Part 11 (1/2)

<u>Whom Moses Saw.</u>

What did Jesus say about Himself? The critics of the world, including the skeptical, infidel critics, seem to agree fully and easily on a few things about this Jesus on whose dissection they have expended so much time and strength. They agree that in the purity of His life, the moral power of His character, the wisdom of His teachings, the rare poise of His conduct and judgment, the influence exerted upon men, He clear over-tops the whole race. Surely His own opinion of Himself is well worth having. And it is easy to get, and tremendous when gotten. It fits into John's conception with unlabored simplicity and naturalness.

According, then, to Jesus' own words, He had come down out of heaven, and, by and by, would go back again to where He was before. He had come on an errand for the Father down into the world, and when the errand was finished He would go back home to the Father again. He had seen the Father, and He was the only one who _had_ ever seen Him. He was the Son of G.o.d in a sense that n.o.body else was, a begotten Son, and the only Son who had been begotten. Therefore He naturally called G.o.d His Father, and not only that, but His _own_ Father, making Himself _equal_ with the Father.

This statement it was that swung the leaders over from silent contempt to aggression in their treatment of Him. The Jews understood this perfectly and instantly. They refused to accept it. Reckoning it blasphemous, they attempted to stone Him. They were partly right. If it were not true, it _was_ blasphemous, and their law required stoning. Yet they were fools in their thought, and not even keen fools. For no blasphemous man could have revealed the character and moral glory that Jesus constantly revealed before their eyes.

Then follows one of John's exquisite reports of Jesus' words in reply. In it run side by side the essential unity of spirit between Father and Son, with the absolute life-giving or creative power invested in the Son. A sweet, loving, loyal unity of spirit is between the two. It is love unity.

There can be none closer. In this unity the Son has full control of life for all the race of men, and final adjustment of the character wrought out by each. At His word all who have gone down under death's touch will come into life again, and each by the character he has developed will go by a moral gravitation to his natural place.

And then follows the bringing forward of witnesses, John, the Father, the works, the Scriptures, and the climax is reached in the one whose name was ever on their lips--Moses. And this is the significant reference to Moses, ”He wrote of _Me_.” Sift into that phrase a bit. It cannot mean, he wrote of me in the sacrifices provided for with such minute care. For Moses clearly had had no such thought. It might be supposed to mean that unconsciously to himself there was, in his writings about the sacrifices, that which would be seen later to refer to Jesus in His dying. And there is the resemblance in purity between Moses' sacrifices and the great Sacrifice. Yet where there is so much plain meaning lying out on the face of the thing, this obscure meaning may be dropped or checked in as an incidental. There is a single allusion in Moses' writing to a prophet coming like himself.

But Moses is ever absorbed in writing about a wondrous One who revealed Himself to him in the burning bush, the pillar of cloud and fire, the little peaked tent off by itself on the outskirts of the camp, and the soft distinct voice. There was the One with whom He had twice spent forty days in the mount, and whose great glory left its traces in his face. Ever Moses is writing of this wondrous Jehovah. Jesus quietly says, ”He wrote of _Me_.”

Another time He said, ”I and the Father are one,” provoking another stoning. Invisibly holding back their hands He said, ”The Father is in Me, and I in the Father,” and again they are aroused. In connection with this word ”Father,” it may be noted that the Old Testament has been called the ”dispensation of the Father.” But this seems scarcely accurate. G.o.d speaking, appearing there is spoken of as Father very rarely, and then chiefly in the great promises of the future glory. The common name for Him is _Jehovah_. Jesus practically gives us the name Father for G.o.d. He constantly refers to G.o.d as _His_ Father. It was He who taught us to call G.o.d Father. He never speaks of Jehovah, but of the Father. His language in this always fits in perfectly, as of course it would, with John's standpoint, that Jesus is the Jehovah of the Old Testament times. A little later Jesus says, ”Moses gave you not the manna from heaven, but--my Father giveth (note the change in the time element of the word)--giv_eth_ you the true bread.” It is a sort of broken, readjusted sentence, as though He was going to say who it was that gave the manna, and then changes to speaking of the Father and the present. He does not say who it was that _did_ give that manna. It is plain enough from John's standpoint what _he_ understands Jesus to mean as he puts the incident into his story.

<u>Jesus is G.o.d Wooing Man.</u>

During the autumn before His death, while in attendance on one of the Jerusalem feasts, the leaders are boasting of their direct descent from Abraham, and attacking Jesus. On their part the quarrel of words gets very bitter. They ask sharply, ”Who do you pretend to be? n.o.body can be as great as Abraham; yet your words suggest that you think you are.” Then came from Jesus' lips the words, spoken in all probability very quietly, ”Your father Abraham exulted that he might see my day, and he saw it, and was glad.” It is a tremendous statement, staggering to one who has not yet grasped it.

In attempting to find its meaning, some of our writing friends have supposed it means that, after Abraham's death, when he was in the other world, at the time of Jesus being on the earth, he was conscious of Jesus having come and was glad. But this hardly seems likely, else it would read, ”He _sees_, and _is_ glad.” The seeing and gladness were both in a day gone by. Others have supposed that it refers to the scene on Moriah's top, when the ram used as a sacrifice instead of Isaac enabled Abraham to see ahead _by faith_, not actually, the coming One. But this, too, seems a bit far-fetched, because Abraham was surprised by the occurrences of that day. He fully expected to sacrifice his son, apparently, so there could be no exultant looking forward to _that_ day for him. And deeper yet, the coming One was not expected to be a sacrifice, but a king.

The natural meaning seems to lie back in Abraham's own life. Abraham was Israel's link with the idolatrous heathen, as well as the beginning of the new life away from idolatry. He grew up among an idolatrous people, yet in his heart there was a yearning for the true G.o.d. Back in his old home there came to him one day the definite inner voice to cut loose from these people, his own dear kinsfolk, and go out to a strange unknown land, with what seemed an indefinite goal, and there would come to him a vision of the true G.o.d.

It was a radical step for a man of seventy-five years to take. He was living among his own kinsfolk. His nest was feathered. It meant leaving a certainty for an uncertainty. It meant breaking his habit of life, a very hard thing to do, and starting out on a wandering roaming life. Not unlikely his neighbors thought it a queer thing, a wild goose chase, this going off to a strange land in response to a call of G.o.d that he might see a vision of the true G.o.d. Decidedly visionary. But the old man was clear about the voice. The fire burned within to know G.o.d, the real true G.o.d.

All else counted as nothing against that. He would _see G.o.d_. And a warming glow filled his heart and shone in his eyes and kept him steady during the break, the good-byes, the start away, the journeying among strangers. Into the strange land he came, and pitched his tent. And--one night--in his tent--among these strange Canaanites, there came the promised vision. ”Jehovah appeared unto Abraham,” and tied up there anew with him the promise made back in his native land. This seems to be the simple explanation of these words about Abraham. ”He exulted that he might see my day. He _saw_ ... and was glad.”

With a contemptuous curl of the lip instantly they come back with: ”Thou art not yet fifty years old, and hast thou seen Abraham?” More quietly than ever, with the calmness of conscious truth, come those tremendous words, emphasized with the strongest phrase He ever used, ”Verily, verily, I say unto you, before Abraham was born, I am.” The common version omits ”born,” and so the sharp contrast is not made clear. Abraham was _born_.

He came into existence. Jesus says ”I _am_.” That ”I am” is meant to mean absolute existence. An eternal now without beginning or ending. Their Jewish ears are instantly caught by that short sentence. Jesus was identifying Himself with the One who uttered that sentence out of the burning bus.h.!.+ Again stones for speech. Again the invisible power holds their feverish impotent hands. That ”I am” explains the meaning of the expression ”my day.” It stretches it out backward beyond Abraham's day. It lengthens it infinitely at both ends.

This is Jesus' point of view, this marvellous Jesus. He is the Jehovah in Genesis' first chapters. It is with Him that Adam broke tryst that day, and with Him that Enoch renewed the tryst after such a long wait, and took those long walks. It is His voice and presence in the black topped, flaming mount that awed the Israel crowd so. His voice it was that won and impressed so winsomely the man waiting in the hand-covered cleft of the rock that early morning, and long after, that other rugged, footsore man, standing with face covered in the mouth of a cave. Isaiah saw _His_ glory that memorable day in the temple. It was He who rode upon the storm before Ezekiel's wondering eyes and who walks with His faithful ones on the seven times heated coals, and reveals to Daniel's opened ears the vision of his people's future. Jehovah--He comes as Jesus. Jesus--He is Jehovah. No sending of messengers for this great work of winning His darling back to the original image and mastery and dominion will do for our G.o.d. He comes Himself. Jesus is G.o.d coming down to woo man up to Himself again.

The Winsome Jesus

<u>The Face of Jesus</u>

Jesus was G.o.d letting man see the beauty of His face and listen to the music of His voice, and feel the irresistibly gentle drawing power of His presence. Jesus was very winsome. He _drew_ men. He said that if He were lifted up He _would_ draw men. They who heard that could believe it, for He drew them before He was lifted up. He drew the _crowds_. Yet many a leader that has drawn the crowds has led them astray. He drew _men_--men of strongest mentality, scholarly, cultured, thoughtful men, and every other sort. Yet men have often been befooled in their leaders. He drew _women_. Here is a great test. Men may be deceived in a man. But woman, true strong woman, pure womanly woman, because of her keen discernment into spirit and motive, cannot be deceived, when true to her inner conviction.

He drew _children_. This was the highest test. The child, fresh from the hand of G.o.d, before it is appreciably hurt by parents or surroundings, is drawn to the pure and good. They are repelled by selfishness and badness.

They draw out the best. They are drawn only by the true and beautiful and good. That is, in the early years, before the warping of a selfish, sinful atmosphere has hurt them. This is an infallible test. This told most His winsomeness.