The Man of Galilee
The Man of Galilee THE MAN OF GALILEE
By ELMER LEE NICHOLS
Happy is one who is thus privileged to speak. As a former student here, I am presented by the familiar scenes about this school with a thousand hallowed memories inviolably dear. At this moment fancy takes wings and flies away to the frozen seas of the past that led the poet to sing,
“Hail, memory, hail in thy exhaustless mine From age to age unnumber’d treasures shine! Thought and her shadowy brood thy call obey,
And Place and Time are subjected to thy sway!”
Happy now I am to employ the moments of this hour in the presentation of truths and facts concerning the greatest and most sublime character that ever graced the court of human action. To serve as an introductory message, your attention is called to a passage from a prophet who has been called “the most brilliant and conspicuous star in the splendid constellation of the Hebrew prophets.” Seven centuries before the Man of Nazareth appeared Isaiah wrote, “For unto us a child is born, unto us a son is given; and the government^ shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of his government and of peace there shall be no end, upon the throne of David, and upon his kingdom, to establish it, and to uphold it with justice and righteousness from henceforth even forever” (Isaiah 9:6-7).
Isaiah gave utterances to these words in gloomy days. Hostile neighbors, the Assyrian menace, wicked and idolatrous kings, social evils, hollow worship and limping faith made the atmosphere feverish. The Messianic strain of this passage is a note of joy yi the dark days of Judah. The Bible has been wrought in Oriental imagery. This is a splendid illustration, namely, “unto us a son is given.’ ’ The birth of a daughter into the poor and common Oriental homes brings sadness because the lot and life of girls and women are hard. On the other hand, the birth of a son brings joy and happiness, irrespective of the financial and social status of that home. Happiness and joy are indicated in these words of Isaiah, “unto us a son is given.” Indeed ifi is true that Jesus is the only one who can bring permanent peace, happiness and joy to the human heart. It was he, who, setting more than one shining star in the sombre sky of life, drove the circling gloom and shadows from the grave. This illustrious prophet and statesman has a very unique and striking method of presenting the authority of the coming Prince of Peace. He again resorts to Oriental imagery, “and the government shall be upon his shoulder.” The bridegroom at a Palestinian wedding would, in the course of the ceremony, remove the veil from the bride’s face and throw it across his shoulder. This act indicated that he assumed such authority to which he, as head of the family, w5s entitled. Hence, the authority of Jesus was vividly set forth in the dark mists of prophecy. Into his hands the sceptre was to be placed. His dominions were to be universal even to the remote islands of the sea. Moving forward as a conquering king in the hearts of millions holding sway by the supremacy of love, he is said to be “Wonderful, Counsellor, Mighty God, Everlasting Father, Prince of Peace.” Shall I now ask, How shall Jesus be classified? The intrepid Luther is classified as a religious reformer. Mighty Milton and musical Tennyson are placed in the category of poets. The venerable Harnaek is a theologian. Galileo, Copernicus and Harvey are placed in the front rank and file of scientists. James is known as a psychologist, and Bryan as a statesman and orator. Now was Jesus a poet? a king? a statesman? a naturalist? a historian? a psychologist? In what category shall Jesus be placed?
Jesus is the greatest character of all history. Mr. H.G. Wells, who does not belong to the circle of his professed followers, places Jesus as the greatest of the six foremost characters of history. The story of this simple, unselfish soul has survived the wrecking of empires, the waning of kingdoms, the crumbling of marble thrones and the destruction of proud navies and marshalled armies. An illustrious American once said, “The blood of Jesus doth color the stream of time.” He is the fountain of Christian faith and hope. A halo of glory encircles the history of this Man of Galilee who said that lie came to attend to his Father’s business. Being the greatest of historical characters, he, therefore, is deserving of a most careful, critical, and discriminating classification.
First, Jesus was not a naturalist in the technical sense. He often drew illustrations from Nature. His great lessons of life were drawn from material at hand. No doubt Jesus saw long caravans of dirty camels laden with bags of grain or bottles of oil going to or coming from Phoenicia. These useful animals would be stalking along at a very slow pace one behind another. The long necks would be stretched forward ready to crop some thistle or thorn that might chance to be in their path. Jesus saw such caravans wending their way across the plain. Accordingly, he said, “It is easier for a camel to go through a needle’s eye, than for a rich man to enter into the kingdom of God” (Matthew 19:24). Frequently the Master drew illustrations from the treasure-house of Nature, but he did not endeavor to set forth a system of natural or of physical science. If he had chosen to teach such he would have made no errors. His mission was to reveal to man that which man could not discover for himself. If Jesus had chosen to reveal the secrets of the universe, of which many have been uncovered by adventurous men, he would have found himself in a straggle with those who embraced the ideas of that age. Such a struggle would have been useless to his mission, would have militated against the better message which he had, and would have led his enemies to stigmatize him as a pseudo-scientist. His mission was not to teach science.
Secondly, Jesus was not a teacher of psychology. It is said that Jesus knew what was in man. His methods of approach were perfect, and his mastery of situations created by his enemies suggests that he might be called an applied psychologist. Nevertheless, he did not set forth a system of psychology using technical terms and empirical methods. The phraseology of modern psychology had no place in his teaching. Those were d^irk days of psychology. The development of psychology is largely modern. Allow me to say that psychology is a very dangerous field for the Christians. The fickleness of psychology allows for all kinds of materialistic speculation and idle theories laden with rationalistic philosophy and the evolutionary hoax. Jesus’ mission was not to teach a system of psychology.
Thirdly, Jesus was not a writer. The Scriptures state that he once wrote in the sands. Some of his enemies brought a scarlet woman into his presence. Primarily, they sought a charge against the Man of Galilee. On this occasion when the conceited and haughty religious leaders cried for human blood he stooped and wrote in the sands as if he were entirely oblivious of their presence. Perhaps a stroke of the hand or a gust of wind erased that which he wrote. Figuratively, “he left footprints in the sands of time.” This is the only account of his writing, and what he wrote no one is prepared to say. There is no hint that Jesus ever prepared a poem. Hence, he must not be placed in the category of poets. He wrote neither a history nor a poem. There is not even a slight suggestion that he prepared or sketched the Mountain Sermon before he delivered it. The Man of Galilee prepared and presented to the world no written code of laws: he left no written material. This fact is unique among founders of religions. The task of writing was given to others who performed it faithfully after his earthly career was ended.
Apparently, Jesus did not make political economy a study. The atmosphere in which Jesus lived was surcharged with nationalism. Greek pride, Jewish exclusiveness and Roman avarice disputed the progress of the Master, but he allowed no quarters for pride, narrowness, prejudice, cruelty and hatred. He had neither penny nor sword nor pen to accomplish his mission. Human diplomacy and intrigue were not employed to overthrow the fortress of sin. Jesus did not marshal an army and map out gigantic military enterprises because it was not his method to employ physical force nor to truckle to lower tastes.
He made some slight references to historical facts of a political character but gave no vent to political feelings. The nearest that Jesus came giving a lesson on nationalism was upon the topic of paying taxes. Then he was merely teaching the Jews that loyalty to the Roman emperor did not necessarily conflict with their duty to God, and teaching the Romans also that their allegiance to the Roman officials should not interfere with their moral and religious obligations to God. Only a divine man could have escaped the pitfalls that pride, prejudice and politics planted in his path. If the infidel argues that religious enthusiasts only painted him that Avay, a Christian may reply that it would be a greater miracle for writers like those of the New Testament to paint him free of the petty sins of that age than for him to have really lived as the writers indicated. In a word, Jesus- did not enter into the political struggles of his day.
Negatively, Jesus was neither a naturalist, nor teacher of psychology, nor a writer, nor a teacher of nationalism. Who, then, is this mighty Man of Galilee that breaks through the shell of rationalistic theology and stands when stripped of human theories as the Son of God? First, Jesus was a teacher of man’s relation to God. He spoke of prayer, judgment, forgiveness, obedience and other topics which deal with man’s relation to the Father. The Master, who was in a peculiar way the Son of God, taught that the highest reach of human endeavor is sonship to God. Secondly, he was a moral reformer. He endeavored to adjust the social relations of man. This he did, not by changing environment as some superficial and artificial reformers have attempted, but by demanding a change of the heart of the individual. By teaching lofty principles he purposed to influence future generations. He spoke the final word on ethics. His life constitutes the highest court of appeal for the noblest virtues or loftiest ideals. Feeding the golden lamps of love, he said, “Go, sin no more.” Thank God for such a Savior! He is the heart-broken Shepherd that invades the bleak mountains, crowned with frowning citadels of sin, to bring home the lonesome, lost lamb to the Father’s fold! This two-fold character of his work is pointed out when he asserted that the two greatest commandments are to love God unreservedly and to love humanity unselfishly. As a religious teacher and moral reformer Jesus has neither peer nor rival. “And the government shall be upon his shoulder.” Therein resides his authority. Jesus was not a religious genius as a few have insisted because from his authority there is no appeal. Genius has limit, but Jesus’ authority reaches to heaven.
Jesus organized those who submitted to his authority into a fraternal and spiritual institution which is called the church or kingdom. Jesus expected that this body should be a great association of souls bound together by a common salvation and a common hope. How perverted has been his plan! Jesus’ ideal was that his disciples might be one body to carry on his work without strife or schisms. The work is boundless having neither racial lines nor geographical boundaries.
“And his name shall be called Prince of Peace.”
One evening as the sun glowed from the depths of the far, far "West, our Master and a group of his students launched out upon the bosom of the Sea of Galilee with the intention of going to the opposite shore. Jesus had been busy during the hours of the day. The multitude, eager to hear the wonderful words that fell from his lips and to share in the miracles which he wrought, had surged about him so that he had been accused by his inveterate enemies of being in league with Beelzebub, that is, the “lord of flies,” one of the gods of the Philistines; he had refuted their allegations; and in addition to this, had spent no small amount of time in teaching in parables. Accordingly, weary with the day’s work he fell asleep in the stern of the boat on a cushion that was regularly a parcel of the furniture of the ship. The Sea of Galilee is surrounded by frowning hills through which deep gorges have cut themselves. Squalls may sweep down upon this beautiful, though small, sea, through these gapping canyons. Upon this occasion at hand one of those terrible squalls struck the sea. The winds howled and the waters roared. The little ship was now riding the crest of a wave; now it was wallowing in a watery bed. Wreck at sea seemed certain. Eager and frightened disciples, who had formed a personal attachment for the Master, awoke him and asked, “Master, carcst thou not that we perish?” He arose and rebuked the wild wind, and said to the mad sea, “Peace, be still.” The wild blast died away with a moan and the surging waters subside with a murmur, and there was peace! “His name shall be called Prince of Peace.”
I presume that there must be enchantment in distance. Moreover, there is a charm about the hills of Galilee. Once when the day’s work was ended the Master withdrew into a lonely place to pray. If I could I would like to be transported for several moments to the place and time where and when he prayed, so that I might lurk in the shadow of some overhanging cliff or crag to hear the prayer to the Father, and see him, now filled with heaven’s fire, arise and make his way to the surface of the Sea where the heroic band of students was encountering great difficulty in going against the wind. Darkness hovered over the waters. Perhaps a flickering light from Bethsaida could be seen in the far distance. Leaving the recesses of the mountains, he walked upon the water and would have passed them by if they, thinking that he was a ghost, had not cried out. Jesus said to them, “Be of good cheer; it is I,, be not afraid.”
Fierce was the wild billow;
Dark was the night;
Oars labored heavily;
Foam glimmered white;
Mourners humbled,
Peril was nigh;
Then said the Son of God,
“Peace! It is I!”
Ridge of the mountain wave,
Lower the crest!
Wail of Euchydon,
Be thou at rest!
Peril can none be,
Sorrow must fly,
When saitli the Light of light,
“Peace! It is I!”
Jesus Deliverer!
Come thou to me;
Soothe thou my voyaging
Over life’s sea!
Thou, when the storm of death Roars, sweeping by,
Whispering, 0 Truth of Truth!
“Peace! It is I!”
Jesus set forth two principles which would bring universal peace provided they were faithfully observed. First, Jesus insisted that there is an inestimable value on human life. This is a fundamental conception of society. Sin is destructive to human life, and is, therefore, made plain and horrible in the life of this doctrine. Secondly, Jesus saw humanity as a universal brotherhood calling for mutual aid. This teaching was quite shocking to the haughty pride of the narrow Jew. The whole career of the Master is a living monument to these two principles.
The account of the shepherd going after the lost sheep, the woman searching for the lost coin, the father yearning for the return of the prodigal, the sympathetic Samaritan caring for the unfortunate victim who fell among the robbers on the road to Jericho, all illustrate the value of human life. Jesus saw wonderful possibilities in Peter, in the Syro-Phoenician woman, in Mary Magdalene, in the Roman soldier, in the common people. He performed miracles, not primarily to display his power as the Son of God, but to help humanity because human life, both physical and spiritual, is worth saying. He refused to jump from the pinnacle of the temple or to come down from the- cross because either would have been an unnecessary display of his power. He never worked a miracle to satisfy idle curiosity. He refused to give his enemies a sign from heaven or to work a miracle in Herod’s presence. The inspired records say that he was moved with compassion. The Master gave special attention to the healing of physical ailments because that which corrupts or mars physical life is an enemy to complete spiritual growth, and destroys the powers of human life. The legalists often censured Jesus because he healed the infirmities of men on the Sabbath. To this adverse criticism he replied with the biting and convincing question, ‘‘Is man worth more than a sheep?” Again, “What shall a man give in exchange for his life?” (Matthew 16:26.) Students of the Bible have not always recognized this principle. The old, but almost discarded, doctrine of election, overlooked this principle.
Let us turn to a present day application. If Jesus were on earth today in person, as in Palestine two thousand years ago, would he have approved of present conditions. It is scarcely believable that he would make an immediate attack on institutional evils because he did not make an immediate attack on slavery which was woven into the warp and woof of society, though he taught general principles that undermined the foundation of such a society. It is evident, however, that slavery, liquor traffic legalized or otherwise, white slave trade, peddling of dope, war, and all other relationships of life and conditions of society, which subordinate a group of God’s creatures in order to lavish pleasure and profit upon a few are vicious enemies of the doctrine of the high value of human life. Further, Jesus encouraged economic effort and recognized the reward of individual merit, but an industrial system, w age or otherwise, that impoverishes the many for the enrichment of a few is hostile to this doctrine. This principle does not call upon God’s people to desert the w'age system and seek another industrial system, but this doctrine does call upon God’s peopie to correct the un-Christian aspects of the present system. First of all, Christians must engage in missionary projects because human life is valuable. In addition to this, as far as possible the whole of human society should be shot through and through with Christian principles.
What of the brotherhood of men? Did Jesus love all men regardless of their allegiance to him? Christians are a brotherhood in a unique way. Jesus, in an effort to enroll men as his disciples, overstepped all racial lines, and associated with sinners in an earnest effort to help them. Aristocracy received a severe blow when he denounced the man who desired to be called Rabbi (Matthew 23:8). The Master made the hospitable Samaritan the hero of the story of the man who fell among robbers on the Jericho road. Unselfish love of humanity is the solvent of the many evils that vex and perplex us today. This unfaltering love of all men consists in service to their physical and spiritual needs. If the entire world could be brought to the view that Jesus had, namely, that all men are brothers since they have both a common Creator and an offer of a common salvation, then international conflicts, industrial strife, social upheavals and political malice would be largely, if not altogether, eliminated. I am tempted to venture the statement that such a conception would be a great stride toward the destruction of denominationalism and sectarianism. This story is said to have occurred in an East Texas town of average size. There was a certain poor widow who had two small children. Little Mary was a tot of eight years; she had baby blue eyes and beautiful golden locks. Little John was smaller—just six years old. He had dimpled chin and cheeks, dark flashing eyes and jet black hair. One day poor mamma became ill. There was scarcely enough food to sustain their poor bodies and sufficient clothes to keep them warm. The fuel was about gone. Poor mamma had no medicine. She was hesitant to call a physician when she could make no promise to pay for his services. She sent these two little children to the barn in the rear to gather up the eggs. Having done this, they went forth in the bitter cold to sell the eggs. Door after door was slammed in their cold faces with the statement, “No! we need no eggs today/’ Suddenly there was a sharp rap at the door of a woman who had a little property. When she opened the door a gust of wind swept the snow in at the door. She invited these forsaken, forgotten, foraging waifs into a warm room. She warmed them, fed them, phoned the grocery, coal yard, doctor, druggist, and merchants to care for these unfortunates at her expense. She then removed the eggs from the basket and filled it with palatable foods and said “Go back and care for poor mamma; if you need more help, let me know and I shall help again, if necessary my personal attendance at the bedside of poor mamma can be had.” Little Mary and John passed through the front door. The bitter north wind swept the snow into the room again. They turned around in the doorway. The good; lady planted a kiss on the brow of those whose hearts she had cheered for life’s fitful fever. Little Mary looked up into the face of that good woman and with a twinkle in her baby blue eyes said, “Are you God’s wife? Mamma has been telling us how good God is, and you are the bestest woman. Are you God’s wife?” The good woman smiled and said, “No, I am not God’s wife, but I am one of his children.” The woman had learned the lesson from Jesus.
Jesus saw the men of Palestine carrying heavy burdens on tlieir shoulders and on their backs. Their hacks and shoulders were protected by a padded jacket similar to the leathern jackets worn by the icemen of our cities. When these who performed the laborious tasks of life became weary they would call and one of their fellow- laborers would come and life the burdens from their backs in order to give them rest. Those who wore the yokes, the jackets, were common people. By the religious leaders they were considered to be the scum of the earth. A pious Pharisee or a learned scribe dared not associate with those who labored from the gray of dawn to the encircling gloom of twilight. Jesus, who “walked with kings,” but who did not “lose the common touch,” saw that their “lives were made bitter” and that their souls were stained and sorrowed by sin. Accordingly, using the figure of carrying burdens with yokes and placing himself in the same despised caste, he said, “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” (Matthew 11:28-30).
Today Jesus looks upon the rural districts where honest men labor from the first fire of sunrise to the soft setting sun in order to solve the meat-and-bread problem. He sees these swarthy men as they employ brain and brawn in order to earn a livelihood. Food for family and clothing for children are provided only by the sweat of the brow—“in tears and in blood.” No blast is too cold nor .a day too sunny or sultry that they will not labor to provide the simple necessities of life. They have tired bodies, aching hearts, disappointed lives, blasted hopes, blighted characters, narrow vision, selfish purposes. To them life is a struggle, and perhaps death a defeat. Jesus loves these men. He says, “Come and I will give you rest.’’ Sweet rest! “And his name shall be called Prince of Peace.’’
Jesus sees the land barons with their sweeping acres of cotton, their waving fields of grain, their grazing herds on the hills, their spouting oil wells. They are tearing down their old barns to build newer, more commodious buildings. Automobiles, assuming the proportions of Pullman cars, carry these lords hither and thither. Richer than kings and living in more luxury than feudal lords centuries ago, these idle rich, like the rich egotist, are saying, “Soul, take thine ease.” They are as greedy and as grasping as those whom Amos characterized as so avaricious that they “pant after the dust of the earth on the head of the poor.” Covetousness, like a loathe- some disease, will not abate with old age. All the wealth of Croesus could not make happy those whose hearts are fired with lust for gold. To such Jesus says, “Come and ye shall find rest unto your souls.” Isaiah said, “And his name shall be called Prince of Peace. And of the increase of peace there shall he no end.”
Today Jesus looks upon the cities teeming with thousands that “know not God.”. He hears the hum and the drum of the factories and the monotonous clank of traffic. In the poor districts the meat-and-bread problems loom up. Lives are fed to the greedy mills of commerce. Hearts are crushed and characters are blighted by the ravages of sin. Very little sunshine comes into the huts and hovels of those whose lives “are made bitter,” and very little sunshine of happiness finds lodgment in their hearts. There is not a star of hope in the sky of life. They have never seen the rainbow of hope. They have never kindled the fires of Christianity on the altar of their hearts. To those who are bowed down by the loads of sin, Jesus says, “My yoke is easy, and my burden is light.” Jesus sees the teeming millions of the city as they rush madly after profit and pleasure. Behold the avarice like a Sphinx! “Hate ranges hot from hell and plants her burning feet on every brow.” The idle rich build smoking factories and roaring furnaces. The palatial mansions are built from the blood and tears of the downtrodden. The idle rich make a struggle for happiness but death defeats all. Happiness is sought, harm is done, and help is needed. Sorrow is found and woe comes. Joy and rest are found in Jesus only.
Augustine, in his classical “Confessions,” penned these words, “Thou hast formed us for Thyself, and our hearts are restless till they find their rest in Thee.”
“And his name shall be called Wonderful, Counsellor, Mighty God, Everlasting Father, Prince of Peace,” said Isaiah. We have entered the field of Biology and studied the range of that science intensely. Scientists insist that it is possible to detect the difference between a hound dog and a bird dog by the examination of the blood. But, how we have neglected the blood of Jesus! Every animal, ancient and modern, is subjected to a critical study in the field of science. I ask, Are we familiar with the text-book about the Lamb of God? Are we more interested in questionable pre-historic animals than we are in the Lion of the tribe of Judah? The field of astronomy has been carefully explored. Stars, sun and moon are carefully examined by means of gigantic telescopes. Shine on, O Star of Bethlehem! Shine upon us, O Sun of Righteousness! Historians have been to eager to talk of an imaginary Paleolithic or Neolithic age and not eager enough to study the Man of Galilee. Men have been interested too much in the dynamos that move the spindles of industry and the wheels of commerce, and not enough in God’s dynamo, the gospel, the power to save. Adventurous men have invaded the field of psychology and have spoken much about the mind of man, but the big problem is to learn and obey the Mind of the Lord. Botany, another field of science, classifies 80,000 or more different kinds of seed. With plants the microscope is no less powerful than the telescope is with the planets. The Rose of Sharon or the Lily of the Valley “is the fairest of ten thousand to my soul.” History records the failures of kings of all ages as well as telling of their achievements, but I declare that the Prince of Peace is a universal king moving forward as conqueror and to conquer. Geology studies rocks, sands and clay. The rocks of Mother Earth may crumble to dust, but the ”stone that was made the head of the corner” shall never fail. The Rock of Ages stands,
“As some, tall cliff, that lifts its awful form,
Swell from the vale, and midway leaves the storm;
Though round its breast the rolling clouds are spread,
Eternal Sunshine settles on its head.”