Quiet Talks about Jesus Part 8

What was Jesus' motive or purpose in dying? His own words give the best answer. The earlier remarks are obscure to those who heard, not understood. And we can understand that they could not. At the first Pa.s.sover He speaks of their destroying "this temple," and His raising it in three days. Naturally they think of the building of stone, but He is thinking of His body. To Nicodemus He says that the Son of Man must "be _lifted up_": and to some critics that when the "bridegroom" is "taken away" there will be fasting among His followers.

Later, He speaks much more plainly. After John has gone home by way of Herod's red road, at the time of the feeding of the 5,000 there is the discussion about bread, and the true bread. Jesus speaks a word that perplexes the crowd much, and yet He goes on to explain just what He means. It is in John, sixth chapter, verses fifty-three to fifty-seven inclusive, He says that if a man eat His flesh and drink His blood he shall have eternal life. The listening crowd takes the words literally and of course is perplexed. Clearly enough it is not meant to be taken literally. Read in the light of the after events it is seen to be an allusion to His coming death. Such a thing as actually eating His flesh and drinking His blood would necessitate His death.

We men are under doom of death written in our very bodies, a.s.sured to us by the unchangeable fact of bodily death. Now if a man take Jesus into his very being so that they become one in effect, then clearly if Jesus die the man is freed from the necessity of dying. Through Jesus dying there is for such a man _life_. That is the statement Jesus makes.

In five distinct sentences He attempts to make His meaning simple and clear. The first sentence puts the _negative_ side: there is no life without Jesus being taken into one's being. Then the positive side: through this sort of eating there is _life_. And with this is coupled the inferential statement that they are not to be spared _bodily_ death, because they are to be _raised up_. The third sentence, that Jesus is the one true food of real life. The fourth sentence gives a parallel or interchangeable phrase for eating and drinking, _i.e._, "_abideth_ in me and I in Him." A mutual abiding in each other. The food abides in the man eating it. The man abides in the strength of the food He has taken in.

Eating My flesh means abiding in Me. The last sentence gives an ill.u.s.tration. This living in Jesus, having Him live in us as closely as though actually eaten, is the same as Jesus' own life on earth being lived in His Father, dependent upon the Father. And when the crowds take His words literally and complain that none can understand such statements, He at once explains that, of course, He does not mean literal eating--"The flesh profiteth nothing" (even if you did eat it): "it is the _Spirit_ that gives life:" "the _words_ ... are _Spirit_ and _life_." The taking of Jesus through His words into one's life to dominate--that is the meaning.

A few months later, in Jerusalem, He speaks again of His purpose, in John's tenth chapter, "The good shepherd layeth down His life for the sheep." "I lay down my life for the sheep." The death was for others because of threatening danger. "Other sheep I have which are not of this fold: them also I must lead." Here is clear foresight of the wide sweep of influence through His death. "I lay down my life that I may take it again." The death was _one step_ in a plan. There is something beyond. "I lay it down of myself. I have the right to lay it down, and I have the right to take it again. This commandment I received from my Father." The dying was voluntary and was agreed to between the Father and Himself. To the disciples He speaks of the need of taking up a "cross" in order to be followers, and to the critical Pharisee asking a sign, He alludes to Jonah's three days and nights in the belly of the sea monster. Neither of these allusions conveyed any definite idea to those listening.

Then the last week when the Greeks came; "Except a grain of wheat fall into the earth and die, it abideth by itself alone; but if it die, it beareth much fruit." The dying was to have great influence upon others.

"And I if I be lifted up from the earth will draw all men unto myself."

The dying was to be _for others_, and to exert tremendous influence upon the whole race.

In that last long talk with the eleven, "that the world may know that I love the Father and as the Father gave me commandment even so I do." The dying was in obedience to His Father's wish, and was to let men know of the great love between Father and Son. "Greater love hath no man than this, that a man lay down his life for his friends." This dying was for these friends. And in that great prayer that lays His heart bare, "for their sakes I sanctify myself that they also may be sanctified in truth."

The dying is _for others_, and is for the securing in these others of a certain spirit or character. The reference to the dying being in accord with the Father's wish comes out again at the arrest, "The cup that the Father hath given me, shall I not drink it?"

To these quotations from Jesus' lips may be added a significant one from the man who stood closest to Jesus. Referring to a statement about Jesus made by Caiaphas, John adds: "being high priest that year he prophesied that Jesus should die for the nation; and not for the nation only, but that He might gather together into one the children of G.o.d that are scattered abroad." As John understood the matter, the death was not simply for others, but for the _Jewish nation_ as a nation, and beyond that for a gathering into one of _all_ of G.o.d's children. Jesus was to be G.o.d's magnet for attracting together all that belong to Him. The death was to be a roadway through to something beyond.

From His own words, then, Jesus saw a _necessity_ for His dying. He "must" be lifted up. That "must" spells out the desperateness of the need and the strength of His love. Sin contains in itself death for man as a logical result. And by death is not meant the pa.s.sing of life out of the body. That is a mere incident of death. Death is separation from G.o.d. It is gradual until finally complete. Love would plan nothing less radical than a death that would be for man the death of death. His death was to be _for others_, it was purely _voluntary_, it was by agreement with His Father, in obedience to His wishes, and an evidence of His filial love.

The death is a step in a plan. There is something beyond, growing out of the death.

Jesus plans not merely a transfer of the death item, but a _new_ life, a new _sort_ of life, in its place. The dying is but a step. It is a great step, tremendously great, indispensable, the step that sets the pace. Yet but one step of a number. Beyond the dying is the _living_, living a _new_ life. He works out in Himself the plan for them--a dying, and after that a new life, and a new sort of life. Then according to His other teaching there is the sending of some One else to men to work out in His name in each of them this plan. That plan is to be worked out in each man choosing to receive Him into his life. He will send down His other self, the Holy Spirit, to work this out in each one. Jesus' death released His life to be re-lived in us. Jesus plans to get rid of the sin in a man, and put in something else in its place. The sin must be gotten out, first washed out, then burned out. Then a new seed put in that will bear life. What a chemist and artist in one is this Jesus! He uses bright red, to get a pure white out of a dead black.

In addition to the plan for man individually, the dying is to produce the same result in the Jewish nation. There is to be a national new-birth. A new Jewish people. And then the dying is to have a tremendous influence upon all men. On the cross Jesus would suffer the birth-pains of a new life for man and for the world. Such, in brief, seems to be the grouping of Jesus' own thought about His dying. Its whole influence is manward.

The value of Jesus' dying lies wholly in its being _voluntary_. Of deliberate purpose He _allowed_ them to put Him to death. Otherwise they could not, as is fully proven by their repeated failures. And the purpose as well as the value of the death lies entirely in His _motive_ in yielding. If they could have taken His life without His consent, then that death would have been an expression of their hate, and only that. But as it is, it forever stands an expression of two things. On their part of the intensest, hottest hate; on His part of the finest, strongest love. It makes new records for both hate and love. Sin put Jesus to death. In yielding to these men Jesus was yielding to sin, for they personified sin.

And sin yielded to quickly brought death, its logical outcome.

Jesus' dying being His own act, controlled entirely by His own intention, makes it _sacrificial_. There are certain necessary elements in such a sacrifice. It must be voluntary. It must involve pain or suffering of some sort. The suffering must be _undeserved_, that is, in no way or degree a result of one's own act, else it is not sacrifice, but logical result. It must be for others. And the suffering must be of a sort that would not come save for this voluntary act. It must be supposed to bring benefit to the others. Each of these elements must be in to make up fully a sacrifice. There are elements of sacrifice in much n.o.ble suffering by man.

But in no one do all of these elements perfectly combine and blend, save in Jesus.

To this agree the words of the philosopher of the New Testament writers.

It would be so, of course, for the Spirit of Jesus swayed Paul. The epistle to the Romans contains a brief packed summary of his understanding of the gospel plan. There is in it one remarkable statement of the _Father's_, purpose in Jesus' death. In the third chapter, verse twenty-six, freely translated, "that He might be reckoned righteous in reckoning righteous the man who has faith." "That He might be reckoned righteous"--that is, in His att.i.tude toward sin. That in allowing things to go on as they were, in holding back sin's logical judgment, He was not careless or indifferent about sin or making light of it. He was controlled by a great purpose.

G.o.d's great difficulty was to make clear at once both His love and His hate: His love for man: His hate for the sin that man had grained in so deep that they were as one. For the man's sake He must show His love to win and change him. For man's sake He must show His hate of sin that man, too, might know its hatefulness and learn to hate it with intensest hate.

His love for man is to be the measure of man's hate for sin. The death of Jesus was G.o.d's master-stroke. At one stroke He told man His estimate of man and His estimate of man's sin; His love and His hate. It was the measureless measure of His hate for sin, and His love for man. It was a master-stroke too, in that He took sin's worst--the cross--and in it revealed His own best. Out of what was meant for G.o.d's defeat, came sin's defeat, and G.o.d's greatest victory.

And the one simple thing that transfers to a man all that Jesus has worked out for him is what is commonly called "faith." That is, trusting G.o.d, turning the heart G.o.dward, yielding to the inward upward tug, letting the pleasing of G.o.d dominate the life. This, be it keenly marked, has ever been the one simple condition in every age and in every part of the earth.

Abraham _believed_ G.o.d and it was reckoned to him for righteousness. The devout Hebrew, reverently, penitently standing with his hand on the head of his sacrifice, at the tabernacle door, _believed_ G.o.d and it was reckoned to _him_ for righteousness. The devout heathen with face turned up to the hill top, and feet persistently toiling up, patiently seeking glory and honor and incorruption _believes_ G.o.d, though he may not know His name, and it is reckoned to _him_ for righteousness. The devout Christian, with his hand in Christ's, _believes_ G.o.d, and it is counted to _him_ for righteousness.

The devout Hebrew, the earnest heathen, and the more enlightened believer in Jesus group themselves here by the common purpose that grips them alike. The Hebrew with his sacrifice, the heathen with his patient continuance, and the Christian who _knows_ more in knowing Jesus, stand together under the mother wing of G.o.d.

Some Surprising Results of the Tragic Break

The Surprised Jew.

G.o.d proposes. Man disposes. G.o.d proposed a king, and a world-wide kingdom with great prosperity and peace. Man disposed of that plan for the bit of time and s.p.a.ce controlled by his will, and in its place interposed for the king, a cross. Out of such a radical clashing of two great wills have come some most surprising results.

The first surprise was for the Jew. Within a few weeks after Jesus' final departure, Jerusalem, and afterward Palestine, was filled with thousands of people believing in Him. A remarkable campaign of preaching starts up and sweeps everything before it. Jesus' name was on every tongue as never before. But there were earnest Jews who could not understand how Jesus could be the promised Messiah. He had not set up a kingdom. Their Scriptures were full of a kingdom.

The Jew, whether in their largest colony in Babylon, or in Jerusalem, or in Rome, or Alexandria, or the smaller colonies everywhere, was full of the idea, the hope, of a kingdom. He was absorbed with more or less confused and materialized, unspiritual ideas of a coming glory for his nation through a coming king. But among the followers of this Jesus there is something else coming into being, a new organization never even hinted at in their Scriptures. It is called the church. It is given a name that indicates that it is to be made up of persons taken out from among all nations.

There comes to be now a three-fold division of all men. There had been with the Jews, always, a two-fold division, the Jew and the Gentiles, or outside nations. Now three, the Jew, the outsiders, and the church. The church is an eclectic society, a chosen out body. Its principle of organization is radically different from that of the Hebrew nation. There membership was by birthright. Here it is by individual choice and belief.

Foreigners coming in were not required to become Jews, as under the old, but remained essentially as they have been in all regards, except the one thing of relationship to Jesus in a wholly spiritual sense. There is constant talk about "the _gospel_ of the kingdom," but the kingdom itself _seems_ to have quite slipped away, and the church is in its place. Such a situation must have been very puzzling to any Jew. His horizon was full of a kingdom--a _Jew_ kingdom. Anything else was unthinkable. These intense Orientals could not conceive of anything else. It had taken a set of visions to swing Peter and the other church leaders into line even on letting outsiders into the church.

This Jesus does not fill out this old Hebrew picture of a king and a kingdom. How _can_ He be the promised Messiah? This was to thousands a most puzzling question, and a real hinderance to their acceptance of Jesus, even by those profoundly impressed with the divine power being seen.

This was the very question that had puzzled John the Baptist those weary months, till finally he sends to Jesus for some light on his puzzle. Jesus fills out part of the plan, and splendidly, but only part, and may be what seems to some the smaller part. Can it be, John asks, that there is to be another one coming to complete the picture? To him Jesus does not give an answer, except that he must wait and trust. He would not in words antic.i.p.ate the nation's final rejection, though so well He knew what was coming. Their chance was not yet run out for the acceptance of Jesus that would fill out John's picture. G.o.d never lets His foreknowledge influence one whit man's choice. It was a most natural and perplexing difficulty, both for John and later for these thousands.

The answer to all this has its roots down in that tragic break. In the old picture of the Messiah there are two distinct groups of characteristics of the coming king, _personal_ and _official_. He was to have a direct personal relation to men and an official relation to the nation, and through it to the world. The personal had in it such matters as healing the sick, relieving the distressed, raising the dead, feeding the hungry, easing heart strains, teaching and preaching. It was wholly a personal service. The official had, of course, to do with establishing the great kingdom and bringing all other nations into subjection. Now, it was a bit of the degeneracy of the people and of the times, that when Jesus came the blessings to the individual had slipped from view, and that the national conception, grown gross and coa.r.s.e, had seized upon the popular imagination, and was to the fore.

Jesus filled in perfectly with marvellous fulness the individual details of the prophetic picture. Of course filling in the national depended upon national acceptance, and failure there meant failure for that side. And, of course, He could not fill out the national part except through the nation's acceptance of Him as its king. Rejection there meant a breaking, a hindering of that part. And so Jesus _does not_ fill out the old Hebrew picture of the Messiah. He could not without the nation's consent. Man would have used force to seize the national reins. But, of course, G.o.d's man could not do that. It would be against G.o.d's plan for man. Everything must be through man's consent.

Out of this perplexity there came to be the four Gospels. They grew up out of the needs of the people. Mark seems to have written his first. He makes a very simple recital, setting down the group of facts and sayings as He had heard Peter telling them in many a series of talks. It is the simplest of the four, aiming to tell what he had gotten from another. But it offers no answer to these puzzling questions.

Matthew writes his account of the gospel for these great numbers of perplexed, earnest Jewish questioners. They are Palestinian Jews, thoroughly familiar with Jewish customs and places. Sitting backward on the edge of the Hebrew past, thoroughly immersed in its literature and atmosphere, but with his face fastened on Jesus, he composes out of the facts about Jesus and the old prophetic scriptures a perfect bit of mosaic. There is the fascination of a serpent's eye in turning from the prophetic writings to the Gospel of Matthew. Let a man become immersed and absorbed in the vision of the Hebrew prophetic books and then turn to Matthew to get the intense impression that this promised One _has_ come, at last has actually come, _and_--tragedy of tragedies--_is being rejected_.

This is the gap gospel. It bridges the gap between the prophetic books and the book of Acts, between the kingdom which has slipped out and the church which has come in. It explains the adjournment of the kingdom for a specified time, the church filling a sort of interregnum in the kingdom.

The kingdom is to come later when the church mission is complete. It tells with great care and with convincing power that Jesus filled perfectly the prophecy of the Messiah in every detail _personally_, and did not fill out the _national_ features because of the nation's unwillingness. That is the Matthew Gospel.

Paul was the apostle to the outside nations. His great work was outside of Palestine. He dealt with three cla.s.ses, Jews, outsiders who in religious matters had allied themselves with the Jews, but without changing their nationality, and then the great outside majority, chiefly the great crowds of other nationalities. These people needed a gospel of their own. Their standpoint is so wholly different from the Jews' that Matthew's gospel does not suit, nor Mark's. Paul, through Peter and Barnabas and others, has absorbed the leading facts and teachings of those three years, and works them over for his non-Jewish crowds. He omits much that would appeal peculiarly to Jews, and gives the setting and coloring that would be most natural to his audiences.

His studious companion, Doctor Luke, undertakes to write down this account of Jesus' life as Paul tells it, and for Paul's audience and territory, especially these great outside non-Jewish crowds of people. He goes to Palestine, and carefully studies and gathers up all the details and facts available. He adds much that the two previous writers had not included.

One can easily understand his spending several days with Mary, the now aged mother of Jesus, in John's home in Jerusalem, and from her lips gleaning the exquisite account of the nativity of her divinely conceived Son. He largely omits names of places, for they would be unknown and not of value or interest. When needed, he gives explanation about places.

These three gospels follow one main line; they tell the story of the _rejection_ of Jesus. Then there arose a generation that did not know Jesus, the Jesus that had tramped Jerusalem's streets and Galilee's roads.

Some were wondering, possibly, how it was that these gospels are absorbed in telling of Jesus' _rejection_. There surely was a reason for it if He was so sweepingly rejected. So John in his old age writes. His chief thought is to show that from the first Jesus was _accepted by individuals_ as well as _rejected by the nation_. These two things run neck and neck through his twenty-one chapters, along the pathway he makes of witnessed, established facts regarding Jesus. The nation--the small, powerfully entrenched group of men who held the nation's leadership in their tenacious fingers--the nation rejects. It's true. But the ugly reason is plain to all, even the Roman who gave final sentence. From the first, Jesus was accepted by men of all cla.s.ses, including the most thoughtful and scholarly.

He is writing to the generation that has grown up since Jesus has gone, and so to all after generations that knew of Him first by _hearing_ of Him. He is writing after the Jewish capital has been leveled to the ground, and the nation utterly destroyed as a nation, and to people away from Palestine. So he explains Jewish usages and words as well as places in Palestine, to make the story plain and vivid to all. And the one point at which he drives constantly is to make it clear to all after generations that men of every sort of Jesus' own generation believed; questioned, doubted, examined, weighed, _believed_, with whole-hearted loving loyalty followed this Jesus.

This decides the order in which, with such rare wisdom, the churchmen later arranged the four gospels in grouping the New Testament books. The order is that of the growth of the new faith of the church from the Jewish outward. Next to the Hebrew pages lies the gap gospel, then the earliest, simplest telling, then the outsiders' gospel, and then the gospel for after generations.

The Surprised Church.

Man proposes. G.o.d disposes. Man may for a time set aside G.o.d's plan, but through any series of contrary events G.o.d holds steadily to His own plan.

Temporary defeat is only adjournment, paving the way for later and greater victory. Another surprise is for the church, that is, the church of later generations, including our own. The old Jew saw only a triumphant king, not a suffering king. He saw only a kingdom. There was no hint of any such thing as a church. The church to-day, and since the day of Constantine, sees only a church. The kingdom has merged into the church or slipped out of view.