Quiet Talks on John's Gospel Part 16

It is no wonder that all Jerusalem was so stirred. The common crowds of home people and pilgrims, the aristocratic families, the inner official circles, among _all_ cla.s.ses, this tremendous event won recognition of Jesus' power and claim, and with recognition personal faith. Nothing like this had ever happened. This is the superlative degree of miraculous power revealed in this matchless wooing of a faithless nation.

Love Wooing Yet More.

Now a look at the power at work _in the realm of the human will_, really a higher power, or power at work in a higher realm, though not commonly so recognized by the crowd. There are eight incidents here. And again we shall find the steady rise of the power seen at work. Three of these tell of the human will changed, and four of its being restrained against its will from doing that which it was dead-set on doing.

The ruler who withdrew from the midst of the disturbed temple managers for a night-call upon Jesus was radically changed in his convictions and his life-purpose. He had an open mind. The work was begun at that first Jerusalem Pa.s.sover. Under the holy spell of John's presence he is drawn away from his enraged brother-rulers to seek the night talk. The frankness and fullness of Jesus' talk shows plainly how open he was and how much more he opened and yielded that evening. And the after protest in the official meeting of the rulers, and the loving care for the body of Jesus reveal how radical was the transformation wrought upon his will and heart by Jesus.[93]

The Samaritan woman is changed from utter indifference to a change of will and purpose that makes her an eager messenger to her people until they hail Jesus as the Saviour of the world. The change involved a radical face-about in habit and life amongst the very people who knew her past sinful life best. It meant more than change of conviction, that change actually put into practice across the grain of the habits of years, and of the lower pa.s.sions, so hard to change. It is a distinct step up from the change in Nicodemus simply because there was so much more to change. The same power had more to do. And it did it.[94]

The story of the woman accused of the gravest offense is a double one in the power seen at work. She would naturally be hardened, and stony hard, shameless to the point of hopeless indifference in moral sense, and all this increased by their coa.r.s.e publicity of her. And so little is said, but so much suggested of a change in her.

The purity of Jesus' face and presence would be a tremendous power of conviction. The gentleness of His quiet question would couple softening of heart with conviction of her sin. The word of counsel as she is dismissed would seem a mirror reflecting the inner longing of her heart and the new purpose stirring within, as memory recalls early days of virgin purity, and a wild hope within struggles towards life that there may yet be a change even for her.

The change in her accusers is, at least, as remarkable though wholly different. Morally hardened, as shameless and coa.r.s.e as the woman as regards a fine moral sensibility; by their own tacit confession no better in practice than she in the point of morals raised; in their malignant cunning only concerned with the woman's sin as a means of venting their spleen upon the man they hated and feared,--what a hideous spirit-photograph!

Under the strange compelling power of Jesus' word and will, utterly conscience-stricken at being as guilty as she in the particular item under discussion, they turn, one by one, and slink softly out, until the last one is gone. As an instance of one will controlling and changing another will wholly against its will to the point of forcing out confession of personal guilt, it is most remarkable. One wonders if, under that tremendous conviction of personal sin, some of these were later included in those of the Sanhedrin who openly accepted Jesus. It is quite possible. It is not improbable.[95]

The fact is noted that the very language used here under the English indicates a different authors.h.i.+p of the incident than John's. Possibly a thoughtful delicacy of regard for the woman restrains John's pen if she were still living as he writes. And then later the Holy Spirit, who so tactfully restrains John's pen, guides another to fit the remarkable story in its place in the record.

The drastic turning of bargaining cattle-dealers and bickering money-brokers, out of the temple-area, and restoring it from a barn-yard to a place of holy wors.h.i.+p, is a most remarkable ill.u.s.tration of _restraint upon antagonistic wills_ at the point of their greatest concern. These leaders would gladly have turned _Him_ out.

And who was He, this man with flas.h.i.+ng eye and quiet stern word? A stranger, unknown, from the despised country district of Galilee. And they have authority, law-officers, everything of the sort on their side.

Yet the restraint of His presence and will over them is as absolute as though they were in chains. They weakly ask for a sign and evidence of power. They themselves experienced the most tremendous exhibition of power the old temple-area had known for generations.[96]

The power of restraint at the Feast of Tabernacles is yet greater. Or it might be more accurate to say that it is a greater antagonism that is restrained by the same power. They are fully prepared now. The cleansing incident took them unawares. It made them gasp to think that any one would dare oppose them like that.

Now they are on guard. Then, too, their antagonism has intensified and embittered to the point of plotting His death. And they have grown more openly aggressive. There are three attempts at His arrest. Yet that strange noiseless power of restraint is upon them. They do not do as they would. Clearly they cannot. They are restrained. The man whose presence so aroused, also held them in check, apparently without thinking about it. His _presence_ is a restraint.[97]

Then a second clash of wills comes a day or so later. Their opposition is yet intenser. There has been no cooling-off interval. His continued open teaching in face of their attempts at arrest puts fresh kindling on the fire. "No man took Him," but clearly they wanted to. Their open relations become more strained. He uses yet plainer speech in exposing their hypocrisies. This stirs them still more. Their hooked fingers reach pa.s.sionately for the stones that would make a finish at once, and the green light flashes out of their enraged eyes. It's the sharpest clash yet. They are at a high fever point.

It seems to take a greater use of power to restrain. "He hid Himself" is the simple sentence used. This is one of four times that we are told of His overcoming the hostile attack of a crowd by simply pa.s.sing through their midst and going on His way.[98] Perhaps something in the glance of that eye of His, or in the set of His face,[99] _something_ in Him restrained them as He quietly pa.s.ses through the uproarious crowd and goes on His way undisturbed. They are held back against their wills from doing the thing they are so intent on doing.[100]

A few months later He is back in Jerusalem. But the interval seems not to have cooled their pa.s.sion, only to have heated and hardened their enmity. They at once begin an aggressive wordy attack. Then losing self-control in their rage they again reach down for the stones to kill Him at once. And again they are restrained from their pa.s.sionate purpose, as Jesus quietly goes on talking with them. Again they attempt to seize His person. And the simple striking sentence used, "He went forth out of their hand," points to the extent of their purpose and to a yet greater use of His power of restraint over their unwilling wills.[101]

The last incident of this sort is the kingly entry into the city amid the enthusiasm of the pilgrim and city crowds. It says not a word about any attempt on their part nor of His restraint over them. But the very boldness of this wholly unexpected move on His part const.i.tuted a tremendous restraint. Their hate had gone through several stages of refined hardening during the few months preceding. The formal decision to kill, the edict of excommunication, the public notice that any information of His whereabouts must be made known, and the decision to kill Lazarus also,--all indicate the hotter burning of the flames of their rage.

Yet into just such a situation He quietly turns the head of His untamed unridden young colt of an a.s.s and rides through the city surrounded by the crowds under the very eyes of these leaders and their hireling legal minions. The tenseness of the whole scene, the power of restraint so put forth, the volcano smouldering underfoot waiting the slightest extra jar to loose out its explosion, all are revealed in the little sentence so pregnant in its concealed dynamic meaning, Jesus "_hid Himself from, them_." There's an exquisite blending of restraint over them and boldness with cautious prudence. He was walking very close to the edge that time.[102]

So His power, shown so quietly but irresistibly before the eyes of all during those brief years, rises to a double climax nothing short of stupendous. Miraculous power in the realm of nature and of the human body had reached its climax in the raising of Lazarus, attested beyond question. Power over the human will both in affecting a voluntary change, and in actually restraining its action against its own set purpose, had risen to its climax in the bold open entry in broadest daylight into the capital where His death was officially and publicly decreed. The two climaxes touch. And it is tremendously significant that whereas they sometimes question His miraculous power, they could not deny His restraining power over themselves. How gladly they would if only they could.

And all this, mark you keenly, is a bit of His wooing. The wooing is ever the dominant thought in His heart. So He was revealing to them who He was. He claims to be the Son of G.o.d, their kingly Messiah. And _He lived His claim_. Power is the one universally recognized touchstone by which we judge G.o.d and man. His power told _who He was_ even more than His tremendous words did. He was acting naturally. His presence among them thus natural, true to the power native in Him,--this was the wooing.

But there was more than power. There was _love_. There was a perfect blend of the two. With the power went the love. Nay, rather, with the love went the power. Love was the dominating thing. Jesus was love in shoes, G.o.d in action. Always there was the tenderness, the gentleness, the patience, the purity, the unflinching ideals, yes, the courage, the utter fearlessness tempered with a wise prudence. All _these are the fuller spelling of love_.

Always these went in closest touch with the resisted but resistless power. These are the two traits of G.o.d, two traits that are one. Men always think most of the power. G.o.d Himself always emphasizes most the love. But true power is simply love in action. The power is the outcome of love, and under the control of love.

This is the second of John's great impelling pictures. The first shows us _the Person,_ the Man Jesus, G.o.d with us, G.o.d making a world, and then, in homely human garb walking amongst its people, one of themselves.

This second shows us _the wooing_. This Man, so tender in touch, so gentle in speech, so thoughtful in action, so pure in life, so unbending in ideals, so fearless in the thick of opposition, so faithful to the chosen faithless nation,--this Man Himself is the wooing. His words, His actions, His power, His persistence, His patience, this also is the wooing of this great G.o.d-Man-Lover. This is G.o.d spelling Himself out into human speech, wooing men out and up and in to Himself.

Jesus Recognised by all the Race.

And it is most striking to sit still and think into how this Lover was _recognized_ by men of all nations, and how His wooing was _understood_ and yielded to by men of all sorts. The intense Jew, the half-breed Samaritan, the aggressive Roman, the cultured refined Greek,--that was _all the world_. And all these recognized Him as some one kin to themselves, bound by closest spirit-ties, to whom they were drawn by the strong cords of His common kins.h.i.+p with themselves. The waves of His personal influence were, geographically, like His last commandment to His disciples. The movement was from Jerusalem to Judea, through Samaria, and out into the uttermost part of the earth and the innermost heart of the race.

And all sorts of men understood. Jesus wiped out social differences and distinctions in the crowds that gently jostled each other in His presence. The aristocrat and the cultured, the student and the gentle folk, mingled freely with simple country folk, the unlettered, the humblest and lowliest, all drawn alike to Him, and all unconscious of differences when under the holy spell of His presence. The wealthy like Joseph of Arimathea, and the beggar like the man born blind, the pure in heart like Mary of Bethany and the openly bad in life like the accused woman of Jerusalem,--all felt alike that this Jesus belonged to them, and they to Him.

The underneath tie of real kins.h.i.+p of heart rubbed out all outer distinctions. The old families of Jerusalem were glad to unlock their jealously guarded doors to Him. And the simple Capernaum fisherfolk were grateful when He shared bread and roof with them. All men recognized Jesus as belonging to themselves.

And the calendar has not changed this, neither Gregorian nor Old Style.

Time finds the race the same always. Centuries climb slowly by, but the human heart is the same, and--so is Jesus. I was greatly struck with this in my errand among the nations. The East balks at the ways of the West sometimes. Many books say there is no point of contact between the two. The East balks at our Western organization, our rule of the clock, and our rush and hurry. Our Westernized church systems and our closely mortised logical theologies are sometimes a bit bewildering, not exactly comprehensible to their Orientalized mode of thought.

But they never balk at Jesus. When they are told of Him, and get some glimpse of Him, their eyes light, their faces glow, their hearts leap in response. You book people say there is no point of contact between Orient and Occident? But there is. Jesus is the point of contact. One real touch of Jesus makes all the world akin. No; that can be put better. One touch of Jesus reveals the kins.h.i.+p that is there between Him and men, _and_ between all men.

In j.a.pan it was the Portuguese that first took the Gospel a few hundred years ago. And you still find j.a.panese churches founded by the Portuguese. Fifty odd years ago it was the English tongue that again brought that message of life to them. But as I mingled among j.a.panese Christians of different communions and heard them pray, they were not praying in Portuguese nor in English. They had no thought that He was a Portuguese Saviour they prayed to, nor yet an English. _They prayed in j.a.panese_. They felt that Jesus spoke their tongue. He belonged to them.

He and they understood each other.

As I listened to Manchu and Chinese, to Korean and Hawaiian pour out their hearts in prayer, I could feel the close personal burning touch of their spirits with Jesus. They and He were kin to each other. Their very voices told the certainty in their hearts on this point.

I recall a little old bent-over woman of seventy-odd years up in northern Sweden, a Laplander. She had come a long three days' journey on her snow-shoes to the meetings. Night after night as I talked through interpretation her deep-set black eyes glowed and glowed. But when one night an hour or more was spent in voluntary prayer she needed no interpreter. And as I listened I needed none. I _felt_ that she _knew_ that _Jesus spoke Lappish_. The two were face to-face in closest touch of spirit.

And so it is everywhere. The flaxen-haired Holland maid kneeling by her single cot _knows_ that Jesus talks Dutch, and her homely hearthfire Dutch, too, at that. And the earnest Polish peasant in his Carpathian cabin bowed before the symbol his eyes have known from infancy is talking into an ear that knows both Polish accent and Polish heart. So with the German of the Saxon highlands, and of the simpler speech of the Teutonic lowlands. So with the olive-skinned Latin and the darker-hued African kneeling on opposite sides, north and south, of the great Central-earth Sea. Wherever knowledge of Jesus has been carried, He is _recognized_ and claimed _as their own_ regardless of national or social lines.

I knew a minister of our Southland, but whose public service took him to all parts of our country. He had been reared in the South and knew the coloured people by heart, and loved them. And when he returned to his Southern home town he would frequently preach for the coloured people.

He was preaching to them one Sabbath with the simplicity and fervour for which he was noted.

At the close among others, one big black man grasped his hand hard as he thanked him for the preaching. And then with his great child-eyes big and aglow, he said, "Youse got a white skin, but youse got a black heart." And you know what he meant,--you have a black man's heart, you have a heart like mine. Your heart makes my heart burn.

Now _Jesus had a Hack heart_. He had a white heart. He had a yellow, a brown heart. He had a Jew heart, a Roman, a Greek, a Samaritan heart.

Aye, He had a _world_ heart, He had _a human heart_. And He _has_.

There's a _Man_ on the throne yonder, bone of our bone, heart of our heart, pain of our pain.

There's more of G.o.d since Jesus went back. Human experience has been taken up into the heart of G.o.d. Jesus belonged to us. And now belongs to us more than ever, and we to Him. The human heart has felt His tremendous wooing. It has recognized its Kinsman wherever He has been able to get to them, and it has gladly yielded to the plea of His love.

Jerusalem might carpenter a cross for Him, but the world would weave its heartfelt devotion into a crown of love for Him, bestudded with the dewy tears of its grat.i.tude, sparkling like diamonds in the light of His face.

IV

Closer Wooing