The Expositor's Bible: The Gospel of St John Volume II Part 1

The Expositor's Bible: The Gospel of St John.

Vol. II.

by Marcus Dods.

I.

_THE ANOINTING OF JESUS._

"Jesus therefore six days before the Pa.s.sover came to Bethany, where Lazarus was, whom Jesus raised from the dead. So they made Him a supper there: and Martha served; but Lazarus was one of them that sat at meat with Him. Mary therefore took a pound of ointment of spikenard, very precious, and anointed the feet of Jesus, and wiped His feet with her hair: and the house was filled with the odour of the ointment. But Judas Iscariot, one of His disciples, which should betray Him, saith, Why was not this ointment sold for three hundred pence, and given to the poor? Now this he said, not because he cared for the poor; but because he was a thief, and having the bag took away what was put therein. Jesus therefore said, Suffer her to keep it against the day of My burying. For the poor ye have always with you; but Me ye have not always. The common people therefore of the Jews learned that He was there: and they came, not for Jesus' sake only, but that they might see Lazarus also, whom He had raised from the dead. But the chief priests took counsel that they might put Lazarus also to death; because that by reason of him many of the Jews went away, and believed on Jesus."-JOHN xii. 111.

This twelfth chapter is the watershed of the Gospel. The self-manifestation of Jesus to the world is now ended; and from this point onwards to the close we have to do with the results of that manifestation. He hides Himself from the unbelieving, and allows their unbelief full scope; while He makes further disclosures to the faithful few. The whole Gospel is a systematic and wonderfully artistic exhibition of the manner in which the deeds, words, and claims of Jesus produced,-on the one hand, a growing belief and enthusiasm; on the other, a steadily hardening unbelief and hostility. In this chapter the culmination of these processes is carefully ill.u.s.trated by three incidents. In the first of these incidents evidence is given that there was an intimate circle of friends in whose love Jesus was embalmed, and His work and memory insured against decay; while the very deed which had riveted the faith and affection of this intimate circle is shown to have brought the antagonism of His enemies to a head. In the second incident the writer shows that on the whole popular mind Jesus had made a profound impression, and that the instincts of the Jewish people acknowledged Him as King. In the third incident the influence He was destined to have and was already to some extent exerting beyond the bounds of Judaism is ill.u.s.trated by the request of the Greeks that they might see Jesus.

In this first incident, then, is disclosed a devotedness of faith which cannot be surpa.s.sed, an attachment which is absolute; but here also we see that the hostility of avowed enemies has penetrated even the inner circle of the personal followers of Jesus, and that one of the chosen Twelve has so little faith or love that he can see no beauty and find no pleasure in any tribute paid to his Master. In this hour there meet a ripeness of love which suddenly reveals the permanent place which Jesus has won for Himself in the hearts of men, and a maturity of alienation which forebodes that His end cannot be far distant. In this beautiful incident, therefore, we turn a page in the gospel and come suddenly into the presence of Christ's death. To this death He Himself freely alludes, because He sees that things are now ripe for it, that nothing short of His death will satisfy His enemies, while no further manifestation can give Him a more abiding place in the love of His friends. The chill, damp odour of the tomb first strikes upon the sense, mingling with and absorbed in the perfume of Mary's ointment. If Jesus dies, He cannot be forgotten. He is embalmed in the love of such disciples.

On His way to Jerusalem for the last time Jesus reached Bethany "six days before the Pa.s.sover"-that is to say, in all probability[1] on the Friday evening previous to His death. It was natural that He should wish to spend His last Sabbath in the congenial and strengthening society of a family whose welcome and whose affection He could rely upon. In the little town of Bethany He had become popular, and since the raising of Lazarus He was regarded with marked veneration. Accordingly they made Him a feast, which, as Mark informs us, was given in the house of Simon the leper. Any gathering of His friends in Bethany must have been incomplete without Lazarus and his sisters. Each is present, and each contributes an appropriate addition to the feast. Martha serves; Lazarus, mute as he is throughout the whole story, bears witness by his presence as a living guest to the worthiness of Jesus; while Mary makes the day memorable by a characteristic action. Coming in, apparently after the guests had reclined at table, she broke an alabaster of very costly spikenard[2] and anointed the feet of Jesus and wiped His feet with her hair.

This token of affection took the company by surprise. Lazarus and his sisters may have been in sufficiently good circ.u.mstances to admit of their making a substantial acknowledgment of their indebtedness to Jesus; and although this alabaster of ointment had cost as much as would keep a labouring man's family for a year, this could not seem an excessive return to make for service so valuable as Jesus had rendered.

It was the manner of the acknowledgment which took the company by surprise. Jesus was a poor man, and His very appearance may have suggested that there were other things He needed more urgently than such a gift as this. Had the family provided a home for Him or given Him the price of this ointment, no one would have uttered a remark. But this was the kind of demonstration reserved for princes or persons of great distinction; and when paid to One so conspicuously humble in His dress and habits, there seemed to the uninstructed eye something incongruous and bordering on the grotesque. When the fragrance of the ointment disclosed its value, there was therefore an instantaneous exclamation of surprise, and at any rate in one instance of blunt disapproval. Judas, instinctively putting a money value on this display of affection, roundly and with coa.r.s.e indelicacy declared it had better have been sold and given to the poor.

Jesus viewed the act with very different feelings. The rulers were determining to put Him out of the way, as not only worthless but dangerous; the very man who objected to this present expenditure was making up his mind to sell Him for a small part of the sum; the people were scrutinising His conduct, criticising Him;-in the midst of all this hatred, suspicion, treachery, coldness, and hesitation comes this woman and puts aside all this would-be wisdom and caution, and for herself p.r.o.nounces that no tribute is rich enough to pay to Him. It is the rarity of such action, not the rarity of the nard, that strikes Jesus. This, He says, is a n.o.ble deed she has done, far rarer, far more difficult to produce, far more penetrating, and lasting in its fragrance than the richest perfume that man has compounded. Mary has the experience that all those have who for Christ's sake expose themselves to the misunderstanding and abuse of vulgar and unsympathetic minds; she receives from Himself more explicit a.s.surance that her offering has given pleasure to Him and is gratefully accepted. We may sometimes find ourselves obliged to do what we perfectly well know will be misunderstood and censured; we may be compelled to adopt a line of conduct which seems to convict us of heedlessness and of the neglect of duties we owe to others; we may be driven to action which lays us open to the charge of being romantic and extravagant; but of one thing we may be perfectly sure-that however our motives are mis-read and condemned by those who first make their voices heard, He for whose sake we do these things will not disparage our action nor misunderstand our motives. The way to a fuller intimacy with Christ often lies through pa.s.sages in life we must traverse alone.

But we are probably more likely to misunderstand than to be misunderstood. We are so limited in our sympathies, so scantily furnished with knowledge, and have so slack a hold upon great principles, that for the most part we can understand only those who are like ourselves. When a woman comes in with her effusiveness, we are put out and irritated; when a man whose mind is wholly uneducated utters his feelings by shouting hymns and dancing on the street, we think him a semi-lunatic; when a member of our family spends an hour or two a day in devotional exercises, we condemn it as waste of time which might be better spent on practical charities or household duties.

Most liable of all to this vice of misjudging the actions of others, and indeed of misapprehending generally wherein the real value of life consists, are those who, like Judas, measure all things by a utilitarian, if not a money, standard. Actions which have no immediate results are p.r.o.nounced by such persons to be mere sentiment and waste, while in fact they redeem human nature and make life seem worth living.

The charge of the Light Brigade at Balaclava served none of the immediate purposes of the battle, and was indeed a blunder and waste from that point of view; yet are not our annals enriched by it as they have been by few victories? On the Parthenon there were figures placed with their backs hard against the wall of the pediment; these backs were never seen and were not intended to be seen, but yet were carved with the same care as was spent upon the front of the figures. Was that care waste? There are thousands of persons in our own society who think it essential to teach their children arithmetic, but pernicious to instil into their minds a love of poetry or art. They judge of education by the test, Will it pay? can this attainment be turned into money? The other question, Will it enrich the nature of the child and of the man? is not asked. They proceed as if they believed that the man is made for business, not business for the man; and thus it comes to pa.s.s that everywhere among us men are found sacrificed to business, stunted in their moral development, shut off from the deeper things of life. The pursuits which such persons condemn are the very things which lift life out of the low level of commonplace buying and selling, and invite us to remember that man liveth not by bread alone, but by high thoughts, by n.o.ble sacrifice, by devoted love and all that love dictates, by the powers of the unseen, mightier by far than all that we see.

In the face, then, of so much that runs counter to such demonstrations as Mary's and condemns them as extravagance, it is important to note the principles upon which our Lord proceeds in His justification of her action.

First, He says, this is an occasional, exceptional tribute. "The poor always ye have with you, but me ye have not always." Charity to the poor you may continue from day to day all your life long: whatever you spend on me is spent once for all. You need not think the poor defrauded by this expenditure. Within a few days I shall be beyond all such tokens of regard, and the poor will still claim your sympathy. This principle solves for us some social and domestic problems. Of many expenses common in society, and especially of expenses connected with scenes such as this festive gathering at Bethany, the question always arises, Is this expenditure justifiable? When present at an entertainment costing as much and doing as little material good as the spikenard whose perfume had died before the guests separated, we cannot but ask, Is not this, after all, mere waste? had it not been better to have given the value to the poor? The hunger-bitten faces, the poverty-stricken outcasts, we have seen during the day are suggested to us by the superabundance now before us. The effort to spend most where least is needed suggests to us, as to these guests at Bethany, gaunt, pinched, sickly faces, bare rooms, cold grates, feeble, dull-eyed children-in a word, starving families who might be kept for weeks together on what is here spent in a few minutes; and the question is inevitable, Is this right? Can it be right to spend a man's ransom on a mere good smell, while at the end of the street a widow is pining with hunger? Our Lord replies that so long as one is day by day considering the poor and relieving their necessities, he need not grudge an occasional outlay to manifest his regard for his friends. The poor of Bethany would probably appeal to Mary much more hopefully than to Judas, and they would appeal all the more successfully because her heart had been allowed to utter itself thus to Jesus. There is, of course, an expenditure for display under the guise of friends.h.i.+p. Such expenditure finds no justification here or anywhere else. But those who in a practical way acknowledge the perpetual presence of the poor are justified in the occasional outlay demanded by friends.h.i.+p.

2. But our Lord's defence of Mary is of wider range. "Let her alone," He says, "against the day of my burying hath she kept this." It was not only occasional, exceptional tribute she had paid Him; it was solitary, never to be repeated. Against my burial she has kept this unguent; for me ye have not always. Would you blame Mary for spending this, were I lying in my tomb? Would you call it too costly a tribute, were it the last? Well, it is the last.[3] Such is our Lord's justification of her action. Was Mary herself conscious that this was a parting tribute? It is possible that her love and womanly instinct had revealed to her the nearness of that death of which Jesus Himself so often spoke, but which the disciples refused to think of. She may have felt that this was the last time she would have an opportunity of expressing her devotion.

Drawn to Him with unutterable tenderness, with admiration, grat.i.tude, anxiety mingling in her heart, she hastens to spend upon Him her costliest. Pa.s.sing away from _her_ world she knows He is; buried so far as she was concerned she knew Him to be if He was to keep the Pa.s.sover at Jerusalem in the midst of His enemies. Had the others felt with her, none could have grudged her the last consolation of this utterance of her love, or have grudged Him the consolation of receiving it. For this made Him strong to die, this among other motives-the knowledge that His love and sacrifice were not in vain, that He had won human hearts, and that in their affection He would survive. This is His true embalming.

This it is that forbids that His flesh see corruption, that His earthly manifestation die out and be forgotten. To die before He had attached to Himself friends as pa.s.sionate in their devotion as Mary would have been premature. The recollection of His work might have been lost. But when He had won men like John and women like Mary, He could die a.s.sured that His name would never be lost from earth. The breaking of the alabaster box, the pouring out of Mary's soul in adoration of her Lord-this was the signal that all was ripe for His departure, this the proof that His manifestation had done its work. The love of His own had come to maturity and burst thus into flower. Jesus therefore recognises in this act His true embalming.

And it is probably from this point of view that we may most readily see the appropriateness of that singular commendation and promise which our Lord, according to the other gospels, added: "Verily I say unto you, wherever this gospel shall be preached throughout the whole world, this also that she hath done shall be spoken for a memorial of her."

At first sight the encomium might seem as extravagant as the action. Was there, a Judas might ask, anything deserving of immortality in the sacrifice of a few pounds? But no such measurements are admissible here.

The encomium was deserved because the act was the irrepressible utterance of all-absorbing love-of a love so full, so rich, so rare that even the ordinary disciples of Christ were at first not in perfect sympathy with it. The absolute devotedness of her love found a fit symbol in the alabaster box or vase which she had to break that the ointment might flow out. It was not a bottle out of which she might take the stopper and let a carefully measured quant.i.ty dribble out, reserving the rest for other and perhaps very different uses-fit symbol of our love to Christ; but it was a hermetically sealed casket or flask, out of which, if she let one drop fall, the whole must go. It had to be broken; it had to be devoted to one sole use. It could not be in part reserved or in part diverted to other uses. Where you have such love as this, have you not the highest thing humanity can produce? Where is it now to be had on earth, where are we to look for this all-devoting, unreserving love, which gathers up all its possessions and pours them out at Christ's feet, saying, "Take all, would it were more"?

The encomium, therefore, was deserved and appropriate. In her love the Lord would ever live: so long as she existed the remembrance of Him could not die. No death could touch her heart with his chilly hand and freeze the warmth of her devotion. Christ was immortal in her, and she was therefore immortal in Him. Her love was a bond that could not be broken, the truest spiritual union. In embalming Him, therefore, she unconsciously embalmed herself. Her love was the amber in which He was to be preserved, and she became inviolable as He. Her love was the marble on which His name and worth were engraven, on which His image was deeply sculptured, and they were to live and last together. Christ "prolongs His days" in the love of His people. In every generation there arise those who will not let His remembrance die out, and who to their own necessities call out the living energy of Christ. In so doing they unwittingly make themselves undying as He; their love of Him is the little spark of immortality in their soul. It is that which indissolubly and by the only genuine spiritual affinity links them to what is eternal. To all who thus love Him Christ cannot but say, "Because I live, ye shall live also."

Another point in our Lord's defence of Mary's conduct, though it is not explicitly a.s.serted, plainly is, that tributes of affection paid directly to Himself are of value to Him. Judas might with some plausibility have quoted against our Lord His own teaching that an act of kindness done to the poor was kindness to Him. It might be said that, on our Lord's own showing, what He desires is, not homage paid to Himself personally, but loving and merciful conduct. And certainly any homage paid to Himself which is not accompanied by such conduct is of no value at all. But as love to Him is the spring and regulator of all right conduct, it is necessary that we should cultivate this love; and because He delights in our well-being and in ourselves, and does not look upon us merely as so much material in which He may exhibit His healing powers, He necessarily rejoices in every expression of true devotedness that is paid to Him by any of us.

And on our side wherever there is true and ardent love it must crave direct expression. "If ye love me," says our Lord, "keep my commandments"; and obedience certainly is the normal test and exhibition of love. But there is that in our nature which refuses to be satisfied with obedience, which craves fellows.h.i.+p with what we love, which carries us out of ourselves and compels us to express our feeling directly. And that soul is not fully developed whose pent-up grat.i.tude, cherished admiration, and warm affection do not from time to time break away from all ordinary modes of expressing devotion and choose some such direct method as Mary chose, or some such straightforward utterance as Peter's: "Lord, Thou knowest all things, Thou knowest that I love Thee."

It may, indeed, occur to us, as we read of Mary's tribute to her Lord, that the very words in which He justified her action forbid our supposing that any so grateful tribute can be paid Him by us. "Me ye have not always" may seem to warn us against expecting that so direct and satisfying an intercourse can be maintained now, when we no longer have Him. And no doubt this is one of the standing difficulties of Christian experience. We can love those who live with us, whose eye we can meet, whose voice we know, whose expression of face we can read. We feel it easy to fix our affections on one and another of those who are alive contemporaneously with ourselves. But with Christ it is different: we miss those sensible impressions made upon us by the living bodily presence; we find it difficult to retain in the mind a settled idea of the feeling He has towards us. It is an effort to accomplish by faith what sight without any effort effectually accomplishes. We do not _see_ that He loves us; the looks and tones that chiefly reveal human love are absent; we are not from hour to hour confronted, whether we will or no, with one evidence or other of love. Were the life of a Christian nowadays no more difficult than it was to Mary, were it brightened with Christ's presence as a household friend, were the whole sum and substance of it merely a giving way to the love He kindled by palpable favours and measurable friends.h.i.+p, then surely the Christian life would be a very simple, very easy, very happy course.

But the connection between ourselves and Christ is not of the body that pa.s.ses, but of the spirit which endures. It is spiritual, and such a connection may be seriously perverted by the interference of sense and of bodily sensations. To measure the love of Christ by His expression of face and by His tone of voice is legitimate, but it is not the truest measurement: to be drawn to Him by the accidental kindnesses our present difficulties must provoke is to be drawn by something short of perfect spiritual affinity. And, on the whole, it is well that our spirit should be allowed to choose its eternal friends.h.i.+p and alliance by what is specially and exclusively its own, so that its choice cannot be mistaken, as the choice sometimes is when there is a mixture of physical and spiritual attractiveness. So much are we guided in youth and in the whole of our life by what is material, so freely do we allow our tastes to be determined and our character to be formed by our connection with what is material, that the whole man gets blunted in his _spiritual_ perceptions and incapable of appreciating what is not seen. And the great part of our education in this life is to lift the spirit to its true place and to its appropriate company, to teach it to measure its gains apart from material prosperity, and to train it to love with ardour what cannot be seen.

Besides, it cannot be doubted that this incident itself very plainly teaches that Christ came into this world to win our love and to turn all duty into a personal acting towards Him; to make the _whole_ of life like those parts of it which are now its bright exceptional holiday times; to make all of it a pleasure by making all of it and not merely parts of it the utterance of love. Even a little love in our life is the suns.h.i.+ne that quickens and warms and brightens the whole. There seems at length to be a reason and a satisfaction in life when love animates us.

It is easy to act well to those whom we really love, and Christ has come for the express purpose of bringing our whole life within this charmed circle. He has come not to bring constraint and gloom into our lives, but to let us out into the full liberty and joy of the life that G.o.d Himself lives and judges to be the only life worthy of His bestowal upon us.

FOOTNOTES:

[1] It is uncertain whether the "six days" are inclusive or exclusive of the day of arrival and of the first day of the Feast. It is also uncertain on what day of the week the Crucifixion happened.

[2] In _The Cla.s.sical Review_ for July 1890 Mr. Bennett suggests that the difficult word p?st???? should be written p?sta???, and that it refers to the _Pistacia terebinthus_, which grows in Cyprus and Judaea, and yields a very fragrant and very costly unguent.

[3] So Stier.

II.

_THE ENTRY INTO JERUSALEM._

"On the morrow a great mult.i.tude that had come to the feast, when they heard that Jesus was coming to Jerusalem, took the branches of the palm trees, and went forth to meet Him, and cried out, Hosanna: Blessed is He that cometh in the name of the Lord, even the King of Israel. And Jesus, having found a young a.s.s, sat thereon; as it is written, Fear not, daughter of Zion: behold, thy King cometh, sitting on an a.s.s's colt. These things understood not His disciples at the first: but when Jesus was glorified, then remembered they that these things were written of Him, and that they had done these things unto Him. The mult.i.tude therefore that was with Him when He called Lazarus out of the tomb, and raised him from the dead, bare witness. For this cause also the mult.i.tude went and met Him, for that they heard that He had done this sign. The Pharisees therefore said among themselves, Behold, how ye prevail nothing: lo, the world is gone after Him."-JOHN xii. 1219.

If our Lord arrived in Bethany on Friday evening and spent the Sabbath with His friends there, "the next day" of ver. 12 is Sunday; and in the Church year this day is known as Palm Sunday, from the incident here related. It was also the day, four days before the Pa.s.sover, on which the Jews were enjoined by the law to choose their paschal lamb. Some consciousness of this may have guided our Lord's action. Certainly He means finally to offer Himself to the people as the Messiah. Often as He had evaded them before, and often as He had forbidden His disciples to proclaim Him, He is now conscious that His hour has come, and by entering Jerusalem as King of peace He definitely proclaims Himself the promised Messiah. As plainly as the crowning of a new monarch and the flourish of trumpets and the kissing of his hand by the great officers of state proclaim him king, so unmistakably does our Lord by riding into Jerusalem on an a.s.s and by accepting the hosannas of the people proclaim Himself the King promised to men through the Jews, as the King of peace who was to win men to His rule by love and sway them by a Divine Spirit.

The scene must have been one not easily forgotten. The Mount of Olives runs north and south parallel to the east wall of Jerusalem, and separated from it by a gully, through which flows the brook Kidron. The Mount is crossed by three paths. One of these is a steep footpath, which runs direct over the crest of the hill; the second runs round its northern shoulder; while the third crosses the southern slope. It was by this last route the pilgrim caravans were accustomed to enter the city.

On the occasion of our Lord's entry the road was probably thronged with visitors making their way to the great annual feast. No fewer than three million persons are said to have been sometimes packed together in Jerusalem at the Pa.s.sover; and all of them being on holiday, were ready for any kind of excitement. The idea of a festal procession was quite to their mind. And no sooner did the disciples appear with Jesus riding in their midst than the vast streams of people caught the infection of loyal enthusiasm, tore down branches of the palms and olives which were found in abundance by the roadside, and either waved them in the air or strewed them in the line of march. Others unwrapped their loose cloaks from their shoulders and spread them along the rough path to form a carpet as He approached-a custom which is still, it seems, observed in the East in royal processions, and which has indeed sometimes been imported into our own country on great occasions. Thus with every demonstration of loyalty, with ceaseless shoutings that were heard across the valley in the streets of Jerusalem itself, and waving the palm branches, they moved towards the city.

Those who have entered the city from Bethany by this road tell us that there are two striking points in it. The first is when at a turn of the broad and well-defined mountain track the southern portion of the city comes for an instant into view. This part of the city was called "the city of David," and the suggestion is not without probability that it may have been at this point the mult.i.tude burst out in words that linked Jesus with David. "Hosanna to the Son of David. Blessed is the King that cometh in the name of the Lord. Blessed is the kingdom of our father David. Hosanna, peace and glory in the highest." This became the watchword of the day, so that even the boys who had come out of the city to see the procession were heard afterwards, as they loitered in the streets, still shouting the same refrain.

After this the road again dips, and the glimpse of the city is lost behind the intervening ridge of Olivet; but shortly a rugged ascent is climbed and a ledge of bare rock is reached, and in an instant the whole city bursts into view. The prospect from this point must have been one of the grandest of its kind in the world, the fine natural position of Jerusalem not only showing to advantage, but the long line of city wall embracing, like the setting of a jewel, the marvellous structures of Herod, the polished marble and the gilded pinnacles glittering in the morning sun and dazzling the eye. It was in all probability at this point that our Lord was overcome with regret when He considered the sad fate of the beautiful city, and when in place of the smiling palaces and apparently impregnable walls His imagination filled His eye with smoke-blackened ruins, with pavements slippery with blood, with walls breached at all points and choked with rotting corpses.

Our Lord's choice of the a.s.s was significant. The a.s.s was commonly used for riding, and the well-cared-for a.s.s of the rich man was a very fine animal, much larger and stronger than the little breed with which we are familiar. Its coat, too, is as glossy as a well-kept horse's-"s.h.i.+ny black, or satiny white, or sleek mouse colour." It was not chosen by our Lord at this time that He might show His humility, for it would have been still humbler to walk like His disciples. So far from being a token of humility, He chose a colt which apparently had never borne another rider. He rather meant by claiming the a.s.s and by riding into Jerusalem upon it to a.s.sert His royalty; but He did not choose a horse, because that animal would have suggested royalty of quite another kind from His-royalty which was maintained by war and outward force; for the horse and the chariot had always been among the Hebrews symbolic of warlike force. The disciples themselves, strangely enough, did not see the significance of this action, although, when they had time to reflect upon it, they remembered that Zechariah had said: "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: He is just, and having salvation; lowly, and riding upon an a.s.s, and upon a colt the foal of an a.s.s. And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and He shall speak peace unto the heathen."

When John says, "these things understood not His disciples at the first," he cannot mean that they did not understand that Jesus by this act claimed to be the Messiah, because even the mob perceived the significance of this entry into Jerusalem and hailed Him "Son of David."

What they did not understand, probably, was why He chose this mode of identifying Himself with the Messiah. At any rate, their perplexity brings out very clearly that the conception was not suggested to Jesus.

He was not induced by the disciples nor led on by the people to make a demonstration which He Himself scarcely approved or had not intended to make. On the contrary, from His first recorded act that morning He had taken command of the situation. Whatever was done was done with deliberation, at His own instance and as His own act.[4]

This then in the first place; it was His own deliberate act. He put Himself forward, knowing that He would receive the hosannas of the people, and intending that He should receive them. All His backwardness is gone; all shyness of becoming a public spectacle is gone. For this also is to be noted-that no place or occasion could have been more public than the Pa.s.sover at Jerusalem. Whatever it was He meant to indicate by His action, it was to the largest possible public He meant to indicate it. No longer in the retirement of a Galilean village, nor in a fisherman's cottage, nor in dubious or ambiguous terms, but in the full blaze of the utmost publicity that could possibly be given to His proclamation, and in language that could not be forgotten or misinterpreted, He now declared Himself. He knew He must attract the attention of the authorities, and His entrance was a direct challenge to them.

What was it then that with such deliberation and such publicity He meant to proclaim? What was it that in these last critical hours of His life, when He knew He should have few more opportunities of speaking to the people, He sought to impress upon them? What was it that, when free from the solicitations of men and the pressure of circ.u.mstances, He sought to declare? It was that He was the Messiah. There might be those in the crowd who did not understand what was meant. There might be persons who did not know Him, or who were incompetent judges of character, and supposed He was a mere enthusiast carried away by dwelling too much on some one aspect of Old Testament prophecy. In every generation there are good men who become almost crazed upon some one topic, and sacrifice everything to the promotion of one favourite hope. But however He might be misjudged, there can be no question of His own idea of the significance of His action. He claims to be the Messiah.

Such a claim is the most stupendous that could be made. To be the Messiah is to be G.o.d's Viceroy and Representative on earth, able to represent G.o.d adequately to men, and to bring about that perfect condition which is named "the kingdom of G.o.d." The Messiah must be conscious of ability perfectly to accomplish the will of G.o.d with man, and to bring men into absolute harmony with G.o.d. This is claimed by Jesus. He stands in His sober senses and claims to be that universal Sovereign, that true King of men, whom the Jews had been encouraged to expect, and who when He came would reign over Gentiles as well as Jews.

By this demonstration, to which His previous career had been naturally leading up, He claims to take command of earth, of this world in all its generations, not in the easier sense of laying down upon paper a political const.i.tution fit for all races, but in the sense of being able to deliver mankind from the source of all their misery and to lift men to a true superiority. He has gone about on earth, not secluding Himself from the woes and ways of men, not delicately isolating Himself, but exposing Himself freely to the touch of the malignities, the vulgarities, the ignorance and wickedness of all; and He now claims to rule all this, and implies that earth can present no complication of distress or iniquity which he cannot by the Divine forces within Him transform into health and purity and hope.

This then is His deliberate claim. He quietly but distinctly proclaims that He fulfils all G.o.d's promise and purpose among men; is that promised King who was to rectify all things, to unite men to Himself, and to lead them on to their true destiny; to be practically G.o.d upon earth, accessible to men and identified with all human interests. Many have tested His claim and have proved its validity. By true allegiance to Him many have found that they have gained the mastery over the world.