements with men and affairs may not be substituted for repentance and faith and a contrite heart. Take the case of a man who many years before defrauded a fellow-man in a business transaction. He may have prospered, yet suffers from inquiet- ude of soul. The scar remains through the years. He wishes to feel right about this matter. He has been attending church and reading the Bible. But he has not yet felt that he may take the sacrament. — He has a battle with himself and then seeks the man whom he had wronged and makes liberal resti- tution. His conscience tells him he did that which was right. Surely now he may partake of the sac- THE DEFEAT OF THE STRATEGIST 53 rament and have the joy of the Lord. A man who desires to return to God, and who arranges to wipe out the evil he has done to a fellow-man, surely has no other difficulty in his way. His sin was only against that certain man: inasmuch as he did it to that man only, surely his way is now clear. That was the situation of Jacob at Jabbok. The hour had come for the final advance which would mark his return to his homeland. He sent over Jabbok his wives and his eleven sons and all he had. Yet he himself delayed. He was alone. Were there misgivings? Had he overlooked any- thing in his calculations? Did forebodings trouble him, so he sought the solitude of which we read? Was there a presentiment that all was not right? If so, such forebodings were dramatically realized. Out of the dark a hand seized him. It gripped tightly. What did it mean? Of course, an enemy. Who else would hinder him? It was a challenge. Very well, he would meet it. It must be Esau. A flash of light fell on the man’s face. No; it was not Esau. Who was this combatant? Whoever he was, Jacob would overcome him. Not now, at the point of the consummation of all his plans, might any human force thwart him. Through his mind flashed thoughts of all the years of his work, now in jeopardy; of Leah, of Rachel, of his eleven sons; of Canaan, the land of his fathers—God help him triumph! “There wrestled a man with him until the 54 THE DEFEAT OF THE STRATEGIST breaking of the day,”-——and Jacob could not pre- vail. In unyielding embrace the antagonists held each other through the long hours of an endless- seeming night. Then a hopeless dawn began to break. Gradually Jacob’s strength ebbed. Finally the unknown combatant, with a revelation of re- serve power unused, crippled Jacob for life with a touch on the hollow of his thigh. ‘‘ Therefore the children of Israel eat not of the sinew which shrank, which is upon the hollow of the thigh, unto this day: because he touched the hollow of Jacob’s thigh in the sinew that shrank.” What otherwise could only have meant an accident to a progenitor of their race, was remembered as a perpetual cus- tom, because the universal spiritual significance of the event should never be lost. Jacob was vanquished. Someone greater than Jacob held the pass to the land of his fathers and reunion with his loved ones gone before. Only by permission of this One, and His blessing, might Jacob enter. Jacob had met God face to face. God had conquered him. But he had conquered him to bless him. He had become a new man— God’s man. Self-will was crippled. On the other side of Jabbok a great man went limping. But he had that new and wonderful name, Israel, “‘ Prince with God.” ‘The strategist was defeated. But the penitent was victorious. VI GOD’S AMERICA “ Many widows were in Israel in the days of Elias, but unto none of them was Elias sent, save unto Sarepta, a city of Sidon, unto a woman that was a widow. And many lepers were in Israel in the time of Eliseus the prophet; and none of them was cleansed, saving Naaman the Syrian.” —LUKE 4: 25-26, TwWRHE founders of America sought freedom Fy LSS to worship God. = The Jewish nation offers the only Ro Yo parallel to the religious beginnings of this American Republic. Palestine was settled by the descendants of that Abraham who came to it as a pilgrim from distant Chaldee seeking the free ex- ercise of Jehovah worship apart from the prevalent idolatry of his native land. The later Jews, of Jesus’ day, still believed intensely in their nation as God’s Israel. Jesus attempted to enlarge the horizon of the Nazareth Jews on the Sabbath day when He ad- dressed them in their synagogue. He did not wish to break down their sense of being God’s chosen people, but to show them the Israel God meant. 55 56 GOD’S AMERICA Jewish patriotism had come to believe that God favored Israel for her own sake, rather than for the purpose of making Abraham’s seed a blessing to all the nations of the earth. God’s good-will was blindly accepted as the special prerogative of the Jews. But Jesus declared in their synagogue: ‘“‘ God’s favor has not been, and will not be monop- olized by Israel. In the time of Elias, though Israel was in dire distress, God’s favor was signally be- stowed on a foreigner, a widow of Sarepta, a city of Sidon. With many lepers in Israel, at a later day, crying for healing, God’s kindness singled out a foreigner, a Syrian, for its object.” Patriots who would believe nothing good beyond their own borders could not endure such a recital of history. The first bewilderment of Jesus’ audience quickly gave way to bitter resentment for their in- jured national pride. The citizens cast Jesus out of the synagogue and attempted to kill Him. America, settled by the Pilgrim Fathers, the Puritans, the Quakers, and the Scotch, has had a religious consciousness stamped upon itself as God’s America. American patriotism has ample foundations for declaring this land to be ‘“ God’s Country.” But we may be sure that Jesus would lead the American thought of this generation to the conviction that God has made America great because He has a defi- nite plan for her, which is a sacred trust. An un- willingness to be a blessing to the world means GOD’S AMERICA 57 America’s betrayal of God’s confidence in her. If America is to fulfill her mission for God, America will first need to have a great national revival of religion. The Jesus who spoke to His people in Nazareth would have America rise to a great pa- triotism with an international vision of service; would have Americans believe in the America God meant, God’s America. The relationship on which Christian men may pride themselves is not based on union to each other in one national. family, but on union to each other as human beings without regard to nation or race. Men may justly feel themselves honored as creatures of God, who may also become children of one Heavenly Father by accepting Jesus as their Saviour. But since one’s nationality is not of one’s own choice, the only worthy national pride is that of the service one’s country may contribute to the world. Jesus was not ashamed of being a Jew. No Jew worthy of the name ever has been ashamed of his wonderful people. No one can question Jesus’ loy- alty to His own race. When the occasion for it arose, Jesus proclaimed to a foreigner, a Samaritan, that superiority of His own people which God had decreed, in the words: ‘“ Salvation is of the Jews ” (John 4: 22). To Jesus it was a matter of pride that God had promised their father Abraham that ‘in his seed should be blessed all the nations of the earth.” Yet this conception of the lofty mission of 58 GOD’S AMERICA His nation made Him impatient with the Jewish provincialism displayed at Nazareth. Jesus owed much to the Jewish race. Unques- tionably He was mindful of this fact. The mission of Jesus could not have been fulfilled had He been of any other nationality. Being born a Jew and imbibing Jewish traditions, having the use of the Jewish moulds of thought and the tools of a spirit- ual language, by the providence of God these be- came invaluable assets to Him. As a Roman ora Grecian, Jesus would have been impossible, hu- manly speaking. Yet the conscious possession of the advantages of being a Jew did not make Jesus a bigoted Jewish nationalist. Jesus as a Jingoist is unthinkable. At a time of intense patriotic aspirations Jesus deci- sively disappointed the expectations of His fellow townsmen. So soon as His developing talents pre- saged a brilliant career, and He attracted attention to Himself as a man whose influence would be felt in contemporaneous life, an expectation was kindled that He might measure up to the requirements for a “‘ David’s Son,” to restore the glory of Jewry. He shattered that hope whenever it arose. _ The episode at Nazareth was not an isolated in- cident of Jesus’ international attitude. A Roman soldier, a centurion, declared his faith in Jesus’ spiritual effectiveness, and the Master’s enthusiasm was winged to a height from which He beheld the peoples from afar inheriting equally with the fore- GOD’S AMERICA 59 fathers of Israel the privileges of Divine favor. “Many,” He declared on that occasion, ‘ shall come from the east and from the west, and sit down with Abraham, Isaac and Jacob in the kingdom of God.” Once, likewise, when two Greek visitors were brought to Him, Jesus’ imagination pushed into the future as He prophesied that He should draw unto Himself “all” men. With unmistak- able significance, on another occasion, the nation- ality of the one leper who had the grace of thank- fulness, was pointed out in the words: “ and he was a Samaritan.” An illustration of Jesus’ broad in- ternationalism is in His story of ‘‘ The Good Sa- maritan.” In that exquisite character sketch Jesus deliberately created His hero of a despised race. On the dark background of Jewish narrowness and prejudice, as represented by Priest and Levite, Jesus portrayed the glorious humanitarianism of a foreigner—a Samaritan. What superb daring that was! Thus, in the short records of Jesus’ career, five instances of His international temper have already been noted. These references do not exhaust the material on which to base a study of Jesus’ mind, but they are sufficient for the purpose. Jesus strove to enlarge the range of human sympathies beyond national boundary lines, He was the first great Cosmopolitan-—the citizen of the world rather than the Jewish citizen. With Him, the distinction on which men might pride themselves was not particu- 60 GOD’S AMERICA larly based on their relationship to each other in one national family, but as human beings created of one God. So every nation which knows Jesus has readily appropriated Him for her own. There is little ra- cial antipathy to overcome in accepting Jesus Him- self, even by those who otherwise are of anti-semitic prejudice. The children of every nation say their little prayers to Him and think of Him as of their own nation and tongue. The painters of all na- tions, in presenting their ideals of the face of Jesus, show how they think of Him as of their own na- tionality. The Italian study of His face has a touch of the predominant Italian countenance, the Ger- man likewise, so also the Spanish. Jesus has ap- pealed distinctively to every nation: He is not the Jew, He is the man of all countries. And early Christianity showed its amazing results in a thor- ough Jew like Simon Peter, as he was brought to the conviction he uttered: ‘“ God has taught me not to call any man common or unclean.”” The tremen- dous influence of Jesus transformed Saul of Tarsus, a ‘‘ Pharisee of the Pharisees,”’ so that he declared at Athens: ‘‘ God has made of one flesh all men who dwell on earth.” No American worthy of the name fails to ap- preciate this wonderful country. No matter how intense a patriot any American may be, he can hardly over-estimate the glory of America. We who have been born beneath the Stars and Stripes GOD’S AMERICA 61 feel justified to echo the words of old: ‘“ Let my right hand forget her cunning—let my tongue cleave to the roof of my mouth; if I prefer not Jerusalem (America) above my chief joy! ” But it is possible for intense Americanism to fall into the same error as beset the Jewish patriotism of Jesus’ day, which supposed that God favored Israel for her own sake rather than for an interna- tional mission, for a “‘ blessing to all the nations of the earth.” Jesus’ message to the Jews of His day was: “Let us think in terms of humanity, not merely in terms of one section of humanity—even if that section be glorious Jewry.” And Jesus’ message to America is: ‘‘ Let us think in terms of humanity, not merely in terms of one section of humanity—even if that section be glorious Amer- ica.” To nations, as to individuals, the law of heaven is, ‘“‘ Whosoever of you will be the chiefest shall be servant of all.” What is the mission of America? Is there a purpose discernible as God’s plan? How could America serve the world? No student of history expects America to rival ancient Greece in contributions of learning and art. Nor can one deceive himself regarding the effec- tiveness of “ culture ” to bless the world. The les- sons of history, in the stories of national grandeur and achievement and then moral decay and degen- eracy, are too often read to permit illusions. And the contemporaneous newspaper history of man- RZ GOD’S AMERICA kind records only that rascals, if they be educated, become educated rascals; and that, whether indi- viduals or nations. May our “blessing to all the nations of the earth ” be our political institutions? Have they any saving power? Are we not compelled to realize, as we read of the pure democracies of the ancient Greek city-states, that liberty without righteous- ness soon degenerates into license and prepares for a new cycle of autocracy? Have we scientific discoveries and the applica- tion of them to practical use, which will really bring blessings to the world? We now have the telephone and telegraph and automobile and the airplane and the radio. Yet what all have the ancients had? Yet they used their achievements only to destroy one another, and powerful empires have obliterated themselves so only the archzolo- gist can restore even the memory of them. The secret of many engineering feats, and of the pro- duction of certain metals, remains buried with the nations who have descended into oblivion. How much else of achievement is also forgotten in China, in Egypt, in Kish, in Peru? Do we suppose some moral reforms or social ameliorations really hold in them that revolution- ary new life which the world needs? We have Pro- hibition: so have the Turks, and have had for centuries. Have we any new contributions to eco- nomic welfare, the expectation from which might GOD’S AMERICA 63 be that the end of such materialism would be any- thing else than confusion, except first human nature be changed? Is it not tragic blindly to trust in the effectiveness of social palliatives and legislative corrections? Christian America is entitled to laws which guarantee respect for her religious institu- tions and opinions. But there is no regenerating power in parliamentary enactments. So long as the tree is evil the fruit will be evil; the legislative shears may cut off here a fruit and there a fruit, but so long as the tree itself is evil it will express itself, if not in one branch, then in another, in new evil fruit. America’s immense wealth is no conspicuous blessing or service to the world. America is not the first great banker nation the earth has known. And the ability to loan nations money is not doing anything for their salvation, or for the bringing in of the Kingdom of God. Wealth only offers fuel for the fire of the world’s self-immolation. Many Christians hope America will unite in the League of Nations. But surely America will not deceive herself into believing that any pact, con- tract or alliance for peace will endure so long as there is greed, hatred and jealousy in the hearts of nations. Nor will anger and malice cure them- selves. The world’s statesmen anticipate further and more terrible wars, and a spirit of optimism, founded on unregenerate human nature, is indeed blindness in face of the facts as they exist today. 64 GOD’S AMERICA America could give the world the gospel of Jesus Christ, which has power to save. This would be the greatest contribution of blessing any nation has ever made to the world. But let America be clear that this involves not primarily money and organ- ization, but sincerity of belief in Christianity itself. The nature of the Foreign Missionary enterprise is rapidly changing. With the development of the world-vicinity by means of the radio transmission of information everywhere, missionary propaganda must meet a new test. Soon there will be no more heathen in the sense of those who know nothing of the outside world. Even today every murder trial in America entails heavy telegraph charges for transmission of all its details to such foreign lands as formerly were generally classified as Foreign Missionary Territory. ‘The missionary can no longer deliver a message which has not the back- ground of the land which sent him. The only preaching of the gospel under American auspices which will be convincing will be that of the life of America. If America be the land of murderers, bootleggers, Sabbath desecrators, pleasure-seeking, money-mad, God-neglecting people, she may just as well eliminate sending men and money for mis- sions, because her own life will more than counter- balance the effect of her attempted propaganda. If America is to justify God’s confidence in her, America will need to listen to Jesus Christ as she has not yet done. A national revival of religion GOD’S AMERICA 65 must precede any attempt of America to be a bless- ing to all the nations of the earth. Or is it folly to speak of a distinct purpose of God with this nation? Shall the following state- ments express our convictions? The supreme con- cern for America is America. Qur wealth is of our own creation, due to our own superb abilities, and in no sense given us as a trust. Our national an- cestry means nothing. The coming of Pilgrims, Puritans, Quakers, Scotch, however interesting a theory may be built on the peculiar nature of their emigration to these shores, yet was an accidental matter. We are great because we deserve to be great and our superiority is inevitable and must always endure. So God particularly favored America, if God had anything to do with it at all, because God recognized the intrinsic worth and at- tainments of Americans. Jesus as patriot spoke to the Jewish patriots in the synagogue of Nazareth. It was His desire to enlarge rather than belittle the glory of Jewry. In place of the provincialism of His co-patriots, He offered a world-wide vision of national service. Jesus would not minimize Israel’s pride in her pos- session of Divine favor, but have her realize why this favor was extended, and that it constituted a trust God reposed in her. Our Christian convictions do not lead us to les- sen our glorying in America. We believe God watched at Columbia’s cradle. The Almighty Him- 66 GOD’S AMERICA self directed the infant steps of this people and led her to the discovery of the rich treasures with which He has endowed her hills and valleys, her moun- tains, rivers and plains. As over night, the magic land has arisen and her glories and her wealth have become the astonishment of all the world and have drawn all nations unto her. But America, the chosen, has her mission to fulfill, a sacred trust im- posed of God to send forth to all the world the message of salvation, of good-will and international brotherhood made effective by her own faith and devotion to Jesus Christ. Anything less than a predominantly Christian America, God’s America, doing effective missionary work, sending one hundred missionaries for every one now sent, with her developing radio broadcast- ing preaching the gospel to every creature, will be a betrayal of God’s confidence and the end must be judgment. If, by the grace of God, America may repent, know her mission, purify herself, and justify the ideals of her God for her, then the proudest asser- tion a man might make would be “ I am an Ameri- can.” And then all the suffering of all the ages wherein men died for the hope of the Kingdom of God, for universal liberty and fraternity, will be crowned with glorious achievement: “ Of such a land have men in dungeons dreamed, And with the vision brightening in their eyes Gone smiling to the fagot and the sword.” VII THE AGED CHRIST “ Hés head and hairs were white like wool, as white as snow.”’—Rev. 1:14. Y¥KHE world was providentially prepared for the coming of Jesus. Equally is J (70 it true that in many respects the 9 2% world was providentially unprepared for Jesus’ coming. The unity of the world under the Roman Em- pire, the world peace, the yearning of mankind, the failure of Jewish legalism, these and many other circumstances have frequently been brought to at- tention as illustrating how God sent forth His son in “ the fulness of the time.” This supplementary truth, however, is evident, that the world was providentially unprepared, at the time of Jesus’ coming, for preserving to poster- ity certain features of Jesus’ external life which are of utmost interest and seemingly serious impor- tance. There must have been deep divine reasons for these irreparable losses. On the isle of Patmos John, the beloved disciple, received a dazzlingly vivid revelation of the aged 67 68 THE AGED CHRIST Christ. Jesus materialized Himself before John in a form expressive of His infinite years: “ his head and his hairs were white like wool, as white as snow.” The apparition shocked John. Never before had he so seen Jesus. He tells us that when he thus beheld Him he “ fell at his feet as dead.” He knew that Jesus had been from everlasting; but he swooned when “ the Ancient of Days ” was dra- matically unveiled. The revelation was not meant to be a secret. The contrary was solemnly emphasized. ‘ Write the things which thou hast seen,” were Jesus’ words immediately upon John’s recovery. The Patmos portrayal of Jesus was essential revelation. We need it today. The dazzlingly vivid realization of the eternal Christ hurls mortal men in awe to their faces before Him. This age, with its tendency to colossal egotism and flippant irreverence, needs to- see again the deep foundations of the Rock of Ages, and behold on Calvary that One in whom was the culmination of the infinite wisdom of God. The revelation which unveiled Christ as an old, old man, was a vital corrective for such historic imagination as would center attention exclusively on the human Jesus; and the providential unpre- paredness of the world, in certain respects, when Jesus came, emphasizes the purpose of God to pre- vent mankind from losing sight of the eternal Christ Who alone is the basis of our confidence in God’s redemptive work. THE AGED CHRIST 69 | Affection for the historic Jesus is natural to the Christian. It is spiritually exhilarating to have made real to us the Jesus of history. With rever- ent hands to reconstruct the scenes amid which the Master lived is the the devotional equivalent of the Easter morning bringing of spices and fine linen for the body of Jesus. Who would have the temerity to comment on it disparagingly? Eagerly Jesus’ devotees scan every new book with the title of “Life of Christ.” If to any degree it yields a fresh viewpoint on His story, it is rushed into many editions. The chief demand made of such a treat- ise is that it make Jesus more real. The desire is to see Him again as He walked of old in Palestine. There is keen sense of loss in not having seen Jesus in the flesh nor having had preserved the external features of His activities as helps toward understanding Him. In compensation for such loss, there is eager searching for information con- cerning the outward aspects of Jesus’ ministry. The geography, customs, manners, history of His land and times have become of vital interest. A spade thrust revealing a single line of writing on an ancient stone, affecting the story of Jesus, moves the world. Details about the “ Life and Times of Jesus” become invaluable treasures of Christian knowledge. To have Jesus vividly portrayed as He lived of old, that the distance of the years might be bridged, is a longingly voiced desire to which no disciple is insensible. 70 THE AGED CHRIST “T wish that His hands had been placed on my head, That Hts arms had been thrown around me, And that I might have seen His kind look when He said, “Let the little ones come unto Me. + 33 Yet the futility of the search for details of Jesus’ earthly life is pathetic. A few words of doubtful authenticity, which offer a vague description of Jesus’ physical appearance, become tragically im- portant. What emphatically impresses the mind of the student is the meagerness of reliable informa- tion concerning the outward aspects of Jesus’ life. The things that are lacking in the gospels are note- worthy. Seemingly vital, information is lost irre- trievably, and the knowledge of Him which His contemporaries had is as completely expunged as that only specimen of His handwriting which was committed to the sand. By the will of God in sending Jesus before per- mitting some slight scientific developments, the world was unprepared for registering on photo- graphic plates for posterity the facial expressions of Jesus or perpetuating in moving pictures His gestures of interpretations, His smiles, His tears, His frowns, His moving lips, His kneeling in prayer, His arms in benedictions, His hands in the breaking of bread. There is no photograph of the dearest face mankind has ever looked upon—full of grace and truth—the Face of God. There was no preparation of the world for re- THE AGED CHRIST 71 cording and reproducing Jesus’ voice. So much of the meaning of words is dependent on the tones used in uttering them. Let us hear words spoken and the meaning of them is much more certainly understood than when read. What wealth of in- struction is conveyed by an inflection. Accents and pauses interpret the content of an utterance. The world would have had a priceless treasure in a phonographic record of Jesus’ voice when He re- cited the Lord’s Prayer. Think of hearing, today, the actual voice of Jesus in His intercessory prayer, or the Sermon on the Mount, or the invitation, ‘“‘Come unto me all ye who labor and are heavy laden, and I will give you rest.” But there is no record of the Voice of Voices. Why was it granted others to see and hear all these things, and they be forever hidden and silent to us? God might so easily have permitted the necessary scientific development. The world was unprepared in the gospel day to render such service for the historic Jesus. The loss to us is too poignant to be dismissed with any explana- tion less than that we have to do with providential unpreparedness decreed by God for most serious reasons. It was not the will of God that devotion to the historic Jesus should contribute to a diminishing consciousness of Him as the God of the ages, by whom and for whom all things were created. The Patmos revelation of Christ as an old, old 72 THE AGED CHRIST man was an additional corrective against the cen- tering of men’s attention on the human aspects of Jesus. If we may reverently speak of Jesus as appearing “out of character,” it was when “ the Ancient of Days ” emptied Himself of glory in His earthly role as a youth. His enemies were dumbfounded by His assertion: “‘ Abraham rejoiced to see my day: and he saw it and was glad.” It had been two thousand years since Abraham. They retorted: “Thou art not yet fifty years old, and hast thou seen Abraham?” With their thoughts only on the historic Jesus, they sought to kill Him when He replied: ‘‘ Verily, verily I say unto you, before Abraham was, I am.”’ The eternal Christ walked the earth with a consciousness of His heavenly pre- existence, “‘ knowing that the Father had given all things into his hands, and that he was come from God and went to God.” We hear Him pray: “Now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.” It was of Jesus of Nazareth that God the Father testified: “‘ Thou, Lord, in the beginning hast laid the foundations of the earth; and the heavens are the work of thine hands: they shall perish; but thou remainest; and they all shall wax old as doth a garment; and as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail.— Unto the Son he saith, Thy throne, O God, is for THE AGED CHRIST 73 ever and ever.” This is the Alpha and the Omega, the first and the last. “Crown Him the Lord of years, The Potentate of time; Creator of the rolling spheres, Ineffably sublime.” Our day has a new sense of agedness. Discover- ies in geology, astronomy and archeology have told of the hoary antiquity of the universe. We need the realization of Jesus’ existence reaching into in- finity back of this world. Such dazzling conception may well hurl mortal men in awe to their faces before Him. An age of egotism and irreverence needs to know the foundations of the Rock of Ages. The Cross of Calvary was the matured plan of the infinite God and of the Lamb slain from the foun- dations of the world. Will the wisdom of any man cause it to topple over? John knew Jesus. Surely John needed no cor- rective vision? No other of the apostles knew Jesus so well as did John. What more did John need to know about the Lord? Often fond memo- ries crowded his mind and again he communed with Jesus and again laid his head on the breast of the friend of the other days. Bright was John’s mental image of the young man with black hair, and if He had a beard, of black beard, or ruddy, or light—as it may have been—we know not. But the memory of the historic Jesus was more vivid to John than we may ever realize. 74 THE AGED CHRIST Then John went to quiet Patmos. It was on the Lord’s day. John was in the spirit. We may hear him pray: ‘‘ Speak to me once more, Lord Jesus, that I may write to Thy churches. Let me see Thee once more! ” The clouds parted. There came “the revelation of Jesus Christ,’ which He made of Himself to John. The beloved face ap- peared. The shock was frightful. He beheld the aged Christ. The exceeding whiteness, the glisten- ing, blinding snow-whiteness revealed His exceed- ing agedness. It was not a vision of old age which means, aS with us, weakness, finiteness, senile de- cay: It was a portrayal of agedness in the glory of strength and power, venerable as the stars, majestic as the sun. Jesus was an old, old man: “ his head and his hairs were white like wool, as white as snow.” No wonder John “ fell at his feet as dead.” In deep tones those words reverberate with which the same beloved disciple John begins the Prologue to his story of the historic Jesus: ‘“‘In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. And the Word was made flesh, and dwelt among us, and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth.” VIII THE THRILL OF EASTER “ Supposing him to be the gardener.’—Joun 20:15. HE commonplace is the normal. It is sensible to expect commonplace hap- | OG 8 penings. Common sense leads one to wy G2 anticipate that tomorrow the sun will rise in the east and set in the west. That which common sense expects is the commonplace. The art of comfortable living consists in adjust- ing one’s Self to the usual processes of nature. Dis- aster is avoided by accepting as inevitable fact that water flows downward, that the seasons rotate in order, that the law of gravity is impersonal. The expectation of the matter-of-fact in nature does not, however, predicate the commonplace in the realm of God’s grace. Jesus’ parents once erred in reaching a conclusion by supposition. On their return from Jerusalem they missed Jesus, but “‘ supposing him to have been in the company, went a day’s journey.” ‘The supposition of the common- place was natural, but mistaken, for Jesus was in Jerusalem in the temple. Mary Magdalene’s commonplace supposition on Easter morning was 75 76 THE THRILL OF EASTER equally erroneous. She looked upon and talked with Jesus “‘ supposing him to be the gardener.”’ There is no thrill in the commonplace. Mary Magdalene came to the garden of Joseph of Ari- mathea early on Easter morning. She brought sweet spices with which to anoint the lifeless body of Jesus. The tomb wherein she had seen His body laid, on Friday evening, was empty this morning. Mary spoke to a man standing near her at the sep- ulchre, begging information concerning the disap- pearance of her Lord’s body: “ Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away.” Easter is a thrill. There can be no Easter with- out the thrill. If the thrill is absent there is posi- tive proof that Easter is still meaningless. Easter can never be commonplace. No thrill—no Easter. Easter cannot be celebrated prosaically. Only un- belief silences the Easter bells and reduces Easter to a matter-of-fact, formal, calendar date. Do we know Easter? Do we need to confess an absence of a genuine Easter thrill? If we must admit a lack of the Easter joy, let us pray that our thoughts of Mary Magdalene’s Easter experience may bring us the overwhelming message we need. For we know that the Easter story was the source of early Chris- tian enthusiasm: and we know something vital is lacking if we have no part or share in that ecstacy. The discovery of Mary Magdalene that Jesus was not dead, but living, burst on her bewildered THE THRILL OF EASTER 77 mind when Jesus uttered her name. Substitute your name for hers. If you feel a presence by your side, listen for your name to be spoken. ‘“ Jesus saith unto her, Mary! ” The thrill of Easter, which can come only to Christ’s disciples, consists in the realization that one’s friendship with Jesus has brought not only an elevating fellowship with the noblest character of history, but, far exceeding that, has resulted in an intimate living companionship with One Who is as alive today as ever He has been, is as near us today as He ever was to His disciples of old, and Who is not only good and the inspiration to the best within us, but is God, with all the power and wealth of the Creator of the worlds, whose desire it is to bless our friendship without limit in preparation for our entrance into His eternal kingdom. Jesus would not have been forgotten even had there been no Easter. No friendship of ours with good men and women fails to enrich our lives. No companionship with the great and noble souls of past ages, through the written words they have left us, is without impress on our own characters. How much more must this have been true of those who had the privilege of knowing Jesus when He walked this earth? Asso- ciation with the historic Jesus wrought transforma- tion of character in those who became acquainted with Him. Even had there been no Easter, could Simon Peter ever be the same again after three 78 THE THRILL OF EASTER years of knowing Jesus? Do you suppose he could ever have forgotten the Master? Or could Matthew have gone back to his old life unchanged? No, Jesus would never have been forgotten. The story of His life would have been lovingly pre- served in oral and written tradition. It would have come to us, even if there had been no Easter: even if Jesus were not Divine. The lure of Jesus’ per- sonality would have defied oblivion. He would be in our Halls of Fame as an “ immortal” among the children of men. Had there been no Easter there would not have been the expunging of Jesus’ name, but love and admiration only would have remained in the hearts of Jesus’ first disciples. And those who would have learned to know Jesus by way of the memorials left posterity by His first friends, would have endorsed the love and esteem of His first friends for Him and so would have the image of a nobler Plato, a more winsome Socrates, and an even greater humani- tarian Abraham Lincoln. The worship of Jesus would not have developed, however, had there been no Easter. Jesus’ friends would not have written hymns to Him, built churches for Him, prayed to Him, worshipped Him as God, talked to Him daily, gone to the uttermost ends of the earth to proclaim Him, would not have joyfully died for Him. Easter alone caused that worship. Mary, and all the disciples, not only adored the memory of Jesus during the remainder THE THRILL OF EASTER 79 of their lives, but worshipped Him as God because of the conviction that He had been resurrected from the dead. Had Easter only meant that Jesus had escaped death on Friday by tricking His ene- mies, that He had shammed death or had been merely in a comatose state, there could have been no ecstatic worshipping. Easter meant, not that Jesus was still living, but that He had arisen from the dead. The chief representative of the early Church group formulated the essential doctrine of , the resurrection in his statement: ‘“ If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.” Without Easter, the loving memory of Jesus treasured in the hearts of His friends would have been poignant grief. There is no contradiction in this. Memory, even loving memory, may be a cruel tyrant. When ‘‘ Memory is the only friend that grief can call its own,” how bitter may be that sweet memory, if it is without hope! Without the Easter thrill and climax, the coming of Jesus into the lives of His friends would have ended in an un- fulfilled longing, whether the nature of the longing would have been definitely clear to them or not: something would have been lacking; there would have been a dread void. Do we not appreciate what Paul meant when he said that we, Jesus’ friends, “are of all men most miserable” if there be no Easter? This would 80 THE THRILL OF EASTER have been true at the first because Jesus had made His friends feel more deeply and longingly, reach~ out for the unknown more insistently, than they would have done had they not known Him. Hearts were more susceptible to cruel disappointments than could have been the case had Jesus not so strongly lured them. The best of His friends would have wandered on among the empty tombs near Calvary till in despair they would have died of broken hearts. If there had been no Easter Jesus would indeed have left His friends ‘‘ of all men most miserable.”’ Easter ecstatically satisfied the longing of Jesus’ friends. It was more than joy over the restored companionship of an earthly friend. It was the dazzling confirmation of their incipient and falter- ing faith in His Divinity. It fulfilled, and more than fulfilled what previously they had scarce dared to believe; that their Friend was truly the eternal Son of God. They found themselves to be intimates of God. Easter was a confirmation to believers, not an offer of proof to unbelievers. Only to His friends did Jesus show Himself after His resurrection. He did not go to Pilate, nor present Himself to Annas, nor appear to Caiaphas, nor manifest Himself to the Sanhedrin. Mary Magdalene visited with Jesus after His resurrection, on several occasions Jesus showed Himself to His disciples, He proved Him- self alive to above five hundred persons at one time, THE THRILL OF EASTER 81 but they were “ brethren.” There was no Easter thrill for the enemies of the Lord. By the same principle on which Jesus refused the demand of His enemies for “ signs and wonders,” during His ministry, He refused the demonstration of His resurrection. It was not God’s method for bring- ing men to saving faith. Such faith must be cre- ated without compelling objective evidence. Man may not demand from God the proofs he may de- sire. Ofttimes Jesus could have prayed to His Father and have had endorsement of the coming of “more than twelve legions of angels.’’ Consist- ently He refrained from such use of His power to create faith. Easter had no message to Jesus’ ene- mies: it was a confirmation to His friends of their highest hopes. Easter is not a challenge to unbe- lief: Easter is a confirmation to loving hearts: ‘‘ he that loveth me shall be loved of my Father, and I will love him and will manifest myself to him.” That human creatures of this earth may actually walk and talk with Almighty God, the Creator of the universe, is the most staggering thought which mortal mind may receive. Yet this was just ex- actly the experience of Mary Magdalene on Easter morning. She found herself talking with the Son of God. Her companionship which had been with the best of men and noblest of teachers, became exalted into a personal friendship with God. The ecstacy which must have resulted from the realiza- tion that Jesus was living, and that He was living 82 THE THRILL OF EASTER because He was risen from the dead, and that He was risen from the dead because He was more than man, the ecstacy of this realization cannot be stated in human words. That was the thrill of Easter. Easter and the commonplace, like life and death, are mutually contradictory. Easter forever banishes the commonplace from life because it is a continuing experience. It did not mean that Mary Magdalene, and the others, were to have a living friend who was God to be with them on Easter day, or for a few additional days of sojourn with them, but that they were to have that living, real, personal Friend with them all the rest of their lives and forever. Their con- tinuing Friend was God, with all the power and wealth of the Creator of the worlds, whose desire it would be to bless the friendship without limit in preparation for their entrance into His eternal kingdom. Who can measure the expectations of benefits to be derived from such a friendship? Do you understand why, without flinching, “ they went through peril, toil and pain; they met the tyrants’ brandished steel, the lions’ gory mane; they bowed their necks the death to feel ’’—nor would they avoid it by uttering one single disloyal word? They had His presence! Easter meant that Jesus’ disciples would always have their risen Lord immediately with them. Dur- ing the forty days following Easter He defined, by illustration, how and under what conditions He THE THRILL OF EASTER 83 would be with them. It would be in a different way from the nature of His presence before Calvary’s event. But He would be with them, and with their successors in faith, till the end of the world, as alive as ever He had been, as near as ever He had been. There is no reason to believe that Jesus withheld this comforting assurance till His very last words. Especially as it is impossible to conceive that Mary Magdalene or any other of Jesus’ friends did not formulate the question with trem- bling lips so soon as the first gasp of recognition was past. Do you not hear Mary’s plea, ‘‘ And you will never, never leave us again, Lord Jesus? ” With confidence it may be assumed that many more questions were asked and answers given and explanations vouchsafed, than those recorded in the brief summary of Jesus’ appearance to Mary Magdalene. What incoherent words must have fallen from Mary’s lips: “ You! It is You: Lord Jesus?—You are alive? You are really alive!— But You died on the Cross!—How can it be?—But You are here!—Please speak! ” And after the rapture of assurance, we cannot fail to hear the plaintive cry: “ Are you going to leave us alone again?’ Surely from the first Easter appearance, Jesus answered the question of trembling hearts by the assurance: ‘‘Lo I am with you alway, even unto the end of the world.” To you, is all this Easter story without meaning? Is Easter still only a date on the calendar? We 84 THE THRILL OF EASTER read that Mary came to the tomb on that resurrec- tion day, “‘ when it was yet dark.”’ The words de- scribe a time of day, but might also be used to describe a soul condition. In common with all Jesus’ disciples, Mary had no expectation of the supernatural: ‘it was yet dark.” ‘That first Easter day dawned with the depressing expectation of the matter-of-fact: Jesus was dead: memory alone was the treasure of His friends. Are you still wandering among the tombs of the dead? Is there no thrill—no Easter? You have not heard anyone speaking your name? The only one you See is a gardener? There was then no Easter at the first, and so there is none now. Jesus’ first disciples were de- ceived, and they built their own lives in a lie. Jesus is dead, as are Plato and Socrates. They all have left us with only the deeper grief and hopelessness. But will you seek? Do you not see at least a gardener? The Gardener was waiting for Mary Magdalene. Quietly and unobtrusively He had been standing by her side. She asked only for the commonplace: “ tell me where thou hast laid him.” A single word fell from the Gardener’s lips in answer: ‘‘ Mary! ” IX THE TEMPTATIONS OF JESUS I. BREAD “ Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.” —Martruew 4:4. MA? HAN lives by bread. wwAb It is a becoming attitude for men to say “grace” before they eat and UREA AED | thereby acknowledge that the sources of life’s provisions, on which they depend, lie in hands other than their own. The word “ bread,” in its generic sense, includes all foodstuffs needful for sustaining physical life. “‘ Give us this day our daily bread,” is a petition for all the necessaries of bodily subsistence. Man can devise and create the equipments for highly organized social life: he can build factories, erect cities and construct transportation facilities. Yet the continuing usefulness of these things rests on food supply. The world’s gigantic and compli- cated industrial developments are dependent on the sufficiency of crops. Hunger cannot be assuaged with houses and factories. There is no substitute 85 86 THE TEMPTATIONS OF JESUS for the sun and the rain. Man needs bread to live. In his dependency on bread man is at one with the brute creation, the fowls of the air, the beasts of the field and the fish of the sea. “ Bread” was the first fundamental problem Jesus faced and thought through, and fought through, in His terrific wilderness conflict at the beginning of His ministry. The bread and hunger question included the whole human struggle for subsistence with its related experiences of priva- tion, pain and sorrow. Respect for our Master might well cause us to shrink from using the phrase ‘“‘ The Temptations of Jesus.” It might seem derogatory to His character to suggest that He was really tempted. Yet the story of His temptations is known to us only be- cause Jesus Himself related it to His disciples. There were no witnesses in the wilderness. Matthew and Mark and Luke tell us how Jesus was ‘‘ tempted of the devil ” because this truth con- tains an essential element of God’s revelation of Himself. Jesus emerged from the great trial with clearly defined convictions concerning the Will of God. However uncertain He may have been before and during the days of conflict, after He entered His ministry there was never any wavering in His course of thought and action. Jesus’ own estimate of the purpose of His com- ing, as revealed by His wilderness decision, may BREAD 87 cause us to see in some modern presentations of the nature of Jesus’ ministry a strange variance from His own conclusions. What would have been the consequence had Jesus yielded to the pressure of the forty days of fasting? Suppose He had turned stone into bread? Perhaps we can at least dimly sense the wisdom of God. | The temptations of Jesus wonderfully declare the consecration of our Lord to His Messianic task. And men, in the midst of their struggle for sub- sistence, need the viewpoint adopted by Jesus, that men do not live by bread alone as the beasts of the field, but as sons and daughters of God supremely need every revelation that comes from God. “Then was Jesus led up of the spirit into the wilderness to be tempted of the devil. And when he had fasted forty days and forty nights, he was afterward an hungered. “‘ And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread. “But He answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.” Jesus was sorely tempted by reason of long en- dured hunger to use His Divine power of which He had just become conscious, to change the estab- lished laws of God by making bread from stones; yet He finally determined that He would not thus 88 THE TEMPTATIONS OF JESUS eliminate for Himself the necessity of hunger if He did not also abolish hunger for mankind. The nature of this bread temptation it is not difficult to understand. At His baptism, Jesus had gained consciousness of His unique Sonship, and there now opened be- fore Him the road of His Messianic career. Led of the spirit into the wilderness, Jesus had fasted forty days and forty nights. He was hun- gry. Realizing that He was the Son of God, a na- tural course of action suggested itself. He could, with a word, turn stone into bread. The strength of that temptation is self-evident. There was the poig- nancy of His own hunger pains. Bread meant His own easement. Besides, man lives by bread, and if He would continue to live He must have bread. The reasons stated by Jesus on which He finally grounded His decision indicate that the bread prob- lem had assumed a larger aspect than that which merely embraced His own personal physical ease- ment. Jesus was conscious of Himself as both Son of God and Son of Man. As Son of God He might well use His power to turn stone into bread. But as Son of Man He would not ask for exemptions from privations to which man is subject. He must share the common burden of mankind, even to the tasting of man’s death. But might He not inaugu- rate His Messianic career by the removal of the curse of hunger and its allied disabilities and anguishes? BREAD 89 It would have meant a glorious beginning of His ministry. The creation of unlimited bread supply for the world would have guaranteed His popular acceptance by the people. An overwhelming cre- dential for His claims would have been His. There might also well be added to the elimination of hun- ger, the removal, by His word, of all pain and sick- ness. Jesus was conscious of His ability thus to remove the pains and sorrows of men. What a tre- mendous appeal! What a temptation! It would cost only His powerful word as the Son of God! Why not do it? The basis of Jesus’ decision was positively and significantly stated by Him: ‘‘ Man shall not live by bread alone.” Jesus did not find it necessary to rest the answer to the momentous issue which confronted Him on any confusing or involved process of reasoning. There were no sophistries or perilous premises. Jesus knew an objective source of authority con- cerning the Will of God. God’s Word was to Him not something vaguely evolved from one’s inner consciousness, but a written document. To that He turned and to its commands surrendered Him- self unconditionally. He sought the appropriate page of God’s book. The concern of Jesus was to answer correctly the question: “‘ What is the All-wise Will of God in this matter of turning stone into bread?” Under other circumstances, later in His ministry, Jesus declared 90 THE TEMPTATIONS OF JESUS this same mental attitude of His in the words: “I came down from heaven not to do mine own will but the will of him that sent me” (John 6: 38). Jesus was in doubt about the Will of God. There could have been no temptation had there been no doubt. Jesus may have carried with Him in the folds of His cloak the roll of the law and of the prophets. Or He may have had a perfect memory of the text of the book of Deuteronomy. It is surely significant that in answer to each of the three wilderness temptations Jesus quoted excerpts from Moses’ farewell address, as ground sufficient for His own momentous decisions. When Moses’ words were clearly fixed in His mind, Jesus was resigned to die of hunger if neces- sary. It was clear to Him that He would not work exemption for Himself from a law under which man must live. Was it a wise and just law that there should be the possibility of death by hunger? So far as He was concerned, if it was the law of God for man it was a wise and just one and He would not disturb it. ‘“ It is written, Man—” was sufficient for our Lord. What the Word of God signified was that the material welfare of man was not the supreme con- sideration for man: ‘‘ Man liveth not by bread alone.”’ Whether man have sufficient bread to sus- tain physical life is a matter to be left to God’s providence. Let man say of His Lord: ‘‘ Though he slay me, yet will I trust in him.” BREAD 91 Jesus’ decision was not in the nature of a denial that man lives by bread, but was an assertion that man’s horizon was not to be limited as is that of beasts who live by bread alone. The bread ques- tion is, and must remain subsidiary. ‘‘ Seek ye first the Kingdom of God and his righteousness,” Jesus said later, “‘ and all these things will be added unto you.” Theories of economic betterment which may loosely be termed “ socialistic ” have much in com- mon with the ideals of human welfare which are the goal of the teachings of the Kingdom of God. Yet such social ameliorations are not the exclusive objectives of Christianity. Man does not live by bread alone. Materialism has no horizon beyond bread. Jesus refused that horizon as being un- worthy of man’s ultimate destiny. He insisted that human vision embrace the larger perspective which must include every word that proceedeth out of the mouth of God as being of even greater importance than the elimination of suffering. In Jesus’ subsequent public ministry there was no deviation or any wavering from the clear-cut conclusion which He reached in the wilderness. The touch of certainty was a marked characteristic of His activities. He knew Himself, and He knew what was God’s Will. The wavering and the doubt had been left in the wilderness. Even when the assault against Him grew tumultous, His poise was perfect. 92 THE TEMPTATIONS OF JESUS Jesus did not make Himself Israel’s magic Bread King. Neither would He undertake to become the world’s universal healer. He emphatically discour- aged His contemporaries in any such expectations regarding Himself. Jesus did not heal all the sick He could have healed. He healed sufficient of such that His power was unquestioned by those whose minds were open to conviction. But the subsidiary nature of His healing power was clearly set forth by Him: ‘“ But that ye may know that the Son of Man hath power on earth to for- give sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house.” Jesus did make bread. He fed thousands of hun- gry people. But when those who had been fed de- sired to make Him King, their bread-supplying King, He withdrew from them (John 6). They had misinterpreted His mission: He would not have them place a wrong emphasis on one phase, a minor one, of His ministry. Jesus knew Himself and His Messianic work to be man’s supreme necessity. Material bread was of lesser importance than spiritual bread to men whose souls were to live forever. So Jesus declared Himself, as Saviour, the “ true ” or vital bread by which man must live. ‘¢ Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven; BREAD 93 but my Father giveth you the true bread from heaven.” ‘‘ For the bread of God is he which cometh down from heaven, and giveth life unto the world.” “I am that bread of life.” “Your fathers did eat manna in the wilderness, and are dead. This is the bread which cometh down from heaven, that a man may eat thereof, and not die.” ‘“‘T am the living bread which came down from heaven; if any man eat of this bread, he shall live forever; and the bread that I will give is my flesh, which I will give for the life of the world.” “‘ He that eateth me, even he shall live by me.” Your Lord is far from insensible to your struggle for subsistence and its allied suffering and pains. A more brotherly relationship among men will ameliorate much of the injustice and hardship of our common life. Your Lord’s teaching creates such brotherliness among men in the hearts of those who accept Him. Yet your Lord would not change the wise laws of God for man. Particularly would he have you realize the supreme truth that man does not live by bread alone. You are not to be as the lower cre- ation. You are destined, in a little while, to enter into the everlasting inheritance of sons and daugh- ters of the King of Kings and Lord of Lords! Your supreme need is the spiritual bread which is the word proceeding out of the mouth of God. 94 THE TEMPTATIONS OF JESUS You need God most of all: and God, in Christ, is supplying that need of Himself. It is soul bread. Without it, your soul dies. Or would you have had it otherwise? Would you have made bread supreme? Or if not supreme, yet would you have had it made of equal impor- tance to God’s revelation of Himself? In your judgment was Jesus unwise? Or, for other reasons, is the course He adopted still unsatisfactory to you? Since He rested His conclusion on the Will of God, would you also indict the wisdom, or benevolence, of that Will? Suppose Jesus had yielded to the pressure of the temptation which beset Him! Blatant and shallow atheism may proclaim: “ If I were God I would turn every stone to bread, and make a healing herb of every blade of grass! ” Yes? And then what would you have? Con- tentment? Are those who have material posses- sions in abundance conspicuously contented? Is not the contrary frequently true? You know the basis of happiness is not exclusively gold. One of the most disintegrating influences that comes into domestic life is the removal of economic necessities. The family which is held together by the struggle for subsistence too often falls apart when riches and plenty come. The atheist who would tamper with God’s world should first persuade you that he would make sons of God and not children of perdition. The Will of BREAD 95 God contemplates a social readjustment which will solve many of the ills of this life. But the wisdom of God has withheld unchecked ease, security and luxury that, unrestrained, would send most of man- kind to hell in two generations. Man, the mankind God would train, who is more than beast, is not kept in life by bread alone. The end of materialism is not a Millennium, but a Bedlam. The Saviour of the world faced the bread temp- tation in the wilderness, and thought it through, and fought it through, then was ever thereafter sure of the course His ministry should follow, and at its end interpreted the real bread question in this wise: “* And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you.” x THE TEMPTATIONS OF JESUS II. MIRACLES “Thou shalt not tempt the Lord thy God.” —MatrHew 4:7. »~POD made man in His own image. i (ae = “The chief end of man is to glorify AG aa God.” Ss) The Will of God may approve itself to our understanding; the wisdom and benevolence of His plans for our salvation may coincide with our own judgments of efficiency and goodness. But if not? Man may create a god in man’s own image. In place of the idol-gods of old, made after man’s imagining, of wood or stone or gold, man may make his god of his own conceptions of wisdom and be- nevolence. And the chief function of such a god is the glorifying of man. Pride in one’s own mental workmanship makes it easy to worship so com- plaisant and flattering a god. God is the center of all things and man is sub- servient to God’s purposes. Or man is the center of all things, and all things must revolve about his interests. Such are the alternatives. 96 / MIRACLES 97 Jesus’ supreme concern during the forty days’ temptation in the wilderness was to know the plan and Will of God. The second fundamental prob- lem which Jesus faced, and thought through, and fought through, was that of the use of His miracle power. When the Will of God was made clear to Him, our Lord entered His public ministry with a definite course in mind from which He never wavered. Jesus’ resistance to the suggestion of using His miracle power to create faith in Himself and His mission is not without utmost significance to us. It would seem to indicate that God’s plan for our sal- vation does not include such a manifestation of His power as would preclude our use of faith. God possibly is not so much concerned about getting men to accept Christ, regardless of how they come to such belief, as men might suppose their impor- tance to God would dictate. Or perhaps the case should be stated this way: belief in Christ, pro- duced by compelling outward proof, is not such faith as that is without which “ it is impossible to please God.” ‘The importance to our own destinies of having this matter clear in our minds is self- evident. We may be awaiting something, or condi- tioning our belief upon something of which we shall learn, from Jesus’ wilderness decision, that by the Will of God we shall die in our sins before it will be granted us. “Then the devil taketh him up into the holy 4 98 THE TEMPTATIONS OF JESUS city, and setteth him on a pinnacle of the temple.” The topographical situation of Jerusalem, on Mount Zion, is well known. The “ pinnacle,” or wing of the temple, referred to, was probably the one overlooking the deep valley of the Kedron. Josephus, describing the view from the Royal Porch, stated that ‘if anyone looked down from the top of the battlement he would become giddy.” “‘ And (the devil) saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.” We must continuously keep in mind that Jesus, recently conscious of His unique Sonship, was con- templating here in the wilderness the course His Messianic career should take. The temptation to inaugurate His ministry with a notable miracle was alluring. Thereby He might glorify God and gain for Himself immediately a nation-wide respectful hearing. Would not the miracle compel belief in Him? Jesus rested His refusal to the tempting sugges- tion on a statement of old regarding the Will of God for man. It became clear to our Lord what that Will of God for man was, and He, as Son of Man, would be obedient as man must be. “ Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God.” MIRACLES 99 Jesus evidently decided, while fighting through this second temptation, that man must attain to a belief in God without being induced to it by com- pelling outward evidence. God cares very much that man come to a saving knowledge of Him, through Jesus Christ. But there are evidently clearly defined limits to any efforts of God in bring- ing man to such faith. And God, not man, remains the arbiter of that way of salvation. The strength of any temptation lies in its appeal to desire. The suggestion to our Lord that He cast Himself down from the pinnacle of the temple and land unharmed in the deep valley below, appealed to Him strongly. For so Jesus, by this conspicuous miracle, might immediately prove Himself accred- ited of God. The strength of any temptation also lies in the realization that its object is attainable. There is no lure in the impossible, or the absurd. That which the hand may seize, causes desire. Jesus was con- scious that it now clearly lay in His power, as Son of God, to perform this miracle. The quotation from the Psalms was applicable to Him: God would command the angels to keep Him unharmed. Be- yond doubt He would land safely in the Valley of Hinnom. What more glorious and effective way could be devised for bringing men to faith in Christ? Let our Lord summons all Israel to Jerusalem and have the people assembled on the sides of Olivet! Then 100 THE TEMPTATIONS OF JESUS might the Son of God, gliding into space from His position poised on the pinnacle of the temple, dra- matically descend into the yawning valley below and, with garments fluttering, come to the ground unhurt. Would not multitudes, even hundreds of thousands of people, fall on their faces before the One who had indeed come down from heaven! His message would be believed! Such was the strength, the poignancy of the temp- tation which Jesus faced. He was sorely tempted to yield. Why not assent to the suggestion? The ground of Jesus’ decision is set forth with- out equivocation. The words contained in Moses’ farewell address to Israel stated the Will of God for man. Man may not presume to put God on trial to approve himself to man. That Word of God for man must be sufficient for the Son of Man. “ Thou shalt not tempt the Lord thy God.” God is not to be the subject of experiment by man. Man may not demand of God such proof as man may deem necessary for his faith. God alone is the arbiter of the plan of salvation. Such was the declared Will of God for man. And when Jesus became clear in His own mind that this was the principle on which His Father was working out the destiny of mankind, He resigned Himself to it with utmost acquiescence, even though it might appear to rob Him of effectiveness for His career. He did not come to abrogate or amend a defective policy of God’s. This fact He emphasized in a MIRACLES 101 subsequent statement of His function: ‘‘ Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled ” (Matthew 5: 17). Jesus would not change God’s method of bring- ing men to saving faith. If man, according to God’s wisdom, must come to such saving knowledge with- out miracle manifestations, Jesus would not tam- per with such a decree. Jesus was content to rest His will on the Will of God, as He later stated it: “not my will, but thine, be done.” God cares very much that man come to know Him and Jesus Christ whom He sent into the world. Bethlehem and Calvary prove that. But such knowledge of God must be created without compelling objective evidence. Man may not de- mand that experiments shall be made of God’s being and power. ‘‘ Thou shalt not tent the Lord thy God.” Man must follow God’s plan, not his own. Jesus’ decision was not that for Him, as Son of God, there would be no need, during His ministry, for the exercise of miracle power. But Jesus con- cluded that God desired Him to refuse the exercise of His miracle power for bringing the world to His feet. God is not so much concerned about getting men to believe, regardless of how they come to such belief, as men may pride themselves in thinking 102 THE TEMPTATIONS OF JESUS when they exaggerate their importance to God and would dictate God’s method of procedure in His plan of salvation. Jesus’ subsequent use of His miracle power may seem erratic. At times He used it unstintingly. At times He exercised miracle power, but commanded that the fact be kept silent. Again, under circum- stances apparently most favorable for its display, He refused its slightest use. Unless we understand the principle which governed Jesus’ conduct after He faced, and thought through, and fought through the second temptation in the wilderness, we cannot comprehend the clear consistency of our Lord’s later conduct concerning miracles. Yet it should not be impossible for us to see how throughout His ministry there was never any wavering or uncer- tainty or deviation from the conclusion He reached in the wilderness. During those forty days, Jesus may have been in doubt about the wisdom of not using miracle power for creating saving faith. Had there been no doubt there would have been no temptation. But no such doubt was carried over into His active ministry. Jesus might have won all Israel, with mouths agape, to a certain sort of belief in Him, in a day. That He refused to do, and ever thereafter we see Him as one who knew Himself and knew what was God’s Will. His poise was perfect even when the religious leaders hounded Him with the demand, “What sign showest thou unto us?” ‘“ What MIRACLES 103 miracles doest thou?” “Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign: There shall no sign be given to it, but the sign of the prophet Jonas ” (Matthew 12: 38). Jesus refused the signs, or miracles and proofs, demanded: admitting that He knew the conse- quences of His refusal: ‘“‘ Except ye see signs and wonders, ye will not believe ” (John 4: 48). Had He desired to have men come to a certain sort of belief, regardless of how they arrived at it, the easiest course for Him to follow would have been to give them such miracle signs. But there was no hesitation: the problem had been settled in the wilderness. Jesus used His miracle power to confirm faith already existing, and to declare the benevolence of God. Yet no fact in the life of Christ is more sig- nificant in respect to the creation of faith, than that Jesus confined the presentation of the proof of the resurrection miracle, the greatest miracle of all, to His friends. He did not appear to Caiaphas, Pilate, Annas or the members of the Sanhedrin. He mani- fested Himself to His disciples. He proved Him- self alive to above five hundred persons at one time, but they were “ brethren ” (I Cor. 15: 6). Probably the clearest exposition of this decision to discount the value of miracles for creating sav- 104 THE TEMPTATIONS OF JESUS ing faith was given by Jesus in His story of Dives and Lazarus. Dives, in hell, requested Abraham to send one from the dead to his five brethren, yet living, so they might not come to the same place of torment. Dives argued, ‘“‘ If one went unto them from the dead, they will repent ” (Luke 16: 30). Jesus, through the answer of Abraham, declared His own settled conviction: “If they hear not Moses and the prophets neither will they be per- suaded, though one rose from the dead.” Jesus’ mind was clear concerning the nature of the belief which might be created by the compulsion of mir- acles. Miracles would create wonder and fear, but not repentance and sorrow for sin: they would not result in trust in the redemptive love of Christ, and in reciprocal affection. There would be no devel- opment of the soul. Jesus was satisfied that God’s plan and Will was best. Will you, nevertheless, demand some certain proofs before you will believe? Let us state the childish demand of a prayer: “‘O God, I do not know whether to believe or not! If You are in existence make me believe on You! Show me a sign. Make this chair walk out of this room! Rap on this table! Then I will believe! ” If that is the only way you will believe, God would rather not have you believe at all. Contrast the nature of belief which would result from the granting of a miracle, and that which lays hold on God “ though tossed about with many a conflict, MIRACLES 105 many a doubt, Fightings and fears within, with- out.” ‘‘ Blessed are they that have not seen and yet have believed.” Are you satisfied that Jesus acted wisely in not yielding to the impulse to cast Himself down from the pinnacle of the temple to create belief? Or would you have had it otherwise? Jesus rested His decision on the Will of God for man: “ thou shalt not tempt the Lord thy God.” But is that Will sufficient for you? God might write His decrees on the blackboard of the skies, in letters of fire dripping from His finger tips. As an airplane writing with smoke let- ters, so might God dictate His messages. In His hands He might seize this sphere and shake it with earthquakes, and voice warning and doom in peals of thunder, and no knee would remain unbowed. Who questions that He who made the heavens and the earth could, with the movement of His little finger, bring terror and obedience to every human heart? But the belief created thereby would mean no more for regeneration than that of “ the devils who also believe and tremble.” Jesus had no doubt of the availability of super- natural forces at His command: ‘“ Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels? ” The certainty was like that in the wil- derness: God would protect Him if He chose to cast Himself down from the pinnacle of the 106 THE TEMPTATIONS OF JESUS temple. But Jesus was concerned to know only what was the Will of God for the way of man’s salvation. The Will of God may approve itself to our un- derstanding. ‘There is satisfaction to our mortal minds in apprehending the wisdom of God for our salvation. But if all God’s ways are not clear to us, shall we create a god in our own image, of our own conception of wisdom and benevolence, as a substitute god? Or shall we realize that the Lord is God, and there is none else beside Him? ‘That our idol god does not exist except in our own minds? Jesus rested His will in the Will of God. His supreme concern during the forty days in the wilderness was to know the plan of God. The wisdom of God denied to man the prerogative to experiment with God. Jesus’ acquiescence was, as ours should be, to the plea of God for confidence in Him, as stated by God, of old, in His words: “For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. ‘“‘ For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.” XI THE TEMPTATIONS OF JESUS III, THE GLORY OF THE WORLD “The devil taketh him up into an exceeding high mountain and showeth him all the kingdoms of the world and the glory of them.’—MattuEw 4:8. {ta [ the very beginning of Jesus’ ministry ‘2% “the shadow of a cross arose upon a 1S VF : ®) lonely hill.” 1% How much Jesus knew of the course that lay before Him, as He entered His public ministry, is not revealed. Jesus knew the Old Testament. The Psalms and Isaiah, read by the guidance of the Holy Spirit, make clear that the path of the Servant of the Lord would be a Way to a Cross. When did Jesus become conscious of being Mes- siah? We only know that at Jesus’ baptism the Holy Ghost descended upon Him, and a voice spoke from heaven. It is not necessary to suppose that anyone except Jesus heard that voice. The message of God, on that occasion, was particularly for Jesus: “ Thou art my beloved son in whom I am well pleased ” (Mark 1: 11). 107 108 THE TEMPTATIONS OF JESUS In the terrific wilderness conflict at the begin- ning of Jesus’ public ministry the third fundamen- tal problem He faced and thought through and fought through was evidently that of the success of His mission. The vision of the kingdoms and the glory of them reveals the thoughts of Jesus’ own heart. Yet the intimations of the prophets and the intuitions from the Holy Spirit would suggest “ the shadow of a cross.”’ The clearly revealed Will of God, as stated in the Old Testament, had already enabled Jesus to define the nature of His ministry so far as “ bread ” and “miracles”? were concerned. But in this third temptation the iron entered His soul. When He had conquered, at least for the time being, “ the angels came and ministered unto him.” “The devil taketh him up into an exceeding high mountain and showeth him all the kingdoms of the world and the glory of them.” If familiarity with these words has not totally dulled the mind, one is swept off his feet by the stu- pendous and spectacular scene suggested. There is unfolded the panorama of all the kingdoms of the world and the glory of them. We may not suppose that this temptation was merely theatric, with Jesus playing an assumed part. It was real, not artificial. Jesus “ was in all points tempted like as we are.”’ Vividly, Jesus saw the glories of the world, and He yearned for them. If He did not behold the world’s kingdoms with THE GLORY OF THE WORLD 109 His physical eyes, He surely did with mental eyes, as we may see them. Jesus was in doubt as to what He should do. Where there is no doubt there is no temptation. The Will of God was sought by our Lord, and at the end of His mental struggle He found it in the words of the Old Testament: “ It is written thou shalt worship the Lord thy God and him only shalt thou serve.” God must be obeyed. The Will of God is law. That law is right because it is God’s Will. ‘ Him only shalt thou serve” is God’s law for man. If that Will of God denied to Jesus the glories of the world, then He would put them behind Him and walk in whatever path God directed, even though it meant that He “‘ tread the wine-press alone.” The significance of Jesus’ decision with all which it involved for the Son of God is too deep for any mortal ever to understand, but sufficient of its daz- zling meaning should penetrate our minds to cause us to fall on our knees in adoration and proclaim: ‘In the cross of Christ I glory.” Jesus might have made the kingdoms of the world and the glory of them His own immediately. Yet He dedicated Himself unreservedly and volun- tarily, though not without bitter struggle, to the way of the Messiah. This involved renunciation of His conscious Divine power and a willingness to live only by faith in God even as mortal man must do. Thus, serving God only, Jesus became obedi- 110 THE TEMPTATIONS OF JESUS ent to the Divine Will and wisdom concerning the path to be taken by God’s Saviour of the world. The appeal of Satan’s suggestion was over- whelming. It was not the offer of something to which our Lord was indifferent, but of that for which Jesus had a consuming passion. The third temptation reached into the deepest recesses of Jesus’ heart. It seemed to offer an ob- jective altogether right for Him in the sight of God. Jesus could have yielded to the allurement of this temptation without sin: though it would have ruined His Messianic career. Anyone else but Jesus would have yielded to it. Jesus Himself was sorely tempted as He stood at this brink of deci- sion. And while He wavered, seeking to know God’s Will, the fate of the world hung in the balance. All the love of Christ for men pressed on Him to make the kingdoms of the world His own. Jesus longed to have men love and adore Him. In no sense was He indifferent to their response. Jesus loved mankind with a consuming passion. Even the most unlovely of the children of men were most precious to Him. Jesus longed to be king in the hearts of men. His was not a superficial or pro- fessional affectation of love, but a genuine and mar- velous love which could pray even for those who nailed Him to the cross. The impulse of affection toward men which dom- inated the Saviour, was akin to that in the heart of THE GLORY OF THE WORLD 111 God which caused the creation of the world and initiated the plan of salvation. The desire of God for the children of men is beyond the scope of our minds. Why did God create man? Why did God so love the world? We may only grope for some dim understanding of a social instinct in God seeking expression. The heart of God, in the ages before man was created, held a thought which found its development in the making of the world and its creatures. The heart of the Lord Jesus was the heart of God. As God loved the world, so Jesus loved the world. The tragedy of the Saviour, as viewed by Isaiah of old, was that of being prematurely cut off from the land of the living. The Saviour was childless. Yet He would see of the “ travail of his soul” and be satisfied. It was the mysterious depth of Jesus’ love for men, which caused the appeal of Satan’s suggestion to shake the foundations of His heart. The dark alternative to a glorious reign over the kingdoms of the world, was also brought to the foreground by the meditation. If the Messiah, by the Will of God, is not immediately to rule the na- tions, what then? ‘The description of Isaiah’s suf- fering Servant of the Lord must have emerged into His consciousness: “he is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him— we did esteem him stricken, smitten of God, and afflicted—he was numbered with the transgressors.” 112 THE TEMPTATIONS OF JESUS It is not too much to say that our Saviour shrank from that cup and that cross. He who was con- scious of the glory He had with the Father before the world was, could contemplate only in agony of soul the humiliation and the shame of the Via Dolorosa. The reason for the decision He made, Jesus found by reading, or recalling to mind, a declara- tion of God’s written in the book of Deuteronomy. The words He quoted were: ‘‘ Thou shalt worship the Lord thy God, and him only shalt thou serve.” To serve God means to obey God. For man there is but one course of conduct, regardless of what the consequences may appear to involve, and that is obedience to the revealed Will of God. It may be difficult for us to grasp the subtilty of Satan’s suggestion or to sense all it embraced. There is an intimation of something more than is contained in the bare words themselves, with their apparently crude offer: “‘ All these things will I give thee, if thou wilt fall down and worship me.” The only safe light in which to view these words, is that which falls on them from the nature of Jesus’ reply. To “ fall down and worship ” Satan stands opposed to ‘‘(God) only shalt thou serve.” The temptation was one to exercise disobedience to God, or a deviation from God’s Will and plan. The choice our Lord needed to make involved the renunciation of the kingdoms of the world, and the bearing of the Cross instead, if thus “it pleased THE GLORY OF THE WORLD 113 the Lord to bruise him,” and if Jesus knew of God that ‘‘ he hath put him to grief.” This third temptation was not finally settled in the wilderness. In this respect the temptation differs from the previous ones. Of the first two temptations we could say that after Jesus had faced them and thought through them and fought through them in the wilderness there was never any wavering or uncertainty regarding the policies embraced by them, during His public ministry. Of this final and bitterest trial, it may only be said that the devil ‘‘ departed from him for a season.” ‘Get thee hence Satan:” Jesus re- plied. When did Satan return with the same sug- gestions? When did Jesus address Satan again similarly? Jesus’ abrupt answer to one of His friends, on a later occasion, is recalled. His very abruptness intimates the sensitiveness of His reaction to His friend’s words. There was here lacking the poise of Jesus such as He always displayed in problems and situations affecting His policies concerning “‘ miracles ” or “‘ bread supply.” In the instance we recall, Jesus had indicated the way of the Messiah to His disciples, saying that “ he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed.” Peter, answering, said unto Him: “ Be it far from thee, Lord: this shall not be unto thee. But 114 THE TEMPTATIONS OF JESUS he turned, and said unto Peter, Get thee behind me, Satan.” Not Peter, but that suggestion with its terrible appeal to Him was Satan. Against that same sug- gestion He struggled on the mountain top. The temptation was not ended during the forty days. The agony and shrinking from the Cross and the fear of the cup, returned in Gethsemane when “ his sweat was as it were great drops of blood falling down to the ground.” It again tore His heart in the “ Eli, eli, lama sabachthani.” The temptation was ended only when He said on the Cross, “ It is finished.” Not without faltering did Jesus contemplate the alternative to the possession of the kingdoms of the world. The terrors of real temptations lie in the possibility of yielding to them. How real was the strugggle and temptation to Jesus? Was the issue of it a foregone cogclusion? Or could Jesus have submitted to Satan? The questions are vital and demand answers, for they affect the genuineness of these trials. The priest- hood of Jesus is predicated on the reality of His temptations: ‘‘ he was tempted in all points like as we are—therefore he is able to bear gently with the ignorant and the erring.” If the offer of Satan were only a make-believe trial and did not really tempt our Lord, or if it had been impossible for Him to yield to the temptation, where is the reality of a soul-struggle? THE GLORY OF THE WORLD 115 It is impious to speak of Jesus, the Divine Son of God, as being tempted to sin. His impecca- bility rests on His nature, “the same in sub- stance with the father, equal in power and glory.” There is no standard of good and evil except the Will of God. It is an entirely different matter, however, to de- clare that the Messiahship of Jesus was voluntary and was not of any ethical necessity. Jesus in- sisted, unequivocally, on this liberty and freedom of His saving work. ‘I lay down my life for the sheep. Therefore doth my father love me, because I lay down my life that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my father” (John 10: 17, 18). As Jesus wandered in the wilderness, and stood on the mountain top, He was conscious of His Divinity and He also knew the bitter facts of the way of the Cross. He was conscious of the power to lay down His life, or to refrain from the sacri- fice. His soul shrank from the Cross. Who can even faintly grasp the cost to Him? And He chose the Cross as the Will and Wisdom of God. Do you feel entitled to despise that Cross of Christ? To be ashamed of it? “The preaching of the cross is to them that per- ish foolishness; but unto us which are saved it is the power of God.—We preach Christ crucified, 116 THE TEMPTATIONS OF JESUS unto the Jews a stumblingblock, and unto the Greeks foolishness: But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. Because the foolish- ness of God is wiser than men; and the weakness of God is stronger than men.” “In the cross of Christ I glory, Towering o’er the wrecks of time All the light of sacred story Gathers round its head sublime.” Before Jesus’ eyes, on this mountain top, was conjured the panorama of the kingdoms of the world and their glory! Following Jordan’s pathway to the north, beyond the blue waters of Genneseret and Bethsaida’s dwellings, on Syrian soil stood ancient Damascus. The Arabs called it an earthly paradise. Gardens and orchards surrounded the city. It was the goal of the caravans which came laden with silks and spices from Bagdad, beyond the desert. Farther north lay Antioch, the imperial city, proud in her Roman splendor. And beyond were Galatia and the northern provinces. Toward the sunrise, beyond the desert, was Assyria. Ancient Mesopotamia nestled between the Tigris and the Euphrates. Did the Son of God behold all the kingdoms of the world and the glory of them? Then He viewed man’s cradle-land. From ancient Chaldee, Ur sent forth the venerable THE GLORY OF THE WORLD 117 patriarch, Abraham, the father of the Jews. Nine- veh rose to His longing eyes, that great city. Once again God, in the person of His Son, brooded over Nineveh as when His recalcitrant prophet, Jonah, was sent to her. Hate Nineveh? No! The thought of God was: ‘‘ And shall not I spare Nine- veh, that great city, wherein are more than six score thousand persons that cannot discern between their right hand and their left hand: and also much cat- tle?” Babylon lay there, with her voluptuous hanging-gardens, the wonders of the ancient world, city of Nebuchadnezzar and Belshazzar. And be- yond were India, and Persia, and China—worlds of human beings for whom He came to be a Ransom and a Light. Entranced, and urged by Satan, He turned to see the kingdoms of the south. Behold the rich lands of the Nile, dotted with palm trees. Alexandria, of Egypt, great emporium of commerce, seat of learning and philosophy, city of ancient books, greeted Him. Beyond Sinai’s dread mount rose the magnificent mausoleum of a Pharaoh, the pyramid which exacted the continuous labor for twenty years of 100,000 slaves. It was the land of Joseph, beyond the Red Sea, and the land of Moses, dimly illumined by the lighthouse of Pharos. Below were Memphis and Thebes, vast cities of their day; and then the lands of the sad children of Ethiopia. Finally, did Jesus look toward the west, the fu- 118 THE TEMPTATIONS OF JESUS ture land, the coming empires? Ephesus, the splen- did, greeted His eyes. There, built at the com- mon charge of all the Asiatic States, stood the temple of Diana, one of the seven wonders of the world, two hundred and twenty years in building. Across the A®gean Sea lay Athens, unrivalled for achievements in art and literature, immortal in the records of Greek statesmanship and military prow- ess. About the Acropolis were gathered the memo- ries of A®schylus, Sophocles and Euripedes, and Mar’s Hill was waiting for the Roman Jew who was to tell of the Unknown God and the Resurrection. Sparta, the city of disciplined youth, and Corinth, whose columned temples were to remain the models of ornate architecture through the ages, passed be- fore the focus of His eyes. Farther, by the Tiber, on her seven hills, sat Rome, the mistress of the world. From Brittany to the Euphrates her word was law. All roads led to her portals, and her power, stupendous, had broken down all barriers and all limitations. There could be no vision of the kingdoms of the world and the glory of them that did not embrace the Eternal City. And then, beyond Rome? Who knows? Through the Pillars of Hercules, at the entering in of the Mediterran- ean, where Gibraltar watches? And beyond the great deep? Who knows how far? To the magic future land, lying unsuspected in the arms of Ocean, awaiting the Genoese navigator? “ All the kingdoms of the world and the glory of THE GLORY OF THE WORLD 119 them.” What was the message from them which thrilled His being? “From Greenland’s icy mountass, From India’s coral strand, Where Afric’s sunny fountain Rolls down the golden sand; From many an ancient river, From many a palmy plasn, They call him to deliver, Thewr land from error’s chain.” Oh, how He loved the kingdoms of the world! How He loved the world! Then the tides of vision receded. The glories of the kingdoms became blurred to His sight and lost in a vague horizon. The scene was contracted to the confines of Israel. Close at hand, and majes- tically erect, glorious Jerusalem blended into her- self the dissolving view of the world. Then His tears blotted out the Holy City. The Saviour had made His choice. It was the Will of God. It was God’s way for man’s salva- tion. Now there was darkness. What did the Holy Spirit intimate, and what did the prophets foretell? A thin shaft of light broke through the darkness and rested on a spot not far away, but just outside the city gates: “The shadow of a cross arose, upon a lonely hill.” XIT THE UNWELCOME GUEST “And when the king came im to see the guests, he saw there a man which had not on a wedding gar- ment.”-—MatTrHew 22:11. Zig OMMERCIAL goods may appreciate (02 or depreciate in value according to a é law of supply and demand which auto- eZ & matically regulates such fluctuations. nee of trade, the supply of which can be arti- ficially controlled, are susceptible to abrupt vari- ations in value. Rarity becomes the basis of valuation. Spiritual valuations may also be based on rar- ity, and there may be a depreciation of the value of spiritual resources which cannot be selfishly controlled. Jesus’ story of the man without a wedding garment, if only casually read, may be seriously misinterpreted, creating resentment rather than acquiescence. A king, we are told, prepared a wedding banquet for his son, but found the invited guests unwilling to attend. So the king punished these guests who snubbed his kindness and then extended the invitation promiscuously and _ ur- 120 THE UNWELCOME GUEST 121 gently. Thus a motley assembly finally gathered. This democratic enlargement of hospitality is pleas- ing. But from this point the story takes a turn which may, at first, be bewildering: “ When the king came in to see the guests he saw there a man which had not on a wedding garment.” Joy over the king’s democratic hospitality may here yield to resentment. Pity may rise for the object of the king’s severity, which seems beyond all bounds of reason and justice: “‘ Then said the king to the servants, Bind him hand and foot and take him away and cast him into outer darkness: there shall be weeping and gnashing of teeth.” Was not the king unjust, arbitrary, despotic? The condemnation tends to incite rebellion. If the character of the king may be dealt with fregy and frankly, indignation is easily created over this autocratic conduct following a deceptive cordiality. The story is not satisfactory to our conceptions of a just God, though we realize that we ought to approve and not resent the parable. If your thought concerning the story of the wed- ding garment and the unwelcome guest has been at all similar to that just set forth, you should aban- don every previous conclusion as you again hear the parable. You may then not only acquiesce in its conclusion, but be very sincerely thankful that our Lord uttered so needful and significant a story and you may rebuke some things in yourself and greatly praise God. Some of you may be like this \ 122 THE UNWELCOME GUEST man without a wedding garment. To understand Jesus may lead to your conversion. Among the ignoble qualities sometimes uncov- ered in human nature there is a base selfishness which causes the valuation of many things, not ac- cording to their worth but according to their rarity. Such selfishness tends to depreciating, despising, and counting of no value the goodness of God in the offer of His salvation on account of its very abundance. This is not a story of a man getting into heaven under false pretences and then being thrown out. This man was not thrown out of heaven at all. He never got into heaven. He was eliminated just when heaven would have begun for him, had he been fit for heaven. The parable is staged in two worlds. The curtain between the present life and the life of the next world falls and rises at the point in the story where the king enters. The banquet begins only when the king is present. It was be- yond the scope of Jesus’ narrative to depict that actual banquet in heaven. He confined Himself to a judgment scene preceding the feast, when the guest without a wedding garment was cast out from the banquet hall where the assembly was gathered. He was a guest only in the sense that he was an in- vited person. But the invitation was cancelled before the banquet started. Jesus’ story of the cancelled invitation makes it very clear that the unwelcome guest was not singled THE UNWELCOME GUEST 123 out arbitrarily by the king, but that he had delib- erately made himself obnoxiously conspicuous. There was rasping bravado in his lack of conform- ity to the decent requirements of the occasion. It is evident that the reasons for this lay in himself and not in circumstances. Poverty was not the cause. Oriental kings always provided garments for their guests. The attendance had been re- cruited from “ the highways,” and the question of poverty or wealth was not involved. To guard against a misinterpretation of His story, Jesus also inserted the words “‘ both bad and good” in His description of the guests. It was not because of the man’s immorality that the king withdrew the invitation. The king had cordially invited the publicans and sinners. An ignoble selfishness causes the value of a com- mon gift to depreciate. To a selfish man in a poverty-stricken community the gift of a sum of money is a valued possession, but a large part of its value to him lies in the fact that he alone has that sum of money. Let the gift of the same sum of money be extended to every other man in that same poverty-stricken community, and to the self- ish man the original great value of the gift is depreciated. There is the depreciated social invitation. A man may be proud to have been asked to attend a king’s banquet. His first thought is of the kindness of the king. He appraises highly the honor of being the 124 THE UNWELCOME GUEST king’s guest. But in proportion to his selfishness he wishes the list of invited guests to be restricted. This he desires not because there would be any lack of provisions, for the king’s wealth is unlimited, but because he would preen himself before his fellows as being of conspicuous importance. As he meets his fellowmen and finds that they all are also in- vited to the banquet, the honor of his own invita- tion becomes depreciated to him. The kindness of the king now means nothing. Rarity was the basis of his selfish valuation. Recall Jesus’ story of the depreciated penny, as told by Matthew. Workmen were hired for labor. in a vineyard and the wage agreed upon for the day’s work was satisfactory. The penny was large. But at pay-time, in the evening, those same work- men ‘‘ murmured” over that penny. The penny had become depreciated. The employer asked one of these men, “ Friend, I do thee no wrong: didst not thou agree with me for a penny?” How had the penny become of less value? Simply because other men, who in this case had worked only a part of the day, by the liberality of the master were like- wise receiving the penny. To shame the spokes- man of the murmurers, the employer asked, “ Is thine eye evil because I am good? ”’ The goodness of God cannot be “ cornered ” as may be some commercial articles. It cannot be monopolized, or incorporated and shares allotted. It is extended to all the world; “‘ God so loved the THE UNWELCOME GUEST 125 world:” Christ died sufficiently for all men: ‘‘ who- soever will, let him take the water of life freely:” “he is able also to save them to the uttermost that come unto God by him:” “ though your sins be as scarlet, they shall be as white as snow, though they be red like crimson, they shall be as wool.” This word of God goes out into the world, to publicans and sinners, to Pharisees and Sadducees alike. The invitation is read in palaces and in the highways and hedges. It has equal force and promise in China, India and America. Does that lessen its value to you? Does that rob you of the ecstacy of having the invitation for yourself? “‘ Or despisest thou the riches of his goodness? ” Paul asked the Romans. It is despised by some because of its abundance. For this reason Jesus said, at the close of the story of the unwelcome guest: ‘‘ Many are called.” But not all included in the invitation are chosen as guests. Consider the man without a wedding garment, the unwelcome guest, as he is today in his attitude before he meets God at the Heavenly Banquet. The man without a wedding garment is an in- vited person. He knows he is invited. There are no misgivings in his heart concerning his welcome. He knows very well that God supplies the deficien- cies of His guests from His own plenteous ward- robe. He knows God not only invites, but urges him to the banquet in honor of His Son. But he will make no preparation for it. He will 126 THE UNWELCOME GUEST not receive the Baptism of repentance on the con- fession of sins, even though freely offered without money and without price. He will not join himself to Christ’s Church. He is good enough as he is. The Sacraments? No, he does not bother with Sacraments. The means of grace? Prayer, Scrip- ture, church attendance? No; he has no time for them. Money for missions, home and foreign? He needs his money for himself, he has none to spare for religion. He will give religion no thought, no attention, no co-operation. Christ shed His blood for the sin of the world? Well, what of it? The man without a wedding garment despises the goodness of God, reckoning it of small account and worthy of little respect. It is not a great thing to him that, among all others, he also is invited of God. So “many are called,” or invited. You surely now are invited; you may or may not be welcomed when the King comes. But you can still change your attitude before the King comes. After that it is too late. You will be speechless. After truculent conduct you must realize there will be nothing you can say. What about this man without a wedding gar- ment? Let us defend him and sympathize with him! A man has the right to be angry and trucu- lent over the democratic goodness of the King. It is not an ignoble quality of human nature to value things according to their rarity and the possibility of exclusive ownership. It is no honor to have the THE UNWELCOME GUEST 127 great Monarch of all the world invite us, and pre- pare for us, if He is also going to extend the invita- tion to the highways and byways. Let others who are easily pleased put on wedding garments if they feel themselves honored. Look over the guests bidden to the King’s feast! You see tears of joy running down the faces of publicans and sinners. They are in anticipation already partaking of the King’s bounty. Hear them singing at a table in the far corner: ‘‘ Even me, even me! Jesus saved us; even me! ” Note how one company of men and women, near the door of the throne-room, are nervously awaiting the coming of the King. They are making themselves somewhat ridiculous by prophesying His coming when He does not come: but it shows how anxious they are to honor and see Him. ‘They feel it is wonderful that the King’s goodness has included them in its invitation. The banquet hall is echoing with the Hallelujahs of the Redeemed. But who is that man with a sneer on his face? You heard him say, ‘‘ There’s nothing worth-while in an invitation that is extended to everybody! ” He is not thankful. Heis not happy. He does not feel himself blessed. You can hear him ask: “ Put on a wedding garment? This banquet invitation an honor to me? Go to any trouble about it? Make a fuss about it? Make myself fit for it? I should say not! It isn’t worth honoring! ” That is the man without the wedding garment. XIII A SKYLINE OF BARNS “ And he thought within himself saying, What shall I do, because I have no room where to bestow my frusts? And he said, This will I do, I will pull down my barns, and build greater.”—Luxe¥ 12: 17-18. ‘| one may know a man’s thoughts, one | S65 knows that man. f= Actions speak louder than words: = 29% but a man’s thoughts are even a more sure index of the man than are his actions. Jesus’ story of the barn builder, commonly known as “‘ The Rich Fool,” reveals a man by his thoughts. The character delineation which Jesus offered is lost if we confuse this story with the par- able of the rich man and Lazarus. This story is concerning a rich fool and was addressed to a fool who probably was rich. A certain man had inter- rupted Jesus to request: “Speak to my brother, that he divide the inheritance with me.’”’ No doubt Jesus meant His parable to apply to this man. Yet it was also addressed to “an innumerable multitude of people.”’ This audience was not com- posed exclusively of rich men. Jesus meant His words to reach all whose horizons were bounded by 128 A SKYLINE OF BARNS 129 money, or barns, or possessions, or food, or clothes, or amusements, or the details of life to the exclu- sion of God. With a master stroke of characterization, Jesus showed what monopolized the fool’s thoughts and He quoted His soliloquy: ‘‘ he thought within him- self, saying, What shall I do, because I have no room where to bestow my fruits? And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods.” A man with an horizon of barns is a realist with vision limited to material goods. Omitting from present concern any question of moral delinquency, which may or may not be assumed of such a ma- terialist, there is revealed the futility of such a man’s existence, and the emptiness of a soul with- out ideals. Jesus portrayed a man whose skyline was limited by his barns. The sun rises in the east and sets in the west, but for this successful farmer the sun only rose over his barns in the east and set in the west over the new annex to his barns. His east was barns and his west was barns: his horizon was bounded by barns. He knew barns and thought barns and talked barns by day and dreamed barns by night. He was probably a pest to his family, who likely heard nothing else at breakfast, dinner or supper than “ barns ” and “ more barns.” Only matters that related to barns were interesting to 130 - A SKYLINE OF BARNS the man with the soul of a barn builder: for all matters which did not relate to barns were to him unimportant. ‘“ But God said unto him, Thou fool.” The man was not a fool because he was rich, and he was not rich because he was a fool: but he was a fool be- cause he could not see anything else than the barns, which constituted his wealth. Jesus named the man what he was. He did not tag the label to the man, He read what was already on the label. In this story Jesus utters no condemnation of the rich fool. He did not represent God as saying, “This night thy soul shall be required of thee— and thou wilt go into Gehenna.” This man was not threatened with hell after death. That was not the point of the story. As stated in another par- able, Jesus believed a selfish Dives would find him- self in hell after his death. But the rich fool of this story is not threatened with any dire calamity in the world to come. Not a word is said about a future life or its circumstances. It is well to keep in mind the one thought Jesus wished to impress on the interrupter. It had to do with futility: “ This night thy soul shall be required of thee: then whose shall those things be which thou hast provided? ” Condemnation does little good to a fool. He is not amenable to correction. Especially if he be very rich, he is quite certain he knows everything: though unteachableness is a characteristic of the fool, whether rich or poor. The rich fool has a A SKYLINE OF BARNS 131 thick skin. He does not care what is said about him. He feels he can afford to be complaisant toward criticism. He believes the tirades against him are always born of the envy of others and their desire to obtain his wealth. He has developed a deep-seated distrust of motives. His experiences have led him to discount pleas of altruism. So often the conclusions of men’s pretended concern for his welfare have terminated in that pocket-book of his which they professed to despise. His need of a defensive attitude has created a stone-wall about him. Shafts fall crumpled to the ground. Denunciations are shed from his heart like water from a roof. He can be neither cajoled nor frightened. He isn’t fearsome of hell. He will serenely take his chances. So far things have gone very well with him: he will await the future without dread. Jesus did not threaten this man of the barns. He did not denounce him: nor warn him. He per- mitted him to reveal himself as a fool. It is gratuitous to assume that this rich fool had acquired his wealth by any wrong-doing or that he was conspicuously uncharitable or irreligious. This is not the story of the man who closed his heart to beggars. This man was not necessarily a miser. Rich men are often rich because of their very liberality. ‘“‘ There is that which scattereth abroad and yet increaseth.”” Some men sow spar- ingly and reap sparingly, some sow bountifully and 132 A SKYLINE OF BARNS reap bountifully. This man had reaped bounti- fully: which, at any rate, does not prove that he sowed sparingly. His wealth came from the soil, than which there is no more honest wealth. He may have paid his laborers well: men have grown rich by doing that. He may have given standing orders about beggars: no one ever to be turned away. This is not the story of an irreligious man as “religion ” is usually defined. Why assume that he was not a praying man? It is more reasonable to suppose he gave thanks to God for his prosper- ity. After seeing the Pharisee in the temple and hearing his prayer, “I thank thee, O God,’—it takes no stretch of imagination to suppose this rich fool a fellow-worshipper with the Pharisee. He also may have assumed that God was very fond of him, whereof his prosperity was proof. But if this man was charitable to his fellowmen in need, he was so without letting his mind drift from his barns, and if he prayed he probably prayed about his barns as the Pharisee did about his righteous- ness. Whereby, in the case of this rich fool, we are led not specifically to a conclusion about any wick- edness, but to the fact that he was a fool with an horizon only of barns. The man with eyes only for his barns is a realist. He has few illusions, and he is not prone to any idealisms. To him a poor man is a poor man, a spade is a spade, and a barn is a barn. It were A SKYLINE OF BARNS 133 foolishly fanciful to call these things by any other names. The conception of a poor man as a heav- enly visitant, or of a barn as being a possession which might be glorified for noble purposes, is non- sensical. He is a crass materialist who can only see what his eyes show him. His counterpart is not difficult to find. In the days of the American Revolution some men saw a Divine cause. To them it was clear that the day had come for God’s great experiment in Democracy: they beheld the finger of God in the providential coming to America of the Pilgrims and Puritans and Scotch. They were idealists. They saw in George Washington what Abraham Lin- coln later said of him: “‘ To add brightness to the sun or glory to the name of Washington is alike impossible. In solemn awe pronounce the name, and in its naked, deathless splendor leave it shin- ing on.” But there were realists also. They saw in the Continental Army only the meagre handful of ill- trained, ill-equipped, unkempt soldiers. Benedict Arnold saw only a George Washington of human failings, and despised him. A Philadelphia news- paper editorial celebrated the termination of Wash- ington’s presidency with the words: “The man who is the source of all our country’s misery is this day reduced to the rank of his fellow-citizens, and has no longer the power to multiply the woes of these United States. Every heart which feels for 134 A SKYLINE OF BARNS the liberty and the happiness of the people must now beat with rapture at the thought that this day the name of Washington ceases to give currency to injustice and to legalize corruption. This day should be a jubilee in the United States.” During the period of the American Revolution the man with an horizon of barns would only be concerned with the relation of the political situ- ation to his business. He would be blind to any- thing beyond that. He would be as coldly matter- of-fact and utilitarian as was Judas Iscariot when he commented disparagingly on the devotion of Mary of Bethany in pouring a pound of ointment on Jesus. Judas computed mathematically what that which had been “ wasted ” might have accom- plished. Judas was a realist. The realist is practical. Jesus meant His story of the rich fool to apply, in the first instance, to the man who had asked Him to cause his brother to divide an inheritance. No doubt this man had listened with growing impatience to Jesus’ words about the care of the Heavenly Father for His chil- dren and even for the birds. When Jesus had got- ten so far as to tell about the function of the Holy Ghost in caring for the defence of His disciples when they should be in trouble with magistrates, this practical man could no longer contain himself in peace. There was something far more practical he had to suggest to Jesus. He wished Jesus to act as bill-collector for him. His request revealed his A SKYLINE OF BARNS 135 horizon. He had a chance to know Jesus and to learn about God, and all he thought about was how to get a financial matter adjusted. There is no reason to question the honesty of the man who thought Jesus should interest Himself in the inheritance dispute. In fact it may be pre- sumed from his conduct in presenting the issue publicly, as he did, that this man was very sure of the righteousness of his cause. Jesus did not dis- pute that point. But He told a story. The story of the man with a skyline of barns was meant to fit the case of anyone who could intrude his financial problems into the midst of meditations on the rela- tion of God to the world. Inheritances or barns, they meant the same thing. The man’s request revealed his soul as at night a shaft of lightning reveals the landscape. The sordid poverty of the practical temperament stood out in all its ugliness by its reaction to the winsome and lofty idealism of Jesus. With the world’s Redeemer near him, the thoughts of the fool are only on barns. He had the instincts of a squirrel: concerned exclusively with the laying up of a treasure of nuts for the winter. “‘ But God said unto him, Thou fool.” What do you think Jesus wished to accomplish in the hearts of His hearers by telling them this story? He was distressed over the emptiness and poverty of souls with horizons of barns. And if, instead of big barns, the skyline is bounded by lit- tle chicken coops, for those who cannot aspire to 136 _ A SKYLINE OF BARNS barns, the tragedy of such souls is equally indi- cated. For this reason Jesus included the large audience, with the rich fool, in His address. Jesus’ story about futilities is for men and women harassed with the cares of this world or the striving for wealth, or the pursuit of pleasure, who, en- grossed in these things, are losing their power of vision like fish which become blind because they live in underground waters. Such persons, even in church, find it quite impossible to get beyond the horizon of barns. Jesus comes to men with skylines of barns, to say: “‘ Seek ye first the Kingdom of God, and his righteousness.” Men limited by the vision of barns cannot see the church as the “bride of Christ,” nor the needy of the world, as incarnated Christs: “inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.” ‘To the man with the skyline of barns Chris- tianity counsels: “Build thee more stately manstons, O my soul As the swsft seasons roll.” Crass, stark realism has emptied the souls of barn builders. Idealism is dead. With them, see- ing is believing, not believing, seeing. They would not refuse to share a portion of their wealth with God. Not atall. But their difficulty is to see God, and understand how they can transmit a contribu- A SKYLINE OF BARNS 137 tion to Him. That is the difficulty of realists: how to see God. The Church? This realist would do something for the Church if the Church were worthy and he were not always disappointed when he came in con- tact with it. He yet has to find the minister who is not unsatisfactory, or else officers or other mem- bers who make the Church repellant and inefficient. He has tried several, and with the same result. He will not endorse an institution which is not run right. He has heard the Church called “ the bride of Christ,” but no Church he has yet found has seemed to him anything else than crude and un- worthy. It does not occur to him that the fault may be in himself. So he goes back to barn-building. He has tried charity work and been disillusioned. He found the objects of his charitable impulses un- thankful and unworthy. Their plight was always traceable to their own faults. He has seen “ the dissolute, damned and despairful, crippled and pal- sied and slain,” as they were: and inasmuch as he would do anything for them, he would be doing it for people who did not deserve it. So he feels jus- tified in finding the outlet for his surplus money in greater barns. Foreign missions seemed for a moment to hold a glamour for him, and take him away from barns. But one day some world travellers came home an- nouncing their astounding discovery that mission- aries eat wholesome food, live comfortably, educate 138 A SKYLINE OF BARNS their children, and even in some countries have servants. And for all this they draw money from the Foreign Missionary treasury! So he declares himself disillusioned and proclaims he has paid his last cent for any support of lazy missionaries. He will now build more barns. The realist reasons within himself that if he could find God anywhere he would share his wealth with Him. Or he would devote considerable of his time and attention to God’s affairs. But at what address will he find God, so he may remit to Him? Thus far, God has not been found. As for the , near-by church, it is as crude and unworthy as the Continental Army in the days of Washington. The barn builder never will find God until he dis- counts the value of his barns. The barns shut out the skyline of God. The man does not see man- sions in his dreams for which he can exchange his barns. He will need to realize that his barns are futile anyway. He cannot hold them forever. “Then whose shall those things be, which thou hast provided? ” Beyond the barns are palaces, if he will but enlarge his horizon. The sun rises and sets again, not over barns, but in the chambers of heaven and in the Father’s house. The barn build- ers might live in palaces instead of among barns. They might be the sons and daughters of the King of Kings and the Lord of Lords: they might be the heirs of the ages, and the inheritors of eternity. Jesus came to the barn builders to cast over them A SKYLINE OF BARNS 139 the spell of immortality: to tell the meaning of Cal- vary and its assurance. Men should be as children standing before the doors on Christmas morning. Did they never, as children, dance before such a door in eagerness of anticipation? Tomorrow God throws open that door. The glories will be of daz- zling radiance: the ecstatic joys overwhelming: for the Father is rich beyond the possibilities of men’s imagining. And God’s providence cares for all, even the birds of the air. Will you interrupt to ask Jesus to collect a bill - for you? Is there nothing else to see, nothing else to dream about, than barns and more barns? “ But God said unto him, Thou fool.” XIV CHRIST AND PROGRESS “Then goeth he [the unclean spirit], and taketh to him seven other spirits more wicked than himself; and they enter in and dwell there: and the last state of that man ts worse than the first.” —LuKe 11: 26. BS sy aD VANCE on a road leading away from A one’s destination is not progress, but px AY retrogression. There is the greater