Quiet Talks about Jesus Part 14

Satan s.h.i.+fts the scene. These wilderness surroundings grate on his nerves.

The setting of this place, once first cla.s.s, is now rather worn. He's famous at that. It's a favorite device of His; quick scene-s.h.i.+fting. A man wins a victory over temptation, but a quick change of surroundings finds him unprepared if he isn't ever alert for it, and down he goes before the new, unexpected rush, before he can get his wind. The tempter is not a fool, as regards man. That is, as a rule he is not. In the light of all facts obtainable about his career, that word _might_ be thought of. Yet no man of us may apply the word to him. Not one of us is a match for him.

We're not in the same cla.s.s. In his keen subtlety and cunning he can outmatch the keenest of us; outwit and befool without doing any extra thinking. I am not using the word _wisdom_ of him. We are safe only in the wisdom of our big Brother who drew his fangs in the wilderness that day.

He chooses shrewdly the spot for each following temptation. He's a master stage manager. He always works for an _atmosphere_ that will help his purpose. He took Jesus up to one of the wings of the temple in the holy city. The holy city, and especially its temple, would awaken holiest emotions. Here it was that Jesus, as a boy, years before, had probably first caught fire. It is likely that He never forgot that first visit.

Here everything spoke to Him of His Father. The tempter is skilfully following the leading of Jesus' reply. Jesus had given a religious answer.

So He is given a religious atmosphere, and taken to a religious place. He would trust the Father implicitly. Here is an opportunity to let men see that beautiful spirit of trust. Here is a chance for a master-stroke. A single simple act will preach to the crowds. "You'll come down in the midst of an open-mouthed, admiring crowd." The devil loves the spectacular, the theatrical. He is always working for striking, stagy effects.

How many a man has yielded to the _religious_ temptation! He is taken up in the air, and seems to float among ethereal clouds. It is better for us to live in the strength of Somebody else's victory, and keep good hard earth close to the soles of our feet, or we may come into contact with it suddenly with feet and head changing places.

The devil "taketh" Jesus. How could he? He could do it only by Jesus'

consent. Jesus yields to his taking. He has a strong purpose in it. He was going for the sake of His brothers. The tempter cannot take anybody anywhere except with his full consent. He tries to, and often befools men into thinking he can. It's a lie. He cannot. Every man is an absolute sovereign in his will, both as regards G.o.d and Satan. G.o.d will not do anything with us without our ready consent. And be it keenly remembered that the tempter _cannot_. Here Jesus gave consent for His brothers' sake.

The tempter acts his part like an old hand. The proper thing here is some scripture, repeated earnestly in unctuous tones. Was it from this tempter that all of us religious folks and everybody else have gotten into the _inveterate_ habit of quoting verse and sentence entirely out of connection? Any devil's lie can be proven from the Scriptures on that plan. If it was he who set the pace, certainly it has been followed at a lively rate. It was a cunning quotation, cunningly edited.

The angels _are_ ministering spirits. On their hands they do bear us up.

It is all true, blessedly true. But it is only true for the man who is living in the first verse of that ninety-first psalm, "in the secret place of the most High." The tempter threads his way with cautious skill among those unpleasant allusions to the serpent, and the dragon, and getting them under our feet, and then twisting and trampling with our hard heels.

He knew his ground well, and avoids such rough, rude sort of talk. It was a cunning temptation, cunningly staged and worded and backed. He was doing his best. One wonders if he really thought _Jesus_ could be tripped up that way. So many others have been, and are, even after Jesus has shown us the way. A dust cloth would help some of us--for our Bibles--and a little more exercise at the knee-joint, and a bit of the hard common sense G.o.d has given every one of us.

Did Jesus' wondrous, quiet calm nettle the tempter? Was He ever keener and quieter? He would step from the substantial boat-deck to the yielding water, He would cut Himself off from His Nazareth livelihood and step out without any resources, He would calmly walk into Jerusalem when there was a price upon His head, for so He was led by that Spirit to whose sovereignty He had committed Himself. But He would do nothing at the suggestion of this tempter. Jesus never used His power to show He had it, but to help somebody. He could not. It is against the nature of power to attempt to prove that you have it by using it. Power is never concerned about itself, but wrapped up in practical service. There were no theatricals about Jesus. He was too intensely concerned about the needs of men. There are none in G.o.d-touched men. Elisha did not smite the waters to prove that Elijah's power rested upon him, but _to get back across the Jordan_ to where his work was needing him and waiting his touch. Jesus would wear Himself out bodily in ministering to men's needs, but He wouldn't turn a hair nor budge a step to show that He could. This is the touch-stone by which to know all Jesus-men.

He rebukes this quotation by a quotation that breathes the whole spirit of the pa.s.sage where it is found. Thou shalt not _test_ G.o.d to see if He will do as He promises. These Israelites had been testing, criticizing, questioning, doubting G.o.d. That's the setting of His quotation. Jesus says that love never tests. It trusts. Love does not doubt, for it _knows_. It needs no test. It could trust no more fully after a test, for it trusts fully now. Aye, it trusts more fully now, for it is trusting _G.o.d_, not a _test_. Every test of G.o.d starts with a question, a doubt, a misgiving of G.o.d. Jesus' answer to the second temptation is: love never tests. It trusts. Jesus keeps true in His relation to His Father.

The Devil Acknowledges the King.

Another swift s.h.i.+ft of the scene. Swiftness is a feature now. In a moment of time, all the kingdoms, and all the glory of all the earth. Rapid work!

This is an appeal to the eye. First the palate, then the emotions, now the eye. First the appet.i.tes, then the religious sense, now the ambition. The tempter comes now to the real thing he is after. He would be a G.o.d. It is well to sift his proposition pretty keenly, on general principles. His reputation for truthfulness is not very good, which means that it is very bad. Who wants to try a suspicious egg? He could have quite a number of capitals after his name on the score of mixing lies and the truth. He has a distinct preference for the flavor of _mixed_ lies.

Here are the three statements in his proposal. All these things have been delivered unto me. I may give them to whom I will. I will give them to you. The first of these is true. He is "the prince of this world." The second is not true, because through breach of trust he has forfeited his rule, though still holding to it against the Sovereign's wish. The third is not true. Clearly he hadn't any idea of relinquis.h.i.+ng his hold, but only of swamping Jesus. Two parts lie: one part truth--a favorite formula of his. The lie gets the vote. A bit of truth sandwiched in between two lies.

He asks for wors.h.i.+p. Did he really think that possibly Jesus would actually wors.h.i.+p him? The first flush answer is, surely not. Yet he is putting the thing in a way that has secured actual wors.h.i.+p from many a'one who would be horrified at such a blunt putting of his conduct. We must shake off the caricature of a devil with pointed horns, and split hoof, and forked tail, and see the real, to understand better. From all accounts he must be a being of splendor and beauty, of majestic bearing, and dignity. His appeal in effect is this:--These things are all mine. You have in you the ingrained idea of a world-wide dominion over nature, and of ruling all men as G.o.d's King. Now, can't we fix this thing up between us? Let's be friendly. Don't let's quarrel over this matter of world dominion.

You acknowledge me as your sovereign. You rule over all this under me.

I'll stand next to G.o.d, and you stand next to me. It's a mere technical distinction, after all. It'll make no real change in your being a world-wide ruler, and it will make none with me either. Each will have a fair share and place. Let's pull together.--The thing sounds a bit familiar. It seems to me I have heard it since somewhere, if I can jog up my memory. It has raised a cloud of dust in many a man's road, and blurred the clear outlines of the true plan--_has_ raised?--_is_ raising.

Jesus' answer is imperative. It is the word of an imperative. He is the King already in His Father's plan. He replies with the sharp, imperial brevity of an emperor, a king of kings, "Get thee hence!" Begone! The tempter obeys. He knows his master. He goes. Biting his teeth upon his hot spittle, utterly cowed, he slinks away. Only one Sovereign, Jesus says.

All dominion held properly only by direct dependence upon Him, direct touch with Him, full obedience to Him. No compromise here. No mixing of issues. Simple, direct relation to G.o.d, and every other relation _through_ that. No short cuts for Jesus. They do but cut with deep gashes the man who cuts. The "short" describes the term of his power, a short shrift.

When the devil has used up all his ammunition--. That's a comfort. There is an end to the devil if we will but quietly hold on. Every arrow shot.

Not a cartridge left. Yet he is not entirely through with Jesus. He has retired to reform the broken lines. He'll melt up the old bullets into different shape. They have been badly battered out of all shape by striking on this hard rock. He's a bit shaken himself. This Jesus is something new. When he can get his wind he will come back. He came back many times. Once through ignorant Peter with the loaf temptation in new shape, once through His mother's loving fears with the emotional temptation, and through the earnest, hungry Greeks, and the bread-full thousands with the kingdom temptation. Yet the edge of His sword is badly nicked, and never regains its old edge.

But now he goes. He obeys Jesus. The tempter resisted goes, weakened. He is a coward now. He fights only with those weaker than himself. He doesn't take a man of his own size. Temptation resisted strengthens the man. There is a new resisting power. There is the fine fettle that victory gives. Jesus is Victor. The Jordan experience has left its impress. Every act of obedience is to the tempter's disadvantage. In Jesus we are victors, too. But only in Him.

Through Jesus we meet a fangless serpent. The old glare is in the eye, the rattles are noisy, but the sting's out. He is still there. He still can scare; but can do not even that to the man arm-in-arm with Jesus. Jesus keeps true the relations.h.i.+p to all men and to nature by keeping true the relations.h.i.+p to His Father.

Our Father, lead us not into temptation as Jesus was led. We're no match for the tempter. Help us to keep arm-in-arm with Jesus, and live ever in the power of His victory.

The Transfiguration: An Emergency Measure

G.o.d in Sore Straits.

The darkest hour save only one has now come in Jesus' life. And that one which was actually darkest, in every way, from every view-point darkest, had in it some gleams of light that are not here. Jesus is now a fugitive from the province of Judea. The death plot has been settled upon. There's a ban in Jerusalem on His followers. Already one man has been cut off from synagogue privileges, and become a religious and social outcast. The southerners are pus.h.i.+ng the fight against Jesus up into Galilee.

Four distinct times that significant danger word "withdrew" has been used in describing Jesus' departure from where the Judean leaders had come.

First from Judea to Galilee, then from Galilee to distant foreign points He had gone, for a time, till the air would cool a bit. The bold return to Jerusalem at the fall Feast of Tabernacles had been attended, first by an official attempt to arrest, and then by a pa.s.sionate attempt to stone Jesus to death.

And now the Galilean followers begin to question, and to leave. His enemies' northern campaign, together with His own plain teaching, has affected the Galilean crowds. They come in as great numbers as ever to hear and to be healed. But many that had allied themselves as Jesus'

followers decide that He is not the leader they want. He is quite too unpractical. The kingdom that the Galileans are eager for, that the Roman yoke may be shaken off, seems very unlikely to come under such a leader.

Many desert Him.

Jesus felt the situation keenly. The kingdom plan in Jerusalem had failed.

And now the winning of individuals as a step in another plan is slipping its hold. These people are glad of bread and the easing of bodily distress, but the tests of disciples.h.i.+p they pull away from. He turns to the little band of His own choosing, with a question that reveals the keen disappointment of His heart. There's a tender yearning in that question, "Will ye also go away?" And Peter's instant, loyal answer does not blind His keen eyes to the extremity. With sad voice He says, "One of you, my own chosen friends, one of you is a--devil." Things are in bad shape, and getting worse.

It was a time of dire extremity. G.o.d was in sore straits. The kingdom plan was clearly gone for the present. The rub was to save enough out of the wreckage to get a sure starting-point for the new plan, through which, by and by, the other original plan would work out. There can be no stronger evidence of G.o.d's need of men than this transfiguration scene. Just because He had made man a sovereign in his will, G.o.d must work out all of His plans _through_ that sovereign will. He would not lower one whit His ambition for a man free in his own will. He Himself would do nothing to mar the divine image in man. For man's sake, and _through_ man's will--that is ever G.o.d's law of dealing.

Fire and Anvil for Leaders.

The great need just now was not simply for men who would be loving and loyal, but men who would be _leaders_. It has ever been the sorest need.

Men are not so scarce, true-hearted men, willing to endure sacrifice, but _leaders_ have always been few, and are. Nothing seems to be less understood than leaders.h.i.+p; and nothing so quickly recognized when the real thing appears. Peter _was_ a leader among these men. He had dash and push. He was full of impulse. He was always proposing something. He acted as spokesman. He blurted out whatever came. The others followed his lead.

There were the crude elements of leaders.h.i.+p here. But not true leaders.h.i.+p of the finer, higher kind.

The whole purpose of the transfiguration was to get and tie up leaders. It was an emergency measure, out of the regular run of things. Goodness makes character. It takes goodness plus ability to make true leaders.h.i.+p. The heart can make a loving follower. It takes a heart, warm and true, plus _brains_ to make a leader. Character is the essential for life. For true leaders.h.i.+p, there needs to be character plus ability: the ability to keep the broad sweep of things, and not be lost in details, nor yet to lose sight of details; to discern motive and drifts; to sift through the incidentals which may be spectacular and get to the essential which may be in Quaker garb.

There are two sorts of leaders.h.i.+p, of action, and of thought. By comparison with the other, leaders of action are many, leaders of thought few. Peter was the leader in action of the disciples, and in the earlier church days. John became the leader in thought of the later years of the early church. Paul was both, a very unusual combination. Leaders are born, it is true. But the finest and truest and highest leaders must be both born leaders, and then born again as leaders. There needs to be the original stuff, and then that stuff hammered into shape under hard blows on the anvil of experience. The fire must burn out the clay and dirt, and then the hammer shape up the metal. Leaders must have convictions driven in clear through the flesh and bone, and riveted on the other side.

_Simon_ loved Jesus, but there needed to be more before _Peter_ would arrive. It took the transfiguration to put into the impulsive, unsteady, wobbling Simon the metal that would later become steel in Peter. Yet it took much more, and finally the fire of Pentecost, to get the needed temper into the steel. These same lips could give that splendid statement that has become the church's foundation; and, a bit later, utter boldly foolish, improper words to Jesus; and, later yet, utter vulgar profanity, and words far worse, aye, the worst that could be said about a _friend_, and in that friend's _need_, too.

This was a fair sample of the clay and iron, the Simon and the Peter in this man. Yet it was with painful slowness that he had been brought up to where he is now. Two years of daily contact with Jesus. Slow work! No, rapid work. n.o.body but Jesus could have done it in such a short time.

n.o.body but Jesus could have done it at all. And, mark you keenly, this man is the _leader_ of the band of men that stand closest to Jesus. This is the setting of the great transfiguration scene.

An Irresistible Plan.

Jesus goes off, away from the crowds, to have a bit of quiet time with this inner band of His. Here is the strategic point, now. The key to the future plan is in this small group. If that key can be filed into shape, cleaned of rust, and gotten to fit and turn in the lock, all may yet be well. The nub of all future growth is here. With simple, keen tact He begins His questionings, leading on, until Peter responds with his splendid declaration for which the church has ever been grateful to him.

"Thou art the Christ, the Son of the living G.o.d." It comes to Jesus' ears as a grateful drink of cold water to a thirsty man on a hot day in a dusty road.