The Teaching of Jesus Part 2

This is true; nevertheless it may be well to remind ourselves that Christ Himself did not thrust the evidence on His disciples in quite this wholesale, summary fas.h.i.+on. It is an easy thing for us to scour the New Testament for "proof-texts," and then, when they are heaped together at our feet like a load of bricks, to begin to build our theological systems. But Peter and Thomas and the other disciples could not do this.

The revelation which we possess in its completeness was given to them little by little as they were able to receive it. And the moment we begin to study the life of Jesus, not in isolated texts, but as day by day it pa.s.sed before the eyes of the Twelve, we cannot fail to observe the remarkable reserve which, during the greater part of His ministry, He exercised concerning Himself. When first His disciples heard His call and followed Him, He was to them but a humble peasant teacher, who had flung about their lives a wondrous spell which they could no more explain than they could resist. Indeed, there is good reason to believe, as Dr. Dale has pointed out,[14] that the full discovery of Christ's Divinity only came to the apostles after His Resurrection from the dead.

At first, and for long, Christ was content to leave them with their poor, imperfect thoughts. He never sought to carry their reason by storm; rather He set Himself to win them--mind, heart, and will--by slow siege. He lived before them and with them, saying little directly about Himself, and yet always revealing Himself, day by day training them, often perhaps unconsciously to themselves, "to trust Him with the sort of trust which can be legitimately given to G.o.d only."[15] And when at last the truth was clear, and they knew that it was the incarnate Son of G.o.d who had companied with them, their faith was the result not of this or that high claim which He had made for Himself, but rather of "the sum-total of all His words and works, the united and acc.u.mulated impression of all He was and did" upon their sincere and receptive souls.[16]

Are there not many of us to-day who would do well to seek the same goal by the same path? We have listened, perhaps, to other men's arguments concerning the Divinity of our Lord, conscious the while how little they were doing for us. Let us listen to Christ Himself. Let us put ourselves to school with Him, as these first disciples did, and suffer Him to make His own impression upon us. And if ours be sincere and receptive souls as were theirs, from us also He shall win the adoring cry, "My Lord and my G.o.d." Let us note, then, some of the many ways in which Christ bears witness concerning Himself. In a very true sense all His sayings are "self-portraitures." Be the subject of His teaching what it may, He cannot speak of it without, in some measure at least, revealing His thoughts concerning Himself; and it is this indirect testimony whose significance I wish now carefully to consider.

II

Observe, in the first place, how Christ speaks of G.o.d and of His own relation to Him. He called Himself, as we have already noted, "the Son of G.o.d." Now, there is a sense in which all men are the sons of G.o.d, for it is to G.o.d that all men owe their life. And there is, further, as the New Testament has taught us, another and deeper sense in which men who are not may "become" the sons of G.o.d, through faith in Christ. But Christ's consciousness of Sons.h.i.+p is distinct from both of these, and cannot be explained in terms of either. He is not "_a_ son of G.o.d"--one among many---He is "_the_ son of G.o.d," standing to G.o.d in a relations.h.i.+p which is His alone. Hence we find--and we shall do well to mark the marvellous accuracy and self-consistency of the Gospels in this matter--that while Jesus sometimes speaks of "_the_ Father," and sometimes of "_My_ Father," and sometimes, again, in addressing His disciples, of "_your_ Father," never does He link Himself with them so as to call G.o.d "_our_ Father." Nowhere does the distinction, always present to the mind of Christ, find more striking expression than in that touching scene in the garden in which the Risen Lord bids Mary go unto His brethren and say unto them, "I ascend unto My Father and your Father, and My G.o.d and your G.o.d."

This sense of separateness is emphasized when we turn to the prayers of Christ. And in this connection it is worthy of note that though Christ has much to say concerning the duty and blessedness of prayer, and Himself spent much time in prayer, yet never, so far as we know, did He ask for the prayers of others. "Simon, Simon, behold, Satan asked to have you, that he might sift you as wheat: but I made supplication for thee, that thy faith fail not." So did Jesus pray for His disciples; but we never read that they prayed for Him, or that He asked for Himself a place in their prayers. How significant the silence is we learn when we turn to the Epistles of St. Paul and to the experience of the saints.

"Brethren, pray for us"--this is the token in almost every Epistle. In the long, lone fight of life even the apostle's heart would have failed him had not the prayers of unknown friends upheld him as with unseen hands. There is no stronger instinct of the Christian heart than the plea for remembrance at the throne of G.o.d. "Pray for me, will you?" we cry, when man's best aid seems as a rope too short to help, yet long enough to mock imprisoned miners in their living tomb. But the cry which is so often ours was never Christ's.

It has further been remarked that, intimate as was Christ's intercourse with His disciples, He never joined in prayer with them.[17] He prayed in their presence, He prayed for them, but never with them. "It came to pa.s.s, as He was praying in a certain place, that when He ceased, one of His disciples said unto Him, Lord, teach us to pray, even as John also taught his disciples. And He said unto them, When ye pray, say----."

Then follows what we call "The Lord's Prayer." But, properly speaking, this was not the Lord's prayer; it was the disciples' prayer: "When _ye_ pray, say------." And when we read the prayer again, we see why it could not be His. How could He who knew no sin pray, saying, "Forgive us our sins"? The true "Lord's Prayer" is to be found in the seventeenth chapter of St. John's Gospel. And throughout that prayer the holy Suppliant has nothing to confess, nothing to regret. He knows that the end is nigh, but there are no shadows in His retrospect; of all that is done there is nothing He could wish undone or done otherwise. "I glorified Thee on the earth, having accomplished the work which Thou hast given Me to do." It is so when He comes to die. Among the Seven Words from the Cross we are struck by one significant omission: the dying Sufferer utters a cry of physical weakness--"I thirst"--but He makes no acknowledgement of sin; He prays for the forgiveness of others--"Father, forgive them: for they know not what they do"--He asks none for Himself. The great Augustine died with the penitential Psalms hung round his bed. Fifty or sixty times, it is said, did sweet St.

Catharine of Siena cry upon her deathbed, _Peccavi, Domine miserere mei_, "Lord, I have sinned: have mercy on me." But in all the prayers of Jesus, whether in life or in death, He has no pardon to ask, no sins to confess.

We are thus brought to the fact upon which of recent years so much emphasis has been justly laid, namely, that nowhere throughout the Gospels does Christ betray any consciousness of sin. "Which of you," He said, "convicteth Me of sin?" And no man was able, nor is any man now able, to answer Him a word. But the all-important fact is not so much that they could not convict Him of sin; _He could not convict Himself._ Yet it could not be that He was self-deceived. "He knew what was in man;" He read the hearts of others till, like the Samaritan woman, they felt as though He knew all things that ever they had done. Was it possible, then, that He did not know Himself? Not only so, but the law by which He judged Himself was not theirs, but His. And what that was, how high, how searching, how different from the low, conventional standards which satisfied them, we who have read His words and His judgments know full well. Nevertheless, He knew nothing against Himself; as no man could condemn Him neither could He condemn Himself. Looking up to heaven, He could say, "I do always the things that are pleasing to Him."[18] This is not the language of sinful men; it is not the language of even the best and holiest of men. Christ is as separate from "saints"

as He is from "sinners." The greatest of Hebrew prophets cries, "Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips." The greatest of Christian apostles laments, "O wretched man that I am! who shall deliver me out of the body of this death?" Even the holy John confesses, "If we say that we have no sin, we deceive ourselves, and the truth is not in us." It is one of the commonplaces of Christian experience that the holier men become the more intense and poignant becomes the sense of personal shortcoming. "We have done those things which we ought not to have done; we have left undone those things which we ought to have done:" among all the sons of men there is none, who truly knows himself, who dare be silent when the great confession is made--none save the Son of Man; for He, it has well been said, was _not_ the one thing which we all are; He was _not_ a sinner.

This consciousness of separateness runs through all that the evangelists have told us concerning Christ. When _e.g._ He is preaching He never a.s.sociates Himself, as other preachers do, with His hearers; He never a.s.sumes, as other preachers must, that His words are applicable to Himself equally with them. We exhort; He commands. We say, like the writer of the Epistle to the Hebrews, "Let us go on unto perfection"; He says, "Ye shall be perfect, as your heavenly Father is perfect." We speak as sinful men to sinful men, standing by their side; He speaks as from a height, as one who has already attained and is already made perfect. Or, the contrast may be pointed in another way. We all know what it is to be haunted by misgivings as to the wisdom of some course which, under certain trying circ.u.mstances, we have taken. We had some difficult task to perform--to withstand (let us say) a fellow-Christian to his face, as Paul withstood Peter at Antioch; and we did the unpleasant duty as best we knew how, honestly striving not only to speak the truth but to speak it in love. And yet when all was over we could not get rid of the fear that we had not been as firm or as kindly as we should have been, that, if only something had been which was not, our brother might have been won. There is a verse in Paul's second letter to the Church at Corinth which ill.u.s.trates exactly this familiar kind of internal conflict. Referring to the former letter which he had sent to the Corinthians, and in which he had sharply rebuked them for their wrong-doing, he says, "Though I made you sorry with my epistle, I do not regret it, though I did regret"--a simple, human touch we can all understand. Yes; but when did Jesus hesitate and, as it were, go back upon Himself after this fas.h.i.+on? He pa.s.sed judgment upon men and their ways with the utmost freedom and confidence; some, such as the Pharisees, He condemned with a severity which almost startles us; towards others, such as she "that was a sinner," He was all love and tenderness. Yet never does He speak as one who fears lest either in His tenderness or His severity He has gone too far. His path is always clear; He enters upon it without doubt; He looks back upon it without misgiving.

This contrast between Christ and all other men, as it presented itself to His own consciousness, may be ill.u.s.trated almost indefinitely. His forerunners the prophets were the servants of G.o.d; He is His Son. All other men are weary and in need of rest; He has rest and can give it.

All others are lost; He is not lost, He is the shepherd sent to seek the lost. All others are sick; He is not sick, He is the physician sent to heal the sick. All others will one day stand at the bar of G.o.d; but He will be on the throne to be their Judge. All others are sinners--this is the great, final distinction into which all others run up--He is the Saviour. When at the Last Supper He said, "This is My blood of the covenant which is shed for many unto remission of sins"; and again, when He said, "The Son of Man came to give His life a ransom for many," He set Himself over against all others, the one sinless sacrifice for a sinful world.

There is in Edinburgh a Unitarian church which bears carved on its front these words of St. Paul. "There is one G.o.d, and one mediator between G.o.d and man, the man Christ Jesus." I say nothing as to the fitness of any of Paul's words for such a place--perhaps we can imagine what he would have said; I pa.s.s over any questions of interpretation that might very justly be raised; I have only one question to ask: Why was the quotation not finished? Paul only put a comma where they have put a full stop; the next words are: _"Who gave Himself a ransom for all."_ But how could He do that if He was only "the _man_ Christ Jesus"?

"No man can save his brother's soul, Nor pay his brother's debt,"

and how could He, how dare He, think of His life as the ransom for our forfeited lives, if He were only one like unto ourselves? There is but one explanation which does really explain all that Christ thought and taught concerning Himself; it is that given by the first disciples and re-echoed by every succeeding generation of Christians--

"THOU ART THE KING OF GLORY, O CHRIST.

THOU ART THE EVERLASTING SON OF THE FATHER."

CONCERNING HIS OWN DEATH

"While there is life in thee, in this death alone place thy trust, confide in nothing else besides; to this death commit thyself altogether; with this shelter thy whole self; with this death array thyself from head to foot. And if the Lord thy G.o.d will judge thee, say, Lord, between Thy judgment and me I cast the death of our Lord Jesus Christ; no otherwise can I contend with Thee. And if He say to thee, Thou art a sinner, say, Lord, I stretch forth the death of our Lord Jesus Christ between my sins and Thee. If He say, Thou art worthy of condemnation, say, Lord, I set the death of our Lord Jesus Christ between my evil deserts and Thee, and His merits I offer for those merits which I ought to have, but have not of my own. If He say that He is wroth with thee, say, Lord, I lift up the death of our Lord Jesus Christ between Thy wrath and me."--ANSELM.

IV

CONCERNING HIS OWN DEATH

_"The Son of Man came ... to give His life a ransom for many."_--MARK X. 45.

The death of Jesus Christ has always held the foremost place in the thought and teaching of the Church. When St. Paul writes to the Corinthians, "I delivered unto you first of all that which also I received, how that Christ died for our sins according to the Scriptures," he is the spokesman of every Christian preacher and teacher, of the missionary of the twentieth century no less than of the first. It is with some surprise, therefore, we discover when we turn to the teaching of Jesus Himself, that He had so little to say concerning a subject of which His disciples have said so much. It is true that the Gospels, without exception, relate the story of Christ's death with a fullness and detail which, in any other biography, would be judged absurdly out of proportion. But this, it is said, reveals the mind of the evangelists rather than the mind of Christ. And those who love that false comparison between the Gospels and the Epistles of which so much is heard to-day, have not been slow to seize upon this apparent discrepancy as another example of the way in which the Church has misunderstood and misinterpreted the simple message of the Galilean Prophet.

But, in the first place, as I will show in a moment, the contrast between the Gospels and Epistles in this matter is by no means so sharply defined as is often supposed. And further, granting that there is a contrast--that what in the Gospels is only a hint or suggestion, becomes in the Epistles a definite and formal statement--it is one which admits of a simple and immediate explanation. Christ--this was Dr.

Dale's way of putting it--did not come to preach the gospel; He came that there might be a gospel to preach. This must not be pressed so far as to imply that it is only the death and not also the life of Christ that has any significance for us to-day; but if that death had any significance in it at all, if it was anything more to Him than death is to us, if it stood in any sort of relation to us men and our salvation, manifestly the teaching which should make this plain would more fittingly follow than precede the death. And they at least who accept Christ's words, "I have yet many things to say unto you, but ye cannot bear them now. Howbeit when He, the Spirit of truth, is come, He shall guide you into all truth"--they, I say, who accept these words can find no difficulty in believing that part of the revelation which it was the good pleasure of the Father to give to us in His Son, came through the lips of men who spake as they were moved by the Holy Spirit. Moreover, when we turn to the Gospels we see at once that the interpretation of Christ's death was just one of those things which the disciples as yet were unable to bear. The point is so important that it is worth while dwelling upon it for a moment. So far were the Twelve from being able to understand their Lord's death, that they would not even believe that He was going to die. "Be it far from Thee, Lord," cried Peter, when Christ first distinctly foretold His approaching end; "this shall never be unto Thee." When, at another time, He said unto His disciples, "Let these words sink into your ears; for the Son of Man shall be delivered up into the hands of men," St. Luke adds, "But they understood not this saying."

And again, after another and similar prophecy, the evangelist writes with significant reiteration, "They understood none of these things; and this saying was hid from them, and they perceived not the things that were said." So was it all through those last months of our Lord's life.

His thoughts were not their thoughts, neither were His ways their ways.

They followed Him as He pressed along the highway, His face steadfastly set to go up to Jerusalem, but they could not understand Him. Why, if as He had said, death waited Him there, did He go to seek it? Think what utter powerlessness to enter even a little way into His thoughts is revealed in a scene like this: Two of His disciples, James and John, came to Him to ask Him that they might sit, one on His right hand, and one on His left hand, in His glory. Jesus said unto them, "Ye know not what ye ask. Are ye able to drink the cup that I drink? or to be baptized with the baptism that I am baptized with?" And they said unto Him, "We are able." What could Jesus do with ignorance like this--ignorance that knew not its own ignorance? He could be "sorry for their childishness"; but how could He show them the mystery of His Pa.s.sion? What could He do but wait until the Cross, and the empty grave, and the gift of Pentecost had done their revealing and enlightening work?

At the same time, as I have already pointed out, it is altogether a mistake to suppose that Christ has left us on this subject wholly to the guidance of others. From the very beginning of His ministry the end was before Him, and as it drew nearer He spoke of it continually. At first He was content to refer to it in language purposely vague and mysterious. Just as a mother who knows herself smitten with a sickness which is unto death, will sometimes try by shadowed hints to prepare her children for what is coming, while yet she veils its naked horror from their eyes, so did Jesus with His disciples. "Can the sons of the bride-chamber fast," He asked once, "while the bridegroom is with them?

... But the days will come, when the bridegroom shall be taken away from them, and then will they fast in that day." But from the time of Peter's great confession at Caesarea Philippi all reserve was laid aside, and Christ told His disciples plainly of the things which were to come to pa.s.s: "From that time began Jesus to show unto His disciples, how that He must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and the third day be raised up." And if we will turn to any one of the first three Gospels, we shall find, as Dr. Denney says, that that which "characterized the last months of our Lord's life was a deliberate and thrice-repeated attempt to teach His disciples something about His death."[19] Let me try, very briefly, to set forth some of the things which He said.

I

First of all, then, _Christ died as a faithful witness to the truth._ Like the prophets and the Baptist before Him, whose work and whose end were so often in His thoughts, He preached righteousness to an unrighteous world, and paid with His life the penalty of His daring.

That is the very lowest view which can be taken of His death. No Unitarian, no unbeliever, will deny that Jesus died as a good man, choosing rather the shame of the Cross than the deeper shame of treason to the truth. And thus far Christ is an example to all who follow Him.

In one sense His cross-bearing was all His own, a mystery of suffering and death into which no man can enter. But in another sense, as St.

Peter tells us, He has left us by His sufferings an example that we should follow His steps. It is surely a significant fact that the words which immediately follow Christ's first distinct declaration of His death are these, "If any man would come after Me, let him deny himself, and take up his cross and follow Me." His death was the supreme ill.u.s.tration of a law which binds us, the servants, even as it bound Him, the Master. In the path of every true man there stands the cross which he must bear, or be true no more. Let no one grow impatient and say this is no more than the fringe of Christ's thoughts about His death; even the fringe is part of the robe, and if, as the words I have quoted seem clearly to indicate, Christ thought of His death as in any sense at all a pattern for us, let us not miss this, the first and simplest lesson of the Cross.

There are few more impressive scenes in the history of the Christian pulpit than that in which Robertson of Brighton, preaching the a.s.size Sermon at Lewes, turned as he closed to the judges, and counsel, and jury, and bade them remember, by "the trial hour of Christ," by "the Cross of the Son of G.o.d," the sacred claims of truth: "The first lesson of the Christian life is this, Be true; and the second this, Be true; and the third this, Be true."

II

But though this be our starting-point, it is no more than a starting-point.

If Jesus was only a brave man, paying with His life the penalty of His bravery in the streets of Jerusalem, it is wasting words to call Him "the Saviour of the world." If His death were only a martyrdom, then, though we may honour Him as we honour Socrates, and many another name in the long roll of "the n.o.ble army of martyrs," yet He can no more be our Redeemer than can any one of them. But it was not so that Christ thought of His death. The martyr dies because he must; Christ died because He would. The strong hands of violent men s.n.a.t.c.h away the martyr's life from him; but no man had power to take away Christ's life from Him: "I lay it down of Myself," He said. The Son of Man _gave_ His life. He was not dragged as an unwilling victim to the sacrifice and bound upon the altar. He was both Priest and Victim; as the apostle puts it, "He gave Himself up." True, the element of necessity was there--"the Son of Man _must_ be lifted up"; but it was the "must" of His own love, not of another's constraint. Not Roman nails or Roman thongs held Him to the Cross, but His own loving will. It is important to emphasize this fact of the _voluntariness_ of our Lord's death, because at once it sets the Cross in a clearer light. It changes martyrdom into sacrifice; and Christ's death, instead of being merely a fate which He suffered, becomes now, as Princ.i.p.al Fairbairn says, a work which He achieved--_the_ work which He came into the world to do: "The Son of Man came ... to give His life."[20]

III

Again, Christ taught us that His death was _the crowning revelation of the love of G.o.d for man._ And it is well to remind ourselves of our need of such a revelation. We speak sometimes as though the love of G.o.d was a self-evident truth altogether independent of the facts of New Testament history. "G.o.d is love"--of course, we say; this at least we are sure of, whatever becomes of the history. But this jaunty a.s.surance will not bear looking into. The truth is that, apart from Christ, we have no certainty of the love of G.o.d. A man may cry aloud in our ears, "G.o.d is love, G.o.d is love"; but if he have no more to say than that, the most emphatic reiteration will avail us nothing. But if he can say, "G.o.d is love, and He so loved the world that He gave His only begotten Son"; if, that is to say, he can point us to the Divine love made manifest in life, then he is proclaiming a gospel indeed. But let us not deceive ourselves and imagine that we can have Christ's gospel apart from Christ.

Now, according to the teaching of the Gospels, all Christ's life--all He was and said and did--is a revelation of the love of G.o.d. But the crown of the revelation was given in His death. It is the Cross which was, in a special and peculiar sense, as Christ Himself declared,[21] the glory both of the Father and the Son. And the apostles, with a unanimity which can only be explained as the result of His own teaching, always a.s.sociate G.o.d's love with Christ's death in a way in which they never a.s.sociate G.o.d's love with Christ's life. "G.o.d," says St. Paul, "commendeth His own love toward us, in that ... Christ died for us."

Christ's death, then, we say, establishes the love of G.o.d. But how does this come to pa.s.s? How does the death of one prove the love of another?

If--to use a very simple ill.u.s.tration--I am in danger of drowning, and another man, at the cost of his own life, saves mine, his act undoubtedly proves his own love; but how does it prove anything concerning G.o.d's love? If the apostle had said, "_Christ_ commendeth His own love towards us, in that He died for us," we could have understood him; but how, I ask again, does Christ's death prove _G.o.d's_ love? The question is answerable, as indeed the whole of the New Testament is intelligible, only on the a.s.sumption of the Trinitarian doctrine of Christ. If Christ were indeed the Son of G.o.d, standing to G.o.d in such a relation that what He did was likewise the doing of G.o.d the Father, we can understand the apostle's meaning. On any other hypothesis his language is a riddle of which the key has been lost. A further question still remains to be answered. I said just now that if St. Paul had written, "_Christ_ commendeth His own love towards us, in that He died for us," we could have understood Him. But here, also, something is implicit which requires to be made explicit. How does Christ in His death prove His love for us? Obviously, only in one way: by bearing responsibilities which must otherwise have fallen upon us. There must be, as Dr. Denney rightly argues, some rational relation between our necessities and what Christ has done before we can speak of His act as a proof of His love. If, to borrow the same writer's ill.u.s.tration, a man lose his own life in saving me from drowning, this is love to the uttermost; but if, when I was in no peril, he had thrown himself into the water and got drowned "to prove his love for me," the deed and its explanation would be alike unintelligible. We must take care when we speak of the death of Christ that we do not make it equally meaningless.

How Christ Himself thought of it as related to the necessities of sinful men, the next and last division of this chapter will, I hope, make plain.