IN THiiiliiil I j i 
 
 TEACHING OF JESUS 
 
BS 2415 R65 1906 c.l 
 Robertson, A. T., 1863-1934 
 Keywords in the teaching of 
 Jesus 
 
Cof:>y I 
 
KEYWORDS 
 
 IN THE 
 
 TEACHING OF JESUS 
 
KEYWORDS 
 
 IN THE 
 
 TEACHING OF JESUS 
 
 ' BY 
 
 A. T. ROBERTSON, D. D. 
 
 Professor of New Testament Interpretation in the 
 Southern Baptist Theological Seminary 
 
 AUTHOR OF 
 
 "Life and Letters of John A. Broadus " 
 
 "Teaching of Jesus Concerning God the Father" 
 
 "Student's Chronological New Testament" 
 
 "Critical Notes to Broadus' Harmony of the Gospels" 
 
 etc. 
 
 PHILADELPHIA 
 
 amerlcan asaptlst publication Sodctg 
 
Copyright igo6 by the 
 American Baptist Publication Society 
 
 Published April, 1906 
 
 jfrom tbe Society's own press 
 
Zo 
 
 THE MEMORY OF 
 
 MY MOTHER WHO TAUGHT 
 
 ME TO LOVE JESUS 
 
PREFACE 
 
 The seven chapters in this little book were de- 
 livered as lectures to the Jackson Springs Sum- 
 mer Assembly, under the auspices of the Baptist 
 State Convention of North Carolina, in the last 
 week of June, 1904. They are published practi- 
 cally as they were delivered and at the request of 
 the Assembly. Many delightful memories come 
 thronging my mind as I now write, memories of 
 the wood robins caroling in the pine trees as I 
 tried to talk to a large and deeply spiritual and 
 sympathetic audience about the words of Jesus. 
 If a still larger audience can be led to earnest 
 study of the Master's teaching, this volume will 
 not be in vain. These seven lectures are not 
 an exhaustive discussion of the teaching of Christ. 
 No book is that, but this one only claims to set 
 forth the main points in Christ's teaching around 
 which the rest clings. 
 
 The first chapter discusses the same theme as 
 the author's book, "The Teaching of Jesus Con- 
 cerning God the Father," American Tract Society, 
 New York, 1904. It is not, however, a copy of 
 that book, nor a mere condensation of it, but an 
 
Vlll PREFACE 
 
 entirely independent treatment, though the same 
 theological position is taken. 
 
 Mary chose to sit at the feet of Jesus and 
 learn of him. That is the place for every disciple 
 of the Lord. 
 
 A. T. Robertson. 
 
 Louisville, Ky. 
 
TABLE OF CONTENTS 
 
 CHAPTER I PAGE 
 
 God the Father ii 
 
 CHAPTER H 
 The Son 25 
 
 CHAPTER HI 
 Sin 41 
 
 CHAPTER IV 
 The Kingdom 56 
 
 CHAPTER V 
 Righteousness 78 
 
 CHAPTER VI 
 The Holy Spirit 93 
 
 CHAPTER VII 
 The Future Life 109 
 
Keywords in the teaching 
 
 OF JESUS 
 
 CHAPTER I 
 
 GOD THE FATHER 
 
 "He that hath seen me hath seen the Father" (John 14:9). 
 
 Jesus is the great Teacher of all time. There 
 had been great teachers before him, Confucius, 
 Buddha, Zoroaster, Socrates. Each taught many- 
 high and noble ideals. Each left a strong mark 
 on the life of men. Great teachers have come 
 since the time of Jesus, some who show no trace 
 of his influence, as Epictetus and Marcus Aurelius. 
 We would detract naught from the glory of these 
 men. But when all is said, the Teacher of teachers 
 is Jesus. His words alone always proclaim eternal 
 principles. Truth is axiomatic, if it is fundamen- 
 tal. Jesus dared to say that he was the Truth. 
 No other man can say that and tell the truth. 
 The significant thing is that men recognize that 
 this claim is true. His kingdom, as he said to 
 Pilate, is that of truth. This is his realm. This 
 
12 KEYWORDS IN THE TEACHING OF JESUS 
 
 is not the main thing that Jesus came to do, to 
 teach the truth. What he did is more than what 
 he said. What he is, is more than either. He was 
 not a mere teacher, however great. Let us never 
 forget that. Preaching and practice with him were 
 not separated. And preaching with him was teach- 
 ing. He was no mere setter-forth of orthodox 
 phrases, no mere stickler for the forms of faith, the 
 shell of truth. In fact he was the ruthless iconoclast 
 of his day, the foe of mere ceremonial observance. 
 Jesus is the supreme example of the superiority of 
 spirit over form. Hear him as he says : " It is the 
 spirit that giveth life ; the flesh profiteth nothing : 
 the words that I have spoken unto you are spirit, 
 and are life " (John 6 : 63). This is the chief dif- 
 ference between Jesus and all other teachers. The 
 words of Jesus, then, are the Pierian spring from 
 which men love to drink. " This is my beloved Son, 
 in whom I am well pleased; hear ye him" (Matt. 
 17:5). Thus the Father spoke to Peter, James, 
 and John on the mount of Transfiguration. 
 
 The first word in time and importance that we 
 have from the new Teacher is about the Father. 
 
 He was only twelve years old and 
 ^"rathef ^ had been left behind in the temple 
 
 in Jerusalem. When Joseph and 
 Mary sought him sorrowing, he said in surprise, 
 '• Knew ye not that I must be in my Father's 
 
GOD THE FATHER 13 
 
 house ? " (Luke 2 : 49.) Here for the first time 
 the growing boy with dawning Messianic conscious- 
 ness speaks out the throbbing secret of his heart. 
 He must. The necessity is on him. And it is 
 "my Father's house." He sustains a special 
 relation to God the Father that is not true of other 
 men. The first word is the key-word to his after- 
 life and teaching. He goes back to his Nazareth 
 home and works obediently and humbly till his 
 "hour" of manifestation comes. When the hour 
 does strike and Jesus comes out of the baptismal 
 water praying, he hears the Father say: "Thou 
 art my beloved Son ; in thee I am well pleased " 
 (Luke 3 : 22). 
 
 The Father has formally and perhaps publicly 
 acknowledged him as his Son. The boy of twelve 
 had not been mistaken. The Father 
 
 has called him his own Son. He The Father of 
 
 Jesus 
 will boldly claim God as his own 
 
 Father, in a sense not true of others. True the 
 
 devil challenges this claim by saying in the first 
 
 temptation, "T/'thou art a Son of God " (Greek text, 
 
 Matt. 4 : 3). But Jesus does not doubt. The first 
 
 time he comes to Jerusalem he cries : " Make not 
 
 my Father's house a house of merchandise " (John 
 
 2 : 16). On his second visit to Jerusalem during 
 
 his ministry, he justifies his right to heal on the 
 
 Sabbath day by calmly saying : " My Father 
 
14 KEYWORDS IN THE TEACHING OF JESUS 
 
 worketh even until now, and I work " (John 5:17). 
 The Pharisees are enraged, charging him with 
 making himself equal with God, but Jesus main- 
 tains his claim by an extended apologetic. Later 
 in his Galilean ministry he will even say : " All 
 things have been delivered unto me of my Father" 
 (Matt. 1 1 : 27). He claims also that no one 
 " knoweth the Father save the Son, and he to 
 whomsoever the Son willeth to reveal him " {ibid.). 
 "I and the Father are one" (John 10 : 30), he 
 asserts at the feast of Dedication. ♦' Thou makest 
 thyself God," his enemies retort. Thus it goes to 
 the end. This word of Jesus about the Father 
 angers the Pharisees beyond measure. But he 
 dies with this high claim on his lips : " Father, 
 into thy hands I commend my spirit " (Luke 
 23 : 46). 
 
 Jesus is able to reveal the Father to whomso- 
 ever he wills (Matt. 1 1 : 27). Others, then, can 
 know the Father and be his chil- 
 The Father of (jj-gn ; not, however, in the same 
 
 All who Believe ^1. 4. t • u- c tj 
 
 .J sense that Jesus is his Son. He 
 
 taught men to say : " Our Father 
 
 which art in heaven, hallowed be thy name " (Matt. 
 
 6 : 9). But not all are children of God in the 
 
 sense of actual enjoyment of spiritual blessings. 
 
 The younger son had gone into a far country. 
 
 When he came to himself he said : " I will arise 
 
GOD THE FATHER I 5 
 
 and go to my father" (Luke 15 : 18). But he 
 knows that he is no more worthy to be called a 
 son. He says frankly : " Father, I have sinned 
 against heaven, and in thy sight." This confession 
 is the hard thing to say, and this is why so many 
 men never become Christians. But this is the 
 only way to come back to the Father. Jesus put 
 the divine side of the great initial spiritual change 
 thus to Nicodemus : " Except a man be born anew, 
 he cannot see the kingdom of God " (John 3 : 3). 
 There is then a line of cleavage between men. 
 Some are without, some are within the kingdom 
 of God. But all who are within had to "enter the 
 kingdom." Indeed, Jesus flatly told the Pharisees 
 of Jerusalem that God was not their Father. '• Ye 
 are of your father, the devil " (John 8 : 44). 
 
 The sinner is not like the beast of the field. 
 He was made in the image of God, and that like- 
 ness was a spiritual likeness. God 
 is the Father of our spirits as well But in One 
 as of our bodies (Heb. 12 : 9). We SenseGodisthe 
 are indeed, rebellious children. We j^^^ 
 
 have left the Father's home and 
 spurned the Father's love. We are practically 
 outcast children, but outcast not by the Father's 
 wish. We have made it impossible for the Father 
 to deal with us as sons. We are subjects of the 
 just wrath of the Father. We are by nature 
 
1 6 KEYWORDS IN THE TEACHING OF JESUS 
 
 sinful, as Jesus implies by his insistence on the 
 necessity of the new birth. If we knew the hor- 
 rible reality of sin, we could understand how the 
 Father cannot let the unrepentant sinner belong 
 to his family. But there is a hope for the sinner. 
 He still has a spiritual nature, however blurred. 
 He is still kin to God and is open to the work of 
 the Spirit of God, else all hope would be lost. It 
 is not enough to be the child of Abraham by 
 descent and actually a child of the devil. The 
 real child of Abraham is the spiritual descendant. 
 So the lost child must be found, the dead must 
 come to life again. 
 
 Jesus builds his teaching on the Old Testament. 
 
 He commended the Jews for reading the Scriptures, 
 
 for they " bear witness of me" (John 
 
 The Old Testa- 5 . 39). in the Old Testament God 
 
 the Father ^^ ^^^ Father in the sense of Creator 
 of all. He is also the Father of 
 Israel in a special sense. He is the King of the 
 kingdom of Israel and the Father of the family. 
 What the Jews failed to understand was that the 
 spiritual Israel was the real Israel, the spiritual 
 kingdom the real kingdom of God. Thus the 
 Gentiles as well as the Jews really became children 
 of the Father. " Ye offspring of vipers " (Matt. 
 12 : 34), Jesus called the Pharisees who plumed 
 themselves on being children of Abraham. " If 
 
GOD THE FATHER 1/ 
 
 ye were children of Abraham, ye would do the 
 works of Abraham " (John 8 : 39). So John the 
 Baptist said : "Think not to say within yourselves, 
 we have Abraham for our Father : for I say unto 
 you that God is able of these stones to raise up 
 children unto Abraham" (Matt. 3 : 9). 
 
 This is the most distinctive word that Jesus has 
 to offer as a teacher of men. He has new light 
 to give about God. It is the same 
 kind of light that they already had The New Light 
 in the Old Testament Scriptures. abouUheFather 
 But their own traditions and ser- 
 mons had darkened this light. Socrates was put 
 to death by the Athenians for new doctrine about 
 strange divinities, so they charged. Will the Jews 
 stand new light from Jesus about God ? This is 
 precisely the trouble with the ancient Pharisees 
 and their modern representatives. They are 
 encased in a shell of ignorant omniscience. In 
 fact, says Jesus : " Ye do err, not knowing the 
 Scriptures nor the power of God " (Matt. 22 : 29). 
 He knows "who the Father is" (Luke 10 : 22). 
 And no one else has seen the Father (John 6 : 46). 
 "Lord, shew us the Father, and it sufificeth us" 
 (John 14 : 8), Philip pleaded. So it will. T/iat 
 is the acme of wisdom, to know God. Hear Jesus 
 again : ** O righteous Father, the world knew thee 
 not, but I knew thee ; and these know that thou 
 
1 8 KEYWORDS IN THE TEACHING OF JESUS 
 
 didst send me ; and I made known unto them thy 
 name, and will make it known, that the love 
 wherewith thou lovest me may be in them and I 
 in them " (John 17 : 25 f.). Once more he says: 
 " I glorified thee on the earth " (John 17 : 4). 
 
 Jesus claims to know the way. What is it ? 
 
 It is simple and plain : •' / am the way " (John 
 
 14 : 6). He is the way to the 
 
 The Way to Father, When Thomas was at a 
 
 Father ^'^^^' ^^^^ ^^^ ^^^^ answer. He adds : 
 " No one cometh to the Father, but 
 by me" (John 14 : 6). He is not merely a way; 
 he is t//e only way. Herein lies the supreme value 
 of Christianity, It offers Jesus to men, the only 
 way to God the Father. Here is the call for 
 mission effort at home and abroad. Here is 
 the incentive for evangelical work, for educa- 
 tional effort, for pressing Christ on the hearts of 
 men, for said Jesus, " He that honoreth not the 
 Son honoreth not the Father which sent him " 
 (John 5 : 23). When Philip doubted, Jesus re- 
 plied : " Have I been so long time with you, and 
 dost thou not know me, Philip } he that hath seen 
 me hath seen the Father" (John 14 19). Indeed, 
 he asks : "How sayest thou, Shew us the Father t " 
 Philip had seen Jesus. More than the words of 
 Jesus about the Father is Jesus himself. He is 
 the Son and is in the image of the Father. •' I 
 
GOD THE FATHER 1 9 
 
 am in the Father and the Father in me" (John 
 14 : 11). The way to know the Father is to know 
 Jesus, for the Father is Hke Jesus. " He that 
 seeth me, seeth him that sent me" (John 12 : 45). 
 
 The Father loves the world that he has made, 
 but most of all the men made in his own image. 
 When the prodigal son was return- 
 ing home, " while he was yet afar ^^^ Patlier's 
 off, his father saw him, and was ^r^helinLr 
 moved with compassion, and ran, 
 and fell on his neck, and kissed him " (Luke 15 : 
 20). This is the picture that Jesus has drawn of 
 the Father's compassionate yearning for his rebel- 
 lious and outcast children. To the resentful elder 
 son the Father said : " This thy brother was dead, 
 and is alive again; and was lost, and is found" 
 (Luke 15 : 32). Hence Jesus came to die for 
 sinful men, not for animals, for sinful men are lost 
 children of God. 
 
 The yearning love of the Father does not relax 
 the Father's justice. He will not out of hand for- 
 give the sinner. There had to be 
 
 adjustment, reconciliation. Here is "^^^ Patner's 
 , , 1 r /-- 1 ^1 T- ..1 Effort to Save 
 
 the real grace of God the Father. ^-^ Sinner 
 
 " For God so loved the world, that 
 
 he gave his only-begotten Son, that whosoever 
 
 believeth on him should not perish, but have 
 
 eternal life" (John 3 : 16). The love is on God's 
 
20 KEYWORDS IN THE TEACHING OF JESUS 
 
 part first. This great love provides the basis of 
 reconciliation, the death of the Son on the cross. 
 " So must the Son of Man be lifted up" (John 3 : 
 14). He gave "his life a ransom for many" 
 (Matt. 20 : 28). From the very first Jesus is con- 
 scious that his death is necessary as the sacrifice 
 for sin. To John the Baptist he is " the Lamb of 
 God that taketh away the sin of the world " (John 
 I : 29). It is not a surprise to Jesus when he 
 comes to die. He not only knew it, but had 
 interpreted it as the Father's plan for the redemp- 
 tion of men. But the atoning death of Jesus in 
 the sinner's stead is only the basis of reconcilia- 
 tion. The work is not completed till the sinner is 
 born again, repents, trusts the Father, and returns 
 a suppliant to the throne of grace. The atoning 
 death was an objective fact ; the reconciling grace 
 works in the inner spirit. This is the Father's 
 plan of salvation as outlined by Jesus. 
 
 Of this the sinner may be sure. " There is joy 
 in heaven over one sinner that repenteth " (Luke 
 
 15 : 7). " Let us eat and make 
 A Welcome for merry: for this my son was dead, 
 ^^^Smnef^""* and is alive again; and was lost, 
 
 and is found" (Luke 15 : 32). 
 Jesus is the way to the Father and he speaks for 
 himself thus : " All that which the Father giveth 
 me shall come unto me ; and him that cometh to 
 
GOD THE FATHER 21 
 
 me I will in no wise cast out " (John 6 : 37). 
 This is true also : " No man can come unto me 
 except the Father which sent me draw him " (John 
 6 : 44). We leave unsolved the reconciliation of 
 this initial drawing of the Father by the Holy 
 Spirit with the gracious invitation of Jesus who 
 said : " Come unto me all ye that labor and are 
 heavy laden and I will give you rest " (Matt, 1 1 : 
 28). In the realm of spirit the mystery of the 
 freedom of our spirits and the sovereignty of God 
 is solved. Let us exercise our freedom and trust 
 God to exercise his sovereignty. He is responsible 
 for that, not we, and we can trust the Father to 
 do right even when we cannot understand his 
 plans. We may be sure that his sovereign will is 
 not a hindrance, but a help to our weakness. 
 
 The Father is merciful and has shown it by the 
 highest of all proofs. He held not back his own 
 Son. Yet the inexorable law stands 
 
 for all who do not make peace with The Father as 
 
 Judge 
 the Father through Christ. Jesus 
 
 himself w\\\ act as judge, it is true (John 5 : 22), 
 but he will execute the will of the Father. Con- 
 demnation rests on the unrepentant sinner. The 
 penalty of the Father's law will fall from the lips of 
 him who came to set us free from that law. Jesus, 
 the Saviour, will say : " Depart from me, ye that 
 work iniquity" (Matt. 7 :23). "I never knew you." 
 
22 KEYWORDS IN THE TEACHING OF JESUS 
 
 Jesus does not often use theological terms. He 
 
 sets vital truths in living speech, not in abstract 
 
 phrase. Perhaps this is one reason 
 
 What about tne ^[ly t^g people hung on his words. 
 
 Character r^,, t- 1.1 • i. it i 
 
 of the Father? rather is eternal. Jesus speaks 
 
 of the glory which he had with the 
 Father before the world was (John 17:5). The 
 Father is personal as this same passage shows. 
 He and the Father had blessed converse with each 
 other before the objective universe came into ex- 
 istence. Jesus is not troubled by the philosoph- 
 ical theories of pantheism or monism. He knows 
 that he exists ; he knows also that the Father 
 exists. God is spirit, he tells the woman of 
 Samaria (John 4 : 24). Hence materialism is un- 
 true as well as pantheism. God is spirit, not body. 
 We are like God in having a spiritual nature with 
 which we must worship him. God does not make 
 his abode simply in this place or that, neither in 
 Gerizim nor Jerusalem. The Father, again, is 
 almighty. " With God all things are possible " 
 (Matt. 19 : 26). And the Father is good, abso- 
 lutely good. " None is good save one, even God " 
 (Luke 19 : 18). God is one. "Our God is one 
 Lord," not many (Mark 12 : 29). He is once more 
 "the living Father" (John 6 : 57). Thus does 
 Jesus speak of his Father and our Father. He 
 had been in the bosom of the Father and was able 
 
GOD THE FATHER 23 
 
 to declare the Father to men (John i : i8). No 
 one else has seen the Father (John 6 : 46). Hence 
 no one else can declare the Father. 
 
 It is not an absentee God that Jesus set forth 
 to men. " My Father vvorketh even until now " 
 (John 5 : 17), He cares for the 
 lilies of the field, he watches the The Father is 
 sparrows when they fall, he counts ■ g. -m-.j,] j 
 the hairs of our heads. With Jesus 
 the Father is the ever-present reality. The world 
 is transient and unstable. The world is the seem- 
 ing, the Father the real. But the Father's hand 
 is over all. 
 
 This is mysticism to us, but not to Jesus. He 
 was in the Father and the Father in him. He 
 prayed that the disciples might be 
 one in the Father and the Son (John The lather 
 17:21). Indeed, he said: "If a .^ gf^^J^!^^^^^ 
 man love me he will keep my word : 
 and my Father will love him, and we will come 
 unto him, and make our abode with him " (John 
 14 : 23). That is to bring heaven down to earth, 
 for heaven is where God is. It was to do just this 
 thing that Jesus left the glory of heaven that he 
 might find the key to human hearts. The happi- 
 ness of Jesus consists in bringing men back to 
 God, to make reconciliation possible, to break 
 down the middle wall of partition between God 
 
24 KEYWORDS IN THE TEACHING OF JESUS 
 
 and man, between Jew and Gentile, to establish 
 a real brotherhood of redeemed souls. He has 
 taught us how the Father loves us. He has shown 
 us what the Father is like. He has taught us to 
 say, "Our Father." In his hour of anguish he 
 himself cried, "Abba, Father." He offers to take 
 us by the hand and put our hand in the Father's 
 and be our Elder Brother. " If ye had known 
 me, ye should have known my Father also ; and 
 from henceforth ye know him, and have seen him" 
 (John 14 : 7). For " this is life eternal, that they 
 might know thee the only true God, and Jesus 
 Christ whom thou hast sent " (John 17:3). 
 
CHAPTER II 
 
 THE SON 
 
 "Take my yoke upon you, and learn of me, for I am 
 meek and lowly in heart" (Matt, ii : 29). 
 
 Jesus has to speak of himself in order to set 
 forth the Father. He does not talk of himself 
 just to be speaking about himself. 
 
 It would be egotistic in anybody else to speak 
 
 of himself as our Lord does. Egotism is more 
 
 than a weakness. It is abnormal, 
 
 is a species of insanity, more or less -n^ . ^^ 
 
 <- T 1 1 -I iigoism 
 
 severe. So Paul exhorted the Roman 
 
 Christians so to think as to think soberly and not 
 
 to think of themselves more highly than they ought 
 
 to think (Rom. 12 : 3). " Let another man praise 
 
 thee." This is the universal opinion of the world. 
 
 Self-assertion is necessary to effective work ; a 
 
 cringing self-repression is pitiful, but self-conceit 
 
 is repulsive. Why, then, can we retain our love 
 
 and adoration for Jesus, if he spoke so much of 
 
 himself .-* It is because he was more than man. 
 
 If he was merely a man, even the greatest of men, 
 
 the terms that he uses of himself would be intoler- 
 
 25 
 
26 KEYWORDS IN THE TEACHING OF JESUS 
 
 able, as for instance, "I am the light of the world" 
 (John 8 : 12). It is in the high relations that 
 Jesus holds with the Father, in what he is, that he 
 escapes the charge of egotism. 
 
 In his " Intimations of Immortality " Words- 
 worth pictures the soul as dimly conscious of a 
 previous existence. We may well 
 The dismiss such poetic fancies. But 
 
 State of Jesus ^^^^^ ^^^^^ ^^ "^^ °^ ^^^ repeated 
 statements of Jesus on this subject 
 
 concerning himself ? " Before Abraham was, I 
 am" (John 8 : 58) ; " I came out from the Father, 
 and am come into the world " (John 16 : 28) ; " the 
 glory which I had with thee before the world was " 
 (John 17:5). We may well agree with the claim 
 of Jesus that "a greater than Solomon is here" 
 and "a greater than Jonah" (Luke 11:31 f.). It 
 is an easy answer to say that Jesus means only 
 ideal pre-existence by such high words. He ex- 
 isted in the mind of the Father, it is said. Such 
 quibbling is puerile, for Christ is speaking of per- 
 sonal experiences and objective facts. He had 
 glory, existed, came forth from the Father. " For 
 thou lovedst me before the foundation of the 
 world" (John 17 : 24). It is far more manly to 
 say at once that Jesus did not know what he was 
 saying. He would then be an ignorant enthusiast, 
 it is true. If we credit his character and his words 
 
THE SON 27 
 
 and John's account of them, we must admit this 
 sublime fact of his pre-existence. The Synoptic 
 account of the virgin birth of Jesus reinforces the 
 teaching of Christ on this point. Likewise the 
 express statement of John that in the beginning 
 the Word was with God (John 1:1). We may 
 well stand in awe of one who can truthfully assert 
 that he was with the Father before the world was. 
 There is mystery here surely as to the possibility 
 of the continuity of consciousness in such a transi- 
 tion, but no greater than such continuity in the 
 case of death. In reality Christ claims timeless 
 existence, for he said : "I am" (John 8 : 58). 
 
 "Father," "my Father," "the Father" are 
 words often on the lips of Jesus. He was ever 
 conscious of the peculiar intimacy 
 
 between him and his Father. He Christ's 
 Ti . 11 1 1 • If ,. ii r" c Kelation to the 
 
 likewise called himself " the Son of pather 
 
 God" and "the Son," as the Father 
 
 called him "my Son." "The Father loveth the 
 
 Son" (John 5 : 20); "the hour cometh, and now 
 
 is, when the dead shall hear the voice of the Son 
 
 of God ; and they that hear shall live " (John 5 : 
 
 25); "Dost thou believe on the Son of God?" 
 
 Jesus asked the blind man who had recently been 
 
 healed (John 9:35). When asked pointedly and 
 
 under oath by Caiaphas if he was "the Christ, the 
 
 Son of God," he answered, " I am " (Matt. 26 : 
 
28 KEYWORDS IN THE TEACHING OF JESUS 
 
 63 f.). It was not often, for obvious reasons, that 
 Jesus so clearly asserted that he was the Son of 
 God. When he did so, it aroused vehement hos- 
 tility (John 5, 8, and 10). At last his saying so 
 brought condemnation from the Sanhedrin, It 
 was not a mere vague term for the spiritual rela- 
 tionship of men with God. He meant the full 
 content of the words. " I and the Father are 
 one" (John 10 : 30). We may not venture farther 
 into the high and holy fellowship that exists be- 
 tween the Father and the Son. The only begotten 
 Son is in the bosom of the Father, John tells us 
 (John I : 18). He is one in nature, one in thought, 
 one in word, one in deed with the Father. "All 
 things that the Father hath are mine" (John 16 : 
 15). Jesus has life in himself as the Father has 
 (John 5 : 26). Hence he could say : " I am the 
 life" (John 11 : 25). Jesus, as the P^ather, is 
 ultimate life. The scientists will never find life 
 by the microscope, though lower forms of life con- 
 tinue to be discovered. Not even radium is life. 
 
 If these claims are true, Jesus is God as John 
 expressly says. " The Word was God " (John i : i). 
 
 This is the clear import of the term 
 The Divinity .< ^j^^ gon," "the Son of God" in 
 of Jesus , 1 /• T T 
 
 the mouth of Jesus. " 1 proceeded 
 
 forth and came from God " (John 8 : 42). " I 
 know him ; for I am from him " (John 7 : 29). 
 
THE SON 29 
 
 " Before Abraham was I am " (John 8:58). There 
 is no stopping-place short of real deity in the 
 claims of Christ. When he says : *' I am the light 
 of the world" (John 8 : 12), it is sober truth or 
 wild self-conceit. If it is self-conceit, Jesus is 
 abnormal and not the spiritual and moral leader of 
 the race. He falls from his high pedestal to the 
 ground and beneath the ground. If it is truth, he 
 is more than man. No mere man in his senses 
 would say it of himself. Nor could it be true of 
 any mere man. If Jesus is only man and said 
 that, he is beneath contempt. If he is God and 
 said it, he is above praise. There is no middle 
 ground. " I am the resurrection, and the life " 
 (John II : 25), Here again the same argument 
 holds. " For as the Father raiseth up the dead, 
 and quickeneth them ; even so the Son quickeneth 
 whom he will" (John 5 : 21). "Ye are from be- 
 neath ; I am from above : ye are of this world ; I 
 am not of this world" (John 8 : 23), "All power 
 is given me in heaven and earth" (Matt. 28 : 18). 
 What sane man could speak these words if he 
 were only man } Jesus expressly healed the para- 
 lytic let down through the roof that his enemies 
 might "know that the Son of man hath power on 
 earth to forgive sins" (Matt. 9 : 6). The Pharisees 
 had rightly said that God alone could forgive sins. 
 Moreover, all other men are conscious of sin. But 
 
30 KEYWORDS IN THE TEACHING OF JESUS 
 
 Jesus never betrays the slightest consciousness of 
 guilt of any kind. There are varieties of religious 
 experience among men, but all agree on this point : 
 " We have all sinned and come short of the glory 
 of God." But not so Jesus. On the other hand 
 he repeatedly claims perfect obedience to the will 
 of the Father. « My meat is to do the will of him 
 that sent me " (John 4 : 34). He came to save 
 sinners and had no sin of his own. This is an 
 anomaly in human experience that cannot be ex- 
 plained, save on the assumption of the divinity of 
 Jesus. In the beginning of his ministry Jesus said 
 to Nathanael : '* Verily, verily, I say unto you, Ye 
 shall see the heavens opened, and the angels of 
 God ascending and descending upon the Son of 
 man" (John i : 51). He will make the prophecy 
 on his trial that "the Son of man shall sit on 
 the right hand of the power of God " (Luke 22 : 
 69), and he will be seen " coming in the clouds of 
 heaven" (Mark 14 : 62). 
 
 The incarnation is the first glorious fact in the 
 
 life of Jesus on earth. It is a mighty fact fraught 
 
 with mystery. Jesus could, of course, 
 
 Jesus' say nothing about the mystery ot 
 
 withMankTnd ^'^ ^''^^- "°^ "^"^^ ^'^ "^^^^^"^ 
 told him or the Father revealed to 
 
 him we do not know. He called Joseph father, 
 
 but he early knew that God was his true Father, 
 
THE SON 31 
 
 and at the age of twelve says *' My Father " when 
 speaking of God (Luke 2 : 51). This is not the 
 place to discuss the virgin birth since Jesus naturally 
 did not do so. But the words of Jesus are in har- 
 mony with what Matthew and Luke do say directly, 
 and what John implies and Paul also, though not 
 so strongly. In calling himself Son of God and 
 Son of Man he presents the two-fold nature. He 
 was divine and human. The feeling of Jesus 
 toward his mother was loving and tender. In call- 
 ing her ** Woman " at Cana during the wedding 
 feast he was not harsh (John 2 : 4), for on the 
 cross also he addressed her thus when he com- 
 mended her to the care of John (John 19 : 26). 
 He did make her understand, after he entered 
 upon his Messianic work, that she was not to con- 
 trol his actions further. Henceforth the Father 
 and the Spirit were to direct his way. But Jesus 
 was not ashamed to call us brethren and friends. 
 His favorite title for himself was "the Son of 
 Man." He joyfully acknowledged his humanity, 
 which was real and no mere phantom. The term 
 itself is linked to the phrase " a Son of Man " in 
 the book of Daniel. Jesus seems to have used it 
 to express his real humanity, the representative 
 character of his relation to men and the ideal 
 character of the true man. Hence he submitted 
 to baptism, though he had no sins of which to 
 
32 KEYWORDS IN THE TEACHING OF JESUS 
 
 repent (Matt. 3:15). Hence he endured temptation 
 and gained power and sympathy. So he grew 
 weak and weary, and had at times not where to 
 lay his head (Luke 9:58). So he went down into 
 the valley of trial and at the very bottom cried 
 out : *' O my Father, if it be possible, let this cup 
 pass from me : nevertheless not as I will, but as 
 thou wilt " (Matt, 26 : 39). Out of the darkness 
 he exclaimed : " My God, my God, why hast thou 
 forsaken me?" (Matt. 27 : 46.) It cost all this 
 for Christ to be a man, but he gladly became flesh 
 for our sakes (2 Cor. 8 : 9). 
 
 When did our Lord first become aware that he 
 
 was the Messiah, the Son of God .-• Some say 
 
 that he knew as much even as a babe 
 
 The Messianic as he ever did. Others say that he 
 
 Self-Oonscious- ^^^ ^^^ j^^ow that he was the Mes- 
 
 ness of Jesus 
 
 siah till the voice of the Father so 
 
 greeted him at his baptism. Both views are clearly 
 wrong, though we must be careful not to dogma- 
 tize. When twelve years old Jesus said to Joseph 
 and Mary in the temple : " Wist ye not that I 
 must be in my Father's house ? " (Luke 2 : 50). 
 Here he evidently is conscious that he sustains a 
 peculiar relation to the Father not held by others. 
 When he first grew into that consciousness it is 
 idle to speculate. He did grow in wisdom as he 
 grew in stature (Luke 2 : 52). Here is an in- 
 
THE SON 33 
 
 soluble mystery, how the Son of God could grow 
 in wisdom ; but we must be content with our igno- 
 rance. We do not even know how our spirits can 
 dwell in our bodies. Doubtless the consciousness 
 of his own deity grew with the years. He knows 
 that he is the Messiah when he comes to John the 
 Baptist and never falters in that conviction to the 
 end. Jesus was no opportunist, seeking to pander 
 to the v\^hims of the populace. He had the high 
 moral courage to be the true Messiah at the cost 
 of his life rather than be the Messiah of the crowd 
 with continued human life and an earthly crown. 
 He was, likewise, not a disappointed man. He 
 had full in view the issues at stake and the import 
 of his message and the outcome. He will say to 
 the woman at the well : " I that speak unto thee 
 am he " (John 4 : 26). He will say to Caiaphas 
 at last under oath : " I am he " (Mark 14 : 62). 
 
 He loved to speak of himself as sent by the 
 Father into the world (John 6 : 38f., 57; 12 : 49). 
 He was anointed for his mission, 
 and hence was the Messiah, the Jesus 
 Anointed One. He did not con- H^s'Sfof 
 sider himself an accident, an adven- 
 turer, a piece of driftwood in the centuries, or 
 even the result of a natural evolutionary process. 
 He was come to bear witness to the truth in a 
 world of lies (John 18 : 37). He was come as the 
 
34 KEYWORDS IN THE TEACHING OF JESUS 
 
 light of the world in the midst of darkness (John 
 8 : 12; 12 : 46). He was come as the good shep- 
 herd to care for the sheep and to keep off the 
 wolves and the hirelings (John 10 : 1-18). He 
 was a physician in the midst of the sick (Matt. 
 9:12). He came to save the lost in a world of 
 sin (Luke 19 : 10). He came to give life in the 
 midst of death (John 4 : 13 f.; 6 : 55-58). He was 
 indeed the water of life and the bread from heaven. 
 In a word, he came "to preach the gospel to the 
 poor ; he hath sent me to heal the brokenhearted, 
 to preach deliverance to the captives, and recover- 
 ing of sight to the blind, to set at liberty them 
 that are bruised, to preach the acceptable year 
 of the Lord" (Luke 4 : 18). He was ready to 
 do this if it cost his life, as he knew it would. 
 He came " to give his life a ransom for many " 
 (Matt. 20 : 28). 
 
 It was the Father's love for the world that 
 
 caused him to send the Son into the world (John 
 
 3:16). At every turn Jesus mani- 
 
 Christ's Love fested his own pity and love for a 
 
 , ^ ,, ruined race. He was known as the 
 the World 
 
 friend of publicans and sinners and 
 
 defended his search for the worst sinners. He 
 
 had the shepherd heart that would go out after 
 
 the lost lamb on the mountain. He offered the 
 
 water of life to all who would come and drink 
 
THE SON 35 
 
 (John 7 : 37), rest to all the weary and the sin- 
 sick and the heavy laden (Matt. 1 1 : 28 f.). 
 
 He linked his teaching to that of the Old Tes- 
 tament, and distinctly denied that he came to 
 destroy the law and the prophets, 
 but rather to fulfil. To fulfil is to Jf^us' Teach- 
 make full. He came to complete, old TesUment 
 to realize, to go farther in the same 
 direction. Where the Old Testament was sym- 
 bolical, he was the reality. Where the Old Testa- 
 ment was ceremonial, he was spiritual and ethical. 
 Where the Old Testament was type and shadow, 
 he gave the substance. Where the Old Testament 
 was negative, Christ was positive. Where the Old 
 Testament was a concession to the weakness of 
 human nature, Jesus struck off the outer shell and 
 went to the heart of the matter. But Jesus ever 
 exalted the Old Testament, even when he said, " I 
 say unto you," in contrast with its commands. It 
 was not a contrast in kind, but in degree. He 
 caught the spirit of the Old Testament and re- 
 leased men from the bondage of the letter. So 
 the Sermon on the Mount does not decry the Old 
 Testament, but exalts it. "Hate thine enemy" 
 (Matt. 5 : 43) is not in the Old Testament, but is 
 the teaching of the rabbis. Jesus brought life and 
 immortality to light, " the light of the gospel of the 
 glory of Christ." 
 
36 KEYWORDS IN THE TEACHING OF JESUS 
 
 But Jesus does set himself against the teachers 
 
 of the time, who had covered up the spirit of the 
 
 Old Testament with their traditions 
 
 "^Tea^c™^^ and legends and hair-splitting theo- 
 ries. The theology of Jesus runs 
 counter to the theology of his day at a number of 
 essential points. He had to expose the hypocrisy 
 of the Pharisees, their mere formalism, their literal- 
 ism as to the Sabbath, their burdensome rules 
 about everyday life, their worldly-mindedness, 
 their error as to a temporal kingdom, their 
 spiritual blindness. In a word : " Except your 
 righteousness exceed the righteousness of the 
 scribes and Pharisees, ye shall in no wise enter 
 the kingdom of heaven " (Matt. 5 : 20). This 
 necessary antagonism of Jesus lashed the Phari- 
 sees into a fury and they early began to plot for 
 his death. They could not brook such teaching. 
 He was a heretic and must be exterminated. 
 
 Jesus did not falter. He rose above the false 
 
 clamor of approval from the people and the din of 
 
 opposition from the Jerusalem con- 
 
 The Sense of spiracy. He knew that he was the 
 
 in Jesus ^^^ ^^ ^°^ ^^^ ^^"^ ^ message for 
 men. He brushed aside the cob- 
 webs of tradition and rabbinical technicalities and 
 gave men the truth. It was the very breath of 
 heaven, and men marveled at his words. He spoke 
 
THE SON 37 
 
 not as the scribes, but with authority. It was a 
 new day in Palestine when the truth could be 
 turned loose on its own merits without the support 
 of some great name to guarantee its genuineness. 
 The modern era began with Jesus in more senses 
 than one. The Dark Ages in after years was an 
 effort to hold down the light. His kingdom was 
 truth and he could stand and look down on Pilate's 
 timid cowardice. Jesus dared call men to himself. 
 "I am the truth" (John 14 : 6), he said. We think 
 of truth as a system. Jesus incarnated it and we 
 can grasp truth in its fulness only as we get close 
 to him. This is the fault with one-sided scientists 
 and narrow theologians. He invited men to come 
 and take his yoke, come to school to him, for his 
 yoke is easy and his burden is light. The lessons 
 are not hard after we get a start. And we can sit 
 like Mary at the Teacher's feet and learn of him. 
 This is not conceit in Jesus, but the natural un- 
 folding of what he was to those who needed him. 
 
 He had much to give as a Teacher. The Father 
 revealed to him the wisdom of heaven. He was 
 under the guidance of the Holy 
 
 Spirit. He was the Son of God. '^^^ ^nowledge 
 
 01 Jesus 
 Peter finally was able to say to him : 
 
 " Lord, thou knowest all things" (John 21 : 17), and 
 
 it was true. And yet he grew in knowledge, was 
 
 surprised at various times, and on one occasion 
 
38 KEYWORDS IN THE TEACHING OF JESUS 
 
 said that he knew not when the day of the end of 
 the world would be (Mark 13 : 32). Here we con- 
 front a mystery past our unravelmg. It is one 
 thing not to know and another to know wrongly. 
 If Jesus had human limitations in his knowledge 
 on certain points, and so did not speak on them, 
 we may not call him in error when he does speak. 
 Least of all may we say that Jesus was ignorant 
 of the Old Testament, for here he expressly claimed 
 to have new light and chided the teachers of his 
 time with their ignorance and error. Nor must we 
 let our own ignorance on this subject accent un- 
 duly the supposed ignorance of Jesus. 
 
 The central teaching of Jesus was his death and 
 
 resurrection. If we wish to learn the theology of 
 
 Jesus, we must follow his lead. He 
 
 The Central is his own best interpreter. He laid 
 
 Thought of accent on his miracles and urged that 
 
 they corroborated his claims. But 
 
 they were only means to an end. He asserted that 
 
 he was the Son of God and had come to save men 
 
 by his death if they believed in him. He would give 
 
 proof of his Messianic claims and of the power of 
 
 his atoning death by rising from the dead. He had 
 
 power to lay down his life and he had power to take 
 
 it again. He would give his life for the sheep. He 
 
 would give his life a ransom for many. His blood 
 
 would be shed for the remission of sins (Matt. 
 
THE SON 39 
 
 26 : 28). And if he was lifted up, he would draw 
 all men unto him (John 12 : 32). It was a volun- 
 tary death and a conscious sacrifice. He knew 
 what he was doing and went to the cross with high 
 and holy purpose. If he faltered for a moment 
 in Gethsemane, that was due to the weakness of 
 the flesh, and it was only for a moment. We 
 must put the accent where Jesus does. He was 
 born at all only to die for our sins. Else he had 
 no message to teach that was other than ethical 
 and ineffective. Else he could not be our King. 
 Else he could not be our Saviour. Else he could 
 not be our Priest. Else he could not be our 
 Advocate. But for his atoning death, he would 
 have been only another of the many teachers of 
 the world. The blood of Christ makes possible 
 the work of the Spirit. But his death on the cross 
 and his resurrection from the grave were long in 
 his heart and on his lips. It all fell on dull ears. 
 But thanks be to God for the victory in a crucified 
 and risen Saviour. Jesus had no mere mechanical 
 conception of his atoning death. He clearly taught 
 that he gave his life a ransom in place of those who 
 were saved from sin (Matt. 20 : 28). But that he 
 perceived the vital and moral aspects of this sacri- 
 fice is plain from John 12 : 24 f. His course was 
 in harmony with nature. 
 
 The cross is now to us in some manner what it 
 
40 KEYWORDS IN THE TEACHING OF JESUS 
 
 was to Jesus, our glory and our crown. Life is linked 
 with death. By his death he won the right to save 
 us froni sin. Shall we gain life in Christ ? He can 
 give us life abundantly if we are willing to live. The 
 hardest word that Jesus had for his generation was : 
 " Ye will not come unto me that ye might have life " 
 (John 5 : 40). Jesus is lord of life and conqueror of 
 death. When the Galilean multitudes turned away 
 from Jesus after they learned that he was merely 
 a spiritual Messiah, he turned to the disciples : 
 "Will ye also go away.? " It was Peter who said : 
 ** Lord, to whom shall we go ? Thou hast the 
 words of eternal life. And we have believed and 
 know that thou art the Holy One of God" (John 
 6 : 6S f.). Peter indeed seems to have considered 
 going with the multitude who had left Christ, but 
 on the whole he had decided to hold fast to him. 
 His loyalty was the result of reflection, and not 
 mere impulse. 
 
CHAPTER III 
 
 SIN 
 
 "To give his life a ransom for many" (Matt. 20 : 28). 
 
 There is not much said by Jesus about sin on 
 its theological side, though he has much to say- 
 about special acts of sin. Jesus was practical 
 in his teaching about the sins of men. But the 
 dark shadow of sin rested over his earthly life. It 
 was in the air about him, in the lives of men and 
 women all around him, in the hearts of all whom 
 he met. It was repulsive to his holy nature, and 
 yet he did not shrink from close contact with sinful 
 men. Satan sought to besmirch Jesus with sin at 
 the start of his public work and never gave up the 
 hope of doing so, but tried every convenient oppor- 
 tunity. He attacked Christ by every approach 
 possible. In fact Christ sought out the most sinful 
 classes in order to help them, and was not ashamed 
 to be known as the friend of publicans and sinners 
 (Matt. II : 19). But if he had sinned himself, he 
 could not have saved others. His enemies jeered 
 at him as he hung on the cross : " He saved others ; 
 himself he cannot save." That was literally true, 
 
 41 
 
42 KEYWORDS IN THE TEACHING OF JESUS 
 
 There was no doubt in the mind of Jesus 
 about the fact of sin. He was no dilettante re- 
 former who had come with some 
 -Keanty oi j-Qse-water nostrum to cover up the 
 heinousness of sin. Men have ex- 
 hausted their ingenuity to escape the fact or the 
 consequences of sin. Some deny that sin is, as 
 does the Christian Scientist. Or it is said that sin 
 is not so very bad after all and we can manage it 
 without the help of Christ. This is like the con- 
 sumptive that is always going to get well without 
 doing anything. Or we are all saved by the mere 
 fact that Christ has become man. His incarna- 
 tion saves the race. A comfortable dream is this, 
 possible only by disregarding the facts of life and 
 the words of Jesus whose life is leaned on for 
 salvation. 
 
 A weakened sense of sin is the curse of our 
 time. Jesus had the same conception of his mis- 
 sion that was expressed by John the Baptist, 
 when he cried : " Behold the Lamb of God that 
 taketh away the sin of the world " (John i : 29). 
 It is the Lamb as a sacrifice that takes away sin. 
 His name, Jesus, was given to him because he will 
 save his people from their sins (Matt, i : 21). He 
 came to save sinners, not the so-called righteous 
 (Matt. 9: 13). They were sinners too, but were 
 too proud to own it, like some people now. Let it 
 
SIN 43 
 
 go at their own estimate of themselves for the 
 present. Here are sinners, who know that they 
 are sinners, and these Christ came to save, the lost 
 sheep. He will not have to lose time in convin- 
 cing these that they are sinners and lost. No 
 wonder the publicans and sinners came to hear 
 him (Luke 15 : i). We have the same situation 
 to-day. The self-righteous hypocrites took the 
 indictment of Christ as an insult, but the publicans 
 knew that they were sinners. The hard field to- 
 day is among the self-satisfied. The coming of 
 Jesus quickened the consciousness of men as to sin. 
 " If I had not come, they had not had sin " (John 
 1 5 : 22), /'. e., not so great sin as they do have. And 
 yet Jesus had no consciousness of sin himself. In 
 fact, he challenged his enemies to find sin in him: 
 " Which of you convinceth me of sin ? " (John 8 : 
 46). Every sane man is conscious of sin, and is a 
 hypocrite if he denies it. Therefore Jesus was 
 God and not mere man. The Holy Spirit will 
 convict the world of sin (John 16 : 8), and the 
 preacher is helpless to move men till this personal 
 conviction of sin takes place. The crying need of 
 our day is a sharper accent on the reality of sin 
 and the pressure of sin on the human soul. One's 
 theory of God and sin decides his theology and his 
 life. Tell me your view of God and sin and I can 
 fill out the rest. The Pharisee stood and prayed 
 
44 KEYWORDS IN THE TEACHING OF JESUS 
 
 with himself (not with God) and gave the Lord 
 some information about his own goodness and 
 superiority over others. The poor convicted pub- 
 lican with bowed head asked : " God be merciful 
 to me the sinner " (Luke i8 : 13). 
 
 As might be expected, Jesus deals with sin as a 
 universal fact and does not seek to explain its 
 
 origin. He says nothing about 
 The Origin of ^^^^^ ^^^ ^^^ ^^^ ^^^ ^^^^ ^^^ ^^^^ 
 
 Sm 
 
 entered into human hearts. He 
 
 does not discuss the federal or the natural head- 
 ship of Adam. But he treats all men as sinners 
 and as responsible for their sin. " If ye were 
 blind, ye should have no sin " (John 9 : 41). But 
 we all have conscience, a sense of right and moral 
 responsibility. " Whosoever committeth sin is the 
 servant of sin " (John 8 : 34). Thus he implied 
 that the Jews were slaves of sin and offered to 
 make them free indeed (John 8 : 36). Yea, he 
 said : " If ye believe not that I am he, ye shall 
 die in your sins " (John 8 : 24), How God could 
 permit sin to exist, Jesus does not say. He has 
 left that for modern theologians and philosophers. 
 He has come to set us free from the bondage of 
 sin and that is better. 
 
 The modern theory of evolution is not neces- 
 sarily out of harmony with the essential fact of 
 the fall of man, the inherited sin of the race, 
 
SIN 45 
 
 which lies beyond the coming of Christ to save 
 a lost and ruined world. Jesus calls Satan the 
 father of lies (John 8 : 44), and he is by implica- 
 tion the father of all sin. The reality and per- 
 sonality of Satan as the king of the kingdom of 
 evil, Jesus clearly teaches. No exegetical methods 
 can make the devil a mere personification of the 
 evil principle set forth in the teaching of Christ. 
 Satan desired to sift Simon as he had tried Jesus 
 and Judas. The same thing is true as to demons, 
 the agents of Satan. The words of Jesus are so 
 numerous and so explicit that the existence of de- 
 mons is bound to be admitted. The possession of 
 men by demons is not mere disease, but the violent 
 exhibition of Satanic power in an effort to dominate 
 men. Demons may possess men now for aught 
 we know. The devil can change with the fashions. 
 Jesus makes no formal discussion of sin, but we 
 can get his idea of the character of sin from a 
 variety of arguments. He looks 
 upon it not as a mere disease or m- ~; 
 
 firmity. The quality of sin in the 
 mind of Jesus is seen when he says to the Phari- 
 sees : " O generation of vipers ! how can ye, being 
 evil, speak good things .^ " (Matt. 12 : 34.) Aliena- 
 tion from the Father is the worst effect of sin. 
 There is a break between God and men, and sin 
 has caused it. This is the work of Jesus, to heal 
 
46 KEYWORDS IN THE TEACHING OF JESUS 
 
 that breach. But he does it not by patching up 
 sin, rather by overcoming it. Sin makes men 
 blind so that " seeing they may see, and not 
 perceive" (Mark 4:12). The deadening power 
 of sin affects the whole man. This is what total 
 depravity means, not that there is no good in man. 
 But all his faculties are tainted by sin, as memory, 
 imagination, appetite, ambition. The heart is 
 hardened ; some hearts are like the wayside, some 
 like the stony ground, and some like the thorny 
 ground. Men are dull of hearing, with closed eyes, 
 with heart waxed gross, and they do not under- 
 stand the mysteries of the kingdom. Such a heart 
 cannot believe. Once the Master cried out : " O 
 faithless and perverse generation, how long shall I 
 be with you .-^ " (Luke 9: 41.) The unbelief of 
 such hardened hearts taxed the patience of the 
 gentle Christ. In some cases Jesus actually mar- 
 veled at the unbelief which he met. This is the 
 normal state of the human heart as the result of 
 sin. Distrust of God has taken the place of love 
 and confidence. 
 
 Sin has its seat in the heart where are the issues 
 of life. The moral life with Jesus consists in the 
 heart life, not in the mere outward observance. 
 The keenest denunciation that the Master used 
 was directed against the hypocrites who used the 
 livery of heaven to serve the devil in. These men 
 
SIN 47 
 
 outwardly appear righteous unto men, but inwardly 
 are full of hypocrisy and iniquity, like whited 
 sepulchres full of dead men's bones. The note of 
 genuineness is struck by Jesus with great power 
 and this insistence aroused the keenest hostility of 
 the Pharisees. God wanted heart service, not 
 mere lip service. It is what comes from within 
 that defiles the man. •' Wherefore think ye evil 
 in your hearts ? " (Matt. 9 : 4.) " The light of the 
 body is the eye," and " if thine eye be evil thy 
 whole body shall be full of darkness " (Matt. 
 6 : 22 f.). 
 
 Dr. James Stalker, in his recent Gay Lectures 
 at Louisville, pungently divided Christ's denuncia- 
 tion of sin into the sin of the publican, the sin of 
 the Sadducee, the sin of the Pharisee. The pub- 
 lican was guilty of sensual sin, the Sadducee of 
 pride, the Pharisee of hypocrisy. Jesus did not 
 condone the first, but found him easier to reach 
 than the proud Sadducee. The hypocritical Phari- 
 see he unmercifully condemned. 
 
 With a nature thus deranged it is not strange 
 that men are subject to all sorts of temptations. 
 Jesus knew the power of temptation in his own 
 life and understood full well the weakness of men. 
 He urged the disciples to pray, " Lead us not into 
 temptation" (Matt. 6 : 13). In Gethsemane he 
 felt the full force of the tempter's power and he 
 
48 KEYWORDS IN THE TEACHING OF JESUS 
 
 besought the disciples : *' Pray that ye enter not 
 into temptation " (Luke 22 : 40). But he was 
 insistent that we resist the tempter to the end. 
 
 Besides unbelief and hypocrisy our Lord de- 
 nounced other prominent sins in the people of his 
 time. The pride of the rabbis, who loved to be 
 called "rabbi" and to have prominent seats, ex- 
 cited his indignation. He told many parables to 
 illustrate the power of covetousness over the hearts 
 of those who laid up treasure for themselves and 
 yet were not rich toward God ; who thought that 
 life consisted in the abundance of the things that 
 one possessed. Jesus bluntly called such men 
 " fools." They missed the point of life. 
 
 Captious criticism likewise called forth the re- 
 proof of Christ. He called attention to the fact 
 that the critic invited criticism on himself by 
 assuming such a role. People in glass houses 
 should not throw stones, and those with beams in 
 their eyes had better not hunt for motes in other 
 people's eyes. It was a materialistic and worldly 
 age to which Jesus spoke, one that loved the mam- 
 mon of unrighteousness and wished to have credit 
 with God also. Anger, murder, adultery, deceit, 
 theft, and many other sins were scathingly at- 
 tacked by Christ. Like John the Baptist he 
 exposed the sins of the men of the time and held 
 each man up before the mirror of the truth. 
 
SIN 49 
 
 They did not believe on him because he told them 
 the truth. Flattery and fawning tickle the fancy, 
 but are unthinkable in connection with Jesus. 
 
 But we do not get Christ's idea of sin till we 
 go with him into Gethsemane and hear him cry, 
 " O my Father, if it be possible, let this cup pass 
 away from me " (Matt. 26 : 39). Then we know 
 how sinful he thought sin was. He shrank from 
 the cup that he had to drink if men were to be 
 saved. Go and stand by the cross and hear him 
 say at the conclusion of three hours of darkness, 
 «' My God, my God, why hast thou forsaken me ? " 
 (Matt. 27 : 46.) As we see him hanging here 
 regarded as sin by the Father, in some sense 
 deserted by the Father, we may form some idea of 
 what the Father and the Son thought of sin. Yes, 
 and we can see the lengths to which sin will go. 
 It crucified the Lord of glory, the only good man 
 who ever trod the earth. 
 
 Jesus accentuated the individual man. He dis- 
 covered the worth of the soul. In the world of 
 class and caste the individual is 
 worth little. " How much, then, is "^^of^g^n^*^ 
 a man of more value than a sheep .^" 
 (Matt. 12 : 12) he asked. It was not an idle ques- 
 tion. If a man is better than a sheep, respect 
 human rights and treat a man better than a sheep. 
 Is that true on your farm, in your factory, your 
 
 D 
 
50 KEYWORDS IN THE TEACHING OF JESUS 
 
 Store, your mine, your home ? Yes, and let the 
 man realize his own worth. Stoicism taught and 
 practised suicide and cheapened human life. 
 " What shall a man give in exchange for his 
 soul .^ " (Matt. 1 6 : 26.) Jesus placed the human 
 soul over against the whole material universe. 
 
 Moral responsibility is large in the teaching of 
 Christ. Guilt is written on every man's heart. 
 Death, spiritual death, is the condition of the 
 unsaved. They are dead. " Leave the dead to 
 bury their own dead " (Luke 9 : 60). The penalty 
 for guilt is inexorable. Punishment is not simply 
 corrective and temporary, but chiefly retributive 
 and eternal. God " is able to destroy both soul 
 and body in hell" (Matt. 10 : 28). Yes, "and 
 except ye repent, ye shall all likewise perish " 
 (Luke 13:5). The final punishment is eternal 
 with the devil and his angels. " For what shall a 
 man be profited, if he shall gain the whole world, 
 and forfeit his own life.?" (Matt. 16 : 26.) That 
 is the point ; lose /lis ozvu soul. Lose himself, 
 Luke has it (9 : 25). The soul is the man's real 
 self. That is his life. It is pitiful to care so 
 much for the bodily life and seek to save that and 
 lose the real life. God is not unjust to punish 
 sin. Not to do so would upset the moral uni- 
 verse. Ethical standards would fall. There would 
 be no wrong nor right. Sin is eternal and relent- 
 
SIN 5 1 
 
 less, and the punishment must be correspondingly- 
 eternal. 
 
 Is there a remedy ? " Is there a balm in Gil- 
 ead ? Is there a physician there?" (Jer. 8 : 22.) 
 If so, what is the balm ? The 
 heathen had tried philosophy, and '^^^Jg™®'^^ 
 it brought many noble ethical pre- 
 cepts and beautiful ideals. The trouble lay in the 
 disparity between precept and performance. The 
 heathen world had wandered away from God into 
 the Serbonian bog of polytheism. The Jews had 
 special leading from the hand of God, but they 
 too hungered for new gods. The law as peda- 
 gogue had with difficulty kept them in guard till 
 Christ, the Schoolmaster, should come. Type had 
 no efficacy in itself. Shadow could not act as 
 substance. Ceremony and ritual only symbolized 
 other things. There was saving truth in the Old 
 Testament, for the spiritual life is presented there, 
 and the sacrifices pointed to the great atoning 
 Sacrifice. But the letter finally put the spirit in 
 bondage. When Christ came, the Jews could not 
 see the spirit for the letter. They no longer saw 
 the spirit iji the letter. The world was helpless 
 and hopeless. 
 
 Our Lord was not surprised at his death, for 
 he knew from the first that he must die. He had 
 come to die for our sins and in our stead. His 
 
52 KEYWORDS IN THE TEACHING OF JESUS 
 
 hour was ever before him. "The Son of man 
 must suffer many things and be slain and raised 
 the third day " (Luke 9 : 22). They will crucify 
 the Son of Man, he said. But " thus it behooved 
 the Christ to suffer and rise from the dead the 
 third day " (Luke 24 : 46). '• Except a corn of 
 wheat fall into the ground and die, it abideth 
 alone" (John 12 : 24). "I lay down my life that 
 I may take it again " (John 10:17). He came to 
 give his life a ransom for many. And it will not 
 be in vain. "And I, if I be lifted up from the 
 earth, will draw all men unto me" (John 12 : 32). 
 ♦' For God so loved the world that he gave his 
 only begotten Son that whosoever believeth in 
 him should not perish, but have eternal life" 
 (John 3 : 16). "For this cause came I unto this 
 hour" (John 12 : 27). "This is my blood of the 
 covenant, which is shed for many unto remission 
 of sins" (Matt. 26 : 28). "Nevertheless, not my 
 will, but thine be done " (Luke 22 : 42). " It is 
 finished" (John 19 : 30). Thus Jesus spoke of 
 his atoning death for human sin. Thus he won 
 the right to offer life to sinners on the basis of 
 his death. 
 
 But there is one thing more that is needed. 
 This atonement makes possible reconciliation with 
 the Father; was, indeed, prompted by the Father's 
 love; but actual reconciliation is not yet accom- 
 
SIN S3 
 
 plished in any given case till the sinner comes 
 back to the Father with confession of sin. The 
 prodigal son came and said, " Father, / have 
 sin7ied" (Luke 15 : 21). That is the hard word 
 to say, but repentance is essential, for God will 
 not out of hand forgive a rebellious sinner. Here 
 we pass deeper into the mysteries of grace. The 
 sinful soul is dead and cannot turn to God for life. 
 Yet we must be born again or we perish, Jesus 
 said to Nicodemus (John 3 : 3). The impulse to 
 life must come from God who is life, and life 
 reaches death from outside. But there must like- 
 wise be the spiritual response to the new life. 
 The delicate spiritual process that we call regen- 
 eration from God's side and repentance or con- 
 version from man's side is not fully unfolded. 
 These are, however, blessed facts in the Christian's 
 life. The essential thing for us to know is that 
 forgiveness of sin is possible in Christ. This 
 Jesus offers us and this we can find nowhere else. 
 No wonder there is joy in the presence of the 
 angels over one sinner that repents. 
 
 What is the remedy that Christ offers to a 
 hopeless sinner .? Is it a new system of doctrine } 
 A new philosophy } A new State } A new book } 
 A new organization } A new church 1 A new 
 ritual .'' A new preacher } A new idea } He 
 wrote no book. He advanced many new ideas as 
 
54 KEYWORDS IN THE TEACHING OF JESUS 
 
 Others had done ; he proclaimed glorious doctrines ; 
 he gathered a group of disciples around him. He 
 set up anew the kingdom of God. But in none of 
 these plans do we find freedom from sin. Jesus 
 offers himself as the Saviour from sin. He is the 
 remedy. He lived a sinless life, and offered him- 
 self as the Lamb without blemish. He grappled 
 with sin at close quarters. With a perfect life he 
 offered a perfect sacrifice, and the Father is well 
 pleased. So the Son comes to the sinner and 
 offers himself as Saviour. " Ye believe in God ; 
 believe also in me" (John 14 : i). "Come unto 
 me" (Matt. 11 : 28). " And whosoever liveth and 
 believeth in me shall never die " (John 1 1 : 26). 
 " If the Son shall make you free, ye shall be free 
 indeed " (John 8 : 36). " I came that they may 
 have life" (John 10 : 10). He offers life to us 
 "abundantly." We begin to live in Christ and 
 we go on living in Christ. With Jesus ethical 
 conduct is the fruit of life, not life the fruit of 
 ethical precepts or conduct. This is what sets 
 Jesus apart from all else. He gives us life. The 
 old flower of virtue has a new fragrance and 
 the fruit a new flavor, for it grows in the soil of 
 life, not death. 
 
 When the Greeks came to Philip and said re- 
 spectfully, " Sir, we would see Jesus " (John 1 2 : 
 21), Philip did not dare comply with the courteous 
 
SIN 55 
 
 request. Was it regular ? Was it orthodox for 
 Gentiles to meet Jesus? He interviewed the usually 
 wise Andrew on the grave problem. It was more 
 than both could settle. They came to Jesus with 
 this problem, but not, it seems, with the Greeks. 
 The soul of Jesus was greatly troubled. He did not 
 seek to unravel their technical pettifogging scruples. 
 The cross would alone break down the middle 
 wall of partition between Jew and Gentile. Jesus 
 spoke about his death and struggled in prayer with 
 the Father, who heard him and spoke to comfort 
 him. "And I, if I be lifted up from the earth, 
 will draw all men unto myself" (John 12 : 32). 
 When men come to us and ask for bread, do we 
 give them a stone .-' When they seek Jesus, do 
 we give our theological system ? For orthodoxy, 
 church, preacher, the Bible itself, will be stumbling- 
 blocks if they come between the soul and Jesus. 
 "Come unto me," he said, "and I will give you 
 rest " (Matt. 1 1 : 28). 
 
CHAPTER IV 
 
 THE KINGDOM 
 "Thy kingdom come" (Matt. 6 : lo). 
 
 In selecting key-words around which to group 
 the teachings of Jesus, the word kingdom is es- 
 sential. This is the well-spring of human blessing. 
 After the word sin the logical and the necessary- 
 word is the kingdom, for thus is Christ the remedy 
 for sin. He gives us himself and he is life. Sin 
 results in death and Jesus offers the water of life. 
 When we take him the kingdom of God enters us 
 and we enter it. The kingdom comes with the 
 King. The King comes when we let him rule 
 over us as Lord and Saviour. 
 
 " The kingdom of heaven is at hand " (Matt. 
 
 3 : 2), John the Baptist announced, for the King 
 
 was at hand. The King himself took 
 
 The Theme ^p the same cry. " Repent ye ; for 
 
 mi- the kingdom of heaven is at hand " 
 
 (Matt. 4 : 17). Thus Jesus began 
 
 his Galilean ministry, vitally linking his message 
 
 with that of John the Baptist, for he said : " The 
 
 time is fulfilled" (Matt. 4 : 17; Mark i : 15). 
 
 56 
 
THE KINGDOM 57 
 
 When the Twelve were sent out on their preaching 
 tour Jesus said: "As ye go, preach, saying, The 
 kingdom of heaven is at hand" (Matt. lo : 7). He 
 laid upon his disciples the burden of proclaiming 
 the kingdom. When the Seventy were sent forth 
 Jesus said : " Say unto them, The kingdom of God 
 is come nigh unto you " (Luke 10 : 9). If the 
 message was rejected, "howbeit know this, that 
 the kingdom of God is come nigh," even i^ these 
 do reject it. " The gospel of God " is " the gospel 
 of the kingdom." In Matthew we nearly always 
 have the term, kingdom of heaven, but in the 
 other Gospels, kingdom of God. In John kingdom 
 of God occurs only twice, but in a very important 
 connection (John 3 : 3, 5) in the conversation with 
 Nicodemus about the new birth. Eternal life in the 
 Gospel of John is the phrase that is equivalent to 
 the kingdom of God in the synoptics. Such was 
 the great theme of Jesus' preaching and teaching, 
 a theme that quickened the pulse of every Jew who 
 heard it discussed by the king Messiah. 
 
 In the Acts and the Epistles the expression 
 does not occur so often as in the synoptic Gospels. 
 It still exists and in the same sense, 
 but is largely displaced by such The Origin 
 words as gospel, salvation, faith, ° ® ®^^ 
 life, and church in the general sense. It is a com- 
 prehensive and unifying term for the gospel prin- 
 
58 KEYWORDS IN THE TEACHING OF JESUS 
 
 ciple and state, and was used more by Jesus than 
 in the apostolic time, when Christianity was more 
 highly organized and analyzed. In modern times, 
 until lately, Christian writers have largely dis- 
 used it, perhaps owing to the growth of demo- 
 cratic ideas and an instinctive reluctance to use a 
 monarchical term for Christianity in its essential 
 idea. The later extension of the word church in 
 more recent times to great general organizations 
 also had a tendency toward the disuse of the 
 term. But new accent has now come on the 
 teaching of Jesus, and that accent has naturally 
 brought to the front again the word kingdom, for 
 it was the ruling word of Christ about his message. 
 In the Old Testament an everlasting kingdom is 
 promised to David. " I will establish his kingdom. 
 He shall build an house for my name, and I will 
 establish the throne of his kingdom forever. . . 
 Thine house and thy kingdom shall be made sure 
 forever before thee." So Nathan spoke to David. 
 The words were understood to mean an earthly 
 monarchy that took the place of the theocracy that 
 had existed till Saul was made king in answer to 
 the clamor of the people (2 Sam. 7:13, 16). Even 
 in Ps, 89 it is not clear that it is a spiritual king- 
 dom whose perpetuity is guaranteed. " I have 
 sworn unto David my servant. Thy seed will 
 I establish forever and build up thy throne to all 
 
THE KINGDOM 59 
 
 generations" (Ps. 89 : 3 f.). In Dan. 7 : 14, 18, 27 
 this everlasting kingdom is promised to the saints, 
 who will come from all nations and tongues. It is 
 thus a universal kingdom and not merely one com- 
 posed of Jews. It is universal, and not merely 
 Jewish, There is thus a gradual expansion in the 
 use of the term till we find it in the mouth of John 
 the Baptist and Jesus as the comprehensive term 
 for the work and rule of God in the hearts of men. 
 With John and Jesus the term kingdom has the 
 spiritual, not the national, idea. It is worth noting 
 that nearly all the distinctive words used by Jesus 
 in Matt. 16 : 18 occur in Ps. 89, though not in 
 exactly the same sense. Thus we have •'* build" 
 in Ps. 89 : 4, "ecclesia" in ver. 5, "Christos" in 
 ver. 38, " hades " in ver. 48. The theme is the 
 same, the perpetuity of the kingdom ; the one 
 Davidic, the other Messianic. 
 
 We must take all the senses of the word or else 
 make exceptions. As Jesus used it, kingdom 
 means essentially the reign of God 
 
 in the heart. Sometimes the idea ^^5^°^^ i^^^f 
 
 . of the Word 
 
 IS possession or kmgly authority or 
 
 kingship ; sometimes the idea is rather that of the 
 
 subjects of the rule of God, but never does Jesus 
 
 use it in the sense of territory or country. He does 
 
 not seem to have the idea of organization in the 
 
 word as was common in other connections (Matt. 
 
60 KEYWORDS IN THE TEACHING OF JESUS 
 
 12 : 25). Sometimes two concepts will be present 
 at once, as authority and rule, or rule and the sub- 
 jects. Reign is the best single English equivalent, 
 but the world has become familiar with the term 
 kingdom. In the Old Testament theocracy God 
 is king of the Jews in the literal sense of earthly 
 ruler, for they had no other king. After Saul was 
 made king God is still the king in the higher 
 spiritual sense, and the people who serve him are 
 the subjects of his kingdom. There was thus a 
 phrase ready at hand for our Master's use. So 
 likewise the word Israel had developed from the 
 literal sense to the spiritual also. 
 
 The Assyrian and the Babylonian captivity in- 
 augurated a long period of servitude for the Jews. 
 Save during the glorious Maccabean 
 
 The Popular qy^l they never recovered independ- 
 
 ewis ea Hence the literal kingdom 
 
 tne Kingdom ^ 
 
 of the Jews did cease. The hope of 
 
 national independence then became the guiding 
 
 star in Jewish politics and theology. This hope 
 
 appears in the numerous Jewish writings of the 
 
 time, especially in the apocalypses. After the 
 
 Romans overcame the Jews, freedom from Roman 
 
 rule centered in the coming of the Messiah. 
 
 The Messianic hope of the Old Testament prophets 
 
 turned to a glorious Jewish king who should 
 
 set up his kingdom in Jerusalem, drive out the 
 
THE KINGDOM 6l 
 
 Romans and conquer the world, and introduce a 
 millennium by making all men Jews. This was the 
 teaching of the Jews of the time. The greater the 
 oppression of their enemies became, the more 
 strongly this hope seized the Pharisees and the 
 masses. When John the Baptist proclaimed on 
 the banks of the Jordan, " Repent, for the king- 
 dom of heaven is at hand " (Matt. 3 : 2), this is 
 what the people understood him to mean. The 
 hour for Jewish deliverance had arrived. The 
 Messiah was now at hand to restore Israel to its 
 pristine glory and to spread Judaism all over the 
 world. Certainly John the Baptist had no such 
 narrow idea of the kingdom of God. " Repent," 
 he said, not " Gather an army." John was a student 
 of the Old Testament rather than of rabbinical 
 theology, and his teaching is in the spirit and 
 power of the Old Testament prophets, of whom 
 he was the last. And he was full of the Holy 
 Spirit. He was the herald of the kingdom, and 
 spoke just before the full fruition of his own 
 glorious words. He surpasses us in inherent 
 greatness, but we surpass him in richness of op- 
 portunity. He was in the dawn and we are in the 
 day. He had God's message for the times, not 
 merely man's message from the times. John 
 understood the nature of the Messianic kingdom 
 and Jesus did not teach a Pharisaic kingdom. 
 
62 KEYWORDS IN THE TEACHING OF JESUS 
 
 Was there no kingdom of God before Jesus 
 
 began to preach ? Surely so, but the rule of God 
 
 in the hearts of men was on such a 
 
 When Did limited scale before this time, that 
 ■D • o in a true sense the kingdom could 
 be said to begin with Jesus. The 
 new epoch in the kingdom amounted in effect to 
 a new start. " The law and the prophets were 
 until John" (Luke i6 : i6). He was a great mile- 
 post in God's dealings with men. The shadow 
 came before, but now the King himself is here, for 
 Jesus as well as the Father is king in the king- 
 dom. Hence John announced that the kingdom 
 of God was at hand because the King had come. 
 
 It is thus that Jesus himself spoke of the king- 
 dom as still future in one sense. We shall discuss 
 this point directly. But he also spoke of it as a 
 present realization, as here already in the hearts of 
 men, as the glorious fulfilment of God's promise 
 to men, the long-expected Messianic dispensation. 
 Hence he said that it was at hand, had in fact 
 come already to some, was a ready blessing for all 
 who would open their hearts to the King. The 
 fact that Jesus was casting out demons by the 
 Spirit of God was proof that the kingdom of God 
 was already come (Matt. 12 : 28). The kingdom 
 comes not as a great governmental organization 
 is set up over men. The rather does the kingdom 
 
THE KINGDOM 63 
 
 come with men one by one and spreads from soul 
 to soul as the torch of the kingdom is passed on. 
 Now at last the fire of God was burning in some 
 souls, a fire that would burn on through the ages 
 with mighty power. The kingdom of God had 
 come among men. Some, though timid like Joseph 
 of Arimathea, were yet •* looking for the kingdom 
 of God" (Mark 15 : 43). Others, though not far 
 from the kingdom (Mark 12 : 34) may never have 
 entered in. 
 
 It is the kingdom of heaven, of God, the rule of 
 God in the heart. It was a woful disappointment 
 to the Jews to learn that Jesus was 
 only going to establish a spiritual What Sort 
 kingdom with a spiritual king, and j jA 
 not an actual, visible rule in Jeru- 
 salem. Satan had offered to make Jesus king of 
 all the kingdoms of the world with all their glory. 
 It was a fascinating temptation. Once the people, 
 in a frenzy of enthusiasm beside the sea of Galilee, 
 tried to make him go to Jerusalem and set up such 
 a kingdom (John 6:15). We will "make" him 
 king, they cried. But Jesus listened to God rather 
 than to Satan and the people. He pushed both 
 temptations from him, a thing that those religious 
 leaders have not done who have combined Church 
 and State from the days of Constantine, till Roger 
 Williams proclaimed religious liberty for all men. 
 
64 KEYWORDS IN THE TEACHING OF JESUS 
 
 The great ecclesiastical machine at Rome contro- 
 verts the fundamental conceptions of Christ, that 
 the kingdom is invisible and spiritual, not a tem- 
 poral and visible organization. The Pharisees 
 grew impatient with Jesus, and wished to force his 
 hand about the kingdom and asked " when the 
 kingdom of God conieth." His answer is signifi- 
 cant for all time : " The kingdom of God cometh 
 not with observation : neither shall they say, Lo, 
 here! or, There! for lo, the kingdom of God is 
 within you" (Luke 17 : 20 f.). So the correct 
 translation, not "among you," In one of the Oxy- 
 rhynchus Sayings of Jesus exactly this construction 
 occurs where the context makes " the kingdom of 
 heaven within you" necessary, "You" here does 
 not have to mean the unsaved Pharisees, but only 
 those in whom the kingdom of God actually exists. 
 In the mind of Christ the kingdom has a spiritual 
 content. It is related to repentance and is a spir- 
 itual experience. In a word, the kingdom of God 
 signifies to a man the entrance upon and the enjoy- 
 ment of eternal life. He carries the kingdom of 
 God in his ov/n bosom. He is enveloped in the 
 riches of the reign of God. It is, indeed, God's 
 good pleasure to give us the kingdom (Luke 
 12 : 32); he has given us the very keys of the 
 kingdom (Matt, 16 : 19), but in giving us the king- 
 dom he has given us the bread of heaven, not 
 
THE KINGDOM 65 
 
 earthly or ecclesiastical power. We have seen the 
 kingdom come in power (Mark 9:1), but it is the 
 power of the Holy Spirit, not of human authority. 
 There are greater and less in the kingdom of God, 
 but not as John and James supposed (Matt. 20 : 2 1). 
 The high place will belong to him who is most 
 like the Master in the spirit of service (Matt. 
 5 : 19; 18 : I, 4). This one is alone great in the 
 kingdom of God. 
 
 In giving the characteristics of those who are 
 in the kingdom, in what we call the Beatitudes 
 at the beginning of the Sermon on the Mount 
 (Matt. 5 : 3-12), Jesus laid emphasis on the inner 
 state of the heart as the true source of happiness. 
 " Happy are the poor in spirit" ; "happy are they 
 that hunger and thirst after righteousness " ; 
 " happy are the pure in heart," he said. It was a 
 revolutionary and incomprehensible idea to the 
 sacramental Pharisee and the materialistic Roman 
 and intellectual Greek. Nobody thought this was 
 happiness and few wanted it. But this is the 
 very essence of Christianity. It does bring peace 
 and happiness to the heart and so to the man, for 
 the soul is the man, " Seek ye first the kingdom 
 of God" (Matt. 6 : 33), said Jesus. This is the 
 primal thing in time and rank. First the king- 
 dom, then the righteousness ; first the kingdom, 
 then earthly good. First the kingdom, then the 
 
66 KEYWORDS IN THE TEACHING OF JESUS 
 
 local church. If no kingdom there is no use 
 for the local church. This is what we call a re- 
 generated church-membership. The local church 
 is the great God-appointed agency for the spread 
 of the kingdom, but it is not the kingdom and is 
 not equal to the kingdom (not one and not all local 
 churches). Jesus did not establish local churches 
 as divine institutions, and then save people so that 
 the churches could have members in them. He 
 saved people, put the kingdom of God in them, 
 and then put them in local churches to go to work 
 for God. The local church is a regiment in the 
 army and may have traitors in it. It is a fighting 
 machine to fight the devil, however, and not be. 
 lievers. The kingdom is the cause for which the 
 local churches battle. The kingdom, then, is com- 
 posed of all the saved who are ruled by Christ the 
 Lord and who serve him. 
 
 It is not strange that the words of Jesus were 
 perverted by his enemies. These very men who 
 should have been able to lead men into the king- 
 dom, not simply were blind themselves to spiritual 
 light, but they hindered those who wished to find 
 God. They shut the door of the kingdom of 
 heaven before men (Matt. 23 : 14). This is the 
 pathos and the pity of the situation. The ac- 
 credited guides of heaven had become stumbling- 
 blocks to keep people out of heaven Jesus had 
 
THE KINGDOM 67 
 
 to reach the people of the time over the heads of 
 the religious teachers and even in opposition to 
 them. They were angry with him for not being 
 a temporal king, and so before Pilate they charged 
 him with making himself a king as a rival to 
 Caesar, the very thing that they were angry with 
 him for not doing. Poor Pilate was hopelessly be- 
 fuddled when Jesus said : " My kingdom is not of 
 this world " (John 18 : 36). His kingdom was that 
 of truth and did not encroach on the realm of 
 Caesar. Even the disciples could not compre- 
 hend it. " Unto you is given the mystery of the 
 kingdom of God" (Mark 4 : 11), but it was hard 
 for them to see into the mystery. Even just 
 before the ascension of Christ they will say : 
 " Lord, dost thou at this time restore the kingdom 
 to Israel ? " (Acts i : 6.) It is not until the great 
 Pentecost that the disciples will fully understand, 
 but after that day they will joyfully proclaim the 
 kingdom of God to men. 
 
 The self-complacent Pharisees thought that the 
 kingdom of God belonged to them by right of in- 
 heritance. " We have Abraham to 
 our Father " (Matt. 3 : 9). It was How Does 
 incomprehensible and revolutionary tt' ^ 7 
 to be told by both John and Jesus 
 that they should " repent." They listened eagerly 
 to the statement that the kingdom of God was at 
 
68 KEYWORDS IN THE TEACHING OF JESUS 
 
 hand, but failed to grasp the spiritual and ethical 
 significance of its necessary condition. And even 
 in our English translation we have an unfortunate 
 rendition in '* repent," a word that accents an 
 emotion connected with this profound spiritual 
 revolution rather than the spiritual change itself. 
 The scribe should be instructed in the kingdom 
 of God (Matt. 13 : 52). Nicodemus failed utterly 
 to understand the fundamental words of Jesus : 
 " Except a man be born anew (or from above), he 
 cannot see the kingdom of God " (John 3 : 3). 
 The new birth is not only essential to entrance 
 into the kingdom, but the new birth is of heavenly 
 origin and is spiritual in character. Paradoxical 
 as it may appear, the only way for us to enter the 
 kingdom is for the kingdom to enter us. The 
 kingdom of God is within us. The kingdom comes 
 in with the King. May we let the King come in 
 and rule our hearts. When we let God into our 
 hearts, then the kingdom comes to us and we 
 enter it. We come in as little children with the 
 spirit of childlike trust and simplicity, for of such 
 is the kingdom (Mark 10 : 14). Simplicity and 
 singleness characterize the child's entrance into 
 the kingdom. Hence the child is the type. There 
 will, of course, be earnestness, for "the kingdom of 
 heaven suffereth violence and the violent take it 
 by force" (Matt. 11 : 12). And no wonder, if 
 
THE KINGDOM 6$ 
 
 men only knew that it is better to enter the 
 kingdom of God lame and halt than with both 
 feet and both hands to go to hell (Mark 9 : 47). 
 It is hard for some men to get into the kingdom, 
 for they wish to carry their sins with them. The 
 rich, especially, find it difficult, as hard as for a 
 camel to go through the eye of a needle. That is, 
 with men it is impossible for rich men to be saved. 
 But with God all things are possible and there is 
 hope for them (Matt, 19 : 26). But Jesus did not 
 mean by this to say that the poor man would find 
 the door of heaven open to him because he was 
 poor. Lazarus is not in Abraham's bosom because 
 he is poor. Some will be not far from the king- 
 dom and yet may turn back (Mark 12 : 34), and 
 the one who looks back is not fit for the kingdom. 
 Not every one that thought he was in the kingdom 
 would realize this greatest blessing. " Not every 
 one that saith Lord, Lord, shall enter the king- 
 dom" (Matt. 7 : 21). There will be surprises in 
 heaven. Indeed, said Jesus, the righteousness of 
 men must exceed that of the scribes and the 
 Pharisees, else they would in no case enter the 
 kingdom (Matt. 5 : 20), for the very harlots go 
 into the kingdom of God before them (Matt. 21 : 
 31), so hard was it for the Jewish ecclesiastical 
 leaders to realize their own sinfulness. But to this 
 day it is difficult for men to apprehend the true 
 
yO KEYWORDS IN THE TEACH IHG OF JESUS 
 
 spiritual value of Christianity apart from ecclesias- 
 ticism and ceremonialism. To establish this con- 
 ception cost Jesus the hate of the Pharisees. To 
 maintain it meant the death of Stephen and for 
 Paul the battle of his life. To restore it and pre- 
 serve it is the true Protestant principle. This vital 
 conception of Christianity can only survive as one 
 sees Christ as the revelation of the Father. 
 
 It is both present and future. The reign of 
 
 God is already in the hearts of men. The kingdom 
 
 is realized whenever and wherever 
 
 Is the King- a sinner turns to Christ for salva- 
 
 dom Present ^Jq^ and finds him. " Repent, for 
 or future? . . . . . _ , . , , ,, 
 
 the kmgdom of God is at hand 
 
 (Matt. 3 : 2). It dawns with the new birth and 
 repentance. And yet Jesus spoke also of the king- 
 dom coming in the future. He spoke thus : "Till 
 they see the kingdom of God come " (Mark 9:1); 
 " till I drink it anew in the kingdom " ; " till it be 
 fulfilled in the kingdom of God " (Luke 22 : 16, 18). 
 The fulness and the richness of the reign of God 
 are still ahead of us. In heaven above we shall sit 
 down with Jesus in the full glory of God's rule, or 
 kingdom. We shall see Abraham in the king- 
 dom of God (Luke 13 : 28). Till then the king- 
 dom is coming more and more. It is gratuitous to 
 charge Jesus with inconsistency and incoherence, 
 because he had two points of view concerning the 
 
THh- KINGDOM 71 
 
 kr/igdom. Language is not a perfect expression 
 of ideas, and it is very common for words to have 
 a larger and a smaller content. One can use a 
 term now in the full and now in the narrower 
 sense, and trust to the common sense of people to 
 see the difference. But for this, speech would be, 
 indeed, the art of concealing thought. The king- 
 dom of God will not be fully come till the struggle 
 with sin is over and all the elect are gathered to the 
 King. Then the kingdom will be wholly in heaven. 
 Till then the kingdom of God is on earth and in 
 heaven, present and future, come and coming. 
 
 The wonderful parables of the kingdom set forth 
 the origin, character, and final consummation of 
 the kingdom. There are chiefly 
 three groups of them as spoken by "^^^ G-radual 
 Jesus, two in Matthew (and Mark) Kinffdom 
 and one in Luke. The kingdom of 
 heaven is like, said Jesus, the grain of mustard 
 seed in its small beginning and great destiny ; like 
 the leaven in the meal in its pervasive and inten- 
 sive power ; like the pearl in its preciousness ; like 
 the hid treasure in arousing interest ; like the 
 sower sowing seed in that some seed is blessed 
 and some is not ; like the silent and wondrous 
 growth of the grain by night in its mystery and 
 power ; like the field that contains wheat and tares, 
 or the net with fishes good and bad, in that the 
 
72 KEYWORDS IN THE TEACHING OF JESUS 
 
 kingdom exists in a world full of sin and where 
 the evil one is active. But in the midst of sin the 
 kingdom grows, overcoming sin, driving it out 
 here and there, spreading the power of Christ. It 
 is slow work, but it is sure work. The kingdom is 
 not the world, nor of the world, but in the world. 
 The kingdom is here to transform the world and 
 restore it to Christ. But some tares will grow in 
 the midst of the wheat to the end. But they will 
 still be tares and will be separated then, not now. 
 The field where the kingdom works is the world, 
 but Satan is busy in the same field. This slow 
 expansion of the kingdom of God during the Chris- 
 tian centuries is one of the most magnificent 
 things in history. The mustard seed has spread 
 its branches all over the world. The leaves of the 
 tree of life have fallen among all nations. Jesus 
 followed the law of life and not of mechanical con- 
 trivance. He implanted spiritual life in the hearts 
 of some men and this life has reproduced itself by 
 the Holy Spirit in spite of all opposition. The 
 kingdom of God is to-day the most vital reality of 
 earth. No man can touch it, for it is like life. 
 And yet, like life, it is indestructible. The laws 
 of the kingdom are immutable and inscrutable. 
 No one knows how the blade of corn grows nor 
 how the kingdom of God vitalizes sinful hearts 
 into life. But we rejoice in the presence of the 
 
THE KINGDOM 73" 
 
 supreme fact of the majesty and magnitude of the 
 
 kingdom on earth to-day, the power that makes for 
 
 righteousness. 
 
 The kingdom of God would be taken from the 
 
 Jews because they were not worthy, Jesus said 
 
 (Matt. 21 : 43), but the kingdom 
 
 itself would go on and increase in ^^^ Perma- 
 „ , ^, 111 nence of the 
 
 power. Some of the so-called sons Kinedom 
 
 of the kingdom will never see it. 
 This was a mighty revolution to take the king- 
 dom of God away from the Jews. The apostolic 
 history answers this prophecy and so does modern 
 history. It goes from nation to nation. It is an eter- 
 nal kingdom and was prepared before the foundation 
 of the world (Matt. 25 : 34). In Dan. 7 : 27 it is 
 called an everlasting kingdom, in accordance with 
 the promise to David. And Jesus, apparently with 
 this glorious promise in mind, interpreted in the 
 Messianic sense, and especially as set forth in 
 Ps. 89, said to Peter that the gates of hades should 
 not prevail against his church. The kingdom bears 
 no direct parallel to the local churches, for all 
 members of the local churches are not members of 
 the kingdom. They should be, to be sure, for we 
 should have a regenerated local church-membership, 
 but that is not always the actual fact. So appar- 
 ently what Jesus in Matt. 16:18 calls •' my church," 
 in the next verse he calls "the kingdom," whose 
 
74 KEYWORDS IN THE TEACHING OF JESUS 
 
 keys he gives to Peter and to every preacher and 
 teacher of the gospel of the kingdom who opens the 
 door of salvation to the unsaved. The gates of hades 
 shall not prevail against the kingdom of Christ. 
 This parallel between the general sense of church 
 and the kingdom applies to only one sense of king- 
 dom, that of the subjects of the rule of God. This 
 seems to be the case here, though it is used in 
 other ways not applicable to the general sense 
 of the word church. One sense of church and 
 one sense of kingdom are co-extensive. This great 
 temple has been steadily rising all over the world, 
 the spiritual house of God (i Peter 2 : 5). It is the 
 stone cut out of the mountain that will overturn 
 and overturn. 
 
 Satan offered Christ a short and easy road to 
 the conquest of the world. He showed him all 
 
 the kingdoms of the world and the 
 
 The Pinal glory of them. " All these will I 
 
 Kingdom ^^^^ thee, if thou wilt fall down and 
 
 worship me" (Matt. 4 : g). That 
 was all; just acknowledge the sovereignty and 
 power of Satan and there would be no conflict. This 
 is always the plea of the compromiser. But Jesus 
 chose the hard and the long road that led to the 
 cross. He would found his kingdom in his heart's 
 blood and in the love of the children of God. 
 This would bring sacrifice and humiliation for him 
 
THE KINGDOM 75 
 
 and ceaseless struggle till final victory should come. 
 But he would win in the end. The time will come 
 when the kingdoms of the world have become the 
 kingdom of our Lord and his Christ (Rev. 1 1 : 15). 
 That will be heaven indeed. We shall then see 
 the Son of Man come in his kingdom (Matt. 
 16 : 28). Then we shall eat and drink with him 
 (Luke 22 : 30). This kingdom was prepared for 
 us from before the foundation of the world (Matt. 
 25 : 34), and we shall realize our inheritance with 
 Jesus in heaven. Jesus saw the victory before it 
 comes. He had the sublime faith, the opti- 
 mistic vision to see beyond the grave, beyond the 
 long conflict with Satan, to the full and final tri- 
 umph in the end, when the redeemed shall be 
 gathered together as wheat out of the tares. It is 
 the privilege of the believer to catch the enthusiasm 
 of this hope and to share in the struggle for this 
 glorious end. Till then our work is to battle with 
 Satan, as did Jesus and as does Jesus now, for in 
 heaven he is still our Captain, leading the hosts on 
 earth through the Holy Spirit and planning the 
 greatest campaign of the ages, the campaign of 
 righteousness against sin. The kingdom of God is 
 in deadly conflict with the kingdom of Satan. 
 " Lo, I am with you all the days " (Matt. 28 : 20). 
 He is leading us to victory. "Then shall the 
 righteous shine forth as the sun in the kingdom of 
 
'](> KEYWORDS IN THE TEACHING OF JESUS 
 
 the Father" (Matt. 13 : 43). Here is the main- 
 spring in missionary endeavor, the sure final vic- 
 tory of light over darkness, of Christ over Satan. 
 It is not bounded by race ties nor by national 
 lines. They shall come from the East and from 
 the West, from the North and from 
 AOosmopoli- t^g South, and sit down in the 
 tan Kingdom ^^^^^^^^ ^^^^^^ g . „) jhe indi- 
 vidual is the unit in the kingdom. It is composed 
 of redeemed individuals, not of local churches, not 
 of denominations, not of nations, not of races. In 
 Christ Jesus there is no difference, and Christ is 
 all and in all. As the individual is the unit, so 
 the ultimate responsibility rests on the individual. 
 The local church should work for the spread of 
 the kingdom. That is what it exists for. But a 
 sleepy or dead church does not absolve the indi- 
 vidual Christian from responsibility. The com- 
 placent report of a dead church to the district Asso- 
 ciation cannot release a live Christian from his duty. 
 The standard of duty in the work of the kingdom 
 is the ideal of Christ for each of us. But those 
 who come from North and East, South and West, 
 will all come in the same way. Jesus is the way 
 to the Father, and there is no private door into the 
 kingdom, save through him. " Are there few that 
 be saved.?" (Luke 13 : 23 f.). That question was 
 asked Jesus, and his answer was for men to strive 
 
THE KINGDOM TJ 
 
 themselves to enter in by the narrow door. The 
 problem for each of us is to find God the Father 
 through Christ the Son, and thus receive life, and 
 that abundantly. And it is a personal problem. 
 The kingdom has a social side, but only as indi- 
 viduals are reached. A regenerated society is the 
 goal, and comes only by saving individuals. We 
 shall hasten the kingdom of God, just as we realize 
 the kingdom ourselves, and seek to win other indi- 
 viduals to the service of God. That is the secret. 
 Eternal life is the possession of every believer, 
 whether Jew or Gentile. Let the King come in 
 his beauty and let us greet him in the way. If 
 this view of the kingdom sounds like Utopia it is 
 possible in Christ. If we are to enjoy the king- 
 dom of God in heaven we must enjoy the kingdom 
 of heaven here. Jesus taught us to pray : " Thy 
 kingdom come ; thy will be done, as in heaven, so 
 on earth " (Matt. 6 : lo). We should help answer 
 our own prayer for the spread of the kingdom of 
 God. So shall we realize the highest good for 
 ourselves and for the world. 
 
CHAPTER V 
 
 RIGHTEOUSNESS 
 
 "Do not your righteousness before men" (Matt. 6 : i). 
 
 Doctor Stalker says that in the mouth of Jesus 
 righteousness carries the same idea that virtue 
 did with the ancients, only it is higher. The 
 world has too high an idea of sin and too low an 
 idea of righteousness. Jesus uses the word virtue 
 not at all, but the idea pervades all he says. He 
 uses the word righteous or righteousness seldom, 
 yet it is just this rectitude that he sought to create 
 in us. Character is our modern word for it, as 
 Doctor Stalker says, but here again we do not find 
 that Jesus ever used such a word. The righteous 
 man, 6 dcxaio^, was the man who walked in the way 
 pointed out by God to be correct. In this sense 
 Zacharias and Elisabeth were called "righteous 
 before God" (Luke i : 6), without meaning to 
 claim sinlessness for them, but only uprightness 
 j of character. Salvation by character is not taught 
 by Christ, though high character is just what he 
 seeks to create in men. He gradually perfects in 
 us real likeness to himself. 
 78 
 
RIGHTEOUSNESS 79 
 
 This is clearly what Jesus had in mind as the 
 
 subject of the greatest of his discourses. " Except 
 
 your righteousness shall exceed the 
 
 righteousness of the scribes and '^^^ Theme of 
 T,, • 111- • J. the Sermon 
 
 Pharisees, ye shall ni no wise enter q^ t^e Mount 
 
 into the kingdom of heaven" (Matt. 
 5 : 20). "Your righteousness" is the thing that 
 he is after. " Blessed are they that hunger and 
 thirst after righteousness " (Matt. 5 : 6), he had 
 just said, "for they shall be filled." It is possible 
 to obtain this righteousness ; nay, those who 
 hunger after it will get it. By righteousness Jesus 
 means righteous living and not justification. It 
 is sanctification as set forth in Rom. 6-8, rather 
 than justification, as expounded in Rom. 3-5. 
 Practical righteousness is the theme of the Epistle 
 of James and is emphasized in the preaching of 
 John the Baptist. But it is a practical righteous- 
 ness that is the fruit of the spiritual life. It may 
 be well to sketch in outline this great sermon so as 
 to catch its spirit, since the larger part of Christ's 
 teaching on righteousness is contained in it. 
 
 The introduction (Matt. 5 : 3-16 ; Luke 6 : 20-26) 
 shows the character of people who are in the 
 kingdom of heaven. Spiritual qualities are em- 
 phasized entirely, such as longing, humility, purity, 
 etc. The theme of the discourse (Matt. 5 : 17-20) 
 is the righteousness brought in by the kingdom of 
 
 J' 
 
8o KEYWORDS IN THE TEACHING OF JESUS 
 
 heaven as superior to that of the rabbinical teach- 
 ers. The rest of the sermon, save the end, is 
 argument and illustration of this proposition (Matt. 
 
 5 : 21 to 7 : 12 ; Luke 6 : 31, 36-42) 
 
 The conclusion (Matt. 7 : 13-29; Luke 
 
 6 : 43-49) presents the final test at the judg- 
 ment to be the righteousness wrought out in the 
 heart and life. Righteousness is the fruit of the 
 kingdom and is the proof of the kingdom. 
 
 To the people at the time it was revolutionar3^ 
 
 They had never heard spiritual morality put thus 
 
 before — so genuine, so inward, so 
 
 oi^„ifl^„^„„ vital, so profound, so noble, so ideal, 
 ibigniiicaiice > r- > ' 
 
 of Christ's Here was the breath of heaven and 
 Teaching About not the pottering inanities of the 
 Eighteousness ^^^.^^^^^ ^^^ spiritual teachers of the 
 
 time. It is not true that it is merely ethical with 
 no spiritual basis. The Beatitudes precede the 
 discussion of practical morality, and this inward 
 state is what makes it possible for men to exceed 
 the righteousness of scribe and Pharisee. Seek 
 ye first his kingdom, and his righteousness 
 (Matt. 6 : 33). The kingdom comes before the 
 righteousness and makes possible the righteous- 
 ness. It is impossible to reach the height of this 
 sermon. The modern teachers of ethics often 
 affect indifference to the teaching of Jesus, be- 
 cause he did not put his ideas in scientific phrase. 
 
RIGHTEOUSNESS 8 1 
 
 It is a pitiful business, for Jesus is the greatest 
 teacher of ethics of all the ages. This discourse 
 itself makes an epoch in ethical conceptions. Jesus 
 took ethics out of the clouds and brought it down 
 to earth. He injected life into the ideas of mo- 
 rality. He transmutes ideal into real by the 
 alembic of the Spirit. With Christ the new heart 
 stands before righteousness. The new life begins 
 with the new birth. The roots of righteousness 
 strike down into the renewed spirit of man. This 
 is the man who builds his house upon the rock. 
 This house, and this alone, will stand. 
 
 The scribe was purely legal. He held to the 
 letter of the law. The scribe accepted the Old 
 Testament in a literal sense and 
 added to it the traditions of the of Christ's 
 elders, making a second Bible more Teaching with 
 important in their minds than the that of the 
 first. The scribe confined murder ocnoes 
 to the outward act ; Jesus found murder in the 
 heart, in the anger that led to it. The modern 
 judge and jury often cannot find it anywhere. 
 The scribe saw adultery only in the actual 
 crime ; Jesus saw it even in the licentious look. 
 The scribe confined profanity to violent oaths ; 
 Jesus insisted on the absence of superfluous ex- 
 aggerations. The scribe taught the letter of the 
 law as to retaliation ; Jesus taught forbearance 
 
82 KEYWORDS IN THE TEACHING OF JESUS 
 
 against resentful vengeance. The scribe taught 
 hate of one's enemy ; Jesus taught love of our 
 enemies. The spirit was in the letter of the Old 
 Testament, but the scribe made it imposible to 
 get at the spirit for the letter. No wonder that 
 Jesus charged the lawyers (scribes) with taking 
 the key of knowledge and locking the door and 
 throwing the key away. Rabbinical theology is 
 a synonym for hair-splitting, but they have no 
 monopoly of the art. They would not go in them- 
 selves, nor would they let others in. Certainly 
 the scribes were not hungering and thirsting after 
 righteousness. They trusted in themselves that 
 they were righteous, for they were usually Phari- 
 sees (Luke 18:9). Hence when Jesus denounced 
 the Pharisees at a feast the scribes (lawyers) took 
 it as personal offense (Luke 1 1 : 37-54). The 
 Master, to be impartial, gave the scribes an equal 
 number of woes. The scribes were a professional 
 class ; the Pharisees were a party. 
 
 The Pharisees were advocates of ceremonial 
 
 righteousness. The outward, the sacramental, was 
 
 all-important. But the trouble al- 
 
 Tlie ways is that the insistence on the 
 
 ofthe Pharisee ^^^^^"^^^'^^ ^^^^ ^^ hypocrisy. 
 Ceremonial righteousness, when 
 merely ceremonial, spells hypocritical righteous- 
 ness, which is the worst form of unrighteousness. 
 
RIGHTEOUSNESS 83 
 
 The world hates cant and indorses the judgment 
 of Christ. In hell the lowest place will be occu- 
 pied by the hypocrite who fleeced pious people 
 under the guise of Christianity. The Pharisee 
 wished to get credit for being righteous. Else 
 what was the use of being good ."* He did not 
 think that virtue was its own reward, but wished a 
 reward for being good. " Take heed that ye do 
 not your righteousness before men, to be seen of 
 them" (Matt. 6 : i). Thus he gave alms to get 
 glory of men. If he had lived now his gifts would 
 always be in the papers, religious and otherwise. 
 Thus he prayed on the street corners to be seen 
 of men. Thus he fasted with a long countenance 
 to be seen of men to fast. Thus the Pharisees kept 
 one eye on heaven and the other to the main chance 
 on earth. Thus they sought to serve God and 
 Mammon. Thus they criticised their neighbors 
 with pious innocence and gratitude. So the proud 
 hypocrite stood in the temple and prayed with 
 himself, not with God. He did not need any- 
 thing, but gave the Lord some valuable informa- 
 tion about his own graces and glories. It was on 
 the scribes and Pharisees both that Jesus poured 
 out the vials of his wrath in the twenty-third 
 chapter of Matthew, the fiercest philippic of all 
 history. Each time he called them " hypocrites," 
 and, as Doctor Stalker has said, since then hypoc- 
 
84 KEYWORDS IN THE TEACHING OF JESUS 
 
 risy has been regarded as the meanest of sins. 
 They stand in the way of the kingdom, then and 
 now. They make their proselytes worse than 
 before, and they are already sons of hell. They 
 are blind hair-splitters, showing how to swear and 
 not sin. They lay wrong emphasis on relatively 
 unimportant things, straining out gnats and swal- 
 lowing camels, big camels with numerous humps. 
 They care more for the outside of the cup than for 
 what is in the cup. It is all-important to them to 
 keep up appearances, even if they steal to do it. 
 They are like whited sepulchres, whitewashed 
 tombstones. " Even so ye also outwardly appear 
 righteous unto men, but inwardly ye are full of 
 hypocrisy and iniquity." Ye are like your fathers. 
 " Ye serpents, ye generation of vipers, how shall 
 ye escape the judgment of hell.-*" Note the 
 withering scorn of it all. Jesus is the eternal foe 
 of Pharisaism, ancient and modern, the holier- 
 than-thou man, the professional holiness man, the 
 pretender, the sham, the fraud, the religious hum- 
 bug. Let his blistering words forever burn the 
 cheeks of those who in modern time prattle the 
 jargon of intellectual and verbal orthodoxy, but 
 whose hearts are heretical and whose lives reek 
 with impurity. The Pharisee has not passed away, 
 nor will he so long as sin remains. It is a contin- 
 ual temptation to take the hull for the kernel. 
 
RIGHTEOUSNESS 85 
 
 The Sadducee probably means the merely right- 
 eous man. He prides himself on his intellectual 
 superiority. He recoiled from the 
 
 noisy Pharisee with all his airs and -^^^ 
 
 1 ^ ,.^. jj ., Sadducees and 
 
 pretensions and traditions. He said uigi^teousness 
 
 the Pharisee in the end would purify 
 the sun. And that has spots ! He was simply 
 righteous himself. He it was that Jesus had 
 specially in mind when he said : " I came not 
 to call the righteous, but sinners" (Matt, 9 : 13). 
 Not that Jesus admitted the reality of this claim, 
 but he simply took the Sadducee at his own 
 estimate of himself, which was exceedingly high, 
 and treated him so for the moment. The mar- 
 ket value of the Sadducees was bullish, they 
 being judges. If our own price was the market 
 value we might many of us bring a good round 
 sum. The Sadducee did not have much theology. 
 Some people now think it a virtue to be ignorant 
 of theology. They are very virtuous. The Sad- 
 ducee chiefly denied the affirmations of the Phari- 
 sees about the resurrection, future life, and angels. 
 He was content with the five books of Moses, 
 especially his own interpretation of them. He 
 was the moralist of the time, who cared little for 
 creed and much for deed, especially his own, 
 judged by his own standards. The Sadducee re- 
 joiced in pride of intellect and influential position. 
 
86 KEYWORDS IN THE TEACHING OF JESUS 
 
 Jesus lifted the whole question of virtue out of 
 
 the perfunctory and theoretical into the actual 
 
 and the practical. He had a theory 
 
 Christ's of righteousness, but it differed 
 
 Conception of , ,, r ^t. 
 
 ■Dir,\,4-L-,.cr.^cc wholly from the current notions. 
 
 xCignteousness -^ 
 
 It was becoming to him and us to 
 to fulfil all righteousness (Matt. 3:15), so he said 
 when explaining why he submitted to baptism at 
 the hands of John the Baptist. It was a righteous 
 thing to obey the command of God through John, 
 even when Jesus himself had no sins of which to 
 repent. He could not in his own case symbolize 
 death to sin and resurrection to newness of life by 
 the water burial. With Jesus righteousness is 
 spiritual and inward. Out of the heart are the 
 issues of life. The seat of the ethical life is the 
 inner man. The other teachers of ethics had seen 
 this, but none had ever grasped it in all its bear- 
 ings as had Jesus. The ethical problem is im- 
 measurably complicated by the fact that, even as 
 children, we are by nature sinful. The most solemn 
 word in modern science is heredity. Training 
 can do much and we should use it eagerly. But 
 we wofully deceive ourselves if we fail to see the 
 need of a new heart, of new life, as the basis for 
 righteousness. 
 
 Jesus teaches inherited sin in man. This does 
 not mean that children dying before responsibility 
 
RIGHTEOUSNESS 8/ 
 
 are lost. Far from it. Environment cannot 
 explain the fact that all men are bad if children 
 are naturally good. We are by nature sinful. 
 Environment and culture do not eliminate the 
 sinful nature. The blood of Christ alone cleanses 
 from sin through the Holy Spirit. When God calls 
 man or child he must answer. That answer is 
 conversion. The child and the man must come to 
 Jesus, for both need to come. Thank God it is 
 easier for the child to come. Let him come. How 
 does a child receive the kingdom of God } He 
 just takes it with simplicity. So we must become 
 as little children in simple receptiveness. Jesus 
 put love to God and man as the prime principle of 
 human duty. The Old Testament does the same, 
 but Jesus sharpened the point and emphasized the 
 relation between love to God and love to man. 
 This is the sum of human duty, to love. This is 
 duty, and duties grow out of it. To love God is ^ 
 first, but to love man follows as a necessity. To 
 love God and not man is to be merely theological 
 without heart and with no helping hand. To love 
 man and not God is to be merely humanitarian 
 and to run the risk of not being that long. The 
 motive power is too slight and soon gives out. 
 To love man is the second commandment and not 
 the first. It takes both to fulfil Christ's idea of 
 human duty. Both are essential with Jesus and 
 
 -.^ 
 
88 KEYWORDS IN THE TEACHING OF JESUS 
 
 in the right order. The Christian's humanitarian 
 effort is permanent, because it is rooted in love to 
 God. Hence the persistence in the missionary 
 movement. 
 
 With Jesus righteousness is personal. He 
 preaches civic righteousness surely, and often 
 speaks of the heathen nations or the Gentiles by 
 way of reproof to the Jews and the disciples. 
 Social righteousness is strongly emphasized by 
 Christ. Modern sociology has not gone in vain to 
 the teaching of Jesus for light. Several new books 
 have recently appeared on the social teaching of 
 Jesus. This is all true. Nowhere is the peril of 
 riches so revealed as in the teaching of Christ. 
 The sympathy of Jesus with the downtrodden 
 classes is genuine and strong. He dares to be a 
 friend of publicans and sinnners, the worst classes 
 of the day. But he never lowered himself to the 
 level of these classes, nor did they mistake his 
 purpose to help and elevate them. Jesus under- 
 stood the hollowness of the professional religious 
 teachers of the time and denounced them as a 
 class. But none the less Christ held men indi- 
 vidually responsible for their sins. One of the 
 great contributions of Christ to the civilization of 
 the world is the discovery of the individual. The 
 worth of the soul is what dignifies man. " What 
 shall a man give in exchange for his soul .-* " That 
 
RIGHTEOUSNESS 89 
 
 question rings on through the strife of class with 
 class. Jesus came to seek and to save the lost. 
 And he searches for the lost man by man. " He 
 that believeth hath eternal life." The moral re- 
 sponse to the appeal of Christ comes out of the 
 man's inner nature, not out of any class conditions. 
 Christ's way to lift up a class of men is to lift up 
 the individuals in the class. Lazarus is finally 
 in Abraham's bosom, not because he is a poor 
 man, but because he trusted God. The rich man 
 in the same parable is in hades in torment not 
 because he was rich, but because he was wicked 
 and sinful. 
 
 With Jesus righteousness is character. Char- 
 acter is inward, but it finds expression in the out- 
 ward life which is, in fact, proof of the inner life. 
 " By their fruits ye shall know them," Jesus 
 urged. It is futile to call a tree good if the fruit 
 is bad. A good tree "cannot" bring forth evil 
 fruit. The tree is known by its fruit. You can 
 tell an apple from a persimmon. This applies to 
 the kind of fruit, and so to the general run of the 
 Christian's life. There will be imperfect, even 
 rotten fruit on an otherwise good tree. Fields will 
 vary in their yield, but good soil will make some 
 yield. It is the one who hears and does the sayings 
 of Christ, whose house is built on the rock. Christ 
 put accent on creed, but not mere belief in a 
 
90 KEYWORDS IN THE TEACHING OF JESUS 
 
 creed. Trust in God, trust in Christ, not in a 
 creed or system of faith. Creed comes before 
 deed, but the deed should be forthcoming. Creed 
 is the intellectual expression of character and the 
 character is the crown of the creed. Character 
 is what Jesus wishes. He came not to make men 
 orthodox. That is an idle purpose in itself. He 
 came to make men good. Goodness in life starts 
 with right connection with God. Faith without 
 works is dead, said James. So said Jesus, so 
 said Paul. 
 
 With Jesus character determines destiny. " Not 
 every one that saith unto me. Lord, Lord, shall 
 enter the kingdom of heaven" (Matt. 7:21). It 
 is easy for some men to •' say." Profession comes 
 easy with the flippant and the mercurial tempera- 
 ment. " He that doeth the will of my Father in 
 heaven," he it is who shall enter the kingdom of 
 heaven at last. This final test of character does 
 not destroy the force of Christ's teaching that we 
 must be born again, must repent or be converted. 
 It is impossible to do the will of God without a 
 new heart. But then the supreme proof of the 
 new heart is the desire to do God's will. More- 
 over, the attempt to do God's will increases our 
 knowledge of the teaching. " If any man willeth to 
 do his will, he shall know of the teaching " (John 
 7:17). In the end of the day we must be good. 
 
RIGHTEOUSNESS 9I 
 
 Every man has his own standard of righteous- 
 ness. Every age, every nation, has its standard 
 of righteousness. Ethical teachers 
 
 have flourished in all ages, philo- Varying 
 
 ,. 1 J «.• 1 c r Standards of 
 
 sophical and practical. borne of -p. i , 
 ^ ^ _ xlignteousness 
 
 these teachers affect to ignore Jesus 
 because of his terminology. The conscience itself 
 records varying verdicts of right or wrong, accord- 
 ing to the light at hand. But Jesus has given us 
 the absolute standard of righteousness. He warned 
 the men of his time against seeking to please men. 
 God is the one whose favor we seek. We must 
 come up to God's idea and ideal. This is a dis- 
 couraging truth at first. We know how impossible 
 it is for us to satisfy our own standards of right, 
 not to mention that of God. We must stand 
 in the white light of Christ's purity and at last 
 measure up to his image. 
 
 There is hope for us. Jesus offers to give us 
 the righteousness which he demands. This is his 
 chief merit as an ethical teacher. It 
 is not only the highest ethics, but it Our Hope for 
 
 is possible ethics. If he asks for a Attaining 
 
 to Cnnst 3 
 wedding garment he offers it freely Eighteousness 
 
 to all who will take it. But this 
 
 righteousness by faith was a stumbling-block to the 
 
 Jew and foolishness to the Greek. He offers 
 
 himself as the water of life for the thirsty, the 
 
93 KEYWORDS IN THE TEACHING OF JESUS 
 
 bread of life to the hungry, the rest for the weary, 
 righteousness for the sinful. He demands per- 
 fect righteousness ; he offers to make us so. He 
 proposes to put a new heart in us to begin with. 
 Else it would be a useless task. 
 
 The world's ethical teachers begin at the wrong 
 end. With the new heart Jesus will work toward 
 the restoration of the image of God. He will not 
 leave us without help in that struggle. The Holy 
 Spirit carries on the work of redemption, and com- 
 pletes the sanctifying process, till we shall at last 
 be pure in heart and so can see God, for without 
 holiness none shall see God. In the end of the day 
 the righteousness of Christ will have displaced our 
 filthy rags, and we shall be clothed in the blood- 
 washed robes of the joyful throng who sing the song 
 of Moses and the Lamb. If at first we merely 
 put on as a new garment the righteousness of God 
 in Christ, at last we shall be like the garment in 
 which we are clothed. That is our destiny. For 
 that we can hope. To that end we may toil. We 
 shall be good, rescued from the power of Satan, 
 the taint of Satan's rule washed away by the 
 cleansing blood of Jesus, new hearts given us by 
 the Holy Spirit, new characters achieved by the 
 help of the same Spirit, and finally new bodies for 
 our spirits. So shall we be fitted for the home on 
 high, to live with God. 
 
CHAPTER VI 
 
 THE HOLY SPIRIT 
 
 "He shall glorify me, for he shall take of mine and 
 shall declare it unto you" (John i6 : 14). 
 
 Some may wonder why the discussion of the 
 teaching of Jesus concerning the Holy Spirit has 
 been deferred to this point. Why was it not dis- 
 cussed after the chapter on the Son ? That was a 
 possible method, but it has seemed best to pursue 
 the method of Christ himself and take up the treat- 
 ment of the Holy Spirit in the historical order of 
 the Master's own teaching. This is the order of 
 fact and we get thus a better standpoint. We need 
 that standpoint to apprehend this vital subject. 
 
 It was right at the very end of the life of Jesus 
 
 that he spoke most about the Holy Spirit. This is 
 
 natural, because it was then that 
 
 the Lord's thoughts turned chiefly The Place of 
 
 on the future of the kingdom. And *^® ^°Jy ^P^"^^* 
 
 ° ,. m Christ's 
 
 yet there is not wanting earlier Teaching 
 
 teaching about the Spirit in the 
 
 words of Jesus. It is in the Gospel of John that 
 
 the later teaching chiefly occurs, while the earlier 
 
 93 
 
94 KEYWORDS IN THE TEACHING OF JESUS 
 
 is more generally in the Synoptics, It is notice- 
 able how little teaching we have from Christ about 
 the Holy Spirit in comparison with that about the 
 Father. But we must remember that the purpose 
 of both the Son and the Spirit is to reveal the 
 Father to men and not themselves. Yet there is 
 no ambiguity in the revelations about the Spirit 
 nor a depreciation of his importance. The rather 
 he is magnified and glorified. It is lamentable 
 that in our day the Holy Spirit should have been 
 so neglected that the use of his name has become 
 almost the shibboleth of a certain stamp of Chris- 
 tians. Whose fault is it ? Some so-called Chris- 
 tians even deny the reality of the Holy Spirit. 
 
 The Holy Spirit is frequently mentioned in the 
 
 Old Testament. " The Spirit of the Lord is upon 
 
 you," Isaiah cried (Isa. 6i : i) So 
 
 Not a _ jQgj predicted and God said : " I 
 
 New Doctrine .„ o • • n 
 
 will pour out my Spirit upon all 
 
 flesh" (Joel 2 : 28). "Take not thy Holy Spirit 
 from me," David prayed in his great penitential 
 Psalm (51 : 11). The Spirit of God is a phrase 
 often in the mouth of the prophets. Still the 
 New Testament time is preeminently the dispen- 
 sation of the Holy Spirit. The apocryphal wis- 
 dom of Solomon makes frequent mention of the 
 Holy Spirit, but Jesus has told us most about 
 his work. 
 
THE HOLY SPIRIT 95 
 
 He is not merely an influence simply because 
 he is spoken of as Spirit. God is Spirit, and that 
 argument would destroy the person- 
 ality or individuality of the Father. ^^® 
 When Jesus calls him another Com- ^j^^ g i g^-^,-^ 
 forter he clearly sets forth another 
 person on a par with himself. When Jesus gave 
 the Great Commission he commanded baptism in 
 the name of the Father, Son, and Holy Spirit. If 
 the Father and Son are persons, so is the Spirit. 
 We are not able to give an adequate definition of 
 person as applied to the Trinity, nor for that 
 matter can we adequately describe person at all. 
 The word means mask, then a part played, then 
 the one who plays a part, the individual. We 
 know that we are ourselves separate beings, en- 
 dowed with individual characteristics and re- 
 sponsibilities, though enjoying all of us a common 
 nature. One of our first lessons is the difference 
 between menni and tutim. Some persons never 
 learn it. In the will we place the seat of conscious 
 power, but clear analysis eludes the psychologist 
 who searches for the spirit of man or of God. 
 The work of the Holy Spirit is likewise conclusive 
 proof that he is personal, and not merely an influ- 
 ence. The Holy Spirit bears witness with our 
 spirits and dwells in us. The Trinity is thus clearly 
 taught, one God and three persons. 
 
96 KEYWORDS IN THE TEACHING OF JESUS 
 
 The Holy Spirit is the Spirit of God who is 
 
 himself spirit. It was the Spirit of God who 
 
 descended on Jesus at his baptism, 
 
 Eelation jj^g Father will send the Holy 
 
 to the Father „ . . , ^ . ^ "' 
 
 Spirit when Jesus is gone from 
 
 earth. The Spirit proceeds from the Father, The 
 Son returns to the Father and the Spirit comes 
 from the Father. The Holy Spirit was in the 
 world in some measure before the ascension of 
 Christ, but it was at Pentecost, the great Pente- 
 cost, that the Holy Spirit came in fulness and 
 power. John had said that Jesus would baptize 
 with the Spirit, but the promise was not fully 
 realized till Jesus went up on high. The Spirit 
 was not incarnate as Christ and the " bodily form," 
 like a dove, at the baptism was temporary and 
 symbolic, but he dwells in the Christian, in indi- 
 viduals, and in churches, God gives not the 
 Spirit by measure, but in richness and power. As 
 Jesus revealed the Father while on earth, so the 
 Spirit continues that glorious work and with a 
 great advantage. Jesus, having human form, was 
 here and not there, but the Spirit having no bodily 
 form is omnipresent, i. e., he can dwell in every 
 Christian at the same time. Moreover, Jesus 
 could not stay on earth always. But the Holy 
 Spirit will be with us forever. The term Holy 
 used so often before Spirit has its fullest contrast. 
 
THE HOLY SPIRIT 97 
 
 He is absolutely holy and so differs from our 
 spirit, as Jesus said, " Holy Father." He is not 
 only the Spirit of God, but is God, Spirit is 
 more nearly the idea than Ghost, which in modern 
 English brings up the picture of death. He is the 
 Spirit of life, and not the ghost of death. Not 
 only does the Father give the Holy Spirit to them 
 that ask him, but he is more ready to do so than 
 an earthly father is to give good gifts to those who 
 ask him. Do we ask the Father for this high 
 and holy gift .•* The new yearning for the Holy 
 Spirit in our time is cause for gratitude. 
 
 The mystery of the incarnation of Christ is re- 
 vealed as wrought by the Holy Spirit. On this 
 point Jesus, of course, says nothing. 
 But both Matthew and Luke testify delation of the 
 to the brooding investiture of the to Je^a 
 Holy Spirit, by whose power the 
 Word was made flesh and so he was born of woman. 
 The union of the divine and the human natures in 
 Christ is the great mystery of his person. We 
 know that this essential fact in the Redeemer's 
 incarnation is due to the Holy Spirit, but we must 
 leave it in mystery, 
 
 Jesus in his human life was under the guidance 
 of the Holy Spirit in a special way. The descent 
 of the Holy Spirit at the baptism was not the be- 
 ginning of this influence upon him, but was rather 
 
98 KEYWORDS IN THE TEACHING OF JESUS 
 
 the formal entrance upon the Messianic mission. 
 John was to know the Messiah by this descent. 
 Jesus was led of the Spirit into the wilderness to 
 be tempted of the devil. He went into Galilee full 
 of the Holy Spirit. He wrought his miracles by 
 the Spirit of God. Blasphemy against the Spirit 
 of God was worse than against Jesus, who was also 
 man. Indeed, the ministry of Christ was set over 
 against that of John the Baptist by the Baptist 
 himself as being one characterized by the baptism 
 of the Holy Spirit, John the Baptist was full of 
 the Holy Spirit, and yet he said that the ministry 
 of Jesus should be so much that of the Spirit that 
 his would sink back into obscurity by contrast. 
 As his was marked by water baptism, Christ's 
 would be distinguished by Spirit baptism. Jesus 
 would baptize some with the Spirit and others 
 with fire ; the axe lay at the root of the trees ; and 
 so the good will stand while the unfruitful will be 
 hewn down and cast into the fire ; the wheat will 
 be gathered into the garner, the chaff will be 
 burned with fire unquenchable. Separation then 
 will mark the ministry of Jesus. There will be a 
 twofold baptism, that of the Spirit and that of 
 fire. Jesus himself rejoiced in the Holy Spirit 
 when the Seventy returned from their experimental 
 ministry. 
 
 There is an implied inferiority in office on the 
 
THE HOLY SPIRIT 99 
 
 part of the Holy Spirit, both to the Father and 
 the Son. In person and nature the Spirit is on a 
 par with the Father, but the Father sends the 
 Holy Spirit and so does Jesus. He spoke of the 
 Spirit "whom I will send from the Father" (John 
 15 : 26). Once in the upper room after the resur- 
 rection he breathed on them and said : " Receive 
 ye the Holy Spirit." This was an earnest of what 
 was to come. The Spirit is to be sent again in 
 the name of Jesus. He is to be another Com- 
 forter, just as Jesus had been. Henceforth the 
 new Comforter will take the place of Jesus with 
 believers. Moreover, it is best for them that Jesus 
 go to the Father. Else the Spirit could not come 
 in the new and large sense. And this coming is 
 for the good of all. He will be a true Comforter, 
 Helper, Paraclete, Advocate. It is a hard word to 
 translate, for it combines the idea of advocate and 
 consoler. He will teach us how to plead our cause 
 with God, and will himself plead God's cause with 
 us. The Greek advocate did both of these things 
 with his client. He pleaded the case and taught 
 the client to plead his own cause. We have two 
 Advocates. Christ on high pleads our cause with 
 the Father, and the Spirit on earth pleads the 
 Father's cause with us. God has made every 
 possible provision for the salvation of the sinner 
 and the growth of the Christian. 
 
lOO KEYWORDS IN THE TEACHING OF JESUS 
 
 The Holy Spirit is the teacher about Jesus as 
 
 Jesus was the teacher of God. Thus we learn the 
 
 Father in the Son by the Spirit. 
 
 Our Jesus bids us come to him and learn 
 
 Appreheusioii ^f q^^ g^ ^j^^ ^ -^ ^^^^^ ^^ ^^^^^ 
 01 (Jnrist IS by 
 
 the Spirit ^^ ^^^ riches of Christ. Jesus is 
 
 the picture of the Father, but the 
 Spirit explains the picture. " If I go, I will send 
 him unto you "(John i6 : 7). Yes, he continues, 
 and when he is come, " he shall glorify me : for 
 he shall take of mine and shall declare it unto 
 you" (John 16 : 14). "He shall bear witness of 
 me" (John 15 : 26). This is the great ofifice of 
 the Spirit. He can help men to see Christ. No man 
 has ever seen Christ who has not seen him as the 
 Spirit is able to reveal him. 
 
 Pictures of Christ by great artists all fail to 
 catch the real Christ. We hear much about the 
 historical Christ in our day, and historical criti- 
 cism has done much for the apprehension of 
 Jesus. The figure of Christ now fills the world 
 as it never did before. We can get back behind 
 Calvin and Augustine, and see Jesus as his fol- 
 lowers and contemporaries saw him. But even 
 then we have not seen Jesus as he was and 
 is. For his contemporaries crucified him, one of 
 his followers betrayed him, another denied him, 
 and all expected him to set up a temporal Mes- 
 
THE HOLY SPIRIT lOI 
 
 sianic kingdom in Jerusalem. If we had lived then 
 would we have understood Christ ? Now, as then, 
 mere historical information, however great, cannot 
 tell all that is to be known about Jesus nor the 
 best that there is to know. Many a man has 
 essayed to write a life of Jesus who has never 
 sat at the feet of Jesus, and who has not chosen 
 the good portion of spiritual fellowship. The 
 spiritual apprehension of Christ as of the truth in 
 Jesus, is the only adequate knowledge of the 
 Saviour. This is to know Jesus and the power of 
 his resurrection. This knowledge of Jesus the 
 Holy Spirit alone can give. As no one can fully 
 reveal the Father save the Son, so no one can fully 
 reveal Jesus save the Holy Spirit. If we would 
 see Jesus now, we need not merely the words of 
 Jesus, but the Spirit of Jesus and the Spirit-blessed 
 messenger. 
 
 The Holy Spirit will use men, not angels, to tell 
 the story of Jesus. He impresses the heart di- 
 rectly, even the heart of the unre- 
 
 generate, but none the less and all The Apostolic 
 , , , , . Teaching 
 
 the more the gospel preacher is 
 
 needed and used, a man who has a personal expe- 
 rience of Christ's love to tell. The Spirit is prom- 
 ised to all Christians in the apprehension of Christ 
 and insight into the truth of God. He is the 
 Spirit of truth, and so is concerned with all aspects 
 
102 KEYWORDS IN THE TEACHING OF JESUS 
 
 of truth. Besides the illumination to all Chris- 
 tians in whom he abides, the Spirit is promised in 
 special manner to the apostles and early followers 
 of Jesus. He shall '* bring to your remembrance 
 all that I said unto you" (John 14 : 26). How 
 much they had forgotten ! " He shall guide you 
 into all the truth " (John 16 : 13), for Jesus had not 
 told them all they needed to know (John 16 : 12). 
 It was a progressive unfolding of the truth about 
 God. The kingdom kept coming more and more. 
 But the Spirit would " teach you all things " 
 (John 14 : 26). They will be qualified to teach 
 Jesus by a larger and richer knowledge of him. 
 It is fifty days in time from the crucifixion to the 
 day of Pentecost, but it is fifty years in psycho- 
 logical and spiritual history. Peter, who had gone 
 into hiding after his disgraceful denial of Christ, 
 becomes the outspoken champion and exponent of 
 Christianity. From a cowardly blasphemer he has 
 turned into a lion of courage. Then he quailed 
 before the rulers ; now they quail before him. 
 This revolution in Simon Peter calls for an expla- 
 nation. The facts alone can give it. Jesus rose 
 from the dead ; Peter saw him ; the Holy Spirit 
 has flooded his heart. This is revelation. This is 
 inspiration. Here is the first interpretation of 
 Jesus under the guidance of the Holy Spirit. It 
 is like that of Jesus himself, only it is fuller, for 
 
THE HOLY SPIRIT IO3 
 
 the great facts of his atoning death, resurrection, 
 and ascension could not be fully interpreted before 
 they came to pass. First faith had displaced 
 doubt. Then hope had come. Now there is 
 knowledge and power. 
 
 It was not till Pentecost that even Peter appre- 
 hended Jesus. Before he died Jesus promised that 
 the Holy Spirit would come to bless and guide, to 
 be his successor. After his resurrection and just 
 before his ascension he repeated that promise. He 
 could do so with new emphasis and with special 
 appropriateness. This coming of the Holy Spirit 
 was to be an age-long dispensation. The baptism of 
 the Holy Spirit was to mark the entrance upon the 
 new epoch of expansion in knowledge and growth. 
 The signs accompanying it authenticated the ad- 
 vent of the Spirit. In this sense the baptism of 
 the Holy Spirit as marking a new dispensation is 
 not to be repeated now. It is like the incarnation 
 of Christ. But it is a real baptism of the Spirit 
 every time we actually put ourselves at the service 
 of God's Spirit. It is a missionary promise that 
 needs to be linked to the Great Commission. Jesus 
 charged the disciples to go into all the world and 
 take it for him. Now he renews that command. 
 Then he had said that he would be with them all 
 the days. Now he says that the Holy Spirit will 
 clothe them with power. With this new power 
 
104 KEYWORDS IN THE TEACHING OF JESUS 
 
 they can and must go unto all the nations, begin- 
 ning from Jerusalem. Thus Judea, Samaria, and 
 the uttermost part of the earth will be reached. 
 This is the horizon that Jesus lifts before his now 
 rejoicing disciples as he leaves them. Soon he 
 led them out and ascended on high. The sublime 
 optimism of Jesus in the face of death and de- 
 parture from earth is due to his knowledge that 
 the Holy Spirit will succeed him and carry on the 
 Christian enterprise. He dared challenge the 
 kingdom of the world to final struggle, for he knew 
 his power. He had already overcome the world 
 and so must the disciples. 
 
 The Holy Spirit, then, is to take up the struggle 
 
 against the kingdom of Satan. Jesus challenged 
 
 Satan and overcame the world. The 
 
 and^the World ^^^^ ^^^^^^ ^^ ^^ convict the world 
 (John 1 6 : 8 f.). He is to press 
 Christ on the hearts of men. Sin, righteousness, 
 and judgment are the things about which the Spirit 
 will convict men, but sin first and foremost. One 
 of the deadening effects of sin is that men lose 
 consciousness about it. After sin comes right- 
 eousness as the opposite and the necessary substi- 
 tute for it. Without righteousness comes judg- 
 ment for sin. The sense of sin and the need of 
 righteousness we should press home now, as never 
 before on the minds of men. The Spirit alone 
 
THE HOLY SPIRIT IO5 
 
 can reach the hearts of men. Let us use winged 
 words, use all skill and wisdom, and trust the Spirit 
 of God. Vain is our preaching without the con- 
 victing power of the Holy Spirit. 
 
 After conviction one of two things results, re- 
 jection or submission. The Holy Spirit presses 
 on a man his destiny. It is the sublimest of con- 
 flicts when the Spirit of God strives with the spirit 
 of man. The two sovereign wills collide. See the 
 struggle in a child's will. No wonder the angels 
 watch and rejoice when man surrenders to God 
 and finds his own best self in God. God respects 
 the human will. Jesus called this experience the 
 new birth. It is a birth by the Spirit of God in 
 the spiritual nature of man. A new heart comes 
 to him and a new life begins. This is the supreme 
 mystery in the Christian life. We cannot explain 
 how the Spirit of God lays hold of the spirit of 
 man, dead in trespasses and sins, and injects new 
 life into him. It is the Spirit that quickens. Herein 
 is the marriage between divine sovereignty and 
 human free agency. We know that God is su- 
 preme and that we are responsible. The absolute 
 power of God does not absolve us from our respon- 
 sibility. We know this and must be content to 
 know no more. Jesus himself found his chief joy 
 in doing the will of the Father. That is the 
 highest virtue. 
 
I06 KEYWORDS IN THE TEACHING OF JESUS 
 
 The Holy Spirit shall dwell in us. With the 
 
 new birth the Holy Spirit takes up his abode in 
 
 our souls ; our bodies are his tem- 
 
 The Spirit and j^ j^ink of that. He carries on 
 
 the Cnnstiaai , , , , , 
 
 the work that he began in us. We are 
 
 to be sanctified in the realm of the truth, but the 
 work is done by the Holy Spirit. Jesus did not 
 expand this phase of the Spirit's work, as we have 
 it discussed later in Galatians and Romans. But 
 the abiding presence of the Holy Spirit is made 
 clear. The indwelling power of the Spirit is dwelt 
 on also. Jesus even said that the Father and he 
 would make their abode in the hearts of believers 
 (John 14 : 23). Wonder of wonders is this. This 
 blessed indwelling is the work of the Holy Spirit. 
 Thus Jesus will be with his people through all the 
 ages. So also the disciple grows into constant 
 and increasing likeness to his Master. If the 
 Spirit of Christ is in us, we are his now and shall 
 be with him always. The Spirit will make us holy 
 in the end. Sanctification is a process, not a 
 single act. We should seek to be holy. Actually 
 some people think it a bad thing to be holy. This 
 is due to a reaction against a professional holiness 
 which does not command confidence. 
 
 We do not need to pray for the coming of the 
 Holy Spirit. The promise of the Father was ful- 
 filled at Pentecost. The Holy Spirit is here and 
 
THE HOLY SPIRIT lO/ 
 
 this is his dispensation. We need to put ourselves 
 at the service of the Spirit, so as to be used by 
 him. It is the age of the Holy Spirit, He, not 
 the pope, is the Vicegerent of Christ. He is will- 
 ing and anxious to bless us and to use us. And 
 he will if we are not full of ourselves, if we are 
 willing to be filled with the power of the living 
 God. We must make room for the Spirit of God. 
 We should live so that the Spirit will love and 
 dwell in us. Jesus will come again. Till he come 
 the Spirit is here to lead men to Christ and thus to 
 the Father. Are we at the service of the Spirit ? 
 He alone is power, for he is God. He uses 
 many conductors for the conveyance of power, and 
 some very weak ones. Can a soul 
 be saved as the result of the preach- ^^® Spirit 
 ing of a bad man? What about ohrfsSnity'' 
 Judas .'' We are not responsible for 
 our spiritual ancestors. We do not trust the 
 preacher, but Christ. The wires that run over- 
 head are not the power that moves the cars. The 
 cars do not move themselves. The electricity is 
 the power. We must not mistake machinery for 
 power, nor creed for life. Modern Christianity is 
 highly organized and properly so. The manifold 
 life of to-day calls for varied effort. But there is 
 only one power for all the wheels, for all the en- 
 gines, for all the weapons in the army of Christ. 
 
I08 KEYWORDS IN THE TEACHING OF JESUS 
 
 It is the Spirit of God. If we look to aught else 
 the wheels will run off, the engines will be power- 
 less. To change the figure we shall use blank 
 cartridges. We shall then have pop-gun sermons 
 instead of torpedoes. On what do we depend for 
 success ? No real progress is possible in Christian 
 work that does not help on the kingdom of God. 
 Vain our statistics, our conventions, our schools, 
 our papers, our books, our gifts, our numbers, our 
 gatherings, our emotions unless God be with us, 
 God the Holy Spirit. If we follow his lead and 
 feel the beat of his heart we shall take the world 
 for Christ and do it speedily. Lord Jesus, breathe 
 on us thy Spirit and fill us with the fulness of God. 
 Dwell in us and help us walk with thee. 
 
CHAPTER VII 
 
 THE FUTURE LIFE 
 
 ' • I come again, and receive you unto myself, that where 
 I am there ye may be also" (John 14 : 3), 
 
 Jesus has more to say about the life that now is 
 than about the Hfe to come, but not because the 
 present life is more important. Far otherwise. 
 With Jesus the chief emphasis is ever on the fu- 
 ture state. Present duties are brightened by future 
 hopes. Present woes are darkened by a greater 
 cloud. The satisfaction of the world without God 
 is the pity of it all. 
 
 The world is always longing for a voice from 
 
 the other world to tell the truth about it. Men 
 
 slip up back-stairs to attics to hear 
 
 what so-called spiritualists have to A Voice from 
 
 -cr , , , T 1 . . Heaven 
 
 say. Yes, and they believe this is 
 
 scientific, while Christianity is superstition ! It is 
 
 easy to deceive people. They will not believe 
 
 Moses and the prophets nor the voice from the 
 
 dead (Luke 16 : 31). Jesus is the real voice from 
 
 the other world. He came from heaven, where 
 
 he had been before his incarnation. Repeatedly 
 
 109 
 
no KEYWORDS IN THE TEACHING OF JESUS 
 
 Christ speaks of his having come from God, of the 
 glory that he had with the Father before the 
 foundation of the world. He has come by the 
 humble route of human birth, but none the less 
 he existed before his birth. He is the Word of 
 God, the Living Epistle, addressed to men. Will 
 they read him now .-• Some rejected Christ then 
 and some reject him now, as the Spirit presses 
 him home on men's hearts. He is, therefore, 
 qualified to speak of God and the future life. He 
 may have drawn a veil down between his earthly 
 life and the life in heaven. We do not know how 
 vivid his consciousness was on that point, but we 
 do know that he had this consciousness. More- 
 over, Jesus came back to earth from the grave. 
 He had all that any man could get who has been 
 to the other world, and more. Jesus came back 
 not as mere spirit, but as himself, soul, and body, 
 and as God's own Son, who rightly apprehended 
 the value of this life and the life to be. 
 
 Christ is so clear on this point that no expos- 
 itory remarks are necessary. It is worth while, 
 however, to insist on the fact, for 
 
 Keahty of the :^^^^ ^xeve is the essence of Christi- 
 Future Life . ^. , . ,.^ , 
 
 anity. If there is no life hereafter, 
 
 not only is Jesus grievously deceived, but the 
 
 hopes of men come to naught. All men, save a 
 
 few materialistic philosophers, have looked for a 
 
THE FUTURE LIFE III 
 
 life beyond the grave. If this is only a mirage it 
 is more than a mockery. It is true that the hope 
 of future life is a comforting and ennobling one, 
 even if untrue. But the dignity and the serious- 
 ness of religion vanish if death ends all. In fact, 
 Paul said that we are of all men most miserable. 
 The character, work, and words of Jesus all 
 guarantee the reality of the future life. Else he 
 is either ignorant and a mere deluded man, or a 
 hypocrite of the worst kind. The constant as- 
 sumption in all the words of Jesus is that he was 
 able to tell the truth about the spiritual life. 
 
 There is no Nirvana in the teaching of Christ. 
 The rather the conscience is described as being 
 keenly alive in the other world and 
 memory is all ablaze. It would be The Puture 
 a comfort to many men if death Everlasting 
 could end all. It is in this delusive 
 hope that so many commit suicide. But the 
 spiritual life is not deadened by death. The soul 
 is released from the body and there is a fuller joy 
 or a keener woe. There is no hope of an inter- 
 mediate state. Lazarus is in Abraham's bosom, 
 and the rich man is in torment and a great gulf is 
 fixed between them. This is the final, not the in- 
 termediate state. There is no complete nor partial 
 cessation of consciousness, but everlasting con- 
 sciousness in a highly developed state. Even in 
 
112 KEYWORDS IN THE TEACHING OF JESUS 
 
 eternal death it is rather eternal dying in the sense 
 of spiritual agony, not of unconsciousness. Christ 
 holds out no hope of annihilation of the soul nor 
 of soul sleeping. Nor does he predicate future 
 existence only of the redeemed. Both the saved and 
 the unsaved have immortal spirits, which shall live 
 on forever. 
 
 The man who thinks that this life is the real 
 
 life and seeks it, loses his true life. The way to 
 
 find true life is to lose one's life 
 
 The Eeal Life -^^ q^^ Life consists not in the 
 
 IS Ahead 
 
 abundance of things that a man 
 
 possesses and is more than meat. The soul is the 
 man's life, and this is worth more than all the 
 world, not to mention the little part of it that we 
 can get for a few years. Hence the satisfaction 
 of present needs, while necessary, should not be at 
 the expense of, not to say the exclusion of, the 
 spiritual life. The soul has need of the body but 
 the body is only the home of the soul. The soul 
 can live without it and will do so for a while. The 
 ultimate state of the soul is to dwell in a glorified 
 body, not this temple of clay. Wonderful as is 
 the human body it is a prison to the soul. Its 
 powers are circumscribed and many clogs hinder 
 the spiritual life. However, the body in itself is 
 not "sinful, though sin dwells in the flesh as in the 
 soul. The essence of sin is in the soul. But the 
 
THE FUTURE LIFE I I 3 
 
 body will be raised from the tomb, Jesus said. 
 What this body would be he did not say. Paul 
 calls it a spiritual body that had some connection 
 with the natural body. There will be the resur- 
 rection both of the just and of the unjust, to life 
 and to death (John 5 : 29). The mystery of the 
 bodily resurrection is after all no greater than the 
 mystery of life itself. The resurrection of Jesus is 
 not specially analogous to our resurrection, though 
 a guarantee of it. But the spiritual man is to rule 
 the bodily man and not to feed itself on " much 
 goods laid up for many years." That is to be a 
 fool. The pity of it is to see so many starved 
 souls around us feeding on the husks that the 
 swine eat. It was this that evoked the pity of 
 Jesus. The swine care not for pearls. But some 
 men find joy in the hidden treasure, the pearl of 
 great price. In some there is a well of water 
 springing up into everlasting life. 
 
 Christ conceives of the future state as deter- 
 mined by this life. The time of probation is here, 
 not hereafter. To this end Jesus 
 exhorted men to believe in him. To The 
 
 this end he promises eternal life — r*^ ^J.^. ^ j 
 ^ Uonditioned 
 
 indeed, here already we have eternal by this Life 
 life. Future probation receives no 
 sanction in the words of Jesus. He expressly de- 
 nies it when Abraham reminds the wicked rich 
 
 H 
 
114 KEYWORDS IN THE TEACHING OF JESUS 
 
 man that he had already had his opportunity in 
 yonder world. It is more just that it is so and 
 also more merciful. It is true that we are born 
 with sinful natures and live in a sinful world, and 
 multitudes have no knowledge of Christ, and are 
 without God and without hope in the world. But 
 even the darkest phase of heathenism has more 
 opportunity than one could reasonably look for in 
 the future life, even if such opportunity were given. 
 
 Here our hearts are undeveloped and in the 
 formative state ; there is more possibility of being 
 reached here by a little light than in the future 
 life in larger and fuller light. Character is slow in 
 formation but permanent in result. It is character 
 that fixes destiny. When the character is stamped 
 in hard lines the powers of resistance to spiritual 
 light are indefinitely increased. The demons be- 
 lieve and tremble. They know enough to save 
 even demons if mere knowledge could do that. 
 
 No such word fell from the lips of Jesus. He 
 did say that there would be degrees of punish- 
 ment, few stripes and many stripes. 
 
 Puture j}^e punishment will be tempered 
 Punishment is ,. ^ ^i r ^ r ^l i. 
 
 not Corrective accordmg to the facts of the char- 
 acter. But our Lord did not share the 
 sentimental weakness that shrank from the pun- 
 ishment of sin. He knew how holy God is and how 
 heinous sin is. He used the word " damnation " 
 
THE FUTURE LIFE II5 
 
 and "damnation of hell" (Matt. 23 : 33). He 
 spoke of everlasting punishment, and used the 
 same word for "everlasting" that he used when 
 he spoke of everlasting life (Matt. 25 : 46). We 
 need not be more merciful in our theology than 
 Jesus is. He so loved the world that he died for 
 it. There can be no greater love than this. It is 
 gratuitous for us to assume that we apprehend 
 spiritual realities better than Jesus. And yet he 
 calmly said to the Pharisees that they would die 
 in their sins unless they believed in him. We 
 must remember that it cost the blood of God's 
 Son to make possible the salvation of any. We 
 must remember also that men are free agents and 
 have a right to reject life. The destiny goes with 
 the choice. 
 
 The problem of the heathen is serious. But 
 Jesus has some sheep among them. The infants 
 who die before the age of responsibility are 
 surely saved. The heathen who come to age and 
 die are not condemned because they have not 
 heard of Jesus, but because they do not live 
 up to the light which they have. They have na- 
 ture and they have conscience. The heathen do 
 not do what they know, nor did the Jew, nor do 
 we. There is no hope in any of us save in Christ. 
 But in salvation through Christ the justice of 
 God is to be maintained and the free will of man 
 
Il6 KEYWORDS IN THE TEACHING OF JESUS 
 
 respected. This problem is too high and too deep 
 for us, but at least we are not permitted in the light 
 of it to rail against God because he punishes those 
 who are guilty of sin with a punishment adequate 
 to the sin. God has ordained a moral universe 
 and righteousness is at the base of it. It would 
 be pleasant to cling to what is called " eternal 
 hope," and long for and believe in the ultimate 
 redemption of all men. But there is no Scripture 
 nor moral basis for it. The arguments that over- 
 turn eternal punishment overturn eternal life. We 
 must remember that we do not understand how 
 dreadful sin is nor how holy God is. We can trust 
 the God of all the earth to do right. 
 
 It is inevitable that judgment meet us if sin is 
 to be punished. The personal condemnation to 
 
 hell or the welcome to heaven comes 
 The Judgment at death. There is thus individual 
 
 judgment for every one. And yet 
 the Master teaches more than this. He pictures 
 a general judgment day, which would be only con- 
 firmatory of what is already true, to be sure, but 
 which would seal publicly and finally the states of 
 all. The sheep will be on the right and the goats 
 on the left (Matt. 25 : 33). So the shepherds of 
 Palestine, crook in hand, now separate their flocks 
 at eventide. The curse will be : " Depart from 
 me," and will be pronounced by the Son of Man 
 
THE FUTURE LIFE 11/ 
 
 who came on earth to save men. He himself wifl 
 then be the Judge of all the earth. He as King 
 of the kingdom will open and shut the door of 
 hope for good and all; To the sheep he will say, 
 " Come, ye blessed of my Father." The kingdom 
 was prepared for you before the foundation of the 
 world. Now enter it finally and fully. It is the 
 most august of all the scenes in the words of 
 Jesus, this judgment scene in Matt. 25, when all 
 the peoples of the earth shall be gathered before 
 him. There will be many surprises then or at 
 death. But the Judge and King will pronounce 
 the solemn sentence. By their fruits the trees will 
 be judged and the judgment will be final. "And 
 these shall go away into eternal punishment : but 
 the righteous into eternal life" (Matt. 25 : 46). 
 
 Does Jesus teach hell ? Has the Revised ver- 
 sion done away with hell ? Now the English word 
 hell originally meant the hidden 
 
 place, from helan, to hide or conceal. „ . /tt ^^ 
 L, U 1 , , , Fact of Hell 
 
 The Greek word hades meant pre- 
 cisely this idea. It was the unseen world, not the 
 evil world. To be sure, in the unseen world are both 
 heaven and hell. So the rich man is in hades in 
 torment. So hades was sometimes used of the place 
 of torment as the English word hell is now always. 
 The Revised version has done a service in trans- 
 literating hades and confining the term hell to the 
 
Il8 KEYWORDS IN THE TEACHING OF JESUS 
 
 translation of gehenna. But the revisers have not 
 taken hell out of the teaching of Jesus. It is im- 
 possible to take it out. The idea is put in figura- 
 tive form, it is true, but the figures fall short of 
 the reality, as is true in the case of heaven. Jesus 
 has not said that hell is literal fire, though he calls 
 it the hell of fire and unquenchable fire. He also 
 calls it the place of outer darkness, the place where 
 the worm dieth not. But the fact of hell is not 
 dependent on the literalness of these awful figures, 
 for eternal punishment is hell. The eternal wrath 
 of God is hell. The lashing of the conscience is 
 hell. Jesus means that hell is the abode of lost 
 spirits. But the fact of hell is not conditioned by 
 its being a place, though this is possibly true. 
 Every man makes his own hell and makes it here. 
 Hell begins on earth and is continued hereafter. 
 We need new emphasis on the fact of hell, but let 
 it be scriptural emphasis, not mere theological 
 emphasis. We must always distinguish between a 
 fact and our theory of the fact. 
 
 "Because I live, ye shall live also " (John 14:19). 
 
 He is life and is able to give life, for he has 
 
 life in himself (John 5 : 26). This is 
 
 The Ground of ^^^ ground of hope. The spiritual 
 Eternal Life ^ . . ^ / . , . . 
 
 appropriation of Jesus is the assimi- 
 lation of spiritual life. This is to " eat " his flesh 
 and to drink his blood, indeed to "eat" him 
 
THE FUTURE LIFE I I9 
 
 (John 6 : 57). Here, then, the Christian is on 
 
 high and sure, if mystical, ground. The branches 
 
 are united to the vine. No one can snatch the 
 
 elect out of the hand of the Redeemer. This is 
 
 the true " eternal hope" and the only one. This 
 
 is the way to have life in ourselves. Jesus has life 
 
 in himself and can give us eternal life. The words 
 
 of Jesus are spirit and life only because he is 
 
 spirit and life. Jesus offers himself in the last 
 
 analysis as the ground of eternal hope. Life comes 
 
 from life, eternal life from eternal life. 
 
 Jesus gives us not many pictures of heaven, 
 
 though he often alludes to heaven, as when he says 
 
 "our Father in heaven," "the angels 
 
 of God in heaven," "joy in heaven," °^"/^« ^'''^'''^ 
 
 • , ,/ ^, , of Heaven 
 
 "treasures in heaven. The phrase 
 
 "kingdom of heaven" is very common in Matthew 
 and is equal in effect to the kingdom of God. 
 God is in heaven and heaven is where God is in 
 his fulness and power. Jesus himself comes from 
 heaven and is going back to heaven. He likewise 
 uses Abraham's bosom as a terra for future happi- 
 ness. So also paradise is a term for heaven. The 
 word heaven is used in two senses, the regions 
 above us and then the abode of the redeemed. 
 
 But it is in John fourteen that our Lord has 
 most to say on the subject of heaven. Here he 
 calls it his Father's house. It is a figure surely, but 
 
120 KEYWORDS IN THE TEACHING OF JESUS 
 
 a beautiful one. Our Father has a great home with 
 many mansions, and there is room for all the chil- 
 dren. The eldest Son has gone back home and 
 he will make ready a place for all the absent loved 
 ones. As they come home he will welcome them 
 and assures them beforehand that a room will be 
 ready. He wishes them all to be with him for- 
 ever in the Father's house. There is going to be 
 a family reunion on high. All the absent ones 
 will come back. The vacant chairs will be occu- 
 pied. The vacant seats at the table will be no 
 longer empty. Moreover, Jesus will come himself 
 and show us the way to the home on high. He 
 will take us by the hand at the gate of death and 
 lead us over the river and up the hill and into our 
 new home. That will be heaven, to be with 
 Jesus forever, to see him as he is. He will then 
 show us the Father in a new way. We shall be 
 ready to endure the majesty and glory of the sur- 
 roundings. All sin will be purged from our 
 hearts. We shall be pure, and only the pure will 
 be there. He will introduce us to the saints of 
 old, to Abraham, to Moses, to Elijah, to David, to 
 Isaiah, to John the Baptist, to John the beloved 
 disciple, to Simon Peter, to Paul, to Augustine, to 
 Chrysostom, to Calvin, to Knox, to Spurgeon, to 
 Boyce, to Broadus. Then the kingdom will have 
 come indeed. But if this is to be true the king- 
 
THE FUTURE LIFE 121 
 
 dom must begin with us here on earth. Heaven 
 must first enter us if we are to enter it. Jesus said 
 that, if he went, he would come again and take us 
 to be with him. "Amen : come, Lord Jesus." 
 
 These seven " words " of Jesus are not all that 
 he spoke to men. They are, however, most im- 
 portant for the comprehension of the theology of 
 our Lord. If we rightly understand the great 
 Teacher's message concerning the Father, the Son, 
 Sin, the Kingdom of God, Righteousness, the Holy 
 Spirit, the Future Life, we shall be able easily to 
 construct an orderly and a correct outline of the re- 
 maining doctrines. The logic of the life and teach- 
 ings of Jesus is summed up in his own memorable 
 words : '• All things have been delivered unto me 
 of my Father : . . and no one knoweth the Son, save 
 the Father ; neither doth any know the Father, 
 save the Son, and he to whomsoever the Son 
 willeth to reveal him. Come unto me, all ye that 
 labor and are heavy laden, and I will give you 
 rest. Take my yoke upon you, and learn of me ; 
 for I am meek and lowly in heart : and ye shall 
 find rest unto your souls. For my yoke is easy, 
 and my burden is light " (Matt. 1 1 : 27-30). 
 
INDEX OF SCRIPTURE 
 REFERENCES 
 
 PAGE 
 
 2 Samuel 7 : 13, 16 58 
 
 Psalm 51 : 11 94 
 
 Psalm89 58, 73 
 
 Psalm 89 : 4, 5, 38, 48 59 
 
 Joel 2 : 28 94 
 
 Isaiah 61 : 1 94 
 
 Jeremiah 8 : 22 51 
 
 Daniel 7 : 14, 18 69 
 
 Daniel 7:27 59,73 
 
 Mark 1 : 15 56 
 
 Mark 4 : 11 67 
 
 Mark 4 : 12 46 
 
 Mark 9 : 1 65, 70 
 
 Mark 10: 14 68 
 
 Mark 12 : 29 22 
 
 Mark 12 :34 63, 69 
 
 Mark 13 : 32 38 
 
 Mark 14 : 62 30, 33 
 
 Mark 15 : 43 63 
 
 Matthew 1 : 21 42 
 
 Matthew 3 : 2 66, 61, 70 
 
 Matthew 3 : 9 17, 67 
 
 Matthew 3. 15 32,86 
 
 Matthew4:3 13 
 
 Matthew 4: 9 74 
 
 Matthew 4: 17 56 
 
 Matthew 5 : 3-16 79 
 
 122 
 
 PAGE 
 
 Matthew 5 : 6 79 
 
 Matthew 5 : 17-20 79 
 
 Matthew5 : 19 65 
 
 Matthew 5 : 20 36, 69, 79 
 
 Matthew 6 : 21 to 7 : 12 80 
 
 Matthew 5: 43 35 
 
 Matthew 6 : 1 78, 83 
 
 Matthew 6 : 9 14 
 
 Matthew 6 : 10 36, 77 
 
 Matthew 6 : 13 47 
 
 Matthew 6 : 22 f 47 
 
 Matthew 6 : 33 66, 80 
 
 Matthew 7 : 13-29 80 
 
 Matthew 7: 21 68, 90 
 
 Matthew 7 : 23 21 
 
 Matthew 8 : 11 76 
 
 Matthew9:4 47 
 
 Matthew 9 : 6 29 
 
 Matthew 9 : 12 34 
 
 Matthew 9 : 13 42, 85 
 
 Matthew 10: 7 57 
 
 Matthew 10 : 28 50 
 
 Matthew 11 : 12 68 
 
 Matthew 11: 19 41 
 
 Matthew 11 : 27 14 
 
 Matthew 11 : 27-40 122 
 
 Matthew 11: 28 21,35,54,55 
 
 Matthew 11 : 29 25 
 
 Matthew 12: 12 49 
 
 Matthew 12 : 25 59 f 
 
 Matthew 12 : 28 62 
 
 Matthew 12 : 34 16, 45 
 
 Matthew 13 : 43 76 
 
 Matthew 13: 52 68 
 
INDEX OF SCRIPTURE REFERENCES 
 
 123 
 
 PAGE 
 
 Matthew 16 : 18 59, 73 
 
 Matthew 16 : 19 64 
 
 Matthew 16: 26 50 
 
 Matthew 16: 28 75 
 
 Matthew 17 : 5 12 
 
 Matthew 18 : 1, 4 65 
 
 Matthew 19 : 26 22, 69 
 
 Matthew 20 : 21 65 
 
 Matthew 20 : 28 20, 34, 39, 41 
 
 Matthew 21 : 31 69 
 
 Matthew 21 : 43 73 
 
 Matthew 22 : 29 17 
 
 Matthew 22: 40 48 
 
 Matthew 23 : 14 66 
 
 Matthew 23 : 33 115 
 
 Matthew 25: 33 116 
 
 Matthew25:34 73, 75 
 
 Matthew 25 : 46 115, 117 
 
 Matthew 26: 28 38 f., 52 
 
 Matthew 26 : 39 32, 49 
 
 Matthew 26 : 63 f 27 
 
 Matthew 27: 46 32, 49 
 
 Matthew 28 : 18 29 
 
 Matthew 28: 20 75 
 
 Lukel:6 78 
 
 Luke 2:49 13 
 
 Luke 2 : 50 32 
 
 Luke 2 : 51 31 
 
 Luke 2 : 52 32 
 
 Luke 3 : 22 13 
 
 Luke 4 : 18 „ 34 
 
 Luke 6 : 20-26 79 
 
 Luke 6 : 31 80 
 
 Luke 6 : 36-42 SO 
 
 Luke 6: 43-49 80 
 
 Luke 9:25 50 
 
 Luke 9 : 41 46 
 
 Luke 9 : 58 32 
 
 Luke 9: 60 50 
 
 Luke 10 : 22 17 
 
 Luke 11 : 31 f 26 
 
 Luke 11 : 37-54 82 
 
 Luke 12:32 64 
 
 Luke 13 
 Luke 13 
 Luke 13 
 Luke 15 
 Luke 15 
 Luke 15 
 Luke 15 
 Luke 15 
 Luke 15 
 Luke 15 
 Luke 16 
 Luke 16 
 Luke 17 
 Luke 18 
 Luke 18 
 Luke 19 
 Luke 19 
 Luke 22 
 Luke 22 
 Luke 22 
 Luke 22 
 Luke 22 
 Luke 23 
 
 5 
 
 23f.. 
 28.... 
 
 1 
 
 7 
 
 32..., 
 18... 
 20... 
 21.... 
 32... 
 16.... 
 31... 
 20 f., 
 
 9 
 
 13... 
 10... 
 18... 
 
 PAGE 
 
 .... 50 
 
 .... 76 
 
 ... 70 
 
 ... 43 
 
 ... 20 
 
 ... 20 
 
 ... 15 
 
 ... 19 
 
 ... 53 
 
 ... 19 
 
 ... 62 
 
 ... 109 
 
 ... 64 
 
 ... 82 
 
 ... 44 
 
 ... 34 
 
 ... 22 
 
 16, 18 70 
 
 John 1 : 1 27, 28 
 
 John 1 : 18 23, 28 
 
 John 1:29 20, 42 
 
 John 1:51 30 
 
 John 2: 4 31 
 
 John 2:16 13 
 
 John 3:3 15, 53, 57 
 
 John 3 : 5 57 
 
 John 3 : 14 20 
 
 John 3 : 16 19, 34 
 
 John 4 : 13 f 34 
 
 John 4 : 24 22 
 
 John 4 : 26 33 
 
 John 4 : 34 30, 34 
 
 John 5 : 17 14, 23 
 
 John 5 : 20 27 
 
 John 5 : 21 29 
 
 John 5 : 22 21 
 
 John 5 : 23 18 
 
 John 5 : 25 27 
 
124 
 
 INDEX OF SCRIPTURE REFERENCES 
 
 PAGE 
 
 John 5: 26 28,118 
 
 John 5 : 29 113 
 
 John 5:39 16 
 
 John 5: 40 40 
 
 John 6 : 15 63 
 
 John 6: 37 21, 119 
 
 John 6 : 38 f 33 
 
 John 6:44 21 
 
 John 6: 46 17,23 
 
 John 6 : 55-58 34 
 
 John 6: 57 22, 33 
 
 John 6 : 63 12 
 
 John 6 : 68 f 40 
 
 John 7: 17 90 
 
 John 7 : 21 90 
 
 John 7 : 29 28 
 
 John 7:37 35 
 
 John 8: 12 26, 29, 34 
 
 John 8 : 23 29 
 
 John 8: 24 44 
 
 John 8 : 34 44 
 
 John 8: 36 44, 54 
 
 John 8:39 17 
 
 John 8:42 28 
 
 John 8: 44 15, 45 
 
 John 8: 46 43 
 
 John 8:58 26, 27, 29 
 
 John 9 : 35 27 
 
 John 9 : 41 44 
 
 John 10 : 1-18 34 
 
 John 10 : 10 54 
 
 John 10 : 17 52 
 
 John 10:30 14, 28 
 
 John 11 : 25 28, 29 
 
 John 11 : 26 ~ 64 
 
 John 12 : 21 54 
 
 John 12 : 24 f 39, 52 
 
 John 12: 27 52 
 
 John 12:32 39, 52, 54 
 
 John 12 : 45 19 
 
 John 12 : 46 34 
 
 John 12:49 33 
 
 PAGE 
 
 John 14 : 1 54 
 
 John 14 : 3 109 
 
 John 14:6 18, 37 
 
 John 14 : 7 24 
 
 John 14 : 8 17 
 
 John 14:9 11, 18 
 
 John 14 : 11 19 
 
 John 14 : 19 118 
 
 John 14:23 23, 106 
 
 John 14:26 102 
 
 John 15: 22 43 
 
 John 15 : 26 99, 100 
 
 John 16 :7 100 
 
 John 16 : 8 43, 104 
 
 John 16 : 12 102 
 
 John 16 : 13 102 
 
 John 16:14 93, 102 
 
 John 16: 15 108 
 
 John 16 : 28 26 
 
 John 17 : 3 24 
 
 John 17 : 4 18 
 
 John 17 :5 22, 26 
 
 John 17:24 26 
 
 John 17 : 25 f 18, 2S 
 
 John 18 : 37 33 
 
 John 19 : 26 31 
 
 John 19 : 30 52 
 
 John 21 : 17 37 
 
 Acts 1 : 6 67 
 
 2 Corinthians 8 : 9 32 
 
 Romans 3-5 79 
 
 Romans 6-8 79 
 
 Romans 12 : 3 25 
 
 1 Peter 2: 5 74 
 
 Hebrews 12 : 9 15 
 
 Revelation 11 : 15 75 
 
TOPICAL INDEX 
 
 Abraham, 16, 17, 26, 29, 70, 111, 120. 
 Adam, 4-1. 
 
 Atonement, 38 f., 52. 
 Augustine, 100, 120. 
 
 Baptist, John the, 17, 20, 33, 42, 48, 
 
 56, 61, 79, 86, 120. 
 Boyce, 120. 
 Broad us, 120. 
 Buddha, 11. 
 
 Calvin, 100, 120. 
 Cana, 31. 
 
 Character, 78, 80 f. 
 Christian Science, 42. 
 Chrysostom, 120. 
 Confucius, 11. 
 Creed, 90. 
 Cross, 39 f. 
 
 Daniel, 31. 
 
 David, 58, 73, 94, 120. 
 
 Dedication, feast of, 14. 
 
 Elijah, 120. 
 Elizabeth, 78. 
 Epictetus, 11. 
 Eve, 44. 
 Evolution, 44. 
 
 Future -life : mentioned, 109 f. ; a 
 voice from heaven about, 109 ; 
 reality of, 110; everlasting. 111; 
 the real life ahead, 112; condi- 
 tioned by this life, 114 ; the judg- 
 ment in, 116 ; the fact of hell in, 
 117; essentially eternal, 118; 
 
 Christ's picture of heaven in 
 connection with, 119. 
 
 Gay lectures, 47. 
 
 Gerizim, 22. 
 
 Gethsemane, 49. 
 
 God the Father: revealed, 11 f. ; 
 the Father of Jesus, 14 ; Father 
 of all believers, 14; Father in 
 one sense of all men, 15; Old 
 Testament view of, 16 ; new light 
 on, from Jesus, 17 ; the way to 
 know, 18; his yearning for the 
 sinner, 19 ; his effort to save the 
 sinner, 19 ; his welcome to the 
 repentant sinner, 20; as judge, 
 21 ; character of, 22 ; present in 
 his world, 23 ; dwells in his 
 children, 23. 
 
 Incarnation, 30. 
 
 Isaiah, 120. 
 
 Israel, 16. 
 
 The Holy Spirit : brought to view, 
 93; place of, in Christ's teach- 
 ing, 93; doctrine of, not new, 
 94 ; personality of, 95 ; relation 
 of, to the Father, 96 ; relation of, 
 to the Son, 97 ; our apprehension 
 of Christ by, 100; the apostolic 
 teaching concerning, 101 ; and 
 the world, 104; and the Chris- 
 tian, 106; the power of Chris- 
 tianity, 107. 
 
 James, 12. 
 
 James, Epistle of, 79. 
 
 125 
 
126 
 
 TOPICAL INDEX 
 
 Jerusalem, 12, 13, 15, 22, 104. 
 
 Jesus as teacher, 11. 
 
 John, 12, 120. 
 
 John the Baptist, 17, 20, 33, 42, 48' 
 
 56, 61, 79, 86, 120. 
 Jordan, 61. 
 
 Joseph of Arimathea, 63. 
 Judea, 104. 
 
 Knox, 120. 
 
 Kingdom : considered, 56 f. ; 
 theme of Jesus' teaching, 55 ; 
 origin of the term, 57; popular 
 idea of, 60; various senses of 
 the word, 60 ; beginning of, 62 ; 
 character of, 63 ; entrance into, 
 67 ; present and future, 70 ; 
 gradual growth of, 71 ; perma- 
 nence of, 73 ; final victory of, 74 ; 
 cosmopolitjin in scope, 76. 
 
 Lazarus, 111. 
 
 Marcus Aurelius, 11. 
 
 Mary, 37. 
 
 Messianic consciousness of Jesus, 
 
 13, 32, 33. 
 Moses, 92, 120. 
 
 Nathan, 58. 
 Nicodemus, 15, 68. 
 
 Oxyrhynchus sayings of Jesus, 64. 
 
 Palestine, 116. 
 
 Paul, 24, 111, 120. 
 
 Peter, 12, 37, 40, 73, 102, 103, 120. 
 
 Pharisees, 14, 15, 36, 47, 65, 67, 79, 
 
 82 f., 115. 
 Philip, 17, 18, 54, 61. 
 Pilate, 67, 69, 70. 
 
 Resurrection, 38. 
 
 Righteousness : discussed, 78 f. ; 
 theme of the Sermon on the 
 Mount, 79; significance of 
 
 Christ's teaching about, 80 ; true, 
 contrasted with that of the 
 scribes, 81 ; of the Pharisee, 
 82 ; of the Sadducee, 85 ; Christ's 
 conception of, 86 ; varying 
 standards of, 91; our hope of 
 attaining, 91. 
 
 Sadducees, 47, 85 f. 
 
 Samaria, 104. 
 
 Samaria, woman of, 22. 
 
 Satan, 41, 74, 75. 
 
 Saul, 58. 
 
 Scribe, 81. 
 
 Sermon on the Mount, 35, 65, 79 f. 
 
 Sin : considered, 41 f. ; theological 
 aspects of, 41 ; reality of, 42 ; 
 origin of, 44 ; nature of, 45 ; pen- 
 alty of, 49 ; remedy for, 51. 
 
 Socrates, 11, 17. 
 
 The Son of Man: questions per- 
 taining to, 25 f. ; his egoism, 25 ; 
 pre-incarnate state of, 26; rela- 
 tion of, to the Father, 27 ; divin- 
 ity of, 28 ; connection of, with 
 mankind, 30; Messianic self-con- 
 sciousness of, 32 ; his conception 
 of his own mission, 33 ; love for 
 the world by, 34; his attitude 
 toward the Old Testament, 35; 
 attitude of, toward current teach- 
 ing, 36 ; knowledge of, 37 ; cen- 
 tral thought of, 38. 
 
 Son of God, 31. 
 
 Son of Man, 31. 
 
 Spurgeon, 120. 
 
 Stalker, 47, 78. 
 
 Thomas, 18. 
 
 Virgin birth, 27. 
 
 Wordsworth, 26. 
 
 Zacharias, 78. 
 Zoroaster, 11. 
 
BIBLIOGRAPHY 
 
 Adamson, Studies in the Mind of 
 
 Christ, 1898. 
 James Robertson, The Teaching of 
 
 Our Lord, 1900. 
 Horton, The Teaching of Jesus, 
 
 1895. 
 G. B. Stevens, The Teaching of Je- 
 sus, 1901. 
 Wendt, The Teaching of Jesus, 
 
 1892. 
 Jackson, The Teaching of Jesus, 
 
 1903, 
 Moorhouse, The Teacliing of 
 
 Christ, 1891. 
 Swete, Studies in the Teaching of 
 
 Our Lord, 1903. 
 King, The Theologj' of Christ, 1903. 
 Seeburg, Das Evangelien Christi, 
 
 1905. 
 Stubbs, Verba Christi, 1903. 
 Sanday, The Teaching of Jesus, in 
 
 article Jesus Christ, in Hasting's 
 
 Dictionary of the Bible, and in 
 
 Outlines of the Life of Christ, 
 
 1905. 
 Lancaster, The Creed of Christ, 
 
 1905. 
 Anonymous, The Creed of Christ, 
 
 1905. 
 Tigert, The Christianity of Christ 
 
 and His Apostles, 1905. 
 Bosworth, Studies in the Teaching 
 
 of Jesus and His Apostles, 1900. 
 Speer, the Principles of Jesus, 1902. 
 Stier, The Words of Jesus, 1869. 
 D. Meyer, Le ChristianismeduChrist, 
 
 1883. 
 
 A. T. Robertson, The Teaching of 
 Jesus Concerning God the 
 Father, 1904. 
 
 Crane, The Teaching of Jesus 
 Concerning the Holy Spirit, 
 1905. 
 
 Ross, The Self-Portraiture of Jesus, 
 1904. 
 
 Bernard, The Central Teaching of 
 Christ, 1897. 
 
 Stalker, The Christology of Jesus, 
 1899. 
 
 Foster, The Teaching of Jesus Con- 
 cerning His Own Mission, 1903. 
 
 D'Arcy, Ruling Ideas of our Lord, 
 1901. 
 
 Fairbairn, The Place o' Christ in 
 Modern Theology, 1893. 
 
 Gilbert, The Revelation of Jesus. 
 1899. 
 
 Ian Maclaren, The Mind of the 
 Master, 1896. 
 
 J. Weiss, Die Predigl Jesu von 
 Reiche, 1892. 
 
 Krop, La Pensee de Jisus sur le 
 Royaume de Dieu. 
 
 Titius, Jesu Lehre vom Reiche Oottes 
 1895. 
 
 Schnedermann, Jesu Verkundigung 
 und Lehre vom Reiche Gottes in 
 ihrer geschichtlichen Bedeutung 
 dargestellt. Bde /., //., 1895. 
 
 Vos, The Teaching of Jesus Con- 
 cerning the Kingdom and the 
 Church, 1903. 
 
 Mathews, The Social Teaching of 
 Jesus, 1897. 
 
 127 
 
128 
 
 BIBLIOGRAPHY 
 
 Heuver, The Teaching of Jesus 
 Concerning Wealth, 1903. 
 
 Peabody, Jesus aud the Social 
 Question, 1901. 
 
 Haupt, Die EschatologUchen Aus- 
 tagen Jesu in den Synoptischen 
 Evangelkn, 1895. 
 
 Muirhead, The Eschatology of Je- 
 sus, 1904. 
 
 Briggs, The Ethical Teaching of 
 Jesus 1904. 
 
 Hermann, Die SUtlichen Weisungen 
 Jesu, 1901. 
 
 Grimm, Die Ethik Jesu, 1903. 
 
 Peabody, Jesus Christ and Chris- 
 tian Character, 1905. 
 
 Bachmaun. Die Sittenlehre Jesu, 
 1904. 
 
 Fluegel, Die Sittenlehre Jesu, 1888. 
 
 Broadus, The Ethical Teaching of 
 Jesus, Lecture II., in Jesus of 
 Nazareth, 1889. 
 
 Zenos, The Teaching of Jesus 
 Concerning Christian Conduct, 
 1905.1 
 
 Hyde, Jesus' Way, 1902. 
 
 Ehrhardt, Die Orundcharakter der 
 Ethik Jesu, 1895. 
 
 Schuerer, Die Predigt Jesu Christi 
 in ihren verhdUniss zum A. T. und 
 zum Judenthum, 1882. 
 
 Bousset, Jesu' Predigt in ihrer Oegen- 
 satz zum Judenthum, 1892. 
 
 Burrell, The Teaching of Jesus 
 Concerning the Scriptures, 1904. 
 
 Saphir, Christ and the Scriptures. 
 
 MacFarland, Jesus and the Proph- 
 ets, 1905. 
 
 Rae, How Jesus Handled Holy 
 Writ, 1902. 
 
 Mead, Christ and Criticism. 
 
 Nicoll, The Church's One Founda- 
 tion, 1905. 
 
 Ellicott, Christus Comprobator. 
 
 Bischoff, Jesas und die Rabbinen 
 1905. 
 
 Vaughan, Characteristics of 
 Christ's Teaching, 1806. 
 
 Special books on the Sermon on the 
 Mount by Augustine (Trench), 
 Boyd-Carpenter, Genung, Mack- 
 intosh, Tholuck, Achelis, Stein- 
 meyer, Heinrici, Bacon, 
 Schenck, Griffith-Jones, Grau- 
 vert, Shorthouse, Votaw (Hast- 
 ings' Dictionary), Lyttleton, Ib- 
 beken, H. Wei.'^s, Bossuet, Gore, 
 Kaiser, Monneron, Harnisch, 
 Griillich. 
 
 The Parables also have received 
 frequent treatment, as in the 
 works of Drummoud, Calder- 
 wood, Bruce, Goebel, Lisco, 
 Trench, W. M. Taylor, Amot, 
 Bourdillon, Thompson, Dods, 
 Salmond, Resker, Tait, Juel- 
 icher, Steinmeyer, Habershon, 
 Bugge, Weinel, Lang, Buisson, 
 Guthrie, Beyschlag, Thiersch, 
 Tamm, Freystedt, Fiebig, Plum- 
 mer (Hastings' Dictionary). 
 
 On the death of Christ see : 
 
 Schwartzkopff, The Prophecies of 
 Jesus Christ Relating to His 
 Death, etc., 1897. 
 
 Babut, La Penste siir la Mort, 1897. 
 
 Denney, The Death of Christ, 1902. 
 
 Hoffmann, Das Selbstbevmsstsein 
 Jesu, 1904. 
 
 Schuerer, Das Messianische SeJbst- 
 bewusstsein Jesu. 
 
 Baldensperger, Das SelbsCbewusst- 
 sein Jesu, 1892. 
 
 See also the various books on Bib- 
 lical Theology of the New Testa- 
 ment. 
 

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