[Illustration: ST JOHN_Domenichino Frontispiece_]

A Life of St. John

For the Young

BY

GEORGE LUDINGTON WEED

AUTHOR OF "A LIFE OF CHRIST FOR THE YOUNG, " "A LIFE OF ST. PAUL FORTHE YOUNG, " "GREAT TRUTHS SIMPLY TOLD, " ETC. , ETC. 

PHILADELPHIA

GEORGE W. JACOBS & CO

103-105 SOUTH FIFTEENTH STREET

Copyright, 1900

BY GEORGE W. JACOBS & CO

_PREFATORY NOTE_

The recorded incidents of the Life of St. John are few. Almost all thoseof which we certainly know are related in the Gospels, the Acts of theApostles, The Epistles of St. John, and The Revelation. Some of thetraditions concerning him are in such harmony with what we do know thatwe are almost ready to accept them as historic. 

The known events though few, are very distinct. They are the beautifulfragments of a great picture. The plan of this volume does not includethose which pertain to him in common with the twelve disciples. Such arecord would practically involve the story of the life of our Lord. Thisis limited to those events in which his name is mentioned, or his personotherwise indicated; to those in which he was a certain or impliedactor; to those in which we may suppose from his character and relationshe had a special interest; to those narratives whose fulness of detailmakes the impression that they are given by an eye-witness; to those inwhich a deeper impression was made on him than on his fellow-disciples, or where he showed a deeper insight than they into the teachings of theLord, and is a clearer interpreter; to those records which add to, orthrow light upon, those of the other three Evangelists; and especiallyto those things which reveal his peculiar relation to Jesus Christ. 

Another limitation of this volume is its adaptation, in language, selection of subjects and general treatment, to young people, for whomit is believed no life of John, at any rate of recent date, has beenprepared. It is designed especially for those between the ages of tenand twenty, though the facts recorded may be of value to all. 

The attempt is made to trace the way by which John was led to, and thenby, Christ. We first see him as a boy with Jewish surroundings, taughtto expect the Messiah, then watching for His coming, then rejoicing infinding Him, then faithful and loving in serving Him; becoming the mostloved of His chosen ones. We see the Christ through John's eyes, andlisten to the Great Teacher with his ears. Christ and John are thecentral figures in the scenes here recorded. 

The full table of contents suggests the variety and scope of the topicspresented. 

In the mind of the writer the interest of many of the scenes describedhas been greatly deepened by memories of the paths in which he hasfollowed in the footsteps of the Master and His disciple. 

The many quotations of words, phrases and texts--which are from theRevised Version--are designed to direct the young to Scripture formswith which they should become familiar; and sometimes to emphasize afact or truth, or to recall a former incident. 

Grateful acknowledgment is made especially to the works of Farrar, Edersheim and Stalker, for facts, and germs of thought which have beensimplified in form and language for the interest and instruction of theyoung, in the hope that they may thereby be led into deeper study of oneof the noblest of human lives. G. L. W. _Philadelphia, July, 1900_. 

 ~CONTENTS~

 PAGE~

 CHAPTER I

 A HOME IN THE BLESSED LAND, BY THE SACRED SEA

 A Fitting Study for the Young--The Glory of all Lands--Divisions of Palestine--Galilee--People of Galilee--Gennesaret and its Surroundings--Comparisons--Jewish Sayings--McCheyne--Towns, Villages and Palaces--Fisheries--Bethsaida 19

 CHAPTER II

 FIVE BOYS OF BETHSAIDA--RAMBLES ABOUT HOME

 Five Apostles of Jesus--Two Pair of Brothers--Salome--Brothers Indeed--Views from a Hilltop--View of the Lake--Poetic Description--Rambles North of the Lake--On the West--Keble's Poem--Answer to the Poet's Question--The Sower--Object Lessons of the Great Teacher--Mount of Beatitudes--Nature's Influence on John--Philip 24

 CHAPTER III

 JOHN'S ROYAL KINDRED

 Salome and Mary Sisters--John and Jesus Cousins--Visit to Bethsaida--Visit to Nazareth--A Picture of the Boy Jesus--The Picture a Help--A Phrase to Remember--A Kinsman of John and Jesus--Education--The Messiah 31

 CHAPTER IV

 THE GREAT EXPECTATION IN JOHN'S DAY

 Prophecy Concerning the Messiah--Jewish Mistakes--Roman Conquest--Judas of Galilee--The Five Bethsaidan Boys--John and Peter 35

 CHAPTER V

 EARLY INFLUENCES ON CHARACTER

 Special Influences on the Five--Scripture Students--Rabbi Like Simeon, or a Teacher--Prophetess Like Anna--Home Teaching--From the Five to Two--Salome and Her Sons--Review--Boyhood Traits--Imperfections--Perfection 39

 CHAPTER VI

 FIRST VISIT IN JERUSALEM

 Jewish Boy at Twelve--Interest in the First Pilgrimage--John's Journey--The Jordan Ford--City, Temple and Altar--John and Saul--Silent Years--Parental Thoughts Concerning John 44

 CHAPTER VII

 JOHN'S VIEW OF THE COMING MESSIAH

 John's Old Testament Studies--First Gospel Promise--Promises to Abraham, Isaac and Jacob--Promise to David--Mary and Immanuel--Names and Titles of the Messiah--John's Misreading of the Old Testament--Christ's Sufferings 48

 CHAPTER VIII

 JESUS THE HIDDEN MESSIAH

 The Infancy of Jesus Forgotten--Our Ignorance of Christ's Childhood--The Boy in the Temple--The Carpenter's Silent Years 53

 CHAPTER IX

 "THE PROPHET OF THE MOST HIGH"

 Elizabeth and Her John--A Father's Prophecy--The Prophet in the Wilderness--Young Men of Galilee--The Hermit--His Galilean Disciples--His Public Ministry--His Hearers--His Preaching--St. John the Baptist--St. John of Galilee 57

 CHAPTER X

 THE MESSIAH FOUND

 "Jesus from Galilee to Jordan"--Baptism of Jesus--Temptation--"Behold the Lamb of God"--Andrew and John with the Baptist--Our First Knowledge of John of Galilee--Parting of the Baptist and Jesus--The Two St. Johns and Jesus--Following Jesus in the Way--Blessed Invitation Accepted--Precious Memories--Change of Discipleship--Silence of John--Disciples at Emmaus--Brothers Brought to Jesus--Memorials of Andrew--John's Memories of His First Day with Jesus--Philip--Nathanael--Jesus' First Disciples--John the Nearest to Him 63

 CHAPTER XI

 JOHN A WEDDING GUEST

 Invited Guests to a Marriage Feast--Words of Mary and Jesus Concerning Wine--Three Commands of Jesus--First Miracle--Belshazzar's Feast--Believing Disciples--Believing Samaritans--What John Might Have Written--First Miracle, for Innocent Joy--John and Mary at the Feast--Mary's Thoughts of John and Her Sons--Her Thoughts of Jesus 72

 CHAPTER XII

 JOHN AND NICODEMUS

 Reasons for a Night Visit to Jesus--John's Possible Abode in Jerusalem--Nicodemus Goes Thither--His Conversation With Jesus--Seven Great Truths--Golden Text of the Bible--Golden Truth of John--Tradition of Nicodemus 79

 CHAPTER XIII

 ST. JOHN AND THE SAMARITANESS

 John's Record--With the Master--Valley and Well--A Personal Privilege--John With Jesus at the Well--Memories of the Region--Abraham--Thoughts of the Future--A Samaritaness--Strange Request--Living Water--Greater than Jacob--Difference in Waters--Woman's Request--Jesus a Prophet--Place and Spirit of True Worship--"Messiah Cometh"--John an Earnest Listener--Jesus' Revelation of Himself--Changed Name for the Well--Wonder of the Disciples--The Samaritaness a Gospel Messenger--Unknown Meat--John's Watchful Eye--His Story of the Well--A Memorable Hour for Him 84

 CHAPTER XIV

 THE CHOSEN ONE OF THE CHOSEN THREE OF THE CHOSEN TWELVE

 Two Pair of Brothers Mending Nets--Call of Four Disciples--Fishers of Men--A Partner in Fishing--Followers of Him--True Brothers--Family Ties--The Twelve Chosen--First Disciples, First Apostles--The Inner Circles--Peter and John--John--Aaron's Breastplate--Apostolic Stones 92

 CHAPTER XV

 JOHN IN THE HOME OF JAIRUS

 A Father's Cry--Reason for Hope--Sad Message--Strength of Faith--"Fear Not"--Curious Crowd--The Twelve and the Three--Jealousy--Ambition--A Coming Change--John One of Three--"Tahtha Cumi"--A Lesson for John--A Future Scene--Influence of a Secret 97

 CHAPTER XVI

 JOHN A BEHOLDER OF CHRIST'S GLORY

 Family Prayer--Sayings of Men Concerning Jesus--Saying of Peter--A Great Need--Christ's Prophecy of His Death--Apart by Themselves--Not Tabor, but Hermon--Thoughts of the Nine and of the Three--Heavy with Sleep--Answers to Two Prayers of Jesus--Transfigured--Moses and Elijah--Moses' Shining Face--The Lord's Shining Figure--The Shechinah--A Strange Proposal--Voice from the Clouds--Touch and Word of Jesus--Descent from Hermon--A Great Secret--Peter's Memory of the Transfiguration--John's Record--Greater than John the Baptist or Moses--Moses and the Shechinah--Ungranted Request, but Answered Prayer--Hermon, a Mount of Prayer 101

 CHAPTER XVII

 ST. JOHN'S IMPERFECTIONS

 Four Reasons for Recording Failings--Jealousy and Pride--Intolerant Spirit--Two Questions, What? and Who?--First and Last--An Object Lesson--The Child-Spirit--Startled Disciples--John's Confession--Lesson Not Learned--Hospitality--Samaritan Hatred--Hospitality Refused--Indignant Brothers--A Story of Elijah--Fiery Spirit of James and John--Rebuked by Jesus--Ambitious Brothers--Mother's Request--Sons' Request--Sorrowing Lord's Reply and Thoughts--Two Thrones--Though Imperfect, a Grand Character 111

 CHAPTER XVIII

 JOHN AND THE FAMILY OF BETHANY

 John's View of a Family Group--His Relation to It--A Sad Message and the Reply--The Lord's Delay and Concealed Purpose--A Possible Thought of John's--John and Thomas--"Our Friend"--"Sleepeth"--John an Eye-witness--Mary and Jesus--"Jesus Wept"--Mourning Disciple--Glorified Father and Son--Jesus with Martha at the Tomb--Repeated Command, "Arise"--The Release from the Tomb--John a Companion in Joy--John's Memory of Mary--Lazarus' Tomb and Jesus' Cross--A Tradition of Lazarus 120

 CHAPTER XIX

 JOHN'S MEMORIAL OF MARY

 A Scene in Bethany--An Unfinished Picture--John with Manuscripts of Matthew and Mark--A Great Event not Understood--A Joyful Meeting--A Supper in Honor--A Fitting Place--Omitted Names--An Unnamed Woman Named--Mary's Cruse--Interested Witnesses--An Unusual Anointing--An Unwoven Towel--Odor of the Ointment--Judas the Grumbler--Jesus' Defence of Mary--A Prophecy--John the Preserver of Mary's Name--Prophecy Fulfilled--Judas and Mary--Judas and the Chief Priests--A Group of Three--A Sublime Action--A Group of Four 128

 CHAPTER XX

 JOHN A HERALD OF THE KING

 The Messiah-King--The Prophetic Colt--The Lord's Need--The Lord's Heralds--Hosannas--Disciples' Thoughts--Changed Earthly Scenes--Lamb on Earth and in Heaven--A Prophecy Recalled--Twice a Herald 138

 CHAPTER XXI

 WITH THE MASTER ON OLIVET

 The Lord in His Temple--His Farewell to It--Admiring Disciples--Sad Prophecy--The Two Pair of Brothers on Olivet--A Sacred Memory--The Poet Milman's View from Olivet--Unanswered Question--The Coming Fall of Jerusalem--The Poet Heber's Lament Over Jerusalem 142

 CHAPTER XXII

 JOHN A PROVIDER OF THE PASSOVER

 The Betrayer--A Lamb and a Place--Not Judas, but Peter and John--A Secret Sign--The Goodman of the House--A New Friendship--Upper Room--"Furnished"--"Prepared"--Paschal Lamb--Child Memories--John and the Baptist--Temple Worship--Obeying Silver Trumpets--Slaying of the Lamb--Chant and Response--Lamb and Lamps--Alone with Jesus--Jerusalem Chamber--John and the Upper Room 148

 CHAPTER XXIII

 JOHN'S MEMORIES OF THE UPPER ROOM

 The Open Door of the Upper Room--Door Ajar--Revelation by John--Two Statements by Luke--Cause of Contention--John's Relation to the Quarrel--Sittings at the Table--John and Judas Beside Jesus--Two Things About Jesus--Grieved Spirit--Bethany Recalled--A Great Contrast--Love and Reproof--Lesson Ended--A Sacred Relic--A Guest an Enemy--Troubled Spirit--"Verily, Verily"--Looking and Doubting--John's Gaze--"Is It I?"--Peter and the Great Secret--Jesus' Hint of the Great Secret--Meaning of the Sop--Judas and Satan--Departure of Judas--"It Was Night"--A New Name--A New Command--Farewell Words and Prayer and Song--Closed Door to be Opened Again 154

 CHAPTER XXIV

 ST. JOHN WITH JESUS IN GETHSEMANE

 An Eye-witness--Departure from the Upper Room--Kidron--Gethsemane--Olive Trees--John's Memories--Garden Owner--Charge to the Nine--Mt. Moriah--Final Charge--A Prophecy--Companions in Glory and Sorrow--A Sad Change--John Beside Jesus--Sorrowful Soul--Charge to the Three--Jesus Alone--Jesus Seen and Heard--Garden Angel--Agonizing Prayer--Sleeping Disciples--Midnight Scene--Sleeping for Sorrow--Awakening Call--Flesh and Spirit--Repeated Prayer--Victory--"Arise"--Path of Prayer--Gathered Band--Lighted Way--Empty Upper Room--John's Contrasted Memories--Betrayal Sign--Warning Cry--Unshrinking Purpose--The Meeting--Traitor's Kiss--Marred Visage--Repeated Question and Answer--Two Bands--One Request--Peter's Sword--Changed Voice--A Captive and Legions of Angels--The Fleeing Disciples 163

 CHAPTER XXV

 JOHN IN THE HIGH PRIEST'S PALACE

 Flight of the Nine--Captive Lord--Peter and John Following--The Palace--Disciple Within and Disciple Without--Peter Brought In--The First Denial--John's Watch of Peter--Peter's Tears--His Restlessness--His Sin and John's Silence--Three Turning and Looking--John's Pity for Peter--John and Pilate--Christ a King--"What is Truth?"--The Mocked King--"Behold the Man"--"Behold your King"--John the Faithful Watcher and Comforter 176

 CHAPTER XXVI

 JOHN THE LONE DISCIPLE AT THE CROSS

 Following the Cross--Jesus Bearing the Cross--Wearing the Thorny Crown--Great Multitude Following--"Daughters of Jerusalem"--Calvary--John's Memories--Group of Four Enemies--Seamless Coat--Casting Lots--Jesus and the Gamblers--Three Marys and Salome--John their Companion--A Contrast--Other Apostles--John and Salome--A Mother's Love--Mary's Thoughts--Sword of Anguish--Comfort in Sorrow--Lonely Future--Loyal Son--New Relation--Mary's Return from the Cross--Why John Her Guardian--A Poet's Words to John--In the New Home 184

 CHAPTER XXVII

 JOHN THE LONE DISCIPLE AT THE CROSS--CONTINUED

 "I Thirst"--"It Is Finished"--The Bowed Head--The Women and John--His Anxious Thoughts Relieved--Pierced Side--Two Prophecies--Prayer in Song--Joseph of Arimathæa--Nicodemus--Two Secret Friends of Jesus--Two Gardens--The Stone Closing the Tomb--Two Mourners at the Tomb--John's Thoughts on Leaving the Tomb 195

 CHAPTER XXVIII

 JOHN AT THE TOMB

 John and Mary Magdalene--Mary's Mistaken Inference--Her Report to Peter and John--Their Hastening Toward the Tomb--John Alone at the Tomb--Silent Witnesses--Peter's Entry and Discovery--John Within the Tomb--The Rolled Napkin--Seeing and Believing--Lingering in the Tomb--The Return from the Tomb--Weeping Mary--Silence of Angels--Mary and the Angels--Jesus Unknown to Mary--"Mary" and "Rabboni"--John's Two Records of Mary--Day of Days--Evening Benedictions--Pierced Side--Close of John's Gospel 204

 CHAPTER XXIX

 "WHAT SHALL THIS MAN DO?"

 An Added Chapter--Old Scenes Revived--Following Peter--Stranger on the Shore--John and Peter--John's Remembrance of the Miracle--"Fire of Coals"--Reverent Guests--"Lovest Thou Me?"--"Feed My Lambs and Sheep"--An Interested Listener--A Prophecy--John Following Peter--Question and Answer--Mistake Corrected by John--Partial Answer to Peter's Questions--A Former Hour Recalled 212

 CHAPTER XXX

 ST. JOHN A PILLAR-APOSTLE IN THE EARLY CHRISTIAN CHURCH

 On a Mount in Galilee--The Great Commission--Waiting for the Promised Comforter--Words of the Baptist Recalled--A Revived Hope and a Question--Jesus' Reply--The Ascension--Angels' Question--"The Upper Chamber"--Luke's Lists of the Apostles--The Lord's Mother, Brethren and Sisters--The Day of Pentecost--A Great Miracle--Pentecostal Gifts to John--Evening Prayer--Beautiful Gate--Lame man--A Gift Better than Alms--John Twice a Prisoner--Prison Angel--Preaching of Philip--John Sent to Samaria--John and the Samaritaness--His Changed Spirit--Death of James--The Pillar Apostles 219

 CHAPTER XXXI

 LAST DAYS

 Last Record--Meeting of Paul and John--Years of Silence--Leaving Jerusalem--New Home in Ephesus--City and Temple--Paul and John--Churches of Asia Minor--John in Patmos--Solitude--The Lord's Day--Aid to Meditation--Calm and Turmoil--A Voice and a Command--A Contrast--"As One Dead"--The Eagle--John's Three Kinds of Writings--The Revelation--John's Gospel--His First Epistle--The Apostle of Love--His Second Epistle--The Apostle of Childhood--"Little Children, Love one Another"--John's Death 231

 CHAPTER XXXII

 A RETROSPECT

 Boyhood--The Disciple--What John Saw--What He Heard--What He Made Known--John a Reflector of Christ--Alone in History--Our Glimpses of Him--In Everlasting Remembrance on Earth--With His Lord in Heaven 241

 CHAPTER XXXIII

 LEGENDS AND TRADITIONS OF ST. JOHN

 St. John and the Robber-Chief--St. John and the Partridge--"Little Children, Love One Another"--Miraculous Preservation from Death--The Empty Grave--The Heaving Grave 251

 ~LIST OF ILLUSTRATIONS~

 St. John _Domenichino. _ _Frontispiece_

 Map of the Land Where St. John Lived 19

 Sea of Galilee _Old Engraving_ 20

 Site of Bethsaida _From Photograph_ 22

 Calm on Galilee _From Photograph_ 26

 Virgin, Infant Jesus and St. John (Madonna della Sedia) _Raphael_ 32

 Christ and St. John _Winterstein_ 35

 Simeon and Anna in the Temple _Old Engraving_ 39

 The Boy John _Andrea del Sarto_ 41

 Jerusalem _Old Engraving_ 43

 Joshua's Host Crossing the Jordan _Old Engraving_ 45

 The Prophet Isaiah _Sargent_ 55

 The Boy Jesus in the Temple _H. Hofmann_ 58

 A Street Scene in Nazareth _From Photograph_ 60

 Visit of Mary to Elisabeth _Old Engraving_ 62

 The Wilderness of Judea _From Photograph_ 64

 Traditional Place of Christ's Baptism _From Photograph_ 67

 The Baptism of Jesus _Old Engraving_ 68

 The First Disciples _Ittenbach_ 83

 The Marriage at Cana _Old Engraving_ 85

 Belshazzar's Feast _Old Engraving_ 87

 The Hill of Samaria _Old Engraving_ 90

 Jacob's Well _From Photograph_ 92

 The Miraculous Draught of Fishes _Old Engraving_ 94

 Raising the Daughter of Jairus _H. Hofmann_ 99

 The Transfiguration _Old Engraving_ 106

 Moses on Mt. Pisgah _Artist Unknown_ 109

 Bethany _Old Engraving_ 120

 Resurrection of Lazarus _Old Engraving_ 126

 Triumphal Entry into Jerusalem. _Gustave Doré_ 133

 Christ and St. John _Ary Scheffer_ 140

 The Last Supper _Benjamin West_ 156

 In Gethsemane _Gustave Doré_ 163

 The Valley of Jehoshaphat _Old Engraving_ 165

 Christ Before Caiaphas _Old Engraving_ 167

 Christ Before Pilate (Ecce Homo) _H. Hofmann_ 170

 Christ Bearing His Cross _H. Hofmann_ 185

 The Virgin and St. John at the Cross _Old Engraving_ 192

 The Descent from the Cross _Rubens_ 195

 In the Sepulchre _H. Hofmann_ 199

 Jesus Appearing to Mary Magdalene (Easter Morning) _B. Plockhorst_ 202

 The Descent of the Spirit _Old Engraving_ 206

 St. Peter and St. John at the Beautiful Gate _Old Engraving_ 211

 Ephesus _From Photograph_ 227

 The Isle of Patmos _Old Engraving_ 231

 Smyrna _Old Engraving_ 234

 Pergamos and the Ruins of the Church of St. John _Old Engraving_ 242

 Ruins of Laodicea _Old Engraving_ 246

[Illustration: MAP OF THE LAND WHERE ST. JOHN LIVED]

A Life of St. John

_CHAPTER I_

_A Home in the Blest Land, by the Sacred Sea_

 "Blest land of Judæa! Thrice hallowed in song, Where the holiest of memories pilgrim like throng, In the shade of thy palms, by the shores of thy sea, On the hills of the beauty, my heart is with thee. " --_Whittier_. 

A Galilean boy, a fisherman, a follower of Jesus, one of the twelveApostles, one of the favored three, the beloved one, the Apostle oflove, the Apostle of childhood, the one of all men who gave to mankindthe clearest view of Jesus Christ--such was St John. 

For young people he is a fitting study. To aid such is the purpose ofthis volume. 

Let us first glance at the land where he lived, surrounded by influencesthat directed his life, and moulded his character. 

Palestine was called by God Himself "The Glory of All Lands. " He made itthe home of His people the Jews, who long waited for the promised timewhen it should have greater glory by becoming the home of the Messiah, the Son of God. Before He was born the Jews were conquered by theRomans, and governed by them instead of the Jewish judges and kings. Thecountry was divided into three parts. The southern was called Judæa; themiddle, Samaria; and the northern, Galilee, which was the most beautifulpart. It contained the hills of Galilee, and the plain and sea ofGennesaret, hallowed by the presence of Jesus, and what He there did. 

At the time of which we write, two thousand years ago, Galilee was notinhabited wholly or chiefly by Jews. Other peoples, called Gentiles, were mixed with the Jewish race which continued to cultivate the land, and to tend the vineyards and olive-yards, and to dwell in thefisherman's huts and moor their boats on the sandy beach. Some Jews wereartisans, working at their trades in the smaller towns. But there werevast crowds of foreigners whose life was a great contrast to that of theJews. Their customs were those of the nations to which they belonged. They spoke their own languages. They worshiped their own false gods. Their amusements were such as they were accustomed to in their distanthomes. This was especially true of the Romans who had theatres, chariotraces, and gladiatorial combats, by the peaceful waters of Galilee. 

[Illustration: SEA OF GALILEE _Old Engraving_ Page 21]

There were also Greeks who had sought new homes far from their nativeland. Many Arabians came from the deserts on swift horses, in rovingbands in search of plunder. They wore brightly-colored dresses, andflashing swords and lances, carrying terror wherever they went. Egyptiantravelers came with camels loaded with spices and balm. The bazaars werecrowded with merchandise from India, Persia and Arabia. Long caravansfrom Damascus passed through Galilee, with goods for the markets ofTiberius on Lake Gennesaret, and the more distant cities of Jerusalem, Cæsarea and Alexandria. 

The gem of Galilee and of Palestine itself, is the Lake of Gennesaret, or the Sea of Tiberius. Its length is twelve and three-fourths miles;its greatest width, seven and one-fourth; its greatest depth, onehundred and sixty feet. On the west is the beautiful Plain of Galilee. On the east are rounded hills; and rugged mountains which rise ninehundred feet above the waters, with grassy slopes, and rocky cliffsbarren and desolate. Bowers of olive and oleander deck the base of thehills whose sides yield abundant harvest. Around the lake is a levelwhite beach of smooth sand. Gennesaret has been fittingly compared to asapphire set in diamonds; and to a mirror set in a frame of richness andbeauty. 

"He hath made everything beautiful, " says Solomon concerning God. It isa well-known saying of Jewish writers, "Of all the seven seas Godcreated, He made choice of none but the Lake of Gennesaret. " It wascalled the "beloved of God above all the waters of Canaan. "

The writer of this volume gratefully recalls blessed memories ofGennesaret, wishing his young friends could view with their own eyesthose scenes which he asks them to behold through his own. Then couldthey join him in singing with the saintly McCheyne, "How pleasant to me thy deep blue wave, O Sea of Galilee! For the glorious One who came to save, Hath often stood by thee. 

 * * * * *

 "O Saviour, gone to God's right hand, Yet the same Saviour still, Graved on Thy heart is this lovely strand, And every fragrant hill. "

At the period of which we speak the region was full of people. Ninelarge towns, each containing fifteen thousand inhabitants, bordered onthe lake. Numerous populous villages lined the shores, or nestled in theneighboring valleys, or were perched on the hilltops. Fishermen'shuts--which were mere stone sheds--fringed the lake. They stood in everyrift of rock, and on every knoll, with their little cornfields andvine ledges extending to the sandy beach. 

[Illustration: SITE OF BETHSAIDA _From Photograph_ Page 23]

On the seashore, among the chief buildings, were palaces for Romanprinces, and quarters for Roman soldiers. The waters were covered withboats for pleasure, merchandise and fishing. Four thousand floated atone time on the narrow lake. Vast quantities of fish were caught in thewaters, supplying not only the people of Galilee, but the populous cityof Jerusalem, especially when crowded with pilgrims; and were even sentto distant ports of the Mediterranean. We shall see John's interest insuch labors. 

On the north-western shore of Gennesaret is a beautiful bay sheltered byhills and projecting cliffs. The sight is such as would be a fisherman'sdelight--a little haven from storm, with a broad beach of sand on whichto moor his boats. There is no place like it in the region of Galilee. Close to the water's edge, it is supposed, was the town of Bethsaida, probably meaning House of Fish. 

_CHAPTER II_

_Five Boys of Bethsaida--Rambles About Home_

 "Walking by the Sea of Galilee, He saw two brethren, Simon who is called Peter, and Andrew his brother. "--_Matt. _ iv. 18. 

 "And going on from thence, He saw other two brethren, James the son of Zebedee, and John his brother. "--_v. _ 21. 

 "Philip was from Bethsaida, of the city of Andrew and Peter. "--_John_ i. 44. 

Bethsaida was honored as being the home of five of the Apostles ofJesus. We know nothing definitely concerning them until their manhood. We wish we knew of their childhood. It is only because of their relationto Jesus that they have been remembered. Had it not been for this theywould, like many other boys of Galilee, have lived on the shores ofGennesaret, fished in its waters, died, and been forgotten. These fiveBethsaidan boys were two pairs of brothers and a friend. The names ofone pair were Andrew and Peter. They were the sons of Jonas, afisherman. As they grew up they were engaged with him in casting the netand gathering fish, by day or by night, and thus securing a livelihoodwithout thought of change of occupation. It was a Jewish custom forboys to learn a trade or business, which was generally that of theirfathers. 

The names of the other pair of brothers were James and John. Theirfather was named Zebedee. He also was a fisherman having so muchprosperity in his business that he employed servants to help him. Judging by what we know of the family they must have been highlyrespected by the people among whom they lived. 

We do not know the exact date of John's birth. He was probably youngerthan James, and several years younger than Peter. 

The mother of James and John was named Salome. We know more of her thanof her husband. She was a warm friend of Jesus, ministering to Him whenHe was living, and was one of the few who cared for His dead body. Hersons seemed to be greatly attached to her. All were of kindred spirit, having like thoughts, feelings and plans. 

James and John were brothers indeed, companions until the death of Jamesseparated them. The feelings of boyhood must have been greatlystrengthened in later scenes, and by influences which we shall haveoccasion to notice. As we know of them as daily companions in manhood, we think of the intimacy and affection of boyhood. It will help us togain an idea of their companionship, and the influences of theirsurroundings, if we notice some things with which they were familiar inthe region of their home. 

Standing on one of the hills behind Bethsaida they beheld a magnificentpanorama. In the northeast Hermon rose like a mighty giant, called bythe people of the land the "Kingly Mountain. " They knew it by the nameMoses had given it--"the goodly mountain. " They were to know it by thename which Peter would give in after years, "The Holy Mount, " so calledfor a blessed reason of which all of them were to learn. Down from itssnowy glittering sides a thousand streamlets blended in larger streamscombining in the Jordan, which flowed through marshes and Lake Meromuntil it entered Gennesaret near their home. Eastward, across the lake, the rugged cliffs of Gadara cut off their view. Perhaps at this veryhour the winds from Hermon rushed through the gorges, first ruffling theplacid waters of the lake, and then tossing them as if in rage. Theylittle thought of a coming time when they themselves would be tossedupon them until they heard a voice saying, "Peace be still. " And now

 "The warring winds have died away, The clouds, beneath the glancing ray, Melt off, and leave the land and sea Sleeping in bright tranquillity. Below, the lake's still face Sleeps sweetly in th' embrace Of mountains terraced high with mossy stone. "

[Illustration: CALM ON GALILEE _From Photograph_ Page 26]

In another hour they watch the more quiet movements of pleasureboats, --gay barges and royal galleys--and trading vessels, and fishingboats, --all crowding together seemingly covering the lake. 

As it narrows in the southern distance, the Jordan commences the secondstage of its journey of one hundred and twenty miles through ruggedgorges. As it leaves the quiet lake, we can almost hear them saying toit

 "Like an arrow from the quiver, To the sad and lone Dead Sea, Thou art rushing, rapid river, Swift, and strong, and silently, Through the dark green foliage stealing, Like a silver ray of light. "

Descending from the hill we may follow James and John in their ramblesin the region near their home. On the northern extremity of the lake, among the colossal reeds, and meadow grass and rushes, they watch thelittle tortoises creeping among them; and the pelicans which make themtheir chosen home; and the blue and white winged jays that have strayedfrom the jungles through which the Jordan has pushed its way; and thefavorite turtle-doves; and the blue birds so light that one can rest ona blade of grass without bending it; and the confiding larks and storkswhich, not fleeing, seem to welcome the visitors to their haunts. Heregrow oleanders of such magnificence as is seen nowhere else in thecountry, twenty feet high, sometimes in clumps a hundred feet incircumference; and "masses of rosy red flowers, blushing pyramids ofexquisite loveliness. "

Our ramblers follow the western shore to the shallow hot stream, whereboy-like, --or manlike as I did--they burn their hands in trying tosecure pebbles from its bottom. They rest under the shade of an olive ora palm. They gather walnuts which are in great abundance; and grapes andfigs, which can be done ten months in the year; and oranges and almondsand pomegranates. 

They wander through meadows rich in foliage, and gay with the brightnessand richness of flowers which retain their bloom in Galilee when theywould droop in Judæa or Samaria. 

We hear the poet Keble asking them, "What went ye out to see O'er the rude, sandy lea, Where stately Jordan flows by many a palm, Or where Gennesaret's wave Delights the flowers to lave, That o'er her western slope breathe airs of balm?

 "All through the summer night, These blossoms red and white Spread their soft breasts unheeding to the breeze, Like hermits watching still, Around the sacred hill, Where erst our Saviour watched upon His knees. "

To the poet's question James and John would answer that they "went outto see the blue lupin and salvia, the purple hyacinth, the yellow andwhite crocus, the scarlet poppy, and gladiolus, the flowering almond, the crimson and pink anemone. "

They also saw the cultivated fields, and the sower casting his seedwhich fell on the hardened pathway, or barren rocks, or bounteous soil. They watched the birds from mountain and lake gather the scatteredgrain. They thought not of the parable into which all these would beweaved; nor of Him who would utter it in their hearing near where theythen stood. They saw the shepherds and their flocks, the sparrows andthe lilies, that became object lessons of the Great Teacher yet unknownto them. In their rambles they may have climbed the hill, only sevenmiles from their home, not thinking of the time when they would climb itagain; after which it would be forever known as the Mount of Beatitudes. 

Such were some of the charming and exciting scenes with which John wasfamiliar in his early life, and which would interest his refined andobserving nature, of which we know in his manhood. They must have hadan important influence in the formation of his character. 

We have spoken of five Bethsaidan boys--Andrew and Peter, James andJohn--and a friend. His name was Philip. We know but little of him. Whatwe do know is from John. He tells us that "Philip was of Bethsaida, thecity of Andrew and Peter. " Perhaps he was their special friend, and sobecame one of the company of five, as he afterward became one of themore glorious company of twelve. We shall find three of these five in astill closer companionship. They are Peter, James and John. One of theseshall have the most glorious honor of all. It is John. 

_CHAPTER III_

_John's Royal Kindred_

It seems almost certain that Salome and Mary the mother of Jesus, weresisters. Royal blood was in their veins. They were descendants of David. The record of their ancestry had been carefully preserved for God's ownplans, especially concerning Mary, of which plans neither of the sistersknew until revealed to her by an angel from God. We think of them asfaithful to Him, and ready for any service to which He might call them, in the fisherman's home of Salome, or the carpenter's home of Mary. Mary's character has been summed up in the words, "pure, gentle andgracious. " Salome must have had something of the same nature, which wefind again in her sons. 

If Salome and Mary were sisters, our interest in James and John deepens, as we think of them as cousins of Jesus. This family connection may havehad something to do with their years of close intimacy; but we shallfind better reason for it than in this kinship. There was anotherrelation closer and holier. 

We wonder whether Jesus ever visited Bethsaida, and played with Hiscousins on the seashore, and gathered shells, and dug in the sand, andsailed on Gennesaret, and helped with His little hands to drag the net, and was disappointed because there were no fish, or bounded with gleebecause of the multitude of them. 

We wonder whether James and John visited Jesus in Nazareth, nestledamong the hills of Galilee. Did they go to the village well, the samewhere children go to-day to draw water? Did James and John see how Jesustreated His little mates, and how they treated Him--the best boy inNazareth? Did the cousins talk together of what their mothers had taughtthem from the Scriptures, especially of The Great One whom those motherswere expecting to appear as the Messiah? Did they go together to thesynagogue, and hear the Rabbi read the prophecies which some day Jesus, in the same synagogue, would say were about Himself?

Jesus was the flower of Mary's family, the flower of Nazareth, ofGalilee, of the whole land, and the whole world. Nazareth meansflowery--a fitting name for the home of Jesus. It was rightly named. Somust James and John have thought if their young cousin went with them togather daisies, crocuses, poppies, tulips, marigolds, mignonette andlilies, which grow so profusely around the village. Did they rambleamong the scarlet pomegranates, the green oaks, the dark green palms, the cypresses and olives that grew in the vale of Nazareth, and madebeautiful the hills that encircled it? Did they climb one of them, andgain a view of the Mediterranean, and look toward the region where Johnwould live when his boyhood was long past, in the service of his cousinat his side?

[Illustration: VIRGIN, INFANT JESUS, AND ST JOHN (Madonna della Sedia)_Raphael_ Page 31]

A great artist, Millais, painted a picture of the boy Jesus, representing Him as cutting His finger with a carpenter's tool, andrunning to His mother to have it bound up. Did John witness any suchincident? How little did he think of a deeper wound he was yet to beholdin that same hand. 

We cannot answer such questions. These things were possible. They helpus to think of Jesus as a boy, like other boys. James and John thoughtof Him as such only until long after the days of which we are speaking. 

While thinking of John and Jesus as cousins, we may also think of akinsman of theirs, a second cousin of whom we shall know more. John wasto have a deep interest in both of the others, and they were to havemore influence on him than all other men in the world. 

There were some things common to them all. They were Jews. According toJewish customs they were trained until six years of age in their ownhomes. Their library was the books of the Old Testament. They learnedmuch of its teachings. They read the stories of Joseph, Samuel andDavid. At six they went to the village school, taught by a Rabbi. Someattention was paid to arithmetic, the history of their nation, andnatural history. But, as at their homes, the chief study was theScriptures. They were taught especially about One--"Of whom Moses in thelaw and the prophets did write. " Let us remember those words for weshall hear them again. That One was called the Messiah--He whom we callJesus, the Christ, the Saviour of the world. He had not then come. _We_look back to the time when He did come: those boys looked forward to thetime when He _would_ come. The Messiah was the great subject in thehomes of the pious Jews, and in the synagogues where old and youngworshiped on the Sabbath. 

[Illustration: CHRIST AND ST. JOHN _Winterstein_ Page 34]

_CHAPTER IV_

_The Great Expectation in John's Day_

Moses wrote of a promise, made centuries before the days of John, toAbraham--that in the Messiah all the nations of the earth, --not the Jewsonly--should be made happy with special blessings. Isaiah and otherprophets wrote of the time and place and circumstances of His coming, and of the wonders He would perform. 

The Jews understood that the Messiah would descend from David. Theybelieved that He would sit "upon the throne of David, " ruling first overthe Jews, an earthly ruler such as David had been, and then conqueringtheir enemies; thus being a great warrior and the king of the world. 

But they were sadly mistaken in many of their ideas of the Messiah. Theyhad misread many of the writings of the prophets. They had given wrongmeanings to right words. They made real what was not so intended. Theyoverlooked prophecies about the Messiah-King being despised, rejectedand slain, though God had commanded lambs to be slain through all thosecenturies to remind them of the coming Messiah's cruel death. Each ofthose lambs was a "Lamb of God. " Remember that phrase; we shall meet itagain. They looked for wonders of kinds of which neither Moses nor theprophets had written. Many did not understand what was meant by thekingdom of God in the hearts of men, as differing from the earthlykingdom of David. They did not understand that Messiah's kingdom wouldbe in the hearts of all people. 

With such mistaken views of the Messiah at the time of which we arewriting, the Jews had not only the great expectation of the centuries, but the strong belief that Messiah was about to appear. 

A great event had happened which made them especially anxious for Hisimmediate coming. The Jewish nation had been conquered by the Romans. The "Glory of All Lands" was glorious only for what it had been. Galileewas a Roman province which, like those of Judæa and Samaria, longed forthe expected One to free them from the Roman yoke, and show Himself tobe the great Messiah-Deliverer of the Jews. They were prepared towelcome almost any one who claimed to be He. Such an one was at hand. 

In those days appeared a man who has been known as Judas of Galilee. Hehad more zeal than wisdom. In his anger and madness at the Romans he wasalmost insane. He was an eloquent man. He roused the whole Jewishnation. Multitudes welcomed him as the promised Messiah. Thousandsgathered around him; many of them fishermen, shepherds, vine-dressersand craftsmen of Galilee. They followed him throughout the entire landwith fire and sword, laying waste cities and homesteads, vineyards andcornfields. Their watchword was, "We have no Lord or master, but God. "

But this rebellion against the Roman government failed. Judas himselfwas slain. Villages in Galilee--Bethsaida probably one of them--becamehospitals for the wounded in battle. The whole region was one ofmourning for the dead. There was terrible disappointment concerningJudas of Galilee. None could say of him, "We have found the Messiah. ""We have found Him, of whom Moses in the Law, and the prophets, didwrite. " Again think of these words; they are yet to be spoken concerninganother. 

What the five young Galileans of Bethsaida saw and heard of these eventsmust have made a deep impression on them. They were old enough to beyoung patriots interested in their nation. Their sympathies would bewith those trying to free their people from Roman power. Perhaps theirthoughts concerning Messiah became confused by the false claims ofJudas, the pretender, and his deluded followers. 

But this did not destroy their confidence in the Scriptures. Theybelieved the prophecy it contained would yet be fulfilled. At this timeJohn is supposed to have been about twelve years of age. Had he beenolder, the temperament which he afterward showed, and which sometimesmisled him, allows us to think that he might have been drawn into therebellion. Peter also in his fiery zeal might have drawn his mistakensword. They might have become comrades in war, as they did become inpeace. For many years they continued their Scripture studies, withouthowever gaining the full knowledge of the Messiah and His kingdom, towhich at last they attained. 

[Illustration: SIMEON AND ANNA IN THE TEMPLE _Old Engraving_ Page 39]

_CHAPTER V_

_Early Influences on Character_

As we trace the history of the five youthful Bethsaidans, it seemsalmost certain that some special influence or influences helped to shapetheir characters, and to unite them in thought, purpose and effort; andso secure marked and grand results. This union was not a merecoincidence. Nor can it be accounted for by their being of the samenation or town, and having the same education common to Jewish boys. There was something which survived the mere associations of boyhood, andcontinued to, or was revived in, manhood. The influence whatever it wasmust have been special and powerful. What was it? In that little villagewere their faithful souls praying more earnestly than others, andsearching the Scriptures more diligently, finding spiritual meaningshidden from the common readers, and so understanding more correctly, even though not perfectly, who was the true Messiah, and what He woulddo when He came? Or, was there some rabbi in Bethsaida like Simeon inJerusalem, of whom it could be said, "the Holy Ghost was upon him, " and"he was waiting for the consolation of Israel"--the coming of theMessiah? Or, was there a teacher of the synagogue school in Bethsaida, instructing his pupils as no other teacher did? Or, was there some agedAnna, like the prophetess in the Temple, who "served God with fastingsand prayer, " who going about the village full of thoughts concerning theMessiah, "spake of Him to all them that looked for His coming"? Or, wasit in the homes of the five that we find that special influence? DidJonas talk with his sons as few other fathers did, while Andrew andPeter listened most attentively to his words? Did Zebedee and Salome, asJonas, prepare by teaching their sons for the coming time when the twopairs of brothers should be in closer companionship than the familyfriendship of these Galilean fishermen and business partnership couldsecure? Was Peter, full of boyish enthusiasm, a leader of the littlecompany; or did John in quiet loveliness draw the others after himself?Did Philip have such family training as had the other four, or was heguided by the lights that came from their homes?

And now in thought we disband the little circle of five, to be reunitedelsewhere after many years. We glance into the home of James and John. We have already spoken of Salome's royal descent, and of the sympathybetween her and her sons. With what deep interest we would listen to herteachings and watch the influence on them as they talked together ofDavid their ancestor, and of how they were of the same tribe and familyto which the Messiah would belong. Salome understood much about Him, more probably than most mothers: but she was much mistaken about whatwas meant by His Kingdom. She thought He would rule like David on anearthly throne. Her sons believed as she did, and so were as sadlymistaken. It was long before they discovered their mistake. That was incircumstances very different from what were now in their minds. 

[Illustration: THE BOY JOHN _Andrea del Sarto_ Page 41]

Thus far we have attempted to restore the surroundings of John in hisearly days, which did much in shaping his early life, and fitting himfor the great work he was to perform. We have glanced at the country andtown in which he lived. As we see them through his eyes, he appears themore real to us. We have watched the little circle of his intimatefriends, on whom he must have had an influence, and who influenced him. We have glanced at his home with his parents and brothers. We have triedto gain some idea of what and how much he had learned, especiallyconcerning the Messiah. We are now prepared to look at him alone, andtry to get a more distinct view of his character. 

We are not told what kind of a boy John was. We are told of many thingshe said and did when he was a man. These help us to understand what hemust have been when young. Though there be great changes in us as wegrow older, some things remain the same in kind if not in degree. Judging by certain things in John's manhood, we form an idea of hischildhood. We may think of him as a lovable boy. His feelings weretender. He was greatly interested in events which pleased him. He wasquick and active. He was modest and generally shy, yet bold whendetermined to do anything. He was not ready to tell all he felt or knew. He was helpful in his father's business. He thought and felt and plannedmuch as his mother did. He was thoughtful and quick to understand, andsought explanation of what was not easily understood. He was frank inall he said, and abhorred dishonesty, especially in one who professed tobe good. Above all he was of a loving disposition, and this made otherslove him. He was beloved because he loved. 

[Illustration: JERUSALEM _Old Engraving_ Page 44]

Yet John was not perfect, as we shall see in another chapter. We know ofsome things he said and did when a man, which help us to understand thekinds of temptations he had in his younger days. They were such asthese; contempt for others who did not think and do as he did, judgingthem unjustly and unkindly, and showing an unkind feeling toward them; arevengeful spirit, ready to do harm for supposed injury; selfishness;ambition--wanting to be in honor above others. His greatest temptationwas to pride. But at last he overcame such temptations. What was lovablein childhood became more beautiful in manhood. He more nearly reachedperfection than any other of whom we know--by what influence, we shallsee. 

_CHAPTER VI_

_First Visit to Jerusalem_

At twelve years of age a Jewish boy was no longer thought of as a child, but a youth. Before he reached that age he looked forward to an eventwhich seemed to him very great. It was his first visit to Jerusalem. Peter was probably older than James or John. With boyish interest theylistened to the report of his first pilgrimage to the Holy City. Whenthe time came for James to accompany him, John's interest would increaseas he heard his brother's story; and much more when he could say, "Nextyear I too shall see it all. " And when at last he, probably the youngestof the five Bethsaidan boys, could be one of the company, a day ofgladness indeed had come. With his father, and perhaps his mother, hejoined the caravan of pilgrims, composed chiefly of men and boys. Theirprobable route was across the Jordan, then southward, through valleysand gorges, and along mountain-sides which echoed with the Psalms whichwere sung on these pilgrimages, called "Songs of Degrees. "

At Bethabara, nearly opposite Jericho, the travelers recrossed theJordan. There John might think of that other crossing many yearsbefore when Joshua led the hosts of Israel between the divided waters;and when Elijah smote them with his mantle, and there was a pathway forhim and Elisha. John was to add to his memories of the spot. At a laterday he would there witness a more glorious scene. 

[Illustration: JOSHUA'S HOST CROSSING THE JORDAN _Old Engraving_ Page 45]

At last from the Mount of Olives, at a turn in the road, he had hisfirst view of the Holy City; its walls and seventy towers of greatheight, and the Holy House--the Temple of God, with which in after yearshe was to become familiar. There he saw for himself of what he had oftenheard;--the Holy Altar and lamb of sacrifice--reminders of the comingMessiah; the offering of incense; and the many and varied forms ofstately worship. 

At the time that John made this visit to Jerusalem, there was acelebrated school known as that of Gamaliel, who was the most noted ofthe Jewish Rabbis, or teachers. Boys were sent to him from all parts ofPalestine, and even from distant countries in which Jews lived. Therewas one such boy from the town of Tarsus, in the Roman province ofCilicia in Asia Minor. Though living in a heathen city, surrounded byidolatry, he had received a Jewish training in his home and in thesynagogue school, until he was old enough to go to Jerusalem to betrained to become a Rabbi. Like John he had learned much of the OldTestament Scriptures, but it does not appear that he had the specialinfluences which we have imagined gave direction to the thoughts andplans of the five boys of Galilee. In his boyhood he was known as Saul;afterward as Paul. He and John in their early days differed in manythings; in the later days they became alike in the most importantthoughts, feelings, purposes and labors of their lives. And because ofthis they became associated with each other, and are remembered togetheras among the best and greatest of mankind. 

It is possible that John visited the school of Gamaliel, and that theboy from Bethsaida and the one from Tarsus met as strangers, who wouldsome day meet as friends indeed. It is more probable that they worshipedtogether in the temple at the feast, receiving the same impressionswhich lasted and deepened through many years, and which we to-day havein what they wrote for the good of their fellow-men. 

When John returns from Jerusalem to his home we lose even the dim sightof him which our imagination has supplied. During the silent years thatfollow we have two thoughts of him, --as a fisherman of Galilee, and asone waiting for the coming of the Messiah. His parents' only thought ofhim is a life of honest toil, a comfort in their old age, a sharer intheir prosperity, and an heir to their home and what they would leavebehind. They little think that he will be remembered when kings of theirday are forgotten; that two thousand years after, lives of him will bewritten because of a higher relationship than that of mere cousinship toJesus; and that their own names will be remembered only because John wastheir son. Only God sees in the boy playing on the seashore, and in thefisherman of Gennesaret, the true greatness and honor into which He willguide him. 

_CHAPTER VII_

_John's View of the Coming Messiah_

In our thoughts of Jesus we have chiefly in mind the things thathappened at the time of His birth and afterward. We read of them in theGospels. John had the Old Testament only, containing promises of whatwas yet to happen. We have the New Testament telling of theirfulfilment. 

Thus far we have spoken of Jesus as John knew Him--as a boy in Nazareth, the son of Mary, and his own cousin. We have also spoken of John's ideasof the Messiah. As yet he has not thought as we do of Jesus and theMessiah being the same person. It is not easy for us to put ourselves inhis place, and leave out of our thoughts all the Gospels tell us. But wemust do this to understand what he understood during his youth and earlymanhood, respecting the Messiah _yet to come_. 

Let us imagine him looking through the Old Testament, especially thebooks of Moses and the prophets, and finding what is said of Him; andsee if we can what impressions are made on this young Bible student ofprophecy. His search goes back many years. He finds the first Gospelpromise. It was made while Adam and Eve, having sinned, were yet in theGarden of Eden. It was the promise of a Saviour to come from heaven toearth, through whom they and their descendants could be saved from thepower of Satan and the consequences of sin. We do not know how much ourfirst parents understood of this coming One: but we feel assured thatthey believed this promise, and through repentance and faith in thisSaviour, they at last entered a more glorious paradise than the one theylost. That promise faded from the minds of many of their descendants andwickedness increased. But God had not forgotten it. John could find itrenewed by him to Abraham, in the words, "In thee shall all the familiesof the earth be blessed, "--meaning that the Messiah should be theSaviour of all nations, Gentiles as well as Jews. The promise wasrenewed to Isaac, the son of Abraham; and then repeated to his sonJacob, in the same words spoken to his grandfather. Jacob on his dyingbed told Judah what God had revealed to him, that the Messiah should beof the tribe of which Judah was the head. 

Many years later God made it known to David that the Messiah should beone of his descendants. This was a wonder and delight to him as heexclaimed, "Who am I, O Lord God, and what is mine house! for Thou hastspoken of Thy servant's house for a great while to come. " John musthave been taught by his mother that they were of the honored house ofDavid. They, in common with other Jews, believed that the "great whileto come" was near at hand. 

John read in Isaiah of her who would be the mother of the Messiah, without thought that she was his aunt Mary. He read that she should callher son Immanuel, meaning "God with us, " without thinking this wasanother name for his cousin Jesus. John would find other namesdescribing His character. His eye would rest on such words and phrasesas these--"Holy One;" "Most Holy;" "Most Mighty;" "Mighty to Save;""Mighty One of Israel;" "Redeemer;" "Your Redeemer;" "Messiah thePrince;" "Leader;" "Lord Strong and Mighty;" "King of Glory;" "King overall the earth. "

Most of all John would think again and again of a wonderful declarationof Isaiah, writing as if he lived in John's day, saying, "Unto us achild is born, unto us a Son is given; and the government shall be uponHis shoulders, and His name shall be called Wonderful Counsellor, TheMighty God, The Everlasting Father, The Prince of Peace. Of the exerciseof His government and peace there shall be no end, upon the throne ofDavid. "

Had John known that these words of Isaiah referred to Jesus, he mighthave repeated them, not as a prophecy, but with a present meaning, saying, "The Child _is_ born!" As he read the prophecy of Haggai, uttered more than five hundred years before--"The desire of all nationsshall come"--he might have exclaimed, "He _has_ come!"

In John's reading in the Old Testament it seems strange to us that somethings made a deeper impression on him than did others, and that heunderstood some things so differently from what we do, especially aboutthe Messiah's kingdom. He noticed the things about His power and glory, but seems to have misread or overlooked those about the dishonor, andsuffering and death that would come upon Him. We read in the fifty-thirdchapter of Isaiah, how He was to be "despised and rejected of men, a manof sorrows and acquainted with grief, ... Wounded for our transgressionsand bruised for our iniquities, ... Brought as a lamb to the slaughter, and as a sheep before his shearers, ... And make His grave with thewicked. " We know that all this happened. We think of a sufferingSaviour. We wonder that John did not have such things in his mind. Butin this he was much like his teachers, and most of the Jews. Though, aswe have imagined, his family and some others were more nearly right thanmost people, even they did not have a full knowledge or correctunderstanding of all that the Old Testament Scriptures taught, concerning these things. 

But at last John learned more concerning Christ than any of them. We areyet to see how this came to pass. For the present we leave him inBethsaida, increasing in wisdom and stature. So is also his cousin inNazareth, of whom let us gain a more distinct view before He is revealedto John as the Messiah. 

_CHAPTER VIII_

_Jesus the Hidden Messiah_

 "There has been in this world one rare flower of Paradise--a holy childhood growing up gradually into a holy manhood, and always retaining in mature life the precious, unstained memories of perfect innocence. "--_H. B. Stowe_. 

The aged Simeon in the Temple, with the infant Jesus in his arms, said, "Now lettest Thou Thy servant depart, O Lord, ... In peace; for mineeyes have seen Thy salvation"--the expected Messiah. But it was not forHim to proclaim His having come. The aged Anna could not long speak "ofHim to all them that looked for redemption in Jerusalem, " or anywhereelse. For awhile the shepherds told their wonderful story, and thendied. The angels did not continue to sing their hymn of the Nativityover the plains of Bethlehem. The Wise Men returned to their owncountry. Herod died, and none thought of the young child he sought tokill. The hiding in Egypt was followed by a longer hiding of anotherkind in Nazareth. The stories of those who gathered about the infantcradle were soon forgotten, or repeated only to be disbelieved. Mary, and her husband Joseph--who acted the part of an earthly father to theheaven-born child--carried through the years the sacred secret of whoand what Jesus was. 

We long to know something of the holy childhood. We have allowed ourimagination to have a little play, but this does not satisfy ourcuriosity, nor that desire which we have concerning all great men, toknow of their boyhood. What did He do? Where did He go? What was Hislife at home, and in the village school? Who were His mates? How did Heappear among His brothers and sisters? So strong is a desire to know ofsuch things that stories have been invented to supply the place ofpositive knowledge; but most of them are unsatisfactory, and unlike ourthoughts of Him. Thus much we do know, that, "He grew in wisdom andstature" not only, but also "in favor with God and man. "

It has been finally said; "Only one flower of anecdote has been thrownover the wall of the hidden garden, and it is so suggestive as to fillus with intense longing to see the garden itself. But it has pleasedGod, whose silence is no less wonderful than His words, to keep itshut. " That "one flower" refers to Jesus' visit to Jerusalem just as Hewas passing from childhood to youth, when He tarried in the Temple withthe learned Rabbis, asking them questions with which His mind wasfull, and making answers which astonished them. 

[Illustration: THE PROPHET ISAIAH _Sargent_ Page 50]

A most interesting question arises in connection with that visit; DidJesus then and there learn that He was the Messiah? When He asked Hismother, "Wist ye not that I must be in My Father's house, " or, "about MyFather's business?" did He have a new idea of God as His Father Who hadsent Him into the world to do the great work which the Messiah was toperform?

There were eighteen silent years between His first visit to Jerusalem, and the time when, at thirty years of age, he made Himself known as theMessiah. They were spent as a village carpenter. He was known as such. No one suspected Him to be anything more. In His work He must have beena model of honesty and faithfulness. We can believe that "all His workswere perfect, that never was a nail driven or a line laid carelessly, and that the toil of that carpenter's bench was as sacred to Him as Histeachings in the Temple, because it was duty. "

In His home He was the devoted eldest son. It was of that time that thepoet sings to Mary;--

 "O, highly favored thou, in many an hour Spent in lone musings with thy wondrous Son, When thou didst gaze into that glorious eye, And hold that mighty hand within thine own. 

 "Blest through those thirty years when in thy dwelling He lived as God disguised with unknown power, And thou His sole adorer, His best love, Trusted, revering, waited for His hour. " --_H. B. Stowe_. 

Joseph had probably died, and the care of Mary fell especially on Jesus. But in the carpenter's shop, in the home, and wherever He was, He hadthoughts and feelings and purposes hidden from all others. They weresuch as no mere human being could have. He was alone in the world. Insilence and solitude His communions were with His Father in heaven. Calmness and peace filled His soul. His great work was before Him, everpresent to His thought. So was His cross, and the glory which shouldcome to God, and the blessedness to man, when His work on earth wasdone. As John long after declared, "He was in the world and the worldknew Him not. " As a great King He had come from heaven, and was waitingfor a certain one to proclaim His coming. Toward that herald let us turnand with John listen to his voice. 

_CHAPTER IX_

_"The Prophet of the Most High"_

 "Zacharias was filled with the Holy Ghost, and prophesied, saying, ... "Yea, and thou, child, shalt be called the prophet of the Most High: For thou shalt go before the face of the Lord to make ready His ways. "--_Luke_ i. 67, 76. 

 "There came a man, sent from God, whose name was John. The same came for witness, that he might bear witness of the light, that all men might believe through him. "--_John_ i. 6, 7. 

 "He was the lamp that burneth and shineth. "--_John_ v. 35. 

 "In devotional pictures we see St. John the Evangelist and St. John the Baptist standing together, one on each side of Christ. "--_Mrs. Jameson_. 

Salome and Mary had a cousin named Elizabeth. Her home was not inGalilee, but in Judæa--the southern part of the Holy Land--probably nearHebron, possibly near Jerusalem. She had a son also named John. He wasso called because the angel Gabriel, who had told Mary to call her sonJesus, had said to Zacharias, an aged high priest, the husband ofElizabeth, concerning their son, "Thou shalt call his name John. " Thisname means "The Gift of God. " Born in their old age he seemed especiallysuch to them. He was a gift not only to his parents, but to his countryand mankind. While Zebedee and Salome had not been told what their Johnshould become, Zacharias and Elizabeth had been told the future of theirJohn. The angel declared, "He shall be great. " Had he said only this, wemight think he meant great in power, or learning, or in other thingswhich men call great, but which the Lord does not. Gabriel said, "Heshall be great in the sight of the Lord. "

Mary visited the home of Elizabeth and the happy cousins praised God forwhat He had revealed to them concerning their sons. 

The greatness to which Elizabeth's son was to attain was that of aprophet--greater than Elijah, or Isaiah, or any other who had livedbefore him. With exultation Zacharias said to him, "Thou, child, shaltbe called the prophet of the Most High. "

God had arranged that he should be ready to proclaim the coming One justbefore the Messiah should appear among men. For this reason he wascalled the Fore-runner of the Messiah. But though Jesus was in theworld, the time for His appearance as the Messiah had not yet come. 

John was greatly saddened by what he saw of the wickedness of men, eventhose who professed to be the people of God, and their unfitness toreceive Him for whom they were looking. Led by the Spirit of God, Johnretired to the wilderness of Judæa, in the region of the Dead Sea andthe Jordan, for meditation and communion with God. But he was notentirely concealed. There were a few who heard of his sanctity andwisdom, sought instruction from him, and abode with him, becoming hisdisciples. He seems to have had special influence over young men. OurBethsaidan boys have now grown to be such since we saw them in theirearly home, and as school and fisher boys. They were now toiling attheir nets with their fathers, closer than ever in their friendship foreach other, still waiting and watching for Him whom they had been taughtfrom their earliest days to expect. We think of their interest in therumors concerning the prophet of Judæa. 

[Illustration: THE BOY JESUS IN THE TEMPLE _H. Hofmann_ Page 54]

As the two pair of brothers talk together, we can hear one of themsaying, "I must see and hear and know for myself. I will lay aside myfishing, and go to the wilderness of Judæa. " To this the others reply, as on another occasion to Peter, "We also come with thee. " Leaving thequiet shores of Gennesaret, they follow the road each has traveledannually since twelve years of age on his way to the feast in Jerusalem. 

They met the hermit in the wilderness. His appearance was strangeindeed. His hair was long and unkempt; his face tanned with the sun andthe desert air; his body unnourished by the simple food of locusts andwild honey. His raiment was of the coarsest and cheapest cloth ofcamel's hair. His girdle was a rough band of leather, such as was wornby the poor, --most unlike those made of fine material, and ornamentedwith needlework. His whole appearance must have been a great contrast tohis gentle and refined namesake from Galilee. 

The solemn earnestness of the prophet, and the greatness of the truthshe taught, were well calculated to excite the greatest interest of theyoung Galileans. They looked upon him with increasing conviction that hewas "a prophet of God. " Instead of returning to their homes, theyremained in Judæa and attached themselves to him, and became known ashis disciples. In their new service there was a new bond of union forthemselves, which--though they then knew it not--would lead to anotheryet stronger. 

At last "the word of the Lord came unto" John, when he was about thirtyyears old, calling him to a more public ministry. So "He came into allthe country about Jordan. " Beginning in the south he moved northwardfrom place to place. 

Rumors concerning the new strange prophet spread rapidly. "There wentout to him Jerusalem, and all Judæa, and all the region round aboutJordan. " Shepherds left their flocks and flocked around him. Herdsmenleft their fields, and vine-dressers their vineyards, and Roman soldierstheir garrisons, for the wilderness. Rabbis left their parchments inthe synagogue, the schoolroom and the home, to hear the living voice ofa teacher greater than any one of them. Self-righteous Pharisees andcommon people followed them. Some sought the preacher only fromcuriosity; some to hear the truth. John's preaching was summed up in twophrases, --"Repent ye, " and "The kingdom of heaven is at hand. "

[Illustration: STREET SCENE IN NAZARETH _From Photograph_ Page 55]

His preaching was bold, clear, earnest, and forcible. Many yielded tothe power of his preaching. They were baptized by him; for this reasonhe was known as St. John the Baptist, or the Baptizer. 

John of Galilee was one of those who obeyed the injunction "Repent ye. "With all his lovable qualities which we have imagined in hischildhood--his refinement, his faithfulness in his home and synagogue, and his honest toil--he saw that within himself which was not right inthe sight of God. He repented of his sins and sought forgiveness. Alovely character became more lovely still, to be known as the loving andbeloved one. He was ready to welcome the Messiah of whom the Baptisttold. He had no fears that another Judas of Galilee had arisen. Hebelieved that the promises concerning the coming One were beingfulfilled. He was a faithful disciple of the prophet and forerunner, towhom he must have been a great joy, but who was ready to have him, whenever the time should come, transfer his following to the Lord ofthem both. For how long a period the two Johns continued together, we donot know, but it was drawing to its close. 

[Illustration: VISIT OF MARY TO ELISABETH _Old Engraving_ Page 58]

_CHAPTER X_

_The Messiah Found_

 "They found Him not, those youths of noble soul; Long seeking, wandering, watching on life's shore, Reasoning, aspiring, yearning for the light. 

 * * * * *

 "But years passed on; and lo! the Charmer came, Pure, simple, sweet, as comes the silver dew, And the world knew Him not, --He walked alone, Encircled only by His trusting few. " --_H. B. Stowe_. 

 "We"--Andrew and John--"have found the Messiah. "--_Andrew to Peter_. 

 "We"--Andrew and Peter, James and John, and Philip--"have found Him, of Whom Moses in the law, and the prophets did write, Jesus of Nazareth. "--_Philip to Nathanael_. 

"The fulness of the time was come, " not only when "God sent forth HisSon, " but "when the Son should reveal Himself to the world. " So Jesuscame forth from His retirement in Nazareth to enter on His publicministry. 

"Then cometh Jesus from Galilee to Jordan, unto John to be baptized ofhim. " What a meeting! Probably the first in their lives. It is no marvelthat John said, "I have need to be baptized of Thee, and comest Thou tome?" But he obeyed Jesus' bidding, "Suffer it to be so now. " "So He wasbaptized of John in Jordan. " Then followed the prayer of the Son of God;and then "the Spirit of God descending like a dove, and lighting uponHim"; and then the voice of the Father, saying, "Thou art my belovedSon: in Thee I am well pleased. " Let us remember that voice: we shallhear it again. 

And then for forty days and forty nights Jesus was hidden completelyfrom the face of man, alone on the Mount of Temptation, with wildbeasts, until ministering angels come to Him from heaven. 

He returned to the region where the Baptist was preaching. "John seethJesus coming to him. " His eye is turned away from the multitudethronging about him, and is fastened upon Jesus only. His thought is ofHim of whom Isaiah wrote long before--"He is brought as a lamb to theslaughter. " Pointing to Jesus he exclaims, "Behold the Lamb of God whichtaketh away the sin of the world!"

The Galilean disciples were doubtless present, and were deeply moved bytheir Master's exclamation. Because of their previous training in theirhomes, and in the wilderness with the prophet, it must have kindled inthem deeper emotion than it did in any others of that astonished throng. But it was to become deeper still. This was especially true of two ofthem. 

[Illustration: THE WILDERNESS OF JUDEA _From Photograph_ Page 59]

The next day, probably a Sabbath, was to become a memorable day in thehistory of the two and of their master. It was a morning hour. We thinkof the three as alone, before the multitudes had gathered, or the day'sministry of preaching and baptizing had begun. They walked along thebank of the river communing together of Him whom they had seen the daybefore. In the distance John saw the Figure again. In awe and reverence, and with a fixed gaze, "John was standing, and two of his disciples; andhe looked upon Jesus as He walked, and saith, Behold, the Lamb of God!"The exclamation was in part that which they had heard in the presence ofthe multitude; but that was not enough. It was as if John had said, "Behold the Messiah for whom our nation has waited so long; Him of whomour Scriptures have told us; Who has been the theme in our homes fromchildhood; of whom I have been the prophet and herald. He it is of whomI have taught you, my disciples, as you have followed me in thewilderness until I now can bid you behold Him. Henceforth follow Him. "

John says that one of the two was Andrew. There is no doubt that theother was himself. We shall notice in his writings that he never useshis own name. This incident is our first definite knowledge of him. Allwe have said hitherto is what we think must have been true, judging fromcircumstances of which we do know, and from his character revealedafter this time. 

We long to know whether "Jesus as He walked" came near the Baptist, andwith what salutation they met, and what were their parting words, forthis seems to be the last time of their meeting. If Mary and Salome weresisters, and Elizabeth was their cousin--as we use the term--John ofGalilee and Jesus were related to John the Baptist in the same way. Butthere was a closer relationship than that of family. In this Jesus wasthe connecting link between the two Johns. "One on each side ofChrist"--this was their joy and their glory. One was the last prophet toproclaim His coming: the other was to be the last evangelist to tell thestory of His life on the earth. 

When the Baptist the second time uttered the cry, "Behold the Lamb ofGod!" "the two disciples heard Him speak and followed Jesus. " Their oldmaster saw them turn from him without a jealous, but with a gladsomethought. Encouraged by him, and drawn by Jesus, with reverential awe, insolemn silence or with subdued tone, they timidly walked in thefootsteps of the newly revealed Master. The quickened ear before themdetected their footsteps or conversation. "Jesus turned and saw themfollowing, " as if to welcome their approach, and give them courage. Hethen asked them a question, "What seek ye?" It was not asked becauseHe was ignorant, but to encourage them in familiar conversation, as Hedid at other times. Their answer was another question, "Rabbi, whereabidest Thou?" They longed for a fuller opportunity than that on theroad to be taught by Him. "Come and see, " was His welcome reply. "Theycame and saw where He dwelt, and abode with Him that day. " First by alook, then a question, then an invitation, then hospitality, they weredrawn to Him, and into His service. 

[Illustration: TRADITIONAL PLACE OF CHRIST'S BAPTISM_From Photograph_ Page 63]

Often in after years must Andrew and John have recalled that walk withJesus, and "rehearsed the things that happened, " and said one toanother, "Was not our heart burning within us while He spake to us inthe way?" So afterward did other two, of Emmaus, when "Jesus Himselfdrew near and went with them. " But the eyes of Andrew and John were not"holden that they should not know Him. " The pleasing dream of years waspast: they were wakening to a glorious reality. Their following of Himin that hour has been claimed to be "the beginning of the ChristianChurch. "

That day of abiding with Jesus was the first of many days thesedisciples spent with Him, knowing Him more and more perfectly, and thetruth which He alone could reveal. They were then passing from theschool of the Baptist to that of the Greatest Teacher. What was said inthose sacred hours? John has reported other private interviews withJesus, but concerning this one his lips are sealed. Did he tell of hissurprise and joy to learn that He, Jesus, the son of his aunt, Mary, wasthe Messiah of whom his mother, Salome, had taught him from his earlydays? Were there any memories of childhood--of the sandy beach ofBethsaida, or the hills of Nazareth; or, were all such thoughts buriedin newer and deeper question? Was there any hint of their futurerelation too sacred for others then to know? Was this the beginning ofthat sweet intimacy so private then, but of which the whole world shouldhear in all coming time?

After the evening meal in Emmaus the two disciples there "rose up thesame hour, and returned to Jerusalem, " with joyful and quickened stepsto report the glad tidings of what they had seen and heard. Andrew andJohn were to be of the number who, in three years, would hail thesedisciples from Emmaus. Like them, Andrew and John hastened away from thesheltering booth on the Jordan bank on a like errand. But they went nottogether, nor to an assembled company. They each went in search of hisown brother--Andrew for Peter, and John for James. Andrew found hisbrother first. Afterward John found his: so we infer from his narrative. Each carried the same tidings, "_We have found the Messiah!_"

[Illustration: THE BAPTISM OF JESUS _Old Engraving_ Page 64]

Andrew is thought to have asked leave to bring his brother. "Hebrought him to Jesus. " When John wrote that simple statement, he did notthink how much was included in it concerning Peter and his own relationto him. As little did Andrew think to what the promptings of hisbrotherly affection would lead. His mission seems to have been that ofbringing others to Christ--his own brother, the lad with five loaves andtwo fishes, and certain Greeks who desired to see Jesus. John only hasmade note of these three incidents. In so doing he has given to us thekey to the character of his friend, and caused him to be held ineverlasting remembrance. Andrew is remembered in the cross that bearshis name; in his anniversary day; in the choice of him for the patronsaint of Scotland; in orders of knighthood, and in Christian societiesof brotherhood named after him, as an example and inspiration to thenoblest of Christian endeavor--that of bringing old and young to Christ. 

It is John alone who wrote of that memorable day on the Jordan. Hisimpressions were deep and lasting. The record of them is so fresh andminute that we seem to be perusing a notebook which was in his handswhen these events were transpiring. His memory is distinct of the exactlocation of each; of the attitudes and movements of the actors, --as when"John stood, " and "Jesus walked, " and "Jesus turned"; of the fixed andearnest look of Jesus--as on Andrew and John in the way, and Peter inthe place of His abode. John remembered the words of the Baptist, and ofhis two disciples, and of Jesus. He remembered the day not only, butthat "it was about the tenth hour when he accepted the invitation tocome and see where Jesus was tarrying. "

All these pictures hung unfading on the walls of John's memory. This wasnot strange. It was the day and the hour for which he looked through allhis early years, and to which he looked back in his latest. Then was thebeginning of a most blessed relationship, alone in the history ofmankind; that which was to make his name immortal, and radiant with ahalo which encircles none other. 

"The day following, Jesus would go forth into Galilee, and findethPhilip, and saith unto him, Follow Me. Now Philip was of Bethsaida, thecity of Andrew and Peter. " So writes John, recalling to us the Galileangroup of Bethsaidan boys. When we became familiar with their names, there was no prospect that the two pairs of brothers and their friendwould head the roll of disciples of the Messiah for whom they werelooking. But such a day had come. We know not that Philip had a brotherwhom he could bring to Jesus, as did Andrew and John, but he was as fullof wonder and joy as they. Like them he must go in search of some oneto whom he could repeat their exclamation. The search was not long. Johntells the result. "Philip findeth Nathanael and saith unto him, We havefound Him. " But this simple declaration is not enough for Philip. Herecalls those Scripture scrolls in his home and the Rabbi's school, andthe synagogue, that told of the coming Messiah, and so he exclaims, "Wehave found Him of whom Moses and the Law, and the Prophets didwrite"--thus repeating the phrase we were to remember till we shouldhear it again. Nathanael, coming to Jesus declared in wonder andadmiration, "Thou art the Son of God; Thou art the King of Israel. " Hisname was added to those of the Galilean group. 

The disciples now numbered five or six--Andrew, John, Peter, Philip, Nathanael, and probably James. These were one half of a completed circleto surround Jesus. All but one of them were of the Bethsaidan band. Johnhas drawn lifelike pictures of them, more complete than those of theother apostles, --except that of Judas, whom he contrasts with all therest. We have thought of James and John as nearest to Jesus in kinship. We are already beginning to think of John as nearest in discipleship. 

_CHAPTER XI_

_John a Wedding Guest_

 "There was a marriage in Cana of Galilee; and the mother of Jesus was there: and Jesus also was bidden, and His disciples to the marriage. "

 "The mother of Jesus saith unto Him, They have no wine. "

 "The ruler of the feast tasted the water now become wine. "

 "This beginning of His signs did Jesus in Cana of Galilee, and manifested His glory; and His disciples believed on Him. "--_John_ ii. 1-3, 9, 11. 

Again John notices the very day on which occurred a remarkable event, ofwhich he had a vivid recollection. It was the third, as is probable, after the departure of Jesus from Jordan for Galilee. 

He was invited to a wedding in Cana. His disciples were invited also, wemay suppose out of respect to Him. James and John might have been therewithout the rest. It is possible that they were relatives of the family, as their aunt Mary is thought to have been. She was there caring for theguests, and what had been provided for them. The marriage feast lastedseveral days. Jesus and His disciples were not present at the beginning. After their arrival, Mary discovered that the wine had given out. Likethe sister of another Mary, in whose house Jesus was a guest, she wastroubled because it looked as if the family had not provided for all thecompany. She had probably been a widow for several years, and as Jesuswas her oldest Son, she had gone to Him for advice and help when introuble at home. So now "when they wanted wine, the mother of Jesussaith unto Him, They have no wine. " We are not to suppose that sheintended to ask Him to do a miracle. Perhaps she simply said, "Whatshall we do?" as many a housekeeper has said when in doubt. He made areply which seems harsh and unkind, unless we understand His meaning, and imagine His words to have been spoken in a kind tone, and with akind and loving look. She was not offended by His reply. Thinking Hemight do something--she knew not what--she said unto the servants, "Whatsoever He saith unto you, do it. "

It might be said of Him at this time, as it was at another, "He knewHimself what He would do. " He gave three simple commands to theservants. The first was, "Fill the water-pots with water. " They did asMary had said, and obeyed Him. Watching them until the jars were full, He said, "Draw out now and bear unto the ruler of the feast. " This wasprobably a special friend of the family, who with Mary was directing it. While Jesus' command was being obeyed, His first miracle was performed. "When the ruler had 'tasted the water now become wine, and knew notwhence it was, ' ... He called the bridegroom, " and in a playful jokepraised the goodness of the wine which he imagined had purposely beenkept to the last. 

"The water now become wine" is the brief statement of the first of thethirty-six recorded miracles of our Lord. It was seen by the sixdisciples. They witnessed the first of the miracles since those in thedays of Daniel, of which they had read in their Scriptures, one of thelast of which was at the impious feast of Belshazzar. There the holycups from Jerusalem were used in praising false gods of silver and gold, in the hands of the king and his lords, as they read the handwriting onthe wall, interpreted by Daniel. How different the feast in Cana. Therewas no fear there. When the disciples saw the cup in the hands of thehilarious governor, and heard his playful words, they were not in asportive mood. Theirs was that of astonishment and reverence at themiracle. No Daniel was needed to interpret the meaning of that waterchanged into wine. John tells us what they understood thereby--that"Jesus manifested His glory. " He showed the power which belongs to Godonly. 

John immediately adds, "And His disciples believed on Him. " This is thefirst time they are spoken of as such. As yet they were disciples only. At the end of the blessed week in which they had "found the Messiah, "there had been formed a close companionship which was to become closerstill. But the time had not yet come for them to leave their homes andbusiness, and attend Him wherever He went. They were not yet Apostles. The marriage feast had become to them more than a social festival. TheirLord had intended that it should be so. Their faith in Him on theJordan, was strengthened in Cana. 

"This _beginning_ of miracles, " says John. What was this beginning? Itwas not the healing of the sick, nor raising of the dead, nor supplyinga hungry company with bread, nor furnishing a necessary drink. There wasno display. Jesus stretched forth no rod over the water-jars, as didMoses over the waters of the Nile when the same Divine power changedthem into like color, but different substance, and with a differentpurpose. The first manifestation of His glory was for "the increase ofinnocent joy. "

When John had read the story of Jesus in the first three Gospels, andfound no record of this miracle, did he not feel that there had been agreat omission which he must supply? Nowhere else does Jesus appear justas He did at that feast, though other incidents of His life are inharmony with it. It is sometimes said He "graced" that marriage feast, as royalty does by mere presence. But He did more. He entered into theinnocent festivities, and helped to their success. A glance into thatvillage home is a revelation of Jesus in social life, and His interestsin human friendships and relations. 

We must remember that it was only innocent pleasures that He helped toincrease, in which alone we can seek the presence of His Spirit, and onwhich alone we can ask His blessing. 

This marriage feast must have been of special interest to John, if, asis supposed, the family was related to Mary and probably to him. Thiswould seem to be her first meeting with Jesus since He bid her farewellin Nazareth, and left the home of thirty years, to be such no longer. 

Did not Mary, mother-like, call John aside from the festive scene andsay to him, "What has happened at the Jordan? tell me all about it. " Iseem to hear John saying to her; "It is a wonderful story. Of somethings I heard, and some I both saw and heard. You know of the ministryof your cousin Elizabeth's son John--of his preaching and baptizing. Jesus was baptized by him. Immediately they both had a vision of 'theSpirit of God descending upon Him; and lo! a voice from heaven saying, This is My beloved Son. ' Then John was certain who Jesus was. He toldthe people about the vision, saying, 'I saw and bear record that thisis the Son of God. ' And one day when my friend Andrew and I were withhim, he pointed us to Jesus saying, 'Behold the Lamb of God, ' whom wefollowed, first to His abode on the Jordan, and then here to Cana. Wewere disciples of John, but now are _His_ disciples, and ever shall be. You know, aunt Mary, how from childhood I had thought of Him as mycousin Jesus, and loved Him for His goodness. From what my mother hastold me, which she must have learned from you, there has been somebeautiful mystery about Him. It is all explained now. Hereafter, I shalllove Him more than ever, but I shall think of Him, not so much as mycousin Jesus, as the Messiah for whom we were looking, and as the Son ofGod. "

How the mother-heart of Mary must have throbbed as she listened to hernephew John's story of Jesus on the Jordan. How it must have gone outtoward him, because of his thoughts about her son, and his love for Him. How grieved she must have been as she thought of her own sons who didnot believe as John did concerning their brother Jesus. The time was tocome when Jesus would make her think of John, not so much as a nephew, as a son. 

In that festive hour, Mary too learned the lesson that humanrelationships to Jesus, however beautiful, were giving way to other andhigher. The words He had spoken to her at the feast, like those He haduttered in the Temple in His boyhood, and the things that had happenedon the Jordan, showed her that henceforth she should think, not so muchof Jesus as the Son of Mary, as the Son of God. 

In thoughts she must have revisited the home of Elizabeth, whose walls, more than thirty years before, had echoed with her own song, "My souldoth magnify the Lord, and my spirit hath rejoiced in God my Saviour. "

_CHAPTER XII_

_John and Nicodemus_

 "There was a man of the Pharisees, named Nicodemus, a ruler of the Jews: the same came unto Him by night. "

 "We speak that we do know, and bear witness of that we have seen. "--_John_ iii. 1, 2, 11. 

 "There is Nicodemus, who visited Jesus by night--to the astonishment of St. John--but who was soon afterward Jesus' friend. "--_John Watson_. 

 "The report of what passed reads, more than almost any other in the gospels, like notes taken at the time by one who was present. We can almost put it again into the form of brief notes.... We can scarcely doubt that it was the narrator John who was the witness that took the notes. "--_Alfred Edersheim_. 

Three incidents mentioned by John only comprise all we know ofNicodemus. In each of them he refers to him as coming to Jesus by night. That visit seems to have made a deep impression on John. We may think ofHim as present at the interview between the Pharisee and the "Teachercome from God. "

We are not told why Nicodemus came at a night hour. Perhaps he thoughthe could make sure of a quiet conversation, such as he could not have inthe daytime. Perhaps he did not want to appear too friendly to Jesusuntil he knew more about Him, though he already had a friendly feelingtoward Him. Perhaps he was afraid of the Sanhedrin, the highest JewishCourt. Most of its members hated Jesus and had commenced theiropposition to Him, which was continued during His life, and resulted inHis death. Not so felt Nicodemus, though a member. At a later day heopposed their unjust treatment of Him. If he did not think of Jesus asthe Messiah, he yet thought of Him as a prophet, "a teacher come fromGod. " He was anxious to know more. So cautiously and timidly he soughtJesus in the night. 

We suppose that, at the time of Jesus' death, John had a home inJerusalem. It has been thought possible that when and before he became adisciple of Jesus he had an abode there, attending to the businessconnected with the sale of fish from his home in Galilee. There Jesusmight be found in the guest-chamber on the roof of the oriental housewhich was reached by an outside stair. Nicodemus had no invitation, suchas Andrew and John had to Jesus' abode on the Jordan, but he had anequal welcome to John's home, whither he had come on a like errand, though with different views of Jesus, to learn of Him. He sees stillburning in the upper chamber the night lamp of Him whom he is to know as"the light of the world. " He ascends the stair, stands at the door andknocks; and it is opened. Apparently without lengthy salutation, orintroduction, he makes known his errand in the single sentence, "Rabbi, we know that Thou art a teacher come from God, for no man can do thesesigns that Thou doest, except God be with Him. " He might have added, "What shall I do?" Jesus gave a very solemn answer to hisquestion, --"Except a man be born anew, he cannot see the kingdom ofGod. " He taught him that doing certain things, and not doing others, wasnot enough; he must _be_ good. To be good there must be a change ofspirit. As a child has a beginning of its earthly life, he must have thebeginning of a spiritual life, or he cannot be fitted for the kingdom ofGod in this world or that which is to come. That great change comes"from above, " from God Himself. 

Listen to some of the wonderful truths Jesus taught to Nicodemus. Theyare for us as well as for him. 1. Those who do not have this change ofspirit must "perish. " 2. But none need to perish, for "eternal life" hasbeen provided. 3. This life is through the suffering and death of the"Son" of God. 4. God "gave His only begotten Son" to do all this. 5. Goddid this because He "so loved the world. " 6. This "eternal life" can behad only by "believing on" the Son of God. 7. "Whosoever" so believesmay have eternal life. 

All this is included in one sentence:

"God so loved the world, that He gave His only begotten Son, thatwhosoever believeth on Him should not perish, but have eternal life. "

This is the golden text of St. John's Gospel, and of the whole Bible. Through all the ages it has sounded, and will sound to the end of time, as the gospel itself. 

John must have been a most attentive listener to all that Jesus said. This was at the beginning of His Lord's ministry. Fresh truths easilyimpressed him. They were the buddings of which he was to see the bloom, of whose fruitage he would partake most abundantly, and which he wouldgive to others long after the echo of the Great Teacher's words had diedin the chamber where he and Nicodemus heard them. 

It was long after that nightly visit that John wrote his account of it, including the golden text whose keyword was _Love_. It is supposed thathe wrote his Epistle about the same time. That text was so present inhis thought that he repeated it in almost the same words: "Herein wasthe Love of God manifested in us, that God hath sent His only begottenSon into the world, that we might live through Him. "

At the close of his long life, in which he had learned much of the powerand justice and holiness and goodness of God, it seemed to him that allthese were summed up in the one simple saying, "God is love. "

[Illustration: THE FIRST DISCIPLES _Ittenbach_ Page 67]

When John bade Nicodemus good-night, he could not look forward to thetime, nor to the place where we see them together again. John the loneapostle with Nicodemus and his Lord at the beginning of His ministry, isthe lone apostle at the cross. Then and there, he recalls the firstmeeting of the three as he beholds the Rabbi approaching. This is hisrecord; "Then came also Nicodemus, who at the first came to Jesus bynight. "

There is a tradition concerning Nicodemus that after the Resurrection ofJesus, his faith in Him was strengthened. The "teacher come from God" henow believed to be the Son of God. The timid Rabbi became a boldfollower of the Lord whom he once secretly sought. For this he was nolonger permitted to be a ruler of the Jews. He was hated, beaten, anddriven from Jerusalem. At last he was buried by the side of the firstmartyr Stephen, who had baptized and welcomed him into the fellowship ofthe Christian Band. 

_CHAPTER XIII_

_St. John and the Samaritaness_

 "He cometh to a city of Samaria, called Sychar.... Jacob's well was there. Jesus therefore, being wearied with His journey, sat thus on the well. There cometh a woman of Samaria to draw water. Jesus said unto her, Give Me to drink. "--_John_ iv. 5-7. 

 "Probably John remained with the Master. They would scarcely have left Him alone especially in that place; and the whole narrative reads like one who had been present at what passed. "--_Edersheim. _

The vale of Sychar is one of the most interesting spots in the HolyLand. Jacob's well is one of the sacred sights about whose identitythere is no dispute. I count the Sabbath when my tent overshadowed itone of the most memorable of my life. It was a privilege to read on thespot John's story of the Master tarrying there, and of the truths thererevealed. 

John tells us that Jesus, on His way from Judæa to Galilee, passedthrough Samaria, arrived at Jacob's well, and "being wearied with Hisjourney sat thus on the well, " while His disciples went "away unto thecity to buy food. "

It is not necessary to suppose that all of the six went to theneighboring city. Probably John remained with the Master. His narrativeis one of the most distinct word-paintings in the whole Gospel story. He writes like one who saw and heard all that passed, not only when theother disciples were with him, but also and especially what happenedwhen they were absent from the well. 

[Illustration: THE MARRIAGE AT CANA _Old Engraving_ Page 72]

John tells us that Jesus "was wearied with His journey. " The observing, tender-hearted disciple saw and remembered his Master's weariness. Inthis simple, brief record, he reminds us of Jesus' humanity, and so howmuch He was like ourselves. How much of his Lord's weariness andsuffering the sympathizing disciple was yet to witness. 

We may think of John alone with Jesus, seated in an alcove whichsheltered them from the sun. They may often have been thus found inloving companionship. With what delight would we read of those privateinterviews. How sacred and precious they must have been to John. 

At the well, what subjects there were for conversation, suggested bymemories of the spot. Here Abraham had erected his first altar in Canaanto the true God, whom Jesus was about to reveal more perfectly. This wasthe parcel of ground which Jacob had bought, and in which he had buriedthe false gods of his household. Here Joseph had been a wanderer seekinghis brethren. This was the place which Jacob when dying had given to hisson Joseph, on whose tomb Jesus and John looked as they talkedtogether. The twin mountains of Ebal and Gerizim looked down upon them, reminders of the days of Joshua, when the two Israelitish bands calledto each other in solemn words, and the valley echoed with their loud"Amen. " Not every Jew could have the personal interest in that well, such as the two weary travelers could claim, through the family recordsof their common ancestor even to Abraham. It was not on account of Johnthat these records had been kept, but of the "Son of Man" at his side, whom he had learned to look upon as "the Son of God. " As they sattogether John could not look into the future, as his Master could, andthink of the time when they would be in the region together with anunfriendly reception; nor of that other time when John would come to itagain and have a friendly reception, but with memories only of his Lord. 

[Illustration: BELSHAZZAR'S FEAST _Old Engraving_ Page 74]

But their visit alone did not last until the return of His disciples. Itwas suddenly interrupted. "There cometh a woman of Samaria to drawwater. " She was no fitting companion for them. She was not prepared toenter into their thoughts and feelings. She was an ignorant woman of thelower order of society, sinful, and not worthy of the respect of thosewho knew her. "Give me to drink, " said Jesus--fatigued, hungry, thirsty. She gazed upon Him with astonishment. She knew by His appearance anddress that He was a Jew. She supposed that any such would be too fullof hatred and pride to ask even such a simple favor of a Samaritan. Heranswer showed her surprise. He gently spoke of her ignorance of Him, andof a richer gift than the one He asked, and which He was ready tobestow. It was "living water"--"the grace and truth of which He wasfull. " Changing her manner toward Him, and addressing Him morerespectfully, she asked, "Art _Thou_ greater than our father Jacob?" Shemeant, "Surely Thou art not greater. " How strange this must have soundedto John as his eye turned from her, to Him before whom Jacob would bowin adoration could he have joined that circle on the spot where he hadbuilt an altar many years before. Jesus explained more fully thedifference between the water for which He had asked, and that which Hewould give. He had asked a very small favor of her; He would bestow thegreatest of gifts, even eternal life. 

Not fully understanding Him, and yet believing He was some wonderfulperson, she repeated His own request, but with a changed meaning, --"Sir, give me this water. " Perhaps to make her feel her sinfulness and to leadher into a better life, He showed her that though He was a stranger, Heknew her past history. Her astonishment increased and she exclaimed, "Sir, I perceive that Thou art a Prophet. " Ashamed, she quickly changedthe subject. 

She and her people claimed that Mount Gerizim was the holy place of theHoly Land; while the Jews said that Jerusalem was "the place where menought to worship. " She wanted the Prophet she had so unexpectedly met todecide between them. With calmness, solemnity and earnestness, He made asublime declaration to her, meant for Jews, Samaritans and all men. Itwas this: "Woman, believe me, the hour cometh, when neither in thismountain, nor yet in Jerusalem, shall ye worship the Father.... The hourcometh, and now is, when the true worshipers shall worship the Father inspirit and truth: for such doth the Father seek to be His worshipers. God is a spirit: and they that worship Him must worship in spirit andtruth. "

But this did not satisfy her. It was all so new and strange, sodifferent from what she and her people believed, that she was notprepared to accept it from an unknown stranger, though he seemed to be aprophet. She thought of One greater than she thought He could be, Onewho was wiser than any prophet then living, or who ever had lived, Onewho she believed was to come. So, with a sigh of disappointment, heronly reply was, "I know that Messiah cometh; ... When He is come, Hewill declare unto us all things. "

How the quickened ear of John must have made his heart thrill at thename Messiah. Until a few weeks before, he too had talked of Hiscoming, but already had heard Him declare many things which no mereprophet had spoken. Is he not prompted to break the silence of a merelistener? Is not his finger already pointed toward Jesus? Are not thewords already on his tongue?--"O woman, _this is He_, " when Jesus makesthe great confession he made before Pilate, saying to the Samaritaness, "I that speak unto Thee, am He. "

So it was that He whose coming the angels in their glory announced tothe shepherds in Bethlehem, He whom the Baptist proclaimed to multitudeson the Jordan, He whose glory was manifested to the company in Cana, made Himself known to this low, ignorant, sinful, doubting, perplexedstranger, in words "to which all future ages would listen, as it werewith hushed breath and on their knees. "

These words of Jesus to the woman, "I am He, " closed their conversation, so unexpected to her when she came with her water-pot, in which she hadlost all interest. Her mind and heart had been filled instead. She haddrawn from Him richer supplies than Jacob's well could ever contain. From that hour she thought of it, not so much as Jacob's well as theMessiah's well. 

The disciples returning from the city, coming within sight of Jesus, "marveled that He was speaking with a woman. " The people then and therehad a mistaken idea that to do so was very improper. The disciples werethe more astonished because she was a Samaritan. But they had such asense of His goodness, that they did not dare to ask, "Why talkest Thouwith her?"

She was interrupted in her conversation with Jesus, by the coming of thedisciples. She left her water-pot at the well. Too full of wonder andgratitude to stop to fill it, or to be hindered in carrying it, shehastened to the city with the good news of what she had seen and heard. So had Andrew and John each carried the good news to his brother saying, "We have found the Messiah. " She believed she had found Him. But thegood news seemed almost too good to be true, and she wanted the men ofthe city to learn for themselves. So she put her new belief in the formof a question, "Is not this the Christ?" A great number obeyed her call, and believed with her that Jesus was the Messiah. 

[Illustration: THE HILL OF SAMARIA _Old Engraving_ Page 84]

Meanwhile the disciples asked Him to eat of the food they had brought. But His deep interest in the woman, and joy in the great change in her, was so great that for the moment He felt no want of food. So He said tothem, "I have meat to eat that ye know not. " ... "My meat is to do thewill of Him that sent Me. " Never again did the disciples marvel thattheir Master talked with a woman, or with a sinner of any kind. Weseem to see John, weary and hungry as his Master, but unmindful ofbodily discomforts, because of his intense interest in what is passing. His record does not give his own experiences, but we can imagine some ofthem. His watchful eye detects every movement and expression of hiscompanions, --the calm, earnest, loving, pitying look of Jesus; and theexcited, scornful, surprised, joyful, constantly changing looks of thewoman. He first marks her pertness of manner; then the respectful "Sir";then the reverence for a prophet; and at last the belief and joy in theMessiah. 

Whether or not John was witness to all that passed at the well, orwhether Jesus gave him the minute details, or whether the Samaritaness, during the two days that Jesus and His disciples remained in Sychar, told Him all, his story is one of the most lifelike in the Gospels, teaching the greatest of truths. 

If that noon hour at Jacob's well was a memorable one for the woman, itwas also for John. For him Christ was the Well of Truth. Of it he was todrink during blessed years. Standing nearest to it of any mortal, receiving more than any other, he was to give of it to multitudesthirsting for the water of life. 

_CHAPTER XIV_

_The Chosen One of the Chosen Three of the Chosen Twelve_

 "Walking by the sea of Galilee, He saw two brethren, Simon, who is called Peter, and Andrew his brother, casting a net into the sea, for they were fishers. And He said unto them, Come ye after Me, and I will make you fishers of men. And they straightway left the nets, and followed Him. And going on from thence He saw other two brethren, James the son of Zebedee, and John his brother, in the boat with Zebedee their father, mending their nets, and He called them. And they straightway left the boat and their father, and followed Him. "--_Matt. _ iv. 18-22. 

 "He was the Supreme Fisher, and this day He was fishing for them. "--_Stalker. _

 "When it was day, He called His disciples; and he chose from them twelve, whom also He named apostles, Simon, whom He also named Peter, and Andrew his brother, and James and John, and Philip.... "--_Luke_ vi. 13, 14

 "Jesus taketh with Him Peter, and James, and John. "--_Matt. _ xvii. 1. 

 "One of His disciples, whom Jesus loved. "--_John_ xiii. 23. 

 "We know not all thy gifts, But this Christ bids us see, That He who so loved all, Found more to love in thee. "

Once more we find the two pair of brothers on the shore of Gennesaret, not together, but within hailing distance. All night long they havetoiled at fishing without any reward. The morning has dawned. Weariedand with the marks of labor on their persons and their garments, theirempty boats drawn upon the beach, they are mending their nets which havebeen torn by the waves, and cleansing them from the sand which has beengathered instead of the fishes they sought. 

[Illustration: JACOB'S WELL _From Photograph_ Page 91]

Meanwhile a multitude of people in the neighboring field is listening tothe Master. The fishermen may hear His voice, but their nets must not beleft in disorder; they must be put in readiness for another trial, which, though they know it not, will be most abundantly rewarded. 

They cannot go to Him, but He comes to them with a greeting and acommand, "Follow Me and I will make you fishers of men. "

The time had come for Him to gather His first disciples more closelyabout Him for instruction and preparation and service in His kingdom. They had seen proofs of His Messiahship. They had been with Him longenough to know something of His work and teachings, and what wasincluded in His call to follow Him. They understood it meant leavingtheir boats and nets by which they had earned their daily bread, andeven leaving their homes, and going with Him wherever He went, trustingHim for support, ready to do anything to which all this would lead them. Their belief in Him, and their love for Him, were enough to secureimmediate obedience to the new command. 

In their faithfulness in their duties in their former life, in thecarefulness in mending their nets, in the patience and perseveranceduring the nights of fruitless toil, in their thoughtfulness, skill andexperience in catching fish--in such things Christ found likeness ofwhat He would make them to become--fishers of men. From their oldbusiness He would teach them lessons about the new, --of His power, theabundance of His store, and the great things they were to do for Him andtheir fellow-men. Before they leave it, He makes Himself a kind ofpartner with them. Having used Simon's boat for a pulpit for teaching, He tells him to launch out into the deep and to let down his net. Itencloses a multitude of fishes. Andrew and James with their brotherswhom they had called to Jesus, the first company to follow Him from theJordan, are the first to do so in a new and fuller sense from the shoresof Gennesaret, where they first learned of Him. 

There is something touching in the special reference to the call of thesons of Salome, whose relation to Mary first interested us in them. Itis said of Jesus, "He saw James the son of Zebedee and John his brotherand He called them. And they immediately left their father in the shipwith the hired servants. They forsook all and followed Him. "

[Illustration: THE MIRACULOUS DRAUGHT OF FISHES _Old Engraving_ Page 94]

What reminders do we here have of the past! James and John, truebrothers in childhood, united in business in early life, now hand inhand commence life anew. Having become the help, and much more thecompanions of their father they must leave him to the companionship ofhired servants. But in this hour of sundering family ties, the lovingfather and loving sons rejoice in Jesus as their Master whom they allwillingly obey. 

He chose twelve whom He called Apostles. Such was the glorious company, composed of young men, the most honored in all earthly history, to beHis closest companions, His missionary family. During the remainder ofHis life He would train them; and when leaving the world trust theirfaithfulness and devotion in extending His kingdom. The two pair ofbrothers and their early friend Philip are the first named of theApostles. The early Bethsaidan group composed almost one-half of theapostolic company. But within that circle there was another. Three ofthe twelve were chosen by the Lord for closer intimacy. They were to bespecial witnesses of His greatest power, His most radiant glory, and Hisdeepest sorrow upon earth. They were Peter, James and John. Two of thethree, Peter and John, were to be united in special service for theirLord while He was with them, and so continue after He was gone. But ofthe twelve Jesus drew one closest to Himself, most loved and the mostglorious of them all: it was John. 

In seeking a reason for Christ's fixing the number of His disciples, some have found a fancied one in the twelve precious stones of Aaron'sbreastplate. The most precious stone would represent John, the chosenone of the Great High Priest. In his own vision of the new Jerusalem"the foundations of the wall of the city were garnished with all mannerof precious stones. " "And the wall of the city had twelve foundations, and on them twelve names of the twelve Apostles of the Lamb. " It wasthat Lamb of God to which he had been pointed on the Jordan, and towhich he points us as he beholds Him by the "glassy sea. " As John readthose names did he not recall the day when Jesus chose twelve whom "Henamed Apostles"?

_CHAPTER XV_

_John in the Home of Jairus_

 "He suffered no man to follow with Him, save Peter, and James, and John. And they came to the house of the ruler of the synagogue. "

 "And taking the child by the hand, He saith unto her, Talitha cumi; which is, being interpreted, Damsel I say unto thee, Arise. And straightway the damsel rose up, and walked. "--_Mark_ v. 37, 38, 41, 42. 

The first scene in which we find John as one of the favored three is inthe house of mourning. It was the home of Jairus in Capernaum. He was aruler of the synagogue. "He had an only daughter, about twelve years ofage, and she lay a dying. " He hastened to Jesus, fell at His feet, worshiped Him, and besought Him saying, "Come and lay Thy hands on herthat she may be healed; and she shall live. "

Did he not have in mind Peter's wife's mother, living in the same town, and how Jesus "came and took her by the hand and lifted her up; andimmediately the fever left her"? Jesus started for the house, followedby a throng, some doubtless full of tender sympathy for their townsman, and some curious to see what the wonder-worker would do. 

A messenger from Jairus' home met him saying, "Thy daughter is dead;trouble not the Master. " But the father's faith in Jesus was not limitedto the power to heal. Could not the hand that had already touched thebier of the widow's only son, be laid on his only daughter, withlife-restoring power? Could not the command spoken in Nain "I say untothee, arise, " be repeated in Capernaum, and in like manner be obeyed?Without heeding the messenger's question about troubling the Master, hecried out yet more earnestly, "My daughter is even now dead; but lay Thyhand upon her, and she shall live. " But the father's entreaty wasunnecessary, for Jesus was already responding to the messenger's wordsas, turning to Jairus, He said, "Fear not, only believe. "

How eagerly the curious crowd hastened toward the ruler's home, becauseof a possible miracle, even raising the dead. But they were not to bewitnesses of such display of Divine power. Yet even if the throng beexcluded, might not the Twelve, following close to Jairus and Jesus, expect admission to the home? What was the surprise and disappointmentof nine of them to be forbidden admission by Him whom they werefollowing. But so it was. "When He came to the house He suffered not anyman to enter in with Him, save Peter, and John and James, and the fatherof the maiden, and her mother. "

[Illustration: RAISING THE DAUGHTER OF JAIRUS _H. Hofmann_ Page 99]

This is the first we know of this distinction in the apostolic band. Wealmost hear the nine saying, "Why is this?" Can it be that, in thathour, at the door of this house of mourning, there was awakened thefeeling of jealousy which afterward appeared? Did it inspire in thethree a sense of superiority, and ambition to be higher in position thanthe rest in the kingdom of their Lord? Did James and John especiallyhope for promotion above the nine, and even the ten including Peter? Soit will appear. But all this was to pass away when the band betterunderstood the nature of their Lord's kingdom, and possessed more of Hisspirit. 

The death-chamber was too sacred a place for numbers, even for the nine, whose admittance would be more fitting than that of the hired mournerswhom Jesus excluded with them. He had His own wise reasons for thechoice of the three. We do not wonder that John was one of them. Withall his manifest failings--which he at last overcame--he was the mostlike his Master. In that death-chamber the Lord was to show His"gentleness and delicacy of feeling and action" such as John couldunderstand, and with which he could sympathize. 

"And taking the child by the hand, He saith unto her, Talitha, cumi. " Weare glad that Mark has preserved for us the very words that must havethrilled the heart of John. They had been interpreted, "My little lamb, my pet lamb, rise up. " In them was a lesson for John. They were arevelation of his Master's tenderness toward childhood. It was a neededlesson, which he finally learned. 

As John and Peter saw the returning life of the little maid, and heardtheir Master's command "that something should be given her to eat, " theythought not of the time when they should stand together again near thesame spot with the same Master, Himself risen from the dead, and hearHim utter another command, "Feed My lambs. "

As they with James followed their Lord out from the death-chamber--suchno longer--and heard His charge "that no man should know" what hadhappened, the very secrecy drew more distinctly the line of the innercircle about the three. It was not to be erased during the Lord'searthly sojourn with the twelve. 

_CHAPTER XVI_

_John a Beholder of Christ's Glory_

 "We beheld His glory, glory as of the only begotten from the Father. "--_St. John_ i. 14. 

 "We were eyewitnesses of His majesty. For He received from God the Father honor and glory ... When we were with Him in the holy mount. "--2 _Peter_ i. 16-18. 

 "As brightest sun, His face is bright; His raiment, as the light, is white, Yea, whiter than the whitest snow. Moses, Elias, spake with Him. Of deepest things, of terrors grim, Of boundless bliss, and boundless woe, Of pangs that none but Christ may know. 

 "A voice sublime I panting hear, A voice that conquers grief and fear, Revealing all eternity; Revealing God's beloved Son, Born to redeem a world undone; Filled with God's fulness from on high, To gain God's noblest victory. " --_Trans. Kingo of Denmark. _

We may think of the twelve as Christ's family with whom He often prayedapart from the multitude. One such occasion was in Cæsarea Philippi. Theprayer was followed by two earnest and solemn questions. "He asked thedisciples, saying, Who do men say that the Son of Man is? And they said, Some say John the Baptist; some, Elijah; and others, Jeremiah or one ofthe prophets. "

How strange these sayings must have sounded to St. John and his Jordancompanions, who had been directed by the Baptist to their Messiah. Threeof them were soon to witness Elijah's tribute to Him, as being more thanthe "Son of Man. " Such already had He become to them. He was moreinterested in the opinions of the disciples than in those of themultitude. So He asked with emphasis, "But who say ye that I am? AndSimon Peter answered and said, Thou art the Christ, the Son of theliving God. And Jesus answered and said unto him, Blessed art thou, Simon Bar-Jona: for flesh and blood hath not revealed it unto thee, butMy Father which is in heaven. "

But in the mind of Jesus even this blessed revelation was not enough forHis believing yet frail disciples. Even the three, the most enlightenedof the twelve, needed a clearer vision of Him and His kingdom, andstrength for trials they were to endure. So they needed His prayers. 

"From that time began Jesus to show unto His disciples how that He mustgo to Jerusalem, and suffer many things, ... And be killed. " He neededprayer also for Himself. So "Jesus taketh with Him Peter, and James andJohn, and bringeth them up into a high mountain apart by themselves. "The favored three, who had witnessed His power in the raising of Jairus'daughter, were to be witnesses of his glory. Luke says He "went up intothe mountain to pray. " Not Tabor, --for which mistaken tradition hasclaimed the honor--but Hermon was doubtless the "high mountain. " Thiskingly height of the Lebanon range was a fitting place for Jesus theKing. The glittering splendor of its snows is a fitting emblem of Hischaracter. It was the highest earthly spot on which He stood. From it Hehad His most extensive views. Here He had His most exalted earthlyexperience. Peter rightly named it "the Holy Mount" because of its"glory that excelleth" all other mountains. 

We do not know the thoughts or feelings or words of the nine when Jesus"taketh with Him the three. " We wonder whether their wonder was at allmixed with jealousy. As they saw the three "apart by themselves, " theirlessening forms ascending Hermon, and at last hidden from their view bythe evening shades, can it be that the dispute began which cast a gloomover their Lord when He descended from that mountain of glory?

And the three themselves--what were their emotions as they looked downupon their companions in the plain below, and upward to the heightwhither their Master was bringing them. Did they whisper togetherconcerning the word He had just spoken--that He must die. They must havehad such mingling of feelings as they never had before. 

It was the evening after a Sabbath. At the close of the weary summerday, after the long and steep ascent of the mountain, and in the strongmountain air, it is no wonder that the three disciples were "weightedwith sleep. "

Luke not only tells us that Jesus went up "to pray" but also that "Heprayed. " Would that John had recorded that prayer, as he did thosesupplications in the Upper Room and in Gethsemane. "As we understandit, " says Edersheim, "the prayer with them had ceased, or merged intosilent prayer of each, or Jesus now prayed alone and apart. "

On the banks of the Jordan, where Jesus and the three had met, while He"was praying, the heavens were opened, " and the dove-like form descendedupon Him, and His Father's voice was heard. And now "as He prayed, "there came an answer, immediate and glorious: "He was transfiguredbefore them. "

The disciples though "weighted with sleep, " "having remained awake, theysaw His glory, and the two men that stood with Him. " It was many yearsafter this vision that John, speaking for the three, testified, "We sawHis glory. "

"The fashion of His countenance was altered. " "His face did shine asthe sun. " "His garments became exceeding white; so as no fuller on earthcan whiten them, " "white as the light, " "glistering, " "dazzling. "

"Behold there appeared unto them Moses and Elijah talking with Him. " Howdid the disciples know the Lawgiver and the Prophet? We are not told. There may have been given them some supernatural powers of discernment. They may have known by the conversation between Jesus and His celestialvisitants, as, in earthly language with heavenly tone, they "spoke ofHis departure which He was about to accomplish at Jerusalem, " of whichHe had told them on the plain below. 

It was that Moses who fifteen hundred years before came down from MountSinai with the two tables of the law in his hands, when Aaron and thechildren of Israel stood in awe before His shining face. But now He hadcome, not from the mount which Paul describes as "darkness, " but untothat other whose snowy whiteness has given it the name of Lebanon. Hehad come from Heaven, to yield homage to Him to whom He would sing withus, "My dear Redeemer and my Lord, I read my duty in Thy Word; But in Thy life the Law appears, Drawn out in living Characters. "

"The children of Israel could not look steadfastly upon Moses for theglory of His face. " In the "excellent glory" by which Peter describesthe scene on Hermon, the whole figure of His Lord was bathed in light. But the glory of that vision was not yet complete. A cloud, brighterthan any on which the moon was shining, enwrapped Jesus and Moses andElijah. It was no other than the Shechinah, once more returning to theearth, --"the symbol of Jehovah's presence. "

This cloud overshadowed the disciples. As its light gleamed upon them, they were filled with reverential fear. They were ready to do theheavenly visitors immediate and humble service. But the mission of thetwo was ended. Their last words of comfort to Jesus had been spoken. Ifthey could be detained, it must be done quickly. So, awed and confusedby the strange vision, yet longing for its continuance, the disciples, Peter being the spokesman, proposed to make booths for their Master andHis two heavenly visitors. But the two had gone, and the crown of glorythat had enveloped them spread to the disciples, filling them with yetincreasing awe. The silence that had followed Peter's call was broken. "There came a voice out of the cloud, This is My Beloved Son; hear yeHim. " Startled by such a response, "they fell on their face and weresore afraid. " They did not dare to look about them. The Cloud ofGlory lifted. How long they lay prostrate and trembling, we do not know. At last a hand gently touched them. It was the hand of Jesus. His voicebid them, "Arise, and be not afraid. And when they had lifted up theireyes they saw no man, save Jesus only. "

[Illustration: THE TRANSFIGURATION _Old Engraving_ Page 106]

The Transfiguration was over. Its grand purpose was accomplished. Masterand disciples were prepared for the labors and trials to which they mustreturn. The night ended. As the morning sun glistened on the peaks ofHermon, while darkness yet overspread the plain below, Jesus descendedwith the three, to the nine awaiting their return. 

"And as they were coming down from the mountain, He charged them thatthey should tell no man what things they had seen, save when the Son ofMan should have risen again from the dead. And they kept the saying, questioning among themselves what the raising again from the dead shouldmean. "

Peter's and John's memories of that vision of their Lord were everdistinct and precious. When it was no longer a secret, Peter wrote inecstasy of the hour in which they "were eyewitnesses of His majesty, ... When they were with Him in the holy mount. "

Let us notice the record by John. In the beginning of his gospel he says"The Word was made flesh and dwelt amongst us. " By this he means thatthe Son of God became a man, and lived among men who witnessed Hislife. But of all the events of that life which John had seen, there wasa special one in his mind, which not all men had witnessed. So he adds, "We beheld His glory. " This probably refers to the Transfiguration andthe Shechinah, which he and Peter and James had seen. And then he thinksof how much greater Jesus was than John the Baptist, "a man sent fromGod, " "to bear witness of" Him. He thinks also of the great Lawgiver ofwhom he says, "the Law was given through Moses; grace and truth came byJesus Christ. "

We imagine that ever after the Transfiguration, John thought of Mosesand the Shechinah together. Had he with his companions been permitted tobuild three tabernacles or booths, "one for Moses, " what delightfulvisits John would have made him there, like that one which he had madein the abode of Jesus on the banks of the Jordan. 

[Illustration: MOSES ON MT. PISGAH _Artist Unknown_ Page 109]

I seem to hear Moses telling John something of his own history when onthe earth, and teaching him lessons from it in words like these: "Thisis not the first time I have heard the Lord's voice, from out this cloudof glory. Out of the burning bush He called me, 'Moses, Moses. ' At SinaiHe said, 'Lo, I come unto thee in a thick cloud. ' And again He appearedin 'a pillar of a cloud, ' and said, 'Behold thou shall sleep with thyfathers. ' I saw not that cloud again on earth until you beheld it. Mythoughts were about death. I prayed about it, not as your Master andmine has done in preparation therefor, but that I might not then die. This was my prayer: 'Let me go over I pray Thee and see the good landthat is beyond Jordan, that goodly mountain, and Lebanon, '--the verymountain where we now are. But the Lord would not hear me. I prayed yetagain more earnestly, and the Lord said unto me, 'Let it suffice thee;speak no more unto me of this matter. ' From yonder mountain of Nebo Heshowed me all the land we now see from Hermon; and then I died. The Lordburied me in yonder land of Moab. No man knoweth my sepulchre unto thisday. I died, my great hope of forty years disappointed. My repeatedearnest prayer was ungranted then, but it has not been unanswered. This'goodly' Lebanon, to which I looked from Nebo with longing eyes, is more'goodly' now than when it sadly faded from my dying vision. You, John, are one of the witnesses to the answer to my dying prayer. Never did theShechinah at Horeb, or Sinai, or the Tabernacle, seem so resplendent ason this Mount Hermon. Here it has enwrapped Elijah and me, the favoredtwo whose mission Gabriel might have envied. We were sent down fromheaven to talk with Jesus concerning His death, of which He has toldyou. In view of it He has lead you, the favored three hither to pray. It was while He prayed that ye 'beheld His glory. ' Not only for me, butmuch more for Him, is Hermon _the_ mount--'The Holy Mount, ' because themount of Prayer, and therefore the mount of Transfiguration. "

_CHAPTER XVII_

_St. John's Imperfections_

 "Master, we saw one casting out demons in Thy name; and we forbade him, because he followeth not with us. "--_John. _

 "Lord, wilt Thou that we bid fire to come down from heaven, and consume them, even as Elijah did?"--_James and John. _

 "Grant us that we may sit, one on Thy right hand, and one on Thy left hand, in Thy glory. "--_James and John. _

 "And when the ten heard it, they began to be moved with indignation concerning James and John. "--_Mark_ x. 41. 

John was not perfect. There were unlovely traits in his otherwise noblecharacter. It is not pleasant to write of his faults. We would gladly besilent concerning them. But there are four reasons for making record ofthem. 1. If we think of his virtues and not of his faults, we do nothave a just view of his character; it is one-sided; we have an imperfectpicture. 2. We see how Jesus loved him notwithstanding hisimperfections. While hating his sins he loved the man. 3. RememberingJohn's faults, we give him all the more credit when we see how heovercame them, and what he became under the example and teachings ofJesus. 4. Having failings ourselves, we are encouraged by the full andtruthful story of John's life, to overcome our own sins. Such are goodreasons why the imperfections of good men like David and Peter and Johnare recorded in the Bible. 

In speaking of John's boyhood, we hinted at some of his faults. Let usnow notice them more particularly as given by the Evangelists. Sometimeshe was evidently included when Jesus rebuked the disciples for somewrong they had said or done. On one occasion, he alone is mentioned; ontwo others he and his brother James are rebuked together. The firstrecorded incident, showing imperfection, is soon after the descent fromHermon. Jesus seems to have accompanied Peter to his home in Capernaum, to which the other disciples followed them. The favor which Christshowed the three in taking them to the mount may have caused a feelingof pride in them, and of jealousy in the nine. Pride was John'sbesetting sin, as we shall see. A great privilege had been granted him. Without telling the secret of Hermon to his fellow-disciples, he may, byimproper word or act, or both, have shown a feeling of superiority, which displeased them, as the same spirit did on another occasion. Atany rate, something led to a dispute who should be the greatest in thekingdom which they believed their Lord was to establish. This was a sadrevelation of the ambitious spirit of these good men. It was probably onthe way to Capernaum that an incident happened in which John seems tohave been the chief actor. He exhibited a spirit of intolerance--a wantof patience and forbearance toward a man whom they met. He was adisciple of Christ, in whose power he had such faith that he was enabledto cast out evil spirits in His name. He was doing a good work such asChrist gave His apostles power to do. They prided themselves in it, andfelt as if they only had a right to it. So John, speaking for the rest, as if he had authority, forbade this man to use the power any more. Ontheir reaching the house of Peter, Jesus asked, "What was it that yedisputed among yourselves by the way?" Perceiving that He knew theirthoughts, they were silent with shame, until one of them, yetunconquered by His question of reproof, asked Him "Who is the greatest?"He did not answer the question immediately. As if in preparation forsomething special, "He sat down and called the twelve" about Him; Heuttered one reported sentence, "If any man would be first, he shall belast of all, and minister of all. " And then "He called a little child toHim and set him in the midst of them. " It was His object lesson. Throughit He rebuked and taught them. He made childhood a test of character. With solemnity and earnestness He declared, "Verily I say unto you, Except ye turn and become as little children, ye shall in no wise enterinto the kingdom of heaven. "

That child-spirit included simplicity, meekness, harmlessness, obedience, dutifulness, trustfulness and, especially at this time, humility. 

The Lord's declaration must have startled the disciples. They thought ofthemselves as His chosen ones, superior to others, having specialpowers, and destined to special honors which none other might claim. Ina spirit contrary to His declaration, they were contending who should bethe greatest in His kingdom. He revealed to them, then and there, thenature of that kingdom which they had so greatly misunderstood. 

Upon one at least, Christ's lesson was not altogether lost. That wasJohn. He recalled his proud and unjust treatment of the humble man whomhe had forbidden to do good work in the name of Christ. He saw that hisown spirit had been contrary to that of which Christ had just spoken. Hefinally confessed his fault. But the lesson of his Master was notperfectly learned, or if learned, was not, as we shall see, perfectlyobeyed. Though the beloved, he was still an imperfect, disciple, as isshown in another incident. 

At the time when Jesus lived, and in the country where He journeyed, travelers were generally welcomed as guests in any home. Thoughstrangers, they were treated as friends. This was a necessary kindnessbecause there were no hotels such as we have in our day and country. 

But to this hospitality there was a noted exception. We have noticedthe hatred of the Samaritans to the Jews. This was especially shown topilgrims going up to Jerusalem to attend the feasts. 

Jesus was on His last journey thither. As ever, He was teaching andhealing on the way. His own heart was burdened with the thought of whatHe was to endure, but He was steadfast in His purpose to reach the HolyCity, willing there to suffer and to die. Nearing the first Samaritanvillage, He sent messengers before Him to prepare for Himself and Hiscompany. Even the common hospitality was refused, and that in a mostunfriendly manner. The Master was treated as a teacher of falsehood. Even the kind healer was not permitted to enter the village. He was aJew on His way to Jerusalem. In the minds of the villagers, this wasmore than enough to balance all the good in Him. 

James and John especially were indignant at the unkind treatment. Theyfelt keenly the insult to their Lord, whom they believed was on His wayto Jerusalem to establish His Kingdom, and was worthy of the mostgenerous hospitality and the sincerest homage. They had a freshremembrance of the glory in which they had seen Him on the Holy Mount incompany with Elijah. They were reminded of that prophet's experiencemore than nine hundred years before. It was this: Ahaziah, a king ofIsrael, was seriously injured by a fall from the balcony of his house. He sent to inquire of the false god Baal-zebub whether he shouldrecover. God sent Elijah to reprove him for his idolatry and insult toHimself. The king sent a captain with fifty men to seize the prophet, but they were consumed by fire from heaven. Another captain and hisfifty men were also destroyed in like manner. 

Such a punishment James and John would call down on the Samaritans. Theyfelt that it would be just. If fitting for the enemies of Elijah, howmuch more for those of Jesus. They were ready to give the command whichGod permitted Elijah to give, if Jesus would allow them to do likewise. And so, being displeased, provoked, revengeful, with a fiery spirit, they said to Him, "Lord, wilt Thou that we command fire to come downfrom heaven, and consume them, even as Elijah did?" But Jesus "turnedand rebuked them, " and said, "Ye know not what manner of spirit ye areof. "

It was contrary to the spirit of meekness and love manifest in Hisdeclaration to them, "The Son of Man is not come to destroy men's lives, but to save them. " And so He inspired them with another spirit, as Hequietly led them "to another village. " We sadly turn to another scene inwhich imperfection in the beloved disciple is especially revealed. 

The favored brothers had not yet learned perfectly the lesson ofhumility which their Lord had tried to teach them. They were stilldevoted to Him, following Him, loving Him. But they still misunderstoodwhat He said about His death, and His kingdom, in which they hoped forthe most honored places. They wanted to be assured of promotion abovetheir fellow-disciples. They were earnest in an unholy desire. They hada bold, ambitious request to make of the Lord. It was the chief occasionon which their pride was revealed. We have two accounts of it. In one ofthem the mother Salome appears as the speaker. She brings her sons toJesus, prostrates herself before Him, and offers this petition, "Grantthat these my two sons may sit, the one on Thy right hand, and the otheron Thy left, in Thy Kingdom. " She had a loving mother's pride. She wasthe aunt of Jesus, and perhaps felt that because of this relationship, her sons had a right which the other Apostles could not claim. She hadgiven them to His service, and had proved her own love and devotion toHim by following Him with other women of Galilee, ministering to Hiscomforts. Meanwhile James and John, according to another account, themselves urged their mother's request saying, "Grant unto us that wemay sit, one on Thy right hand, and one on Thy left hand, in Thy glory. "

Mother and sons shared in the spirit of self-seeking andself-exaltation. But we must not forget that it was faith in Him as theMessiah, and in His coming "glory, " that led them to show it, though ina mistaken way. 

In sorrow and tenderness, and pity for their ignorance, Jesus replied, "Ye know not what ye ask. " While His eye rested on them, His thoughtswere on another scene. It was a cross with Himself upon it, and amalefactor on each side, instead of the brothers in their pride. As Johnat last stood by it, did he recall the hour of his mistaken ambitiousrequest, which had never been repeated. There had been no need that theLord should say to him, as to Moses, "Ask me not again, " yet like Moses, he was to receive a most glorious answer in another form. In his pride, with an earthly throne in mind, he had asked, "Grant that I may sit withThee in Thy glory?" Having conquered his unholy ambition there wasfulfilled in him the promise of His Lord in glory, "To him thatovercometh will I grant to sit with Me on My throne. "

The time came when there was no longer occasion for the other tenapostles to be "moved with indignation concerning James and John, "because of their pride and ambitious seeking. This John is the disciplewhom, with all his imperfections, Jesus loved most of all; this the manknown as the most lovable of men; this the one who well-nigh reachedhuman perfection through his ardent and ever increasing love for Jesus;this the one who is called _the Apostle of Love_. 

_CHAPTER XVIII_

_John and the Family of Bethany_

 "He entered into a certain village; and a certain woman named Martha received him into her house. And she had a sister called Mary, which also sat at the Lord's feet, and heard His word. "--_Luke_ x. 38, 39. 

 "Now a certain man was sick, Lazarus of Bethany, of the village of Mary and her sister Martha. "--_John_ xi. 1. 

 "Now Jesus loved Martha, and her sister, and Lazarus. "--_v. _ 5. 

 "Jesus ... Said, ... Lazarus is dead. "--_v. _ 14. 

 "Jesus wept. "--_v. _ 35. 

 "He cried with a loud voice, Lazarus, come forth. He that was dead came forth. "--_vs. _ 43, 44. 

 "As he (John) gives us so much more than the synoptists about the family at Bethany, we may infer that he was a more intimate friend of Lazarus and his sisters. "--_A. Plummer, D. D. _

In four sentences Luke draws an unfinished picture of a family group, whose memory has become especially precious because of what John hasadded to it. His probable familiarity with the family made thispossible. No wonder if he felt that the original picture must beenlarged and retouched. The place where that family lived had become tohim too sacred a spot to be called simply "a certain village. " Marthawas more than "a certain woman, " who though hospitable, was distractedin her housekeeping. Mary was fairer than Luke had painted her. Johnhad seen her do more than sit at Jesus' feet. He manifestly felt thatthe resurrection of Lazarus was too great an event to be omitted fromthe gospel story, as it was by the other Evangelists who, when theywrote, might have endangered the life of Him whom the Jews sought todestroy. John's heart demanded a stronger tribute to Mary than Matthewor Mark had given. Let him be our guide to the blessed home. With hiseyes let us see Jesus' relation to it, and with his ears listen to theMaster's words there spoken. 

[Illustration: BETHANY _Old Engraving_ Page 120]

As he opens the door we see a family of wealth, refinement, hospitalityand affection. Its members are of kindred spirit with him: and so wouldbe attracted to him, and he to them. But there was a special bond ofunion. "Now Jesus loved Martha and her sister and Lazarus. " Such is thetender passing remark of John who elsewhere calls himself "the disciplewhom Jesus loved. " These four form a group of special objects ofChrist's affection. They ardently loved Him. We may suppose that John'srelation to the family of Bethany was closer than that of any otherdisciple. This fitted him to make us familiar with their characters, andmany incidents of their home. 

John was with Jesus in Bethany in Peræa, when there came the sad, brief, confiding message from Mary and Martha, "Lord, behold, he whom Thoulovest is sick. " Doubtless it touched the heart of the apostle as wellas that of his Master, whose response he records: "This sickness is notunto death, but for the glory of God, that the Son of God may beglorified thereby. " We are reminded of John's own words concerning thechange of water into wine: "This beginning of miracles did Jesus in Canaof Galilee, and manifested forth His glory. "

Jesus' plan for Lazarus included a delay of two days in Bethany ofPeræa. Meanwhile His heart went out toward Bethany in Judæa. So didJohn's. But, though Jesus tarried, it can be said, as on anotheroccasion, "He Himself knew what He would do. " While John was wondering, waiting and watching, perhaps he remembered how the nobleman's son washealed in Capernaum when Jesus was in Cana, and thought it possible thatthe messenger would be told to say to the sisters, "Thy brother liveth. "

When at last Jesus proposed to His disciples that they all go to Judæa, John's love may have contended for a moment with fear, as theyprotested, because of danger from His enemies: but it was for a momentonly. When Jesus said, "Let us go unto him, " we almost wonder that itwas not John the loving, nor Peter the bold, but Thomas the sometimesunready, that said concerning Jesus, "Let us also go that we may diewith Him. " But we imagine that John was the readiest to go, and keptthe closest to his Master in the pathway to Bethany in Judæa. 

"Our friend Lazarus sleepeth, " said Jesus. Though all of the discipleswere thus addressed, we think of John as especially including Jesus andhimself in that word "our, " because of the nearness of their relation tothe afflicted family. And then that other word "sleepeth"--it must havecarried him, as well as James and Peter, back to the home of Jairus, where they heard the same voice to which they were now listening say, "The child is not dead but sleepeth. "

We almost wonder that the three did not turn to their fellow-disciplesand say that "Jesus had spoken of the _death_ of Lazarus, " while "theythought that He spake of taking rest in sleep. " But evidently not so;and when Jesus "said unto them plainly, Lazarus is dead, " doubtless Johnwas the saddest of them all, because of his special interest in him. Thefull record--the only one of what transpired in that sad, joyfulhome--shows how closely John watched every movement of Jesus and thesisters, and how carefully he noted what they said. We may give creditto his memory, even with the aid which he says was promised thedisciples in their remembrance. He notes the coming of Martha to meetJesus, while "Mary sat still in the house;" Martha's plaintive cry, "Lord, if Thou hadst been here, my brother had not died;" theconversation between her and Jesus concerning the resurrection; thesudden change from it to His asking for Mary; Martha's return to thehouse and whispering in her sister's ear, "The Master is come andcalleth for thee;" the hurried obedience to the call--all theseincidents are recorded by John with the particularity and vividness ofan eyewitness. 

It appears as if Jesus would not perform the intended miracle until thearrival of Mary. John's account of their meeting is full of pathos. Hewatches her coming, notices the moment she catches sight of Him throughher tears, and her first act of falling down at His feet, and herrepetition of Martha's cry, "Lord, if thou hadst been here my brotherhad not died. " He looks into the faces of both as "Jesus sees herweeping. " He contrasts Mary's real and deep sorrow with the outward andheartless outcries of pretended grief, at which Jesus "groans inspirit, " because a seeming mockery in the presence of His loving friend. John measures the depth of the Lord's "troubled" spirit by His outwardmovements. He opens to us His heart of hearts in the brief, tenderrecord, "Jesus wept. " Where in the whole story of His life do we gain akeener sense of His humanity, especially His tenderness and sympathy. What a revelation we would have missed if John had been silent, but theemotion of His own heart had been too deep to allow any such omission. "Jesus wept. " As Professor Austin Phelps declares, "The shortest versein the Bible is crowded with suggestions. "

While John is our guide to the tomb of Lazarus, and more than that, thesincere mourner with the afflicted sisters, he is yet more the discipleof Jesus, receiving new and lasting impressions of divine truth and ofhis Master, which are embodied in his story. 

John recorded seven miracles of our Lord. The first was that of turningwater into wine. The last was the raising of Lazarus. In both of them Hepoints us to the same glorious purpose. He says that in the first, Christ "manifested forth His glory, " and that the second was "for theglory of God, that the Son of God might be glorified thereby. " And nowstanding with Martha by the yet unopened tomb, John hears their Lordremind her of His assurance that if she believed, she "should see theglory of God. " That hour had come. The Lord had commanded, "Take ye awaythe stone. " John was most attentive to every act of the passing scene. His eyes glanced from the stone to his Lord. As soon as the commandconcerning it was obeyed Jesus lifted His eyes upward, and said, "Father"--calling upon Him with whom He was to be glorified. 

John had stood at the bedside of the only daughter of Jairus, and heardthe command, "Damsel, I say unto thee, Arise. " By the bier of thewidow's only son he had probably heard that other, "Young man, I sayunto thee, Arise. " And now standing by the open door of the tomb of theonly brother, was He not listening for a like command? He had not longto wait. The prayer of his Lord was ended. The tone of prayer waschanged to that of command. "He cried with a loud voice, Lazarus comeforth. And he that was dead came forth. " John describes his appearance. He was "bound hand and foot with grave clothes, and his face was boundabout with a napkin. " When Jesus saith unto them, "Loose him and let himgo"--away from the excitement and curiosity of the heartlessmourners--who was so ready as John to obey the command, while welcominghis friend back to life? Who could so fittingly escort him from thedarkened tomb to the relighted home, with the sisters still weeping--butfor joy. 

In John's old age when he recalled this resurrection scene, he seems tohave had a special memory of the younger sister's sorrow. He speaks ofthe "Jews which came to Mary" in the hour of her sadness. 

But His memory of that resurrection day was tinged with gloom. He tracedback, from the cross on Calvary to the tomb in Bethany, the way by whichhis Lord had been led by His enemies. "From that day forth they tookcounsel together for to put Him to death. "

[Illustration: THE RESURRECTION OF LAZARUS _Old Engraving_ Page 126]

It is tradition, not John, which tells us concerning Lazarus that thefirst question which he asked Christ after He was restored to life waswhether He must die again; and that being told that he must, he wasnever more seen to smile. But John, better than tradition, tells ofanother scene in which we imagine his smiles were not restrained. To itlet us turn. 

_CHAPTER XIX_

_John's Memorial of Mary_

 "When Jesus was in Bethany, ... There came unto Him a woman having an alabaster cruse of exceeding precious ointment, and she poured it upon his head, as He sat at meat. "--_Matt. _ xxvi. 6, 7. 

 "Verily I say unto you, wheresoever this gospel shall be preached in the whole world, that also which this woman hath done shall be spoken of for a memorial of her. "--_Matt. _ xxvi. 13. 

 "It was that Mary which anointed the Lord with ointment, and wiped His feet with her hair. "--_John_ xi. 2. 

 "There is something touchingly fraternal in the momentary pleasure which He (Christ) appears to have taken in the gift of the alabaster box. "--_Austin Phelps. _

 "Her eyes are homes of silent prayer, Nor other thought her mind admits But, he was dead, and there he sits, And He that brought him back is there. 

 "Then one deep love doth supersede All other, when her ardent gaze Rose from the living brother's face, And rests upon the life indeed. " --_Tennyson. _

That is an impressive picture drawn by Saints Matthew and Mark, of ascene in Bethany, where an unnamed woman brought a flask of ointmentwhich she poured on the head of Jesus, thus exciting murmuring andindignation against her, who was defended by Him, with assurance ofperpetual remembrance of her deed. 

Yet a comparison of the accounts of these two Evangelists with the storygiven by John, suggest the thought that he was not satisfied with thepicture. His remembrance of the things that happened before and afterthat scene, his friendship for the family of Bethany, his understandingof the Master's feelings and thoughts, his sense of justice to himselfand to his fellow-disciples, the omission of an important figure in thegrouping, and especially his tender sympathy for the unnamed heroine ofthe story--these things demanded in his mind additions and re-touchingsto make the picture complete. 

Let us imagine ourselves before him while he is reading the manuscriptsof Matthew and Mark, long after they were written. He tells us ofincidents, unmentioned by them, that enlarge and make clearer our viewof the scene. We note the impressions we may suppose were made on him atthe time of the event, and were still fresh in his old age when he tellsthe story. 

"I remember distinctly"--so he might say--"this scene in Bethany, bothwhat these two writers report, and what they do not. The hour wasdrawing near when my Lord must die. So He had told me; but somehow Idid not understand that this must be. It seems strange to me now that Idid not, as well as one of my friends did, who realized the nearness ofthe sad hour. I had arrived with Him at Bethany 'where Lazarus was whichhad been dead, whom He raised from the dead. ' It was a great joy to meetagain the friend whom I had welcomed from the tomb. "

It is true, as here written by Mark, that Jesus "sat at meat. " But thisdoes not tell the whole story. The people of Bethany wished to unite indoing Him honor: "So they made Him a supper there. " It was fitting thatit should be "in the house of Simon" whom Jesus had healed from leprosy, and who was probably a relative or special friend of the family loved byJesus. I wonder that their names do not appear in the story given bythese two Evangelists: I could not forget them. I remember how "Marthaserved" at the table, as if in her own home, seeming more of a hostessthan a guest; and how "Lazarus was one of them that sat at the tablewith Him" who had bid him rise from the tomb; and how Mary showed hergratitude for her brother's restoration, and love for his Restorer. Tome that supper loses half its interest without the mention of thesenames, so suggestive of near relation to the Lord. Here I read, "Therecame unto Him a woman. " That is indeed true; but I find no hint of whothis unknown woman was. Could Matthew probably present, have forgottenit? Had Mark absent, never been told?

Matthew says she had "an alabaster cruse of precious ointment, " whichMark explains was "spikenard very costly. " This also is truly said, forI learned that "Mary ... Took a _pound_ of ointment of spikenard veryprecious. " This she could well afford. Some have suggested that perhaps, like oriental girls of fashion, she had bought it in her pride, butafter coming under the influence of Jesus, had left it unused. But I ammore inclined to believe she intended it from the first as an expressionof overflowing love. 

Mark says "she broke the cruse. " I remember, as she crushed the neck ofit, all eyes were turned upon her, watching her movements. Lazarus, reclining at the table, gazed upon her with brotherly interest; andMartha, moving around it glanced at her with sisterly affection. Therewas one man whose expression was something more than curiosity. In itthere was a shade of displeasure. 

These two Evangelists tell that Mary "poured the ointment upon" and"over" the "head" of Jesus. This was a common custom in rendering honorand adoration. But it did not satisfy Mary, if the Lord could only saywith David, "Thou anointest my _head_. " Her anointing was so profusethat He could say, --as Matthew testifies that He did--"She poured thisointment upon My body. " But I would testify to another act, fuller yetof meaning. She "anointed the _feet_ of Jesus. " This meant far more thanthe washing of feet, as an humble act of hospitality and honor. It wasan unusual act of adoration. I saw bathed in spikenard what I have sinceseen bathed in blood. But that was not all. Making of her long tresses afine but unwoven towel, "she wiped His feet with her hair"; kneeling indevotion where she had loved to sit in learning. 

I noticed the glowing rapture in her face, and an occasional glance intothat of her Lord, unmindful of the presence of all others, while Helooked kindly upon her. It was then that I discovered that "the housewas filled with the odor of the ointment. " But, alas, not so with theperfume of her deed. "There were some that had indignation amongthemselves, ... And they murmured against her": so says Mark. "When thedisciples" saw Mary's deed "they had indignation": so says Matthew. Itis true that signs of dissatisfaction came from the group of thedisciples, but it is the voice of one of them that has ever since rungin my ears, to whom "the unworthy grumbling should be assigned. " Injustice to the disciples he should not be unnamed. Mary was still in theact of her devotion to Jesus. "But Judas Iscariot, one of His disciples, which should betray Him, saith, 'Why was not this ointment sold forthree hundred pence, and given to the poor?' This he said, not becausehe cared for the poor"--not he--"but because he was a thief and, havingthe bag, took away what was put therein. " He it was who from the firstshowed displeasure at Mary's act. His words were both an exclamation anda question, a sort of soliloquy, and yet addressed to anybody who mighthear and answer: but they needed no answer. It was too late to gather upthe ointment already used, and sell it for the poor or for any otherpurpose. But Judas' purpose I well understand. I see through hishypocrisy now more clearly than I did then. 

[Illustration: TRIUMPHAL ENTRY INTO JERUSALEM _Gustave Doré_ Page 138]

With the sharp, reproving voice of Judas, Mary glanced into his angryface. This would have filled her with terror had she not immediatelylooked into that of Jesus beaming upon her. One hand of His was overher, as if in protection and benediction, while the other waved in areproving gesture. As I read how He answered the question of Judas withanother, "Why trouble ye her?" and then commanded, "Let her alone"; andthen declared, "She hath wrought a good work upon me, " I recall thechanging expressions of His face, and His tones of indignation andaffection. 

I was startled by the reason He gave for letting her alone, --that shemight preserve what remained of the ointment, not for the poor, but tobe used for His burial, near at hand. 

She it was of whom I have spoken who understood better than I or any ofmy fellow-apostles, that our Lord's life was nearing its end. 

I find here in the records of Matthew and Mark the assurance of the Lordconcerning the unnamed woman of whom they have written. It is this, "Verily I say unto you, 'Wheresoever this gospel shall be preached inthe whole world, that also which this woman hath done shall be spoken offor a memorial of her. ' Let it be known that this woman was Mary ofBethany, then at Jesus' feet. Henceforth let her name be linked with herdeed. "

Thus ends the words we have imagined St. John might have spoken with theGospels of Matthew and Mark in his hand. The additions to their storyare suggested by his own Gospel. He has drawn a beautiful picture ofMary, in brighter colors and more delicate shades than has any other. Tohim artists are chiefly indebted for their ideas of her. His owncharacter was so completely in harmony with hers that he understood whathis fellows did not. By them she was misjudged and condemned; he saw andadmired the sweetness of her spirit, and the purity and nobleness of hermotive. Upon the monument reared by other Evangelists, he inserted hername. In her he saw a reflection of her Lord and his. His memory andhis record alone secured for her in particular the fulfilment of theLord's prophecy concerning the remembrance of her deed. Every Christianhome in the whole world has been, or will be, filled with the spiritualfragrance of her offering. But the prophecy is more than fulfilled. Thatwhich she hath done is not only "_spoken of_, " for in many a homeinspired by her spirit, her name has been given as a memorial of herwhom John distinguished from all others as "that Mary which anointed theLord with ointment and wiped His feet with her hair. " It was of Marythat Jesus said, "She hath done what she could. "

John's picture of her is all the brighter because of his dark backgroundof Judas. He has forever associated their names in contrast. In hismind, the anointing was ever suggestive of the betrayal. He rememberedhow the "thief" asked his hypocritical question at the moment of thegreatest perfume; and how Judas was planning the betrayal while Mary wasmeditating on the death to which it would lead. It appears almostcertain that Judas, stung by the Lord's reproof of him and defence ofMary, ready to sell his Lord's body for a less sum than he valued theointment, turned from the feast in anger, hastening to the chief priestwith the cursed question and promise, "What will ye give me, and I willdeliver Him unto you?" Wheresoever the gospel is preached throughoutthe whole world, that also which _this man_ hath done is spoken of--butnot for a memorial of him. 

John's picture of Mary, Judas and Jesus is a most suggestive grouping. What harmony and contrast! What light and shade! What revelation of loveand hate, of friendship and enmity, of devotion and sacrilege! To noother scene does Christ sustain quite the same relation. The friendshipof His first feast--that of Cana--is deeper and tenderer in His last, atBethany. 

There is something sublime in this Son of God having all power, pleadingwith Judas that Mary might be permitted to continue her service of lovefor Him. 

Add John's own likeness to the three at whom we have been looking, andwhat a grouping we have--Jesus with His loved Mary, and John the mostbeautiful illustration of human friendship, and Judas the _betrayer_. Let imagination complete what no artist has attempted. 

When John recalls the odors of Mary's ointment filling the house, heseems to catch a refrain from Solomon's song, and addresses it toher, --"Thine ointments have a goodly fragrance; thy name is as ointmentpoured forth; therefore do the maidens love thee. "

It is not the "maidens" alone, especially the Marys of Christendom, that "love" her, but all to whom the gospel is preached, who join inJohn's refrain, while thanking him for his "memorial of her. "

_CHAPTER XX_

_John a Herald of the King_

PROPHECY:

 "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: ... Lowly, and riding upon ... A colt. "--_Zech. _ ix. 9. 

PROPHECY FULFILLED:

 "He sent two of his disciples, saying, Go your way into the village over against you; in the which as ye enter ye shall find a colt tied: ... Loose him, and bring him.... And they brought him to Jesus: and they threw their garments upon the colt, and set Jesus thereon. "--_Luke_ xix. 30, 35. 

PROPHECY UNDERSTOOD:

 "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. "--_John_ xii. 16. 

 "Daughter of Zion! Virgin Queen! Rejoice! Clap the glad hand and lift th' exulting voice! He comes, --but not in regal splendor drest, The haughty diadem, the Tyrian vest; Not arm'd in flame, all glorious from afar, Of hosts the chieftain, and the lord of war: Messiah comes!--let furious discord cease; Be peace on earth before the Prince of Peace!" --_Heber's Palestine_. 

Zechariah foretold the coming of Christ five hundred years before theangels over Bethlehem heralded His birth. The prophets saw Him as theMessiah-king, but not such a ruler as most of the Jews of Christ's dayexpected. Even the disciples, believing Him to be the Messiah, hadmistaken views of His kingdom. Yet He was the King foretold by theprophets; the Son of David who sang of Him as the "King" and as the"Lord's anointed"; the Messiah or Christ; the king of the Jews not only, but of all men. As such He would make a triumphal entry into the "Cityof the Great King. " This would not be in the pride and pomp of anearthly conqueror, but in the "lowly" manner which Zechariah hadforetold. 

All the accounts of Jesus' journeyings leave the impression that He wenta-foot. Only once do we know that He rode; that was in fulfilment ofprophecy. That prophecy He purposed to fulfil the day after the feast ofBethany. This was intended by Christ to be His royal and Messianic entryinto Jerusalem. The hour had come. A colt unused, and so fitted bycustom for sacred purposes, was ready for His use. Having left thevillage "He sent two of His disciples to bring it to Him. " These two areunderstood to be Peter and John, for whose united service He would sooncall again. We may think of the owner of the colt as friendly towardtheir Master. When told by the disciples, "The Lord hath need of him, "he was ready to serve Him by the loan of his beast. That"need"--whatever the owner or the disciples thought--was not so much toaid in Christ's journey as to make true the prophetic words concerningHim, "Thy King cometh ... Riding upon ... A colt. "

The two disciples "brought him to Jesus, and they threw their garmentsupon the colt, and set Jesus thereon. "

We may think of Peter and John, having arranged for the royal ride, asheralds of their Lord, leading the procession from Bethany, and thefirst to greet with signal and shout the other coming from Jerusalem. 

Beside their King, perhaps leading the colt on which they had placedHim, they would be the first to tread where "a very great multitudespread their garments in the way, " and others "branches from the trees, "and yet others "layers of leaves which they had cut from thefields"--thus carpeting the road winding around the slope of Olivet. 

Were not Peter and John leaders in song when "at the descent at theMount of Olives the whole multitude of the disciples began to rejoiceand praise God, " and especially when "the City of David" came into view?The joyful strains were from the Psalms of David--"Hosanna to the Son ofDavid, Hosanna in the Highest Blessed is the kingdom that cometh, thekingdom of our Father David. Blessed is the King that cometh in thename of the Lord; peace in heaven, and glory in the highest. "

[Illustration: CHRIST AND ST. JOHN _Ary Scheffer_ Page 155]

In that last strain it would almost seem as if the angelic song ofthirty-three years before, over the plain of Bethlehem, had not yet diedaway, and was echoed from Olivet. 

In that hour did John and James have thoughts about sitting one on theright hand and the other on the left in a kingdom which seemed near athand? Did they and the other disciples, who had been disappointedbecause their Lord had refused on the shore of Galilee to be made king, imagine that He certainly would now be willing to be crowned inJerusalem?

When John wrote his account of the triumphal entry into Jerusalem, herecalled the prophecy concerning it. It is claimed that he speaks ofhimself and Peter in particular when he says, "These things understoodnot the disciples at first; but when Jesus was glorified, thenremembered they that these things were written, and that they had donethese things unto Him. " This was a frank confession of his own dulnessand ignorance: it is also an assurance of his later wisdom. 

We see John on the highway of Olivet, a chosen disciple to aid His Lordin the hour of His earthly glory. We shall see him, even down to oldage, in a yet nobler sense, a Herald of the King. 

_CHAPTER XXI_

_With the Master on Olivet_

 "Some spake of the Temple, how it was adorned with goodly stones and offerings. "--_Luke_ xxi. 5. 

 "One of His disciples saith unto Him, Master, behold, what manner of stones and what manner of buildings! And Jesus said unto him, Seest thou these great buildings? There shall not be left here one stone upon another, which shall not be thrown down. "

 "As He sat on the Mount of Olives over against the Temple, Peter and James and John and Andrew asked Him privately, Tell us, when shall these things be? and, What shall be the sign when these things are all about to be accomplished?"--_Mark_ xiii. 1-4. 

The Temple was the most sacred of all places, even before the Lord ofthe Temple entered it. His presence became its chiefest glory. In thehour when the waiting Simeon at last could there say "he had seen theLord's Christ, " it had a new consecration, and a beauty which itsrichness of materials and adornments had never given. In the hour whenHe there said to His mother, "Wist ye not that I must be in My Father'sHouse?" or, "I must be about My Father's business, " it was moreconsecrated still. Twice He had cleansed it from the profanation ofunholy worshipers. Within it He had spoken as no man had ever done. Ithad been a theatre of His divine power. 

That was a sad and solemn hour in the last week of His life when, asMatthew says, "Jesus went out and departed from the Temple. " That wasHis farewell to it. With sadness He thought not only that He would neverreturn to it for a blessed ministry of word and healing, but that theplace itself would be destroyed. As He led His disciples from it, theirminds were also upon the Holy House: but their thoughts were not Histhoughts. They had long been familiar with its magnificence, from theday when each of them, at twelve years of age, for the first time hadgazed upon it in wonder and admiration. We do not know why, as they wereturning away from it and walked toward Olivet, "some spake of theTemple, how it was adorned with goodly stones and offerings, " nor why"one of His disciples saith unto Him, Master, behold what manner ofstones, and what manner of buildings!" But so they did. Doubtless theywere surprised and disappointed that the Lord did not respond with likespirit to their enthusiastic exclamations. Were not such richness andbeauty worthy of even His admiration? Why His momentary silence? Why Hissadness of expression, as He looked toward the Temple, beholding it asthey bid Him do, but manifestly with different purpose and feeling fromwhat they intended? His appearance seemed most inconsistent with theglorious view. His response was startling, --"Seest thou these greatbuildings? There shall not be left here one stone upon another, whichshall not be thrown down. "

The astonished disciples were silenced, but an unspoken question was inthe minds of some of them. Christ turned aside and ascended themountain, taking with Him the chosen three, Peter, James and John. Onthis occasion Andrew is added to the private company. Once more we seeby themselves the two pair of brothers with whom in their boyhood webecame familiar in Bethsaida. We are reminded of the days when they sattogether on the sea-shore, the time when they were watching for thecoming of the Messiah with whom they now "sat on the Mount of Olivesover against the Temple. " Two days before, in the road below He had alsoprophesied of the destruction of the city, as He gazed upon it throughHis tears. Now He was on the summit, directly opposite the Temple, fromwhich the city was spread out before Him. To me it is still a delight inthought, as it was in reality, to stand where they sat, and look downupon the same Temple area, and think of the Holy and Beautiful House, asit appeared before the sad prophecy had been fulfilled. 

On this spot the poet Milman makes Titus to stand just before thedestruction of Jerusalem, with determination and yet with misgiving, looking down on the city in its pride and the Temple in itsgorgeousness, and saying:

 "Yon proud City! As on our Olive-crowned hill we stand, Where Kidron at our feet its scanty waters Distills from stone to stone with gentle motion, As through a valley sacred to sweet Peace, How boldly doth it front us! How majestically! Like as a luxurious vineyard, the hillside Is hung with marble fabrics, line o'er line, Terrace o'er terrace, nearer still, and nearer To the blue Heavens. Here bright and sumptuous palaces, With cool and verdant gardens interspersed; Here towers of war that frown in massy strength; While over all hangs the rich purple eve, As conscious of its being her last farewell Of light and glory to the fated city. And as our clouds of battle, dust and smoke Are melted into air, behold the Temple In undisturbed and lone serenity, Finding itself a solemn sanctuary In the profound of Heaven! It stands before us A mount of snow, fettered with golden pinnacles! The very sun, as though he worshiped there, Lingers upon the gilded cedar roofs; And down the long and branching porticoes, On every flowery, sculptured capital, Glitters the homage of His parting beams. .... The sight might almost win The offended majesty of Rome to mercy. "

But Roman majesty was not to be won to mercy. To the Twelve, Christ hadforetold the destruction of the city. And now when the four were alonewith Him, they "asked Him privately, tell us when shall these thingsbe. " For wise reasons Jesus did not tell. But one of them at least wouldlearn both when and what these things would be. This was John. Histender and loving heart was to bleed with the horrible story of the fallof Jerusalem. There hunger and famine would be so dire that motherswould slay and devour their own children. Multitudes would die ofdisease and pestilence. Rage and madness would make the city like a cageof wild beasts. Thousands would be carried away into captivity. The mostbeautiful youths would be kept to show the triumph of their conqueror. Some of them would be doomed to work in chains in Egyptian mines. Youngboys and girls would be sold as slaves. Many would be slain by wildbeasts and gladiators. Saddest of all would be the Temple scenes. ThoughTitus command its preservation his infuriated soldiery will not spareit. On its altar there would be no sacrifice because no priest to offerit. That altar would be heaped with the slain. Streams of blood wouldflow through the temple courts, and thousands of women perish in itsblazing corridors. The time was to come when John, recalling hisquestion on Olivet and his Lord's prophecy concerning Jerusalem, couldsay, "All is o'er, Her grandeur and her guilt. "

Was he the one of the disciples who hailed the Master, saying, "Beholdwhat manner of stones, and what manner of buildings!"? If so, with whatemotions he must have recalled his exclamation after the prophecy oftheir destruction had been fulfilled. Outliving all his fellow-apostlesthe time came when he could stand alone where once he stood with Peterand James and Andrew, not asking questions "When shall these things be?"and, "What shall be the sign when these things are all about to beaccomplished?" but repeating the lament of Bishop Heber over Jerusalemin ruins:

 "Reft of thy son, amid thy foes forlorn, Mourn, widow'd Queen; forgotten Zion, mourn. Is this thy place, sad city, this thy throne, Where the wild desert rears its craggy stone; Where suns unblessed their angry luster fling, And way-worn pilgrims seek the scanty spring? Where now thy pomp, which kings with envy viewed? Where now thy might which all those kings subdued? No martial myriads muster in thy gate; No suppliant nations in thy temple wait; No prophet bards, thy glittering courts among, Wake the full lyre, and swell the tide of song: But lawless force and meagre want are there, And the quick-darting eye of restless fear, While cold oblivion, 'mid thy ruins laid, Folds its dank wing beneath the ivy shade. "

_CHAPTER XXII_

_John a Provider for the Passover_

 "He sent Peter and John, saying, Go and make ready for us the Passover, that we may eat. "--_Luke_ xxii. 8. 

 "And they went ... And they made ready the Passover. "--_v. _ 13. 

The last time we saw Judas was when he left the feast of Bethany, murmuring at Mary's deed, angry at the Lord's defence of her, andplotting against Him. "From that time He sought opportunity to betrayHim. "

"The day ... Came on which the Passover must be sacrificed. " A lamb mustbe provided and slain in the Temple for Jesus and His disciples. Moreover a place must be provided for them to eat it. This preparationwould naturally fall on Judas, the treasurer of the company, whom at alater hour the disciples thought Jesus instructed to buy some things forthe feast. The place in Jesus' mind was yet a secret, unknown to thedisciples, including Judas who could not therefore reveal it to Hisenemies. Who shall be entrusted with the service which He needed, and bein sympathy with Him in the solemn approaching hour? Not Judas. The twowho had been the heralds of the King should be His messengers. So "Hesent Peter and John saying, Go and make ready for us the Passover thatwe may eat. " Again and again we shall find Peter and John together incircumstances of joy and sorrow, trial and triumph. Their first questionwas a very natural one, "Where wilt Thou that we make ready?" The Lord'ssecret was not at once revealed. He gave them a sign by which theirquestion would be answered--another proof of His divine fore-knowledge. He told them to go into the city, entering which they would find a manbearing a pitcher of water. Him they were to follow to the house heentered, and tell its owner of His purpose to keep the Passover there. In a furnished room they were to prepare for His coming. They were fullof curiosity, but had no doubt concerning the result of their errand. They trusted Him who had entrusted them with it. 

Soon at the public fountain they were watching for the servant whoshould be their guide. Having done "as Jesus appointed them, " they"found as He said unto them. " As instructed they said "unto the goodmanof the house, The Master saith unto thee, Where is the guest-chamberwhere I shall eat the Passover with My disciples?"

"The goodman of the house" is the only name by which this owner hasbeen known. Some have thought He was Joseph of Arimathæa; others theFather of Saint Mark; others Mark himself. It is the name by which Jesushas called Him; that is honor enough. Without doubt he was a friend ofthe Lord. Perhaps like Nicodemus he had come to Him privately forinstruction. He was ready to do what he could for His necessities whenhomeless in Jerusalem. He was ready to give Him a place of protectionwhen, that very night, His enemies were seeking His life. Peter and Johnmay never have met this unnamed disciple before. If so, it was doubtlessthe beginning of an acquaintance close and tender between them and himwho was "the last host of the Lord, and the first host of His Church. "

He showed them "a large upper room. " It was probably reached, as in manyoriental houses, by outside stairs. It was the choicest and most retiredroom. The goodman led the disciples into it. They found it "furnished"with a table, and couches around it on which Jesus and His company couldrecline. But this probably was not all. The table was "prepared" withsome of the provisions required for the feast. These included the cakesof unleavened bread, the five kinds of bitter herbs, and the wine mixedwith water for the four cups which it was the custom to use. 

But there was something more which Peter and John must do to "makeready" for the feast. It was the most important thing of all. It was toprepare the "Paschal Lamb. " With such a lamb they had been familiar fromchildhood. As their fathers brought it into their homes, and theirmothers roasted it, and parents and children gathered about it in solemnworship, the Bethsaidan boys had no thought of the day when the Messiahwould bid them prepare for the feast of which He Himself would be thehost, at the only time apparently when He acted as such. 

When John was pointed by the Baptist to Jesus, he had no thought that Hewould prepare the last Lamb for Him whom He was to see sacrificed as"the Lamb of God. " No wonder that Jesus sent Peter and John to makeready, instead of Judas the usual provider, who in the same hour "soughtopportunity to betray Him. "

We follow them from the house of the goodman toward the Temple. Nearingit they listen with mournful solemnity to the chanting of theeighty-first Psalm, with its exhortation to praise, --"Sing aloud untoGod our strength. Blow up the trumpet in the new moon, in the timeappointed, on the solemn feast day. " Then they listen for the threefoldblast of the silver trumpets. By this they know that the hour has comefor the slaying of the lambs. Peter and John enter the court of thepriests, and slay their lamb whose blood is caught by a priest in agolden bowl, and carried to the Great Altar. 

Of this they must have been reminded a few hours later when Christ spokeof His own blood shed for the remission of sins. John must haveremembered it when he saw and wrote of the "blood and water" that flowedfrom the pierced side of his Lord. While the lamb is being slain thepriests are chanting, and the people responding, "Hallelujah: Blessed isHe that cometh in the Name of the Lord. "

The lamb of sacrifice, slain and cleansed and roasted, is carried by thetwo disciples on staves to the upper room. After lighting the festivelamps, they have obeyed their Lord's command, "Make ready the Passover. "

Meanwhile He and the remaining ten, as the sun is setting, descend theMount of Olives, from which He takes His last view of the holy but fatedcity. The disciples follow Him, still awed by what He had told them ofits fate, and with forebodings of what awaited Him and them. Among themwas the traitor carrying his terrible secret, bent on its awful purposewhich is unknown to the nine, but well known to the Master. Thus they goto the upper room where Peter and John are ready to receive them. 

In Jesus' message to the goodman He said, "I will keep the Passover atthy house with My disciples. " They were His family. He chose to bealone with them. Not even the mothers Mary and Salome, nor Nicodemus onthis night, nor the family of Bethany, could be of His company. No Marywas here to anoint His feet with ointment; nor woman who had been asinner to bathe them with her tears. Lazarus was not one of them thatsat with them; nor did "Martha serve. " It was the twelve whom He hadchosen, and who had continued with Him. It was to His apostolic familythat He said, "With desire I have desired to eat this Passover with youbefore I suffer. " And so "He sat down with the twelve" alone, the onlytime--as is supposed--that He ever ate the Passover meal with Hisdisciples. 

That room became of special interest to John. Sent by his Master to findit, he was mysteriously guided thither. There he was welcomed by thegood owner of the house, who united with him in preparation for the mostmemorable feast ever held. It is there that we see him in closestcompanionship with his Lord. It was the place in Jesus' mind when Hesaid, "Go and make ready for us the Passover. " "Where shall we go?"asked John. He found answer when he entered that upper room. Because ofhis relation thereto it has been called "St. John's Room"--more sacredthan any "Jerusalem Chamber, " so named, or any "St. John's Cathedral!"

_CHAPTER XXIII_

_John's Memories of the Upper Room_

 "When the hour was come, He sat down, and the apostles with him. "--_Luke_ xxii. 14. 

 "There was at the table reclining in Jesus' bosom one of His disciples, whom Jesus loved. "--_John_ xiii. 23. 

Three Evangelists leave the door of the upper room standing ajar. Through it we can see much that is passing, and hear much that is said. John coming after them opens it wide, thus enlarging our view andincreasing our knowledge. 

Luke says of Jesus, "He sat down and the apostles with Him. " That is avery simple statement. We might suppose all was done in quietness andharmony. But he tells us of a sad incident which happened, probably inconnection with it. "There arose also a contention among them which ofthem is accounted to be greatest. " The question in dispute was possiblythe order in which they should sit at the table. They still had thespirit of the Pharisees who claimed that such order should be accordingto rank. 

We wonder how John felt. Did he have any part in that contention; or hadhe put away all such ambition since the Lord had reproved him and hisbrother James for it? Or was his near relation to the Lord so wellunderstood that there was no question by anybody where John mightsit--next to the Master?

Let us notice the manner of sitting at meals. The table was surroundedby a divan on which the guests reclined on their left side, with thehead nearest the table, and the feet extending outward. 

"There was at the table reclining in Jesus' bosom one of His disciples, whom Jesus loved. " This is the first time John thus speaks of himself. He never uses his own name. His place was at the right of the Lord. There he reclined during the meal, once changing his position, as weshall see. Judas was probably next to Jesus on His left. This allowedthem to talk together without others knowing what they said. 

John begins his story of the upper room as a supplement to Luke's recordof the contention. He first tells two things about Jesus, --His knowledgethat His hour "was come that He should depart out of this world unto theFather, " and His great and constant love for His disciples. With thesetwo thoughts in mind, how grieved He must have been at the ambitiousspirit of the Apostles. He had once given them a lesson of humility, using a little child for an object lesson. That lesson was not yetlearned; or if learned was not yet put into practice. So He gave themanother object lesson, having still more meaning than the first. 

But before making record of it John, as at the supper in Bethany, points to Judas. We are reminded of the traitor's purpose formed whileMary anointed and wiped Jesus' feet. So awful was that purpose, so fullof hatred and deceit, that John now tells us it was the devil himselfwho "put into the heart of Judas ... To betray Him. " "Humanity hadfallen, but not so low. "

John seems to have well understood his Master's thoughts and interpretedHis actions in giving the second object lesson. He noticed carefully, and remembered long and distinctly, every act. Was there ever drawn amore powerful picture in contrast than in these words, --"Jesus, knowingthat the Father had given all things into His hands, and that He cameforth from God, and goeth unto God, riseth from supper, and layeth asideHis garments; and He took a towel, and girded Himself. Then He pourethwater into the basin, and began to wash the disciples' feet, and to wipethem with the towel wherewith He was girded. "

This was the service of a common slave. It is easy to imagine the silentastonishment of the disciples. The purpose of Jesus could not bemistaken. It was a reproof for their contention. The object lesson wasended. John continued to closely watch His movements, as he took thegarments He had laid aside and resumed His seat at the table. Thevery towel with which the Lord had girded Himself, found a lasting placein John's memory, worthy of mention as the instrument of humble service. What a sacred relic, if preserved, it would have become--more worthy ofa place in St. Peter's in Rome than the pretended handkerchief ofVeronica. 

[Illustration: THE LAST SUPPER _Benjamin West_ Page 158]

Christ's treatment of one of the disciples at the feet-washing left adeep impression on John's mind. With sadness and indefiniteness the Lordsaid, "He that eateth My bread lifted up his heel against Me": one whoaccepts My hospitality and partakes of the proofs of My friendship is Myenemy. For that one whoever it might be, known only to himself and toJesus, it was a most solemn call to even yet turn from his evil purpose. But the faithless one betrayed no sign; nor did Jesus betray him evenwith a glance which would have been a revelation to John's observanteye. 

It is John who tells us that as they sat at the table "Jesus ... Wastroubled in spirit. " The apostle closest to Him in position and sympathywould be the first to detect that special trouble, and the greatness ofit, even before the cause of it was known. But that was not long. "Jesussaid, Verily, verily, I say unto you that one of you shall betray Me. "Such is John's record of Christ's declaration. It is in His Gospel alonethat we find the double "Verily" introducing Christ's words, thusgiving a deeper emphasis and solemnity than appears in the otherEvangelists. A comparison of this declaration of Christ as given by thefour, illustrates this fact. John immediately follows this statement ofthe betrayal with another, peculiar to himself. Its shows his closeobservation at the time, and the permanence of his impression. What henoticed would furnish a grand subject for the most skilful artist, beneath whose picture might be written, "The disciples looked one onanother, doubting of whom He spake. " As John gazed upon them, raisingthemselves on their divans, looking first one way, then another, fromone familiar face to another, exchanging glances of inquiry and doubt, each distrustful of himself and his fellow, he beheld what angels mighthave looked upon with even deeper interest. There has been no otheroccasion, nor can there be, for such facial expressions--a blending ofsurprise, consternation, fear and sorrow. Was John one of those who"began to question among themselves which of them it was that should dothis thing"? Did he take his turn as "one by one" they "began to say, ... Is it I, Lord?" If so it must have been in the faintest whisper; andso the blessed answer, "No. " But we must believe that Jesus and Johnunderstood each other too well for any such question and answer. Thedefinite answer was not yet given to any one by the Master, yet with anawful warning, He repeated His prediction of the betrayal. 

Peter was impatient to ask Jesus another question. At other times he wasbold to speak, but now he was awed into silence. Yet he felt that hemust know. The great secret must be revealed. There was one through whomit might possibly be done. So while the disciples looked one on another, Peter gazed on John with an earnest, inquiring look, feeling that thebeloved disciple might relieve the awful suspense. "Peter thereforebeckoneth to him, and saith unto him, Tell us who it is of whom Hespeaketh. " So "He, leaning back, as he was, on Jesus' breast, saith untoHim, Lord, who is it? Jesus therefore answereth, He it is for whom Ishall dip the sop and give it him. " Did John on one side of Jesus hearthe whispered question of Judas on the other, "Is it I, Rabbi?" Hewatched for the sign which Jesus said He would give. The morsel wasgiven to Judas. That was more than a sign, more than kindness to anunworthy guest; it was the last of thousands of loving acts to one whomJesus had chosen, taught and warned--yet was a traitor. Of that momentJohn makes special note. Having told us that at the beginning of thesupper "the devil ... Put into the heart of Judas ... To betray, " hesays, "After the sop, Satan entered into him. " As he saw Judas, with aheart of stone and without a trembling hand, coolly take the morsel fromthat hand of love, he realized that the evil one had indeed takenpossession of him whose heart he had stirred at the feast of Bethany. 

It must have been a relief to John when he heard the Lord bid Judasdepart, though "no man at the table knew for what intent. "

"He then having received the sop went out straightway, "--out from thatmost consecrated room; out from the companionship of the Apostles inwhich he had proved himself unfit to share; out from the most hallowedassociations of earth; out from the most inspiring influences with whichman was ever blessed; out from the teachings, warnings, invitations andloving care of his only Saviour. "When Satan entered into him, he wentout from the presence of Christ, as Cain went out from the presence ofthe Lord. " As John spoke of the departure, no wonder he added, "It wasnight. " His words mean to us more than the darkness outside that roomillumined by the lamp which Peter and John had lighted. They aresuggestive of the darkness of the traitor's soul, contrasted with the"Light of the World" in that room, to whose blessed beams he then closedhis eyes forever. Night--the darkest night--was the most fitting symbolfor the deeds to follow. Possessed by Satan, Judas went out to be"guide to them that took Jesus. " To them, two hours later, He who wasthe Light of the World said, "This is your hour and the power ofdarkness. "

It was when "he was gone out" that Christ called the disciples by a newname, and gave them a new commandment. In both of them John took aspecial interest which he showed long after. That name was "LittleChildren. " The word which Christ used had a peculiar meaning. This isthe only time we know of His ever using it. It was an expression of thetenderest affection for His family, so soon to be orphaned by His death. When John wrote his Epistles, he often used the same word, whose specialmeaning he had learned from his Lord, to show his own love for hisfellow-Christians. 

The new commandment was this--"That ye love one another; as I have lovedyou, that ye also love one another. " The command itself was not new, forit had been given through Moses, and repeated by Christ, "Thou shaltlove thy neighbor as thyself. " But Christ gave the disciples a newreason or motive for obeying it. They were to love one another becauseof His love for them. As John grew older he became a beautiful exampleof one who obeyed the command. In his old age he urged such obedience, saying, "If God so loved us, we ought also to love one another. "

Through the door of the Upper Room left ajar by three Evangelists, wecatch glimpses of the group around the table of the Last Supper. Throughit as opened wide by John we hear the voice of Jesus as He utters Hisfarewell words. He comforts His disciples and tells of heavenlymansions. He gives His peace in their tribulations. He promises the HolySpirit as a Comforter. He closes His address, even in this hour ofsadness and apparent defeat, with these wonderful words, "Be of goodcheer; I have overcome the world. "

And now as John still holds open the door, we hear the voice of prayer, such as nowhere else has been offered. It is ended. There are moments ofsilence, followed by a song of praise. Then John closes the door of theUpper Room, which we believe was opened again as the earliest home ofthe Christian Church. There we shall see him again with those who, because of his experience with his Lord in that consecrated place, gavehim the name of "The Bosom Disciple. "

[Illustration: IN GETHSEMANE _Gustave Doré_ Page 163]

_CHAPTER XXIV_

_With Jesus in Gethsemane_

 "He went forth with His disciples over the brook Kidron, where was a garden. "--_John_ xviii. 1. 

 "Then cometh Jesus with them unto a place called Gethsemane, and saith unto His disciples, Sit ye here while I go yonder and pray. "--_Matt. _ xxvi. 36. 

 "And He taketh with Him Peter and James and John, ... And He saith unto them, ... Abide ye here, and watch. "--_Mark_ xiv. 33, 34. 

 "And He went forward a little, and fell on the ground, and prayed. " _v. _ 35. 

John was our leader to the Upper Room. And now he guides us from it, saying, "Jesus ... Went forth with His disciples. " That phrase "wentforth" may suggest to us much more than mere departure. The banquet oflove was over. The Lord's cup of blessing and remembrance had been drunkby His "little children, " as He affectionately called them. He was nowto drink the cup the Father was giving His Son--a mysterious cup ofsorrow. It was probably at the midnight hour that Jesus "went forth" thelast time from Jerusalem, which He had crowned with His goodness, butwhich had crowned Him with many crowns of sorrow. 

Other Evangelists tell us that He went "to the Mount of Olives, " "to aplace called Gethsemane. " John shows us the way thither, and what kindof a place it was. Jesus went "over the ravine of the Kidron, " in thevalley of Jehoshaphat. At this season of the year it was not, as atother times, a dry water-bed, but a swollen, rushing torrent, fittingemblem of the waters of sorrow through which He was passing. Whether thename Kidron refers to the dark color of its waters, or the gloom of theravine through which they flow, or the sombre green of its overshadowingcedars, it will ever be a reminder of the darker gloom that overshadowedJohn and His Master, as they crossed that stream together to meet thepowers of darkness in the hour which Jesus called their own. 

The garden of Gethsemane was an enclosed piece of ground. We are not tothink of it as a garden of flowers, or of vegetables, but as having avariety of flowering shrubs, and of fruit-trees, especially olive. Itmight properly be called an orchard. On the spot now claimed to be thegarden, there are several very old gnarled olive-trees. Having stoodbeneath them, I would be glad to believe that they had sheltered myLord. But I remember that when the prophecy concerning Jerusalem wasfulfilled, the most sacred trees of our world were destroyed. 

[Illustration: THE VALLEY OF JEHOSHAPHAT _Old Engraving_ Page 164]

Who was the owner of that sacred garden? He must have known whathappened there "ofttimes. " Perhaps, like the "goodman of the house" inJerusalem, he was a disciple of Jesus, and provided this quiet retreatfor the living Christ, in the same spirit with which Joseph of Arimathæaprovided a garden for Him when He was dead. To these two gardens John isour only guide. From the one he fled with Peter in fear and sadness: tothe other he hastened with Peter in anxiety followed by gladness. 

When at the foot of Hermon, Jesus left nine of His disciples to awaitHis return. Now one was no longer "numbered among" them, as Peterafterward said of him "who was guide to them that took Jesus. " At theentrance to the garden Jesus paused and said to eight, "Sit ye herewhile I go yonder and pray. " So had Abraham nineteen hundred yearsbefore, pointing to Mount Moriah, visible from Olivet in the moonlight, said "unto his young men, Abide ye here ... And I and the lad will goyonder and worship. "

That very night Jesus was to ascend that very Mount on His way as asacrifice, without any angel to stay the sacrificial hand. 

At the garden gate there was no formal farewell, but a solemn finalcharge, "Pray that ye enter not into temptation. " Jesus knew that thehour had come in which should be fulfilled Zechariah's prophecy. SadlyHe had declared in the Upper Room, "All ye shall be offended because ofMe this night; for it is written, I will smite the Shepherd, and thesheep of the flock shall be scattered abroad. "

He dreads to be entirely alone. He longs for companionship. He cravessympathy. In whose heart is it the tenderest and deepest? There is noguessing here. The names are already on our lips. Answer is found in thehome of Jairus and on Hermon. Those whom He had led into the one, and"apart" onto the other, He would have alone with Him in the garden. So"He taketh with Him Peter and James and John. " These companions of Hisglory shall also be of His sorrow. 

As Jesus advanced into the garden, the three discovered a change inHim--a contrast to the calmness of the Upper Room and the assurances ofvictory with which He had left it. He "began to be sore amazed andsorrowful and troubled, " and "to be very heavy. " We have seen Johnapparently quicker than others to detect his Lord's thoughts andemotions. We imagine him walking closest to His side, and watching asclosely every change of His countenance and every motion that revealedthe inward struggle. And so when Jesus broke the silence, he wassomewhat prepared to hear Him say to the three, "My soul is exceedingsorrowful even unto death. "

[Illustration: CHRIST BEFORE CAIAPHAS _Old Engraving_ Page 176]

The moment had come when He must deny Himself even the little comfortand strength of the immediate presence of the three. So saying, "Tarryye here and watch with Me, " He turned away. They must not follow Him tothe spot of His greatest conflict. There He must be alone, beyond thereach of human help, however strong or loving. Even that which He hadfound in the few moments since leaving the garden entrance must end. Their eyes followed Him where they might not follow in His steps. It wasnot far. "He went forward a little. " "He was parted from them about astone's cast"--probably forty or fifty yards. This separation impliessorrow. They were near enough to watch His every movement as He "kneeleddown" and "fell on His face to the ground" They were near enough to hearthe passionate cry of love and agony, "O, My Father. " This is the onlytime we know of His using this personal pronoun in prayer to His Father. He thus showed the intensity of His feeling, and longing for thatsympathy and help which the Father alone could give. 

On Hermon the glories of the Transfiguration were almost hidden from thethree disciples by their closing eyes. And now weariness overcame themin the garden. They too fell to the ground, but not in prayer. Theytarried indeed, but could no longer watch. 

They had seen Moses and Elijah with their Lord on the Holy Mount, butprobably did not see the blessed watcher in the garden when "thereappeared unto Him an angel from heaven strengthening Him" in body andsoul. So had angels come and ministered unto the Lord of angels and menin the temptation in the wilderness. 

"Being in agony He prayed more earnestly" until mingled blood and sweatfell upon the ground. The heavenly visitants on Mount Hermon in gloryhad talked with Him of His decease now at hand. The cup of sorrow wasfuller now than then. He prayed the Father that if possible it mightpass from Him. Then the angel must have told Him that this could not beif He would become the Saviour of men. He uttered the words whosemeaning we cannot fully know, "Not My will, but Thine, be done. "

The angelic presence did not make Him unmindful of the three. "He roseup from His prayer, " and turned from the spot moistened by the drops ofHis agony. With the traces of them upon His brow, "He came unto thedisciples. " How much of pathos in the simple record, "He found themsleeping. " Without heavenly or earthly companionship, His loneliness iscomplete. 

 "'Tis midnight; and from all around, The Saviour wrestles 'lone with fears; E'en that disciple whom He loved, Heeds not His Master's griefs and tears. "

The head that reclined so lovingly on the bosom of the Lord in the UpperRoom now wearily rests on the dewy grass of Gethsemane. The eyes thatlooked so tenderly into His, and the ear that listened so anxiously forHis whisper, are closed. 

As Jesus stood by the three recumbent forms held by deep sleep, andgazed by the pale moonlight into their faces which showed a troubledslumber, He knew they "were sleeping for sorrow. " In silence He lookedupon them until His eye fastened--not on the beloved John--but on himwho an hour ago had boasted of faithfulness to His Lord. The lastutterance they had heard before being lost in slumber was that ofagonizing prayer to the Father. The first that awakened them was sad andtender reproof--"Simon, sleepest _thou_? Couldest thou not watch onehour?" In the Master's words and tones were mingled reproach andsympathy. In tenderness He added, "The spirit indeed is willing, but theflesh is weak. " Because of the spirit He pardoned the flesh. Thequestion, "Why sleep ye?" was to the three, as well as the charge, "Riseand pray, that ye enter not into temptation. "

Let imagination fill out the outline drawn by the Evangelists:--"Hewent away again the second time and prayed; He came and found themasleep again; He left them and went away again and prayed the thirdtime; and He cometh a third time and saith unto them, 'Sleep on now andtake your rest. '" If we may suppose any period of rest, it was soonbroken by the cry, "Arise, let us be going; behold he that betrayeth Meis at hand. " They need "watch" no longer. Their Lord's threefoldstruggle was over. He was victor in Gethsemane, even as John beheld Himthree years before, just after His threefold conflict in the wilderness. 

As they rose from the ground the inner circle that had separated them, not only from the other Apostles but from all other men, was erased. Wedo not find them alone with their Lord again. They rose and joined theeight at the garden gate. 

Recalling Gethsemane we sing to Jesus, "Thyself the path of prayer hast trod. "

The most sacred path of prayer in all the world was in Gethsemane. Itwas only "a stone's cast" in length. The Lord trod it six times inpassing between the place where He said to the three, "tarry ye here, "and that where He "kneeled down and prayed. " One angel knows the spot. Would that he could reveal it unto us. 

[Illustration: CHRIST BEFORE PILATE (Ecce Homo) _H. Hofmann_ Page 182]

When Jesus was praying and the three were sleeping, Judas reportedhimself at the High-Priestly Palace, ready to be the guide of the bandto arrest his Master. There were the Temple-guard with their staves, andsoldiers with their swords, and members of the Sanhedrin, ready to aidin carrying out the plot arranged with the betrayer. It wasmidnight--fit hour for their deed of darkness. The full moon shonebrightly in the clear atmosphere; yet they bore torches and lamps uponpoles, to light up any dark ravine or shaded nook in which they imaginedJesus might be hiding. If any cord of love had ever bound Judas to hisMaster, it was broken. That very night he had fled from the Upper Room, which became especially radiant with love after his departure. To thatroom we believe he returned with his murdering band. But the closinghymn had been sung, and the Passover lamps extinguished two or threehours before. The consecrated place was not to be profaned withmurderous intent. Another place must be sought for the victim of hateand destruction. 

John in his old age recalled precious memories of it, because Jesusofttimes resorted thither with His disciples. But he had a remembranceof another kind. It is when speaking of this midnight hour that he says, "Judas also which betrayed Him knew the place. " Thither he led hisband--to Gethsemane. 

"Lo, he that betrayeth Me is at hand, " said

Jesus to the three, as He saw the gleams of the torches of the comingmultitude. His captors were many, but His thought was especially onone--His betrayer. Again John reads for us the mind of Jesus, as he didwhen the "Lord and Master washed the disciples' feet. " He would have usunderstand the calmness of the fixed purpose of Jesus to meet withoutshrinking the terrible trial before Him, and to do this voluntarily--notbecause of any power of His approaching captors. "Knowing all thingsthat were coming upon Him, " He "went forth" to meet them--especially himwho at that moment was uppermost in His thought. John now understoodthat last, mysterious bidding of the Lord to Judas, with which Hedismissed him from the table--"That thou doest, do quickly. " He now"knew for what intent He spake this unto him. " It was not to buy thingsneeded for the feast, nor to give to the poor. It was to betray Him. 

What a scene was that--Jesus "going forth, " the three following Him; andJudas in advance, yet in sight of his band, coming to meet Him. 

"Hail, Rabbi, " was the traitor's salute. And then on this solemnPassover night, in this consecrated place, just hallowed by angelicpresence, interrupting the Lord's devotions, rushing upon holiness andinfinite goodness, with pretended fellowship and reverence, profaningand repeating--as if with gush of emotion--the symbol of affection, Judas covered the face of Jesus with kisses. 

How deep the sting on this "human face divine, " already defaced by thebloody sweat, and to be yet more by the mocking reed, and smiting handand piercing thorn. The vision of the prophet seven hundred years beforebecomes a reality--"His visage was so marred more than any man. " "Butnothing went so close to His heart as the profanation of this kiss. "

According to John's account, Judas' kiss was an unnecessary signal. Jesus Himself leaving the traitor, advanced toward the band, with aquestion which must have startled the Apostles, as well as the traitorand his company--"Whom seek ye?" The contemptuous reply, "Jesus ofNazareth, " did not disturb His calmness as He said, "I am He, " andrepeated His question, "Whom seek ye?" Nor was that infinite calmnessdisturbed by the deeper contempt in the repeated answer, "Jesus ofNazareth. " They had come with weapons of defence, but they were asuseless as the betrayal kiss, especially when some of them, awed by Hispresence and words, "went backward and fell to the ground. "

We have seen Jesus going forward from His company and meeting Judasgoing forward from his. We must now think of Judas joining his band, andthe eleven disciples surrounding their Lord. John has preserved theonly request made of the captors by the Master. It was not for Himself, but for His disciples;--"If therefore ye seek Me, let these go theirway. "

Three Evangelists tell that one of the disciples struck a servant of thehigh priest and cut off an ear. Luke the physician says it was the rightear, and that Christ touched it and healed it. John gives the disciple'sname, which it was not prudent for the other Evangelists to do whenPeter, who struck the blow, was still living. He also preserves the nameof the servant, Malchus--the last one on whom he saw the Great Physicianperform a healing act, showing divine power and compassion. John recordsthe Lord's reproof to Peter, "Put up thy sword into the sheath; the cupwhich My Father hath given Me, shall I not drink it?" Can this firmvoice be the same which an hour ago, a stone's cast from these twodisciples, said beseechingly, "O My Father, if it be possible, let thiscup pass from Me. " Yea, verily, for He had added to the prayer, "Not asI will, but as Thou wilt. "

Thus does John's record concerning Peter testify to the triumph of hisLord. But he also notes the immediate effect of Peter's mistaken zeal. The captain and officers "bound Him. " That was a strange, humiliatingsight, especially in connection with the Lord's words to Peter whilereturning the sword to its sheath, "Thinkest thou that I cannot beseechMy Father, and He shall even now send Me more than twelve legions ofangels?" Wonderful words! fitting to be the last of the Lord'sutterances to a disciple in Gethsemane. With burning and justindignation at His being bound, Jesus turned to His captors, saying, "Are ye come out as against a robber, to seize Me?" As they closedaround Him His disciples were terrified with the fear of a like fate. "And they all left Him and fled. " Prophecy was fulfilled; the Shepherdwas smitten; the sheep were scattered. 

Without the voice of friend or foe, the garden of Olivet was silent. Onehad left it who, outliving his companions, gives us hints of his lonemeditations. The beloved disciple cherished memories of joyous yet sadGethsemane. He it was who longest remembered, and who alone preservedthe prophecy in the Upper Room, so soon fulfilled--"Ye shall bescattered every man to his own, and shall leave Me alone. "

In George Herbert's words we hear the Master cry, "All My disciples fly! fear put a bar Betwixt My friends and Me; they leave the star Which brought the Wise Men from the East from far. Was ever grief like Mine!"

_CHAPTER XXV_

_John in the High Priest's Palace_

 "And they that had taken Jesus led Him away to the house of Caiaphas the high priest, where the scribes and the elders were gathered together. "--_Matt. _ xxvi. 57. 

 "Simon Peter followed Jesus, and so did another disciple. That disciple ... Entered in with Jesus into the court of the high priest; but Peter was standing at the door without. So the other disciple ... Went out ... And brought in Peter. "--_John_ xviii. 15, 16. 

 "Everywhere we find these two Apostles, Peter and John, in great harmony together. "--_Chrysostom. _

 "Bow down before thy King, My soul! Earth's kings, before Him bow ye down; Before Him monarchs humbly roll, -- Height, might, and splendor, throne and crown. He in the mystic Land divine The sceptre wields with valiant hand. In vain dark, evil powers combine, -- He, victor, rules the better Land. " --_Ingleman. --Trans. Hymns of Denmark. _

 "It is probable that St. John attended Christ through all the weary stages of His double trial--before the ecclesiastical and the civil authorities--and that, after a night thus spent, he accompanied the procession in the forenoon to the place of execution, and witnessed everything that followed. "--_Stalker. _

We know not what became of nine of the disciples fleeing fromGethsemane; whether they first hid among the bushes and olive-trees, and escaped into the country; or took refuge in the neighboring tombs;or stole their way to some secret room where the goodman of the housefurnished them protection; or scattered in terror each in his lonelyway. 

The captive Lord was dragged along the highway where Peter and John hadbeen for a single hour the Heralds of the King. Over the Kidron, up theslope of Moriah, through the gate near the sacred Temple, along thestreets of the Holy City, He was led as a robber to the high-priestlypalace. 

Three Evangelists tell us, "Peter followed afar off. " But love soonovercame his fears. He was not long alone. John says, "Simon Peterfollowed Jesus and so did another disciple. " We cannot doubt who wasPeter's companion as he turned from his flight. They "went bothtogether, " as two days later they ran on another errand. In the shadowsof the olive-trees along the roadside, or of the houses of the city, they followed the hurrying band which they overtook by the time itreached the palace gate. John did not "outrun Peter, " who was probablythe leader. But at the gate they were separated. 

We must not think that this palace was like an American house. Theentrance to it was through a great arched gateway. This was closed witha large door or gate, in which there was a small entrance called awicket gate, through which people passed. These gates opened into abroad passage or square court. Around it on three sides the house wasbuilt. All rooms upstairs and down looked into it. One large room, forming one side, was separated from it, not by a wall, but by a row ofpillars. Being thus opened it was easy to see what was passing in theroom or the court. 

"That disciple, " who accompanied Peter to the gate, "was known unto thehigh priest and entered in with Jesus into the court of the high priest. But Peter was standing at the door without. " John was doubtless familiarwith the place and the servants, and went in with the crowd. He kept asnear as he could to his Master during the dark hours of His trial, as hewas to do during the yet darker hours at the cross. 

But the disciple within could not forget the one without. They must notbe separated in their common sorrow. Peter too must show by his presencehis continued love for his Master. He must have opportunity to show inthe palace something of the faithfulness of which he had boasted in theUpper Room, though it had faltered in Gethsemane. 

"Then went out that other disciple which was known unto the high priestand spake unto her that kept the door, and brought in Peter. " Thatdoorkeeper was not Rhoda--she who with a different spirit joyfullyanswered Peter's knocking at another door--but was a pert maiden who, sympathizing with the enemies of Jesus, "saith unto Peter, Art thou alsoone of this man's disciples?" She understood that John was such. Hercontempt was aimed at them both. But it was not her question so much asPeter's answer--"I am not"--that startled John. Was it for this denialthat he had gained admission for his friend? It would have been betterfar if Peter had been kept "standing at the door without" though "it wascold, " than to be brought into the court of temptation and sin, where he"sat with the servants" in his curiosity "to see the end, " warminghimself at the fire they had kindled. 

Meanwhile we think of John hastening back to the judgment hall, fromwhich he anxiously watched the movements of Peter "walking in thecounsel of the ungodly, and standing in the way of sinners, and sittingin the seat of the scornful. "

Poor Peter! He fears to look into any man's face, or to have any onelook into his. He has obeyed the Master's bidding, "Put up thy swordinto the sheath, " but Malchus has not forgotten it; nor has his kinsmanwho saw Peter in the garden with Jesus, --though he may have forgottenthe healing of Malchus' ear by his prisoner. 

Three Evangelists tell how Peter "sat" with the enemies of Jesus. Johntells how at different times he "stood" among them. Thus does he reportas an eye-witness, and show his own watchfulness of Peter'srestlessness;--of the conflicting emotions of shame and fear, thescornful frown, the enforced and deceiving smile, the defiant look, thevain effort to appear indifferent, and the storm of anger. Amazed at thefirst denial, shocked at the second, horrified at the third, what wereJohn's feelings when one was "with an oath, " and with another "he beganto curse and to swear. " But concerning this climax of Peter's sin, Johnis silent. It finds no place in his story. 

At last "the Lord turned and looked upon Peter, " either from the hall, or as He was being led from it. At the same moment, Peter turned andlooked upon Him. We imagine John turning and looking upon them both, marking the grief of the one, and the sense of guilt and shame of theother. But he knew the loving, though erring disciple so well that heneed not be told that when "Peter went out" "he wept bitterly. " Wealmost see John himself weeping bitterly over his friend's fall; thencomforting him when they met again, with assurances of the Lord's loveand forgiveness. John's next record of their being together shows themunited in feeling, purpose and action for their Lord. 

There was another toward whom John's watchful eyes turned during thelong and painful watches of that night. The picture of him is notcomplete without this Apostle's records. 

"Art thou the King of the Jews?" asked Pilate of Jesus. Such John hadthought Him to be. For three years he had waited to see Him assume Histhrone. He has preserved the Lord's answer, --"My kingdom is not of thisworld. " This declaration contained a truth to which even the favoreddisciple had been partly blind. Was he not ready to ask with Pilate, though with different spirit and purpose, "Art thou a King then?" TheLord's answer must have meant more to the listening Apostle than to thecaptious and heedless Governor. It was a declaration of the truekingship of the Messiah-King, --"To this end have I been born, and tothis end am I come into the world, that I should bear witness unto thetruth. "

"What is truth?" asked Pilate in a careless manner, not caring for ananswer. "What is truth?" was the great question whose answer the Apostlecontinued to seek, concerning the King and the kingdom of Him whom Hehad heard say, "I am the Truth. "

In that night he saw the Messiah-King crowned, but with thorns. He sawthe purple robe upon Him, but it was the cast-off garment of a RomanGovernor. A reed, given Him for a sceptre, was snatched from His hand tosmite Him on His head. Instead of pouring holy oil of kinglyconsecration, as upon David's head, His enemies "spit upon Him. " It wasin mockery that they bowed the knee before Him saying, "Hail King of theJews. "

There are two scenes with which John alone has made us familiar. One isdescribed in these words:--"Then came Jesus forth, wearing the crown ofthorns, and the purple robe. And Pilate saith, Behold the man!" Did notthat word "Behold, " recall to John another scene--that on the Jordanwhen he looked upon this same Jesus as the Lamb of God, whom His enemieswere about to offer unwittingly, when He offered Himself not unwillinglya sacrifice upon the cross? The Baptist's exclamation had been inadoration and joyfulness: Pilate's was in pity and sadness. It was anappeal to humanity, but in vain. There was no pity in that maddenedthrong. Pilate turned in bitterness toward those whom he hated, butwhose evil deeds he did not dare to oppose. So in irony "Pilate ... Brought forth Jesus ... And he saith unto the Jews, Behold your King!"

John was the only one who heard the three cries of "Behold"--one at thebeginning, the others at the close of the Lord's ministry. How much hehad beheld and heard and learned between, concerning "the Lamb, " "theMan, " and "the King. "

The only earthly throne on which John saw Him sit was one of mockery. He did not ask to sit with Him. It was a sad yet blessed privilege to bewith Him during that night of agony--the only friendly witness toprobably all of His sufferings. While John's eyes were turned often andearnestly toward Peter and Pilate, they were yet more on the Lord. Whenhe went in with Jesus into the palace, and while he tarried with Him, hecould _do_ nothing--only _look_. No angel was there as in Gethsemane tostrengthen the Man of sorrows, but did He not often look for sympathytoward that one who had leaned lovingly upon Him a few hours before? Wasnot John's mere waking presence among His foes in the palace, a solacewhich slumber had denied Him in the garden? John's eyes were not heavynow. There was no need of the Lord's bidding, "Tarry ye here and watchwith Me. " Love made him tarry and watch more than "one hour"--eventhrough all the watches of the night. Then he was the Lord's only humanfriend--the one silent comforter. 

_CHAPTER XXVI_

_John the Lone Disciple at the Cross_

 "When they came unto the place which is called Calvary, there they crucified Him. "--_Luke_ xxiii. 33. 

 "At Calvary poets have sung their sweetest strains, and artists have seen their sublimest visions. "--_Stalker. _

 "Now to sorrow must I tune my song, And set my harp to notes of saddest woe, Which on our dearest Lord did seize ere long, Dangers, and snares, and wrongs, and worse than so, Which He for us did freely undergo: Most perfect Hero, tried in heaviest plight Of labors huge and hard, too hard for human wight. " --_Milton. --The Passion. _

Even careful students of the life of John are not together in theirattempts to follow him on the day of crucifixion. Some think they findevidence, chiefly in his silence concerning certain events, that afterhearing the final sentence of Pilate condemning Christ to be crucified, he left the palace and joined the other disciples and faithful women andthe mother of Jesus, and reported what he had seen and heard during thenight; and at some hour during the day visited Calvary, and returning tothe city brought the women who stood with him at the cross: andwitnessed only what he minutely or only describes. Other students thinkhe followed Jesus from the palace to the cross, remaining near Him andwitnessing all that transpired. This is certainly in keeping with whatwe should expect from his peculiar relation to Christ. It is in harmonywith what we do know of his movements that day. So we are inclined tofollow him as a constant though silent companion of Jesus, feeling thatin keeping near him we are near to his Lord and ours. This we now do inthe "Dolorous Way, " along which Jesus is hurried from the judgment-seatof Pilate to the place of execution. 

[Illustration: CHRIST BEARING HIS CROSS _H. Hofmann_ Page 185]

It is John who uses the one phrase in the Gospels which furnishes atragic subject for artists, and poets and preachers, on whichimagination dwells, and excites our sympathies as does no other save thecrucifixion itself. His phrase is this, --"Jesus ... Bearing the crossfor Himself. " We notice this all the more because of the silence of theother Evangelists, all of whom tell of one named Simon who was compelledto bear the cross. As John read their story, there was another picturein his mind, too fresh and vivid not to be painted also. He recalled theshort distance that Christ carried the cross alone, weakened by theagonies of the garden and the scourging of the palace, until, exhausted, He fell beneath the burden. We are not told that the crown of thornshad been removed, though the purple robe of mockery had been. So thisadded to His continued pain. As John looked upon those instruments ofsuffering he heard the banter and derision of shame that alwaysaccompanied them. 

There followed Jesus "a great multitude of the people, " whose morbidcuriosity would be gratified by the coming tragedy. But there wereothers--"women who bewailed and lamented Him. "

It is surmised that at the moment when Jesus could bear His cross nolonger, and was relieved by Simon, He turned to the weeping "Daughtersof Jerusalem" following Him, and in tenderest sympathy told of thecoming days of sorrow for them and their city, of which He had told Johnand his companions on Olivet. 

John says that Jesus "went out ... Unto the place called the place of askull, which is called in Hebrew Golgotha. " The place was also calledCalvary. We do not certainly know the sacred spot, though carefulstudents think it is north of the city, near the Damascus gate, near thegardens of the ancient city, and tombs that still remain. We think ofJohn revisiting it again and again while he remained in Jerusalem, andthen in thought in his distant home where he wrote of it. "There, " saysJohn, "they crucified Jesus, and with Him two others, on either sideone, and Jesus in the midst. " How few his words, but how full ofmeaning. We long to know more of John's memories of that day--of allthat he saw and felt and did. They were such in kind and number as noneother than he did or could have. 

There were two contrasted groups of four each around the cross, to whichJohn calls special attention. One, the nearest to it, was composed ofRoman soldiers, to whom were committed the details of thecrucifixion--the arrangement of the cross, the driving of the nails, andthe elevation of the victim upon it. 

Having stripped Jesus of His clothing, according to custom they dividedit among themselves; the loose upper garment or toga to one, thehead-dress to another, the girdle to another, and the sandals to thelast. John watched the division--"to every soldier a part. " But hisinterest was chiefly in the under-garment such as Galilean peasantswore. This must have been a reminder of the region from which he andJesus had come. He thinks it worth while to describe it as "withoutseam, woven from the top throughout. " Perhaps to him anotherreminder--of Mary or Salome or other ministering women by whose lovinghands it had been knit. If ever a garment, because of its associations, could be called holy, surely it is what John calls "the coat" of Jesus. Even without miraculous power, it would be the most precious of relics. We notice John's interest in it as he watches the soldiers'conversation of banter or pleasantry or quarrel, in which it mightbecome worthless by being torn asunder. He remembered their parleying, and the proposal in which it ended, --"Let us not rend it, but cast lotsfor it whose it shall be. " How far were their thoughts from his whentheir words recalled to him the prophecy they were unconsciouslyfulfilling, --"They part My garments among them, and upon My vesture dothey cast lots. "

With what pity did Jesus look down upon the lucky soldier--so he wouldbe called--sporting with the coat which had protected Him from the nightwinds of Gethsemane. How He longed to see in the bold and heartlessheirs to His only earthly goods, the faith of her, who timidly touchedthe hem of His garment. What a scene was that for John to behold! What ascene for angels who had sung the glories of Jesus' birth, now lookingdown upon His dying agonies of shame--and upon the gambling dice of Hismurderers! No marvel John added to the almost incredible story, "Thesethings ... The soldiers did. "

It is at this point that we notice a sudden transition in John'snarrative. He points us from the unfriendly group of four, to another ofthe same number; saying as if by contrast, "_But_ there were standing bythe cross of Jesus His mother, and His mother's sister, Mary the wifeof Clopas and Mary Magdalene. " By "His mother's sister" we understandSalome. 

The centurion had charge of the plundering soldiers; John was theguardian of the sympathizing women. He had a special interest in thatgroup, containing his mother and aunt, and probably another relative inMary the wife of Clopas. Mary Magdalene was not of this familyconnection, though of kindred spirit. So must John have felt as shestood with him at the cross, and at a later hour when we shall see themtogether again. 

In the days of the boyhood of John and Jesus, we thought of theirmothers as sisters, and of parents and children as looking for thecoming Messiah. None thought of the possibilities of this hour when theywould meet in Jerusalem at the cross. By it stands John the only one ofthe Apostles. Judas has already gone to "his own place. " If Peter isfollowing at all it is afar off. The rest have not rallied from theirflight enough to appear after their flight. James the brother of John isnot with him. As their mother looks upon Jesus between two robbers, doesshe recall her ambitious request, "Command that these my two sons maysit, one on Thy right hand, and one on Thy left hand"? She understandsnow the fitness of the reply she had received, --"Ye know not what yeask"?

But Salome and John are loyal to the uncrowned King. Though they maynot share the glory of His throne, they are yet ready to stand beneaththe shameful shadow of His cross. 

But another is there, --drawn by a yet stronger cord of affection. Sheheads John's list of the women "by the cross of Jesus--His mother, "whose love is so deep that it cannot forego witnessing the sight thatfills her soul with agony. Yes, Mary, thou art there. 

 "Now by that cross thou tak'st thy final station, And shar'st the last dark trial of thy Son; Not with weak tears or woman's lamentation, But with high, silent anguish, like His own. " --_H. B. Stowe_. 

As she stands there we seem to read her thoughts: "Can that be He, mybabe of Bethlehem, my beautiful boy of Nazareth, in manhood my joy andmy hope! Are those hands the same that have been so lovingly held inmine; those arms, outstretched and motionless, the same that have sooften been clasped around me! Oh! that I might staunch His wounds, andmoisten His parched lips, and gently lift that thorny crown from Hisbleeding brow. "

But this cannot be. There is being fulfilled Simeon's prophecy, utteredas he held her infant in his arms, --a foreboding which has cast amysterious shadow on the joys of her life. 

 "Beside the cross in tears The woeful mother stood, Bent 'neath the weight of years, And viewed His flowing blood; Her mind with grief was torn, Her strength was ebbing fast, And through her heart forlorn, The sword of Anguish passed. "

She can only draw yet nearer to His cross and give the comfort of amother's look, and perhaps receive the comfort of a look from Him, and--oh, if it can be--a word of comfort from His lips for themother-heart. Perhaps for a moment her thoughts are on the future, --herlonely life, without the sympathy of her other sons who believed not ontheir brother. Oh! that they were like John, to her already more of ason than they. 

In childhood Jesus had been "subject" to her: in youth and manhood Hehad been faithful to her. In the Temple He had thought of her as Hismother, and of God as His Father. But no exalted relation, no greatnessto which He had attained on earth, had made Him disloyal to her. Whileclaiming to be the Son of God, He was still the loving son of Mary. SuchHe would show Himself to be on the cross. We thank John for the recordof that moment when "Jesus ... Saw His mother. " "The people stoodbeholding" Him, but His eyes were not on them; nor on those passing byHis cross wagging their heads, nor the malefactor at His side revilingHim; nor on the chief priest and scribes, the elders and soldiersmocking Him; nor the rulers deriding Him. His thought was not on them, nor even on Himself in His agonies, as His eyes rested keenly on Hismother. It was a deep, tender, earnest gaze. 

John tells that Jesus also "saw" "the disciples standing by, whom Heloved. " The Lord turned His head from His mother to His disciple. Thiscould be His only gesture pointing them one to the other. 

The prayer for His murderers had apparently been uttered when His handswere pierced, before the cross was raised. He may have spoken once afterit was elevated, before He saw the two special objects of His love. Hiseyes met His mother's. She saw Him try to speak. The utterance of Hisparched lips, with gasping breath, was brief, full of meaning andtenderness--"Woman! behold, thy son!" Then turning toward John He said, "Behold! thy mother!"

In these words Jesus committed His mother to John without asking whetherhe would accept the charge. 

"From that hour the disciple took her unto his own home. " It is aquestion whether or not the phrase, "from that hour, " is to be takenliterally. It may be that the blessed words, "mother" and "son, " were asa final benediction, after which John led her away, and then returnedto the cross. Or, it may be that the mother-heart compelled her towitness the closing scenes. 

[Illustration: THE VIRGIN AND ST. JOHN AT THE CROSS _Old Engraving_ Page 193]

If we pause long enough to inquire why John was chosen to be trustedwith this special charge, we can find probable answer. Jesus' "brethren"did not then believe on Him. Mary's heart would go out toward him whodid, especially as he was her kindred as well as of a kindred spirit. His natural character, loving and lovable, made him worthy of the trust. Apparently he was better able to support her than were any other of theApostles, and perhaps even than her sons. He seems to have been the onlyApostle or relative of Mary who had a home in Jerusalem, where shecertainly would choose to dwell among the followers of the Lord. Aboveall John was the beloved disciple of Mary's beloved son. So to him wecan fittingly say:

 "As in death He hung, His mantle soft on thee He flung Of filial love, and named the son; When now that earthly tie was done, To thy tried faith and spotless years Consigned His Virgin Mother's tears. " --_Isaac Williams_. --Trans. An. Latin Hymn. 

Blessed John. When Jesus called His own mother "thy mother, " didst thounot almost hear Him call thee "My brother"?

One tradition says that John cared for Mary in Jerusalem for twelveyears, until her death, before his going to Ephesus. Another traditionis that she accompanied him thither and was buried there. What a homewas theirs, ever fragrant with the memory of Him whom they had loveduntil His death. No incidents in His life, from the hour of brightnessover Bethlehem to that of darkness over Calvary, was too trivial a thingfor their converse. That home in Jerusalem became what the one inNazareth had been, the most consecrated of earth. What welcomes there ofChristians who could join with Mary as she repeated her song ofthirty-three years before, "My soul doth magnify the Lord, and my spirithath rejoiced in God my Saviour. " Of her we shall gain one more distinctview--the only one. 

[Illustration: THE DESCENT FROM THE CROSS _Rubens_ Page 200]

_CHAPTER XXVII_

_John the Lone Disciple at the Cross--Continued_

 Three sayings on the cross reported by John:

 "Woman, behold, thy son! Behold, thy mother!"

 "I thirst. "

 "It is finished. "

 --_John_ xix. 26, 27, 28, 30. 

Of the seven sayings of Christ on the cross, three are preserved by Johnonly; one of love, another of suffering, and another of triumph. Thefirst is that to Mary and John himself. The second is the cry, "Ithirst"--the only one of the seven concerning the Lord's bodilysufferings. John was a most observing eyewitness, as is shown by thedetails of the narrative, --the "vessel _full_ of vinegar, " the "spongefilled with vinegar, " and the hyssop on which it was placed, themovements of the soldiers as they put it to Christ's lips, and themanner in which He received it. He was willing to accept it to reviveHis strength to suffer, when "He would not drink" the "wine mingled withgall" that would relieve Him from the pain He was willing to endure. Theend was drawing near. The thirst had long continued. He had borne itpatiently for five long hours. Why did He at last utter the cry, "Ithirst"? John gives the reason. A prophecy was being fulfilled, andJesus would have it known. It was this: "In My thirst they gave Mevinegar to drink. " So "Jesus, ... That the Scripture might be fulfilled, saith, 'I thirst. '"

John watched Him as He took His last earthly draught. It was probably ofthe sour wine for the use of the soldiers on guard. What variedassociations he had with wine, --the joyful festivities of Cana, thesolemnities of the Upper Room, and the sadness of Calvary. 

When Jesus therefore had received the vinegar, He said, "It isfinished. " This is the third of the sayings of Jesus on the crosspreserved by John, who was a special witness to the chief doings of hisLord on the earth. So the declaration meant more to him than to anyother who heard it. Yet it had a fulness of meaning which even he couldnot fully know. Jesus' life on earth was finished. He had perfectlyobeyed the commandments of God. The types and prophecies concerning Himhad been fulfilled. His revelation of truth was completed. The work ofman's redemption was done. On the cross He affirmed what John said Hedeclared in the Upper Room to His Father: "I have glorified Thee on theearth, having accomplished the work Thou hast given Me to do. "

All four Evangelists tell of the moment when Jesus yielded up His life, but John alone of the act that accompanied it as the signal thereof, which his observant eye beheld. "He bowed His head, "--not as thehelpless victim of the executioner's knife upon the fatal block, but asthe Lord of Life who had said, "No one taketh it away from Me, but I layit down of Myself. "

John makes mention of another incident without which the story of thecrucifixion would be incomplete. Mary Magdalene and other loving womenhad left the cross, but were gazing toward it as they "stood afar off. "John remained with the soldiers who were watching the bodies of thecrucified. "The Jews, ... That the bodies should not remain upon thecross upon the Sabbath, asked of Pilate that their legs might bebroken"--to hasten death--"and that they might be taken away. " As Johnsaw the soldiers "break the legs of the first and of the other which wascrucified with" Jesus, with what a shudder did he see them approach Hiscross; but what a relief to him when they "saw that He was dead already, and brake not His legs. "

In a single clause John pictures a scene ever vivid in Christianthought. He knew that Jesus "gave up His spirit" when "He bowed Hishead. " The executioners pronounced Him dead. "Howbeit one of thesoldiers"--to make this certain beyond dispute--"with a spear piercedHis side, and straightway there came out blood and water. " There was nowno pain to excite the Apostle's sympathy, and yet he reports theincident as being of special importance. He calls attention to the factthat he was an eye-witness, and that there was something in it thatshould affect others as well as himself. He says, "He that hath seenhath borne witness, and his witness is true; and he knoweth that hesaith true, that ye also may believe. " He explains why these incidentsso deeply impressed him. They recalled two prophecies of the OldTestament. One was this, "A bone of Him shall not be broken. " Thisreminded John of the Paschal Lamb which should be perfect in body; andof Jesus as the Lamb of God, by which name He had been called whenpointed out to him as the Messiah. All through life Jesus had beenpreserved from accident that would have broken a bone, and in death evenfrom the intended purpose that would have defeated the fulfilment of theprophecy. 

The other prophecy was this, --"They shall look on Him whom theypierced. " Because of what John saw and tells, we pray in song, "Let the water and the blood From Thy riven side which flowed, Be of sin the double cure: Cleanse me from its guilt and power. "

[Illustration: IN THE SEPULCHRE _H. Hofmann_ Page 201]

John once more furnishes a contrast between Jesus' foes and friends. Hesays that the Jews asked Pilate that the bodies of the crucified mightbe taken away. This was to the dishonored graves of malefactors. Johnmore fully than the other Evangelists tells of Joseph of Arimathæa who"besought Pilate that he might take away the body of Jesus"--forhonorable burial. Other Evangelists tell of his being "rich, " "acounsellor of honorable estate, " "a good man and a righteous, " who "hadnot consented to" the "counsel and deed" of the Sanhedrin of which hewas a member, because he "was Jesus' disciple. " Mark says, "He boldlywent in unto Pilate and asked for the body of Jesus. " He had summonedcourage so to do. Hitherto as John explains he had been "a disciple ofJesus, but secretly for fear of the Jews. " John implies that Joseph wasnaturally timid like Nicodemus. As Pilate had delivered Jesus to Hisopen enemies to be crucified, he delivered the crucified body to Joseph, the once secret but now open friend. The Jews "led him"--the livingChrist--"away to crucify Him. " Joseph "came" and tenderly "took away Hisbody" from the cross. 

"There came also Nicodemus, " says John, "he who at the first came to Himby night. " Yes, that night which John could not forget, in which to thissame Nicodemus Jesus made known the Gospel of God's love, manifested inthe gift of His Son whose body in that hour these timid yet emboldenedmembers of the Sanhedrin took down from the cross. They were sinceremourners with him who watched their tender care as they "bound it inlinen cloths with the spices" for burial, with no thought of aresurrection. 

Perhaps Joseph and Nicodemus recalled moments in the Sanhedrin when theywhispered together, speaking kindly of Jesus, but were afraid to defendHim aloud; thus silently giving a seeming consent to evil deeds becausetimidity concealed their friendship. But at last the very enmity andcruelty of His murderers emboldened them as they met at the cross. 

It is John who tells us that Jesus the night before His crucifixion went"where was a garden into which He entered, " and who also says, "Now inthe place where He was crucified there was a garden. " The one was evermore suggestive to him of a coming trial; the other of that trial past. "There, " in the garden--probably that of Joseph--John says "they laidJesus. " There also were laid John's hopes, which seemed forever buriedwhen Joseph "rolled a great stone to the door of the sepulchre, anddeparted. " What a contrast in his thoughts and feelings between therolling _away_ of the stone from the tomb of Lazarus, and the rolling_to_ that of Jesus. The one told him of resurrection; but the other ofcontinued death; for as he afterward confessed, "as yet" he and Peter"knew not that Jesus must rise from the dead. "

Two mourners at least lingered at the closed tomb. "Mary Magdalene wasthere, and the other Mary, sitting over against the sepulchre" of theirLord, after they "beheld where He was laid. " John's parting from them atthat evening hour was in sadness which was to be deepened when he metMary Magdalene again. 

It is not easy for us to put ourselves in the place of John, as he turnsfrom the tomb toward his lonely home. _We_ know what happened afterward, but he did not know what would happen, though his Lord had tried toteach him. He is repeating to himself the words he had heard from thecross, "It is finished, " but he is giving them some difference ofmeaning from that which Jesus intended. He is walking slowly and sadlythrough the streets of Jerusalem, dimly lighted by the moon that shonein Gethsemane the night before upon him and his living Lord. We imaginehim saying to himself:--"Truly it is finished: all is over now. Howdisappointed I am. I do not believe He intended to deceive me, yet Ihave been deceived. From early childhood I looked, as I was taught todo, for the coming of the Messiah. On Jordan I thought I had found Him. He chose me for one of His twelve, then one of the three, then the oneof His special love. What a joy this has been, brightening for threeyears my hopes and expectations. I have seen Him work miracles, evenraising the dead. I have seen Him defeat the plots of evil men againstHim, and did not believe any power on earth could destroy Him. I havewatched to see Him the great and glorious King. But to-day instead ofthis I have seen Him crucified as the feeblest and worst of men. I doremember now how Moses and Elijah, when we were with them on the HolyMount, talked with Him of 'His departure which He was about toaccomplish at Jerusalem. ' But I did not understand them, nor evenHimself when, just before we ascended the Mount, He told us 'how that Hemust go to Jerusalem and suffer many things, ... And be killed. ' I donot wonder that Peter then said to Him, 'Be it far from Thee, Lord, 'though the Lord was right in rebuking him. Can it be only last night Hesaid, 'Tarry with Me. ' How gladly would I do it now. But He is dead, andburied out of my sight. Oh that I might see Him rise, as I did thedaughter of Jairus. Oh that I might roll away the stone from His tomb asI helped to do from that of Lazarus, and see Him come forth. How gladlywould I 'loose Him' from His 'grave-bands' and remove the 'napkin boundabout His face. ' I know it was a mean and shameful taunt of His revilerswhen they said, 'If Thou art the Son of God, come down from thecross. ' But why did He not do it? I remember how once He said concerningHis life, 'no one taketh it away from Me. ' But have not Pilate and theJews taken it away? I shall never lean upon His bosom again. But this Iknow--He loved me, and I loved Him, and love Him still. The mysteriesare great, but the memories of Him will be exceedingly preciousforever. "

[Illustration: JESUS APPEARING TO MARY MAGDALENE (Easter Morning) _B. Plockhorst_ Page 209]

Poor John. He forgot those other words of His Lord concerning Hislife, --"I have power to lay it down, and I have power to take it again. "The Lord had done the one already: He was soon to do the other, thoughHis sorrowing disciple understood it not. Meanwhile we leave him, resting if possible from the weariness of the garden and the palace andCalvary, during that Friday night, which was to be followed by a day ofcontinued sadness, and that by another night of sorrowful restlessness. 

_CHAPTER XXVIII_

_John at the Tomb_

 "Now on the first day of the week cometh Mary Magdalene early, while it was yet dark, unto the tomb, and seeth the stone taken away from the tomb. She runneth therefore, and cometh to Simon Peter, and to the other disciple, whom Jesus loved. 

 "Peter therefore went forth, and the other disciple, and they went toward the tomb. 

 "Simon Peter ... Entered into the tomb. 

 "Then entered in therefore the other disciple also, ... And he saw and believed. "--_John_ xx. 1, 2, 3, 6, 8. 

 "Let us take John for our instructor in the swiftness of love, and Peter for our teacher in courage. "--_Stalker_. 

 "Oh, sacred day, sublimest day! Oh, mystery unheard! Death's hosts that claimed Him as their prey He scattered with a word; And from the tomb He valiant came; And ever blessed be His name. " --_Kingo. Trans. Hymns of Denmark_. 

 "Mine eye hath found that sepulchral rock That was the casket of Heav'n's richest store. " --_Milton_. --_The Passion_. 

Of the women who visited the tomb of Jesus on the morning of theResurrection, John was especially interested in Mary Magdalene, fromwhom seven demons had gone out, probably in his presence; thus givinghim opportunity to see the marvelous change from a most abjectcondition, to grateful devotion to her Healer, perhaps beyond that ofany other one whom He healed. John long remembered her starting on hererrand "while it was yet dark. " So he remembered Judas starting when "itwas night" on his errand, of which Mary's was the sad result. One was adeed of love which no darkness hindered: the other was a deed of hatewhich no darkness prevented or concealed. 

John had a special reason for remembering Mary. When she had seen thatthe stone was taken away from the tomb, it had a different meaning toher from what it did when she and John saw it on Friday evening. Andwhen she "found not the body of the Lord Jesus, " she imagined thateither friends had borne it away, or foes had robbed the tomb. Insurprise, disappointment and anxiety, her first impulse was to make itknown--to whom else than to him who had sorrowed with her at thestone-closed door? So she "ran"--not with unwomanly haste, but with thequickened step of woman's love--"to Simon Peter and to the otherdisciple whom Jesus loved. " They were both loved, but not in the fullersense elsewhere applied to John. Astonished at her early call, startledat the wildness of her grief, sharing her anxiety, "they ran bothtogether" "toward the tomb" from which she had so hastily come. But itwas an uneven race. John, younger and nimbler, "outran Peter and camefirst to the tomb. " "Yet entered he not in. " Reverence and awe make himpause where love has brought him. For a few moments he is alone. Hisearnest gaze confirms the report of Mary that somebody has "taken awaythe Lord. " He can only ask, Who? Why? Where? No angel gives answer. Still his gaze is rewarded. "He seeth the linen cloths lying. " These aresilent witnesses that the precious body has not been hastily and rudelysnatched away by unfriendly hands, such as had mangled it on the cross. 

Peter arriving, everywhere and evermore impulsive, enters at once whereJohn fears to tread. He discovers what John had not seen, --"the napkinthat was upon His head, not lying with the linen cloths, but rolled upin a place by itself. " John does not tell whose head, so full is he ofthe thought of his Lord. 

"Then entered in therefore that other disciple also, " says John ofhimself, showing the influence of his bolder companion upon him. Thoughthe napkin escaped his notice from without the tomb, it found aprominent place in his memory after he saw it. Who but an eye-witnesswould give us such details? What does he mean us to infer from the"rolled" napkin put away, if not the calmness and carefulness andtriumph of the Lord of Life as He tarried in His tomb long enough to layaside the bandages of death. When he saw the careful arrangement of thegrave-cloths, "he believed" that Jesus had risen. We are not to inferfrom his mention of himself only that Peter did not share in thisbelief. We can believe that Luke does not complete the story when hesays that Peter "departed to his home wondering at that which was cometo pass. " As they came down from the Mount of Transfiguration they were"questioning among themselves what the rising again from the dead shouldmean. " As they came from the tomb they questioned no longer. 

[Illustration: THE DESCENT OF THE HOLY SPIRIT _Old Engraving_ Page 224]

We long for a yet fuller record than that which John has given of whatpassed when he and Peter were within the tomb. He frankly tells us that"as yet they knew not the Scriptures, that He must rise again from thedead. " Neither prophecy, nor the Scriptures, nor the Lord's repeateddeclarations, had prepared them for this hour of fulfilment. 

We imagine them lingering in the tomb, talking of the past, recallingthe words of their Lord, illumined in the very darkness of Hissepulchre, and both wondering what the future might reveal. At last theyleft the tomb together. There was no occasion now for John to outrunPeter. They were calm and joyful. There was nothing more to see or todo. "So the disciples went away again unto their own home. "

"But Mary was standing without at the tomb weeping. " In these words Johnturns our thoughts from himself to her who had summoned him and Peter, and then followed them. After they had left the sepulchre she continuedstanding, bitterly weeping. She could not refrain from seeking thatwhich she had told the disciples was not there. Her gaze was "at thevery cause of her grief. " "She stooped and looked into the tomb" as Johnhad done. 

From the infancy of Jesus to His death there was no ministry of angelsto men, though they ministered to Him. "The Master being by, it behoovedthe servant to keep silence. " But the angelic voices that proclaimed Hisbirth, were heard again after His resurrection. According to John'sminute description Mary "beholdeth two angels in white sitting, one atthe head, and one at the feet, where the body of Jesus had lain. " Theangelic silence was broken by them both, with the question, "Woman, whyweepest thou"--so bitterly and continuously? They might have added, "Itis all without a cause. " Her answer was quick and brief; and without anyfear of the shining ones who lightened the gloomy tomb, and were readyto lighten her darkened spirit. Her reply was the echo of her own wordsto Peter and John, slightly changed to show her personal loss;--"Becausethey have taken away my Lord, and I know not where they have laidHim. "--Am I not wretched indeed? Is there not a cause? Why should Icheck my tears?

To answer was needless. Were not the angels in the blessed secret whichwas immediately revealed? Were they not glancing from within the tomb, over her bowed head, to the gently moving form without? Did Mary becomesuddenly conscious of some presence as "she turns herself back, andbeholdeth Jesus standing, and knew not that it was Jesus"? His questionseemed an echo of the angelic voices, "Woman, why weepest thou?" withthe added question, "Whom seekest thou?" This was the first utterance ofthe risen Lord. In the garden, at this early hour, who--so thoughtMary--can this be but the gardener? As such she addressed Him, "Sir, If_thou_ hast borne Him hence, tell me where thou hast laid Him, and Iwill take Him away. " We can hardly restrain a smile when we see how thestrength of her love made her unmindful of the weakness that wouldattempt to "take Him away. "

"Jesus saith unto her, Mary. " That name, that familiar voice, thatloving tone, sent a thrill through her heart which the name "woman" hadfailed to excite. More completely "she turned herself, and saith untoHim, Rabboni, " with all the devotion of her impassioned soul. 

Let us recall John's account of Mary's report of her first visit to thetomb, full of sadness--"_They have taken away the Lord_, " and then incontrast place by its side his record of her second report, full ofgladness--"Mary Magdalene, cometh and telleth the disciples, _I haveseen the Lord_. " The one was a mistaken inference; the other a blessedreality. Between these two utterances on the same day what revelationsto them both. But the end was not yet. 

"When therefore it was evening, on that day, the first day of the week, and when the doors were shut where the disciples were, for fear of theJews, Jesus came and stood in the midst, and saith unto them, Peace beunto you. " So John describes the first meeting of Jesus with thedisciples after His resurrection. He gives hints of some things of whichother Evangelists are silent. With emphasis he notes "that day" as theday of days whose rising sun revealed resurrection glory. That "evening"must have recalled the last one on which they had been together. Thenthe Lord had said unto them, "Peace I leave with you. " But thebenediction had seemed almost a mockery, because of the sorrow whichfollowed. But now it was repeated with a renewed assurance of His powerto bestow it. Through fear of the Jews they had closed the doors ofprobably the same Upper Room where they had been assembled before. Thesedoors were no barrier to His entry, any more than the stone to Hisleaving His tomb. 

[Illustration: ST. PETER AND ST. JOHN AT THE BEAUTIFUL GATE _Old Engraving_ Page 225]

As John alone preserved the incident of the pierced side, he alone tellshow Jesus "showed unto them His ... Side, " and said to Thomas, at thenext meeting, "Reach hither thy hand and thrust it into My side;" andhow this was followed by Thomas' believing exclamation, "My Lord, and myGod. " With this and the Lord's beatitude for other believing ones, Johnoriginally ended his story of the Lord, in these words, --"Many othersigns therefore did Jesus in the presence of His disciples which are notwritten in this book: but these are written, that ye may believe thatJesus is the Christ, the Son of God; and that believing ye may have lifein His name. "

_CHAPTER XXIX

"What Shall This Man Do_?"

 "Jesus manifested Himself again to the disciples at the Sea of Tiberias. "--_John_ xxi. 1. 

 "There were together Simon Peter ... And the sons of Zebedee. "--_v_. 2. 

 "Peter, turning about, seeth the disciple whom Jesus loved following. "--_v. _ 20. 

 "Peter ... Saith to Jesus, Lord, and What shall this man do?"--_v_. 21. 

The twenty-first chapter of John's Gospel is without doubt an addition, written some time after the original Gospel was finished. Why thisaddition? To answer the question we must recall the things of which theaddition tells. They are of special interest in our studies of Peter andJohn. 

In our last chapter we were with John in Jerusalem. From there hecarries us to the Sea of Tiberias. He tells us that he and his brotherJames, and Peter, with four others, "were there together. " They werenear their childhood home, where they had watched for the Messiah, andwhere, when He had appeared He called them to leave their fishingemployment, and to become fishers of men. They had been saddened by Hisdeath, then gladdened by His resurrection. He had told them to meet Himin Galilee. And now they were waiting for His coming. They were withinsight of a boat from which perhaps some day they had fished. Peter, everactive and ready to do something, said to his companions, "I goa-fishing. " As John had followed him into the tomb, he and the othersfollowed him to the boat saying, "We also come with thee. " Let Johnhimself tell what happened. "They went forth and entered into the boat;and that night they took nothing. But when day was now breaking, Jesusstood on the beach: howbeit the disciples knew not that it was Jesus. Jesus therefore saith unto them, Children, have ye aught to eat? Theyanswered Him, No. And He said unto them, Cast the net on the right sideof the boat, and ye shall find. They cast therefore, and now they werenot able to draw it for the multitude of fishes. "

Once more we are to find Peter and John the prominent figures, and seethe difference between them, John being the first to understand, andPeter the first to act. When John saw the multitude of fishes heremembered the same thing had happened before at the beginning ofChrist's ministry. Looking toward the land, and whispering to Peter, hesaid, "It is the Lord. " "So when Simon Peter heard that it was theLord, he girt his coat about him"--out of reverence for his Master--"andcast himself into the sea, " and swam or waded about one hundred yards tothe beach. The other disciples followed in the boat, dragging the netwith the fishes. John remembered their great size, and the number "anhundred and fifty and three. " He says, "When they got out upon the land, they see a fire of coals there. " Did it not remind him of another "fireof coals" of which he had already written, kindled in the court of thehigh-priestly palace where "Peter stood and warmed himself, " and nearwhich he denied his Lord three times? If he did not recall that sceneimmediately, he did very soon. 

Jesus invited the disciples to eat of the meal he had prepared. As theydid so they were filled with awe and reverence, "knowing that it was theLord. " In the light of the palace fire, "the Lord turned and _looked_upon Peter"--that only. But in the morning light on the seashore, "whenthey had broken their fast, Jesus _saith_ to Simon Peter, Lovest thouMe?" Three times, with some difference of meaning, gently and solemnlyHe asked the question as many times as Peter had denied Him. On Peter'sfirst assurance of his love Christ gave him a new commission, "Feed Mylambs. " This was a humble work, --not so exalted as it is now--a test ofPeter's fitness for Apostleship. He was ready to accept it; and thus heshowed his fitness for the enlarged commission, "Feed My sheep. "

With what intense interest John must have listened to the conversationbetween his friend and their Lord. Was he not as ready as Peter to say, "Lord, Thou knowest all things; Thou knowest that I love Thee"? In theend John fulfilled the commission, "Feed My lambs, " better than eitherPeter or any of the other Apostles. Of them all he had the most of thechild-like spirit. He may fittingly be called the Apostle of Childhood. 

Peter was told by the Lord something about his own future, --how infaithful service for his Master he would be persecuted, and "by whatmanner of death he should glorify God. " By this his crucifixion isapparently meant. As John listened, perhaps he wondered what his ownfuture would be. He was ready to share in service with Peter. Was he notalso ready to share in his fate, whatever it might be?

"Follow Me, " said Jesus to Peter. They seem to have started togetheraway from the group. John felt that he must not be thus separated fromhis friend and his Lord. Though he had not been invited to join them, hestarted to do so, as if the command to Peter had been also for himself. "Peter, turning about, seeth the disciple whom Jesus loved following;which also leaned back on His breast at the supper, and said, Lord, whois he that betrayeth Thee?" As Peter at the supper beckoned unto John toask that question concerning Judas, is it not possible that John nowbeckoned to Peter to ask Christ concerning himself? However this may be, "Peter, seeing him, saith to Jesus, Lord, what shall this man do?" or, as it is interpreted, "Lord--and this man, what?" It is as if he hadsaid, "Will John also die a martyr's death, as you have said I shalldie?" It is not strange that he wanted to know the future of his friend. But he did not receive the answer he sought, for "Jesus saith unto him, If I will that he tarry till I come, what is that to thee?"

These words may mean that John would live to old age and escapemartyrdom, which became true. But this was not the meaning whichChristians of his day put into them. They had the mistaken idea thatChrist, having ascended to Heaven, would soon come again. They alsobelieved that John would live until Christ's second coming. "This sayingtherefore went forth among the brethren, that that disciple should notdie. " John was unwilling to have this mistake concerning Christ's wordsrepeated over and over wherever he was known. So he determined tocorrect the false report by adding what is the twenty-first chapter ofHis Gospel, telling just what Christ did say, and the circumstances inwhich He uttered the words to Peter concerning John. His testimony isthis:--"Jesus said not unto him, he shall not die; but, If I will thathe tarry till I come, what is that to thee? Follow thou Me. "

Peter became the suffering; John the waiting disciple, "tarrying" a longtime, even after his friend was crucified, and all his fellow-Apostleshad died, probably by martyrdom. 

But after all that John wrote to correct the mistaken report concerningHis death, tradition would not let him die. It affirmed that although hewas thrown into a caldron of boiling oil at Rome, and though he wascompelled to drink hemlock, he was unharmed; and that though he wasburied, the earth above his grave heaved with his breathing, as if, still living, he was tarrying until Christ should return. 

"What shall this man"--John--"do?" asked Peter. He found partial answerin what they did together for the early Christian Church, until John saw"by what manner of death Peter should glorify God. " And then that churchfound yet fuller answer in John's labors for it while alone he "tarried"long among them. 

When John tells us that Peter turned and saw him following, we recallthe hour when Andrew and he timidly walked along the Jordan banks, and"Jesus turned and saw them following, " and welcomed their approach andencouraged them in familiar conversation. How changed is all now! Johndoes not ask as before, "Where dwellest Thou?" Nor does Jesus bid him"Come and see. " He who has become the favored disciple is now betterprepared than then to serve his Master, following in the path they hadtrod together, and having an abiding sense of the blessed though unseenPresence, until his Lord shall bid him, "Come and see" My heavenlyabode, and evermore "be with Me where I am, " and share at last, withoutunholy ambition, the glory of My Throne. "

_CHAPTER XXX_

_St. John a Pillar-Apostle in the Early Christian Church_

 "James and Cephas and John, they who are reputed to be pillars. "--_Paul. Gal. _ ii. 9. 

 "They went up into the upper chamber where they were abiding; both Peter and John and James and Andrew, Philip, ... "--_Acts_ i. 13. 

 "When the day of Pentecost was now come, they were all together in one place. "--_Acts_ ii. 1. 

 "An angel of the Lord by night opened the prison doors, and brought them out. "--_Acts_ v. 19. 

 "Now when the Apostles which were in Jerusalem heard that Samaria had received the word of the Lord, they sent unto them Peter and John. "--_Acts_ viii. 14. 

 "He (Herod) killed James the brother of John with the sword. "--_Acts_ xii. 2. 

The next place where we may think of John with his Lord was on amountain in Galilee. At least once before His death, and twice after Hisresurrection, He directed His Disciples to meet Him there. For whatpurpose? Evidently to receive His final commission. 

"Jesus came to them and spake unto them, saying, All authority hath beengiven unto Me in Heaven and on earth. Go ye therefore, and makedisciples of all the nations, baptizing them into the name of the Fatherand of the Son and of the Holy Ghost: teaching them to observe allthings whatsoever I commanded you: and lo, I am with you alway, evenunto the end of the world. "

But the disciples were not yet prepared to fulfil this commission. So Heappointed another meeting, to be held in Jerusalem, where He met them, "speaking of the things pertaining to the kingdom of God. " Here thecommand on the mountain was limited by another--not to depart fromJerusalem immediately. "Wait" said He, "for the promise of the Fatherwhich you heard from Me. " That promise we find in John's record:--"Iwill pray the Father, and He shall give you another Comforter, that Hemay abide with you forever. " "The Comforter, which is the Holy Ghost, shall teach you all things. " "He shall testify of Me. " In thefulfilment of that promise, the disciples were to find the preparationto "go" and "preach. " For that preparation they were to "wait. "

Jesus then reminds them of the assurance given by John the Baptistconcerning Himself:--"He shall baptize you with the Holy Ghost. " Oncemore John is carried back to the Jordan, and reminded of the time whenhe and Jesus had been baptized. All those former scenes must have beenrecalled when Jesus at the final meeting in Jerusalem declared, "Johntruly baptized with water, but ye shall be baptized with the Holy Ghostnot many days hence. "

These words revived in the disciples the hope which had died in themwhen Jesus died upon the cross. So, with yet mistaken ideas, they asked, "Lord, wilt Thou at this time restore again the kingdom to Israel?" Johnand the rest of the Bethsaidan band, who had heard the Baptist say thatthe kingdom of God was at hand, hoped that "at this time" it wouldappear. But, as when Jesus gave no direct answer to the two pairs ofbrothers on Olivet concerning the time of the destruction of Jerusalem, or to Peter's question concerning John's future, so now He avoided adirect answer to this last question. He reminded them of something moreimportant for them than knowledge of the future: that was their ownduty, --not to reign, but to be witnesses for Him, first in Jerusalem, then throughout Judæa, then in Samaria, then "unto the uttermost partsof the earth. " Yet this could not be until they had "received powerafter that the Holy Ghost had come upon them. " This was promised them:they did not clearly understand what was meant: they were waiting tosee. 

"He led them out until they were over against Bethany, "--well-rememberedBethany. From there Jesus had made His triumphal entry into the City ofthe Great King: from there He would make a more glorious entry into theNew Jerusalem. John was not His herald now. He, with the other ten, was"led" by Him to witness His departure. 

As He ascended Olivet the last time, did He not give a parting glancedown the slope into the village below, His eye resting on the home ofthose He loved, made radiant for us by the search-light thrown upon itby the loved disciple at His side? In thought did He not say, "Lazarus, Martha, Mary, farewell. "

The lifted hands, the parting blessing, the luminous cloud, and thevanishing form--such is the brief story of the Ascension. 

"Ye men of Galilee, why stand ye looking into Heaven?" The questionerswere two angels. Without waiting for answer, they gave promise of Jesus'return. "Then returned the disciples unto Jerusalem from the Mountcalled Olivet. " Whither bound? We are told, "They went up into _the_upper chamber. " No longer simply "_A_ large upper room" to which Jesushad told Peter and John they would be guided. Were they not now theguide of the nine thither, to the place where they had six weeks before"prepared" for the Passover? Did not the goodman of the house give theDisciples a second welcome, and offer it to them as a temporary placefor the Christian Church? So it would appear, for again we are told, "they were there abiding. " Once more Luke gives their names, in theActs as he did in his Gospel. All except Judas answered, in that upperroom, to the roll call of the company scattered from Gethsemane, butreunited in a closer union. In each of Luke's lists he begins with theBethsaidan band. But he does not preserve the same order. In the latterhe begins, not with the two pairs of brothers as such--Peter and Andrew, James and John, --but with the Apostles whom Christ had drawn into Hisinner circle, Peter, John and James, naming first the two who werealready becoming the acknowledged leaders of the Christian band. In thatlist we find the name of Andrew recorded the last time in Holy Writ. 

But the eleven were not alone: others resorted thither for the samepurpose. What was that purpose? and who were some of them? This is theanswer:--"These all with one accord continued steadfastly in prayer, with the women, and Mary the Mother of Jesus, and with His brethren. "

It is here, for the last time, that we read of Mary, in the Gospels. Inwhat better place could we bid her farewell than in the room consecratedby the presence of her Son. How we rejoice with her that in that placethe longing of her heart must have been satisfied as she joined "withone accord in prayer ... With His brethren"--her sons who during Hislife had not believed on Him. What a welcome to that room did theyreceive from John, their adopted brother! May we not indulge the thoughtthat among "the women" were her own daughters; and that we hear herjoyfully asking the once carping question of the Jews concerning "thecarpenter's son, " but with changed meaning, saying, "His _sisters_, arethey not all with us?" If so "His Mother called Mary, " "and Hisbrethren, " "and His sisters, " and John the adopted son and brother, wereat last a blessed family indeed. Mary on her knees with her childrenaround her, rejoicing in God her Saviour, of whom she had sung in theinfancy of her Son--that certainly is a fitting scene to be the last inwhich we behold the Mother of Jesus. 

"When the day of Pentecost was now come, they were all together in oneplace. " They were united in feeling, purpose and devotion, in the "oneplace, " the home of the early Church. 

The hour had come for the fulfilment of the promise of their Lord, forwhich they were to tarry in Jerusalem and wait. There was a greatmiracle, --a sound from Heaven as of the rushing of a mighty wind whichfilled the house. Flame-like tongues, having the appearance of firerested on the heads of the disciples, who were "all filled with the HolyGhost. " He gave them utterance as they spoke in languages they had notknown before. Crowds of foreigners in the city "were confounded becausethat every man heard them speaking in his own language. "

On the morning of that day the Church numbered one hundred and twenty. "There were added unto them in that day about three thousand souls. "

St. John was one of those filled with the Holy Ghost, according to theprophecy he had heard by the Baptist, and the promise by Christ. On himrested a fiery tongue. To him the Spirit gave utterance, perhaps in thelanguages of those among whom he was to labor in Asia Minor, from wheresome of these strangers had come. He was in full sympathy with thatChristian company, an actor with them, a leader of them, a pillar forthem strong and immovable. 

But the Upper Room was not the only place where John worshiped. TheTemple was still a sanctuary where such as he communed with God. Thehour for the evening prayer was nearing when "Peter and John were goingup into the Temple. " They reached the Beautiful Gate, which Josephusdescribes as made of Corinthian brass, surpassing in beauty other templegates, even those which were overlaid with silver and gold. By it theysaw what doubtless they had often seen before, a lame man who, duringmost of the forty years of his life, had been daily brought thither. Hisweakness was a great contrast to the massive strength of the pillaragainst which he leaned, as he counted the long hours and the coins hereceived in charity. His haggard appearance and ugly deformity were agreater contrast to the richness and symmetry of the gate which was sofittingly "called Beautiful. "

Was there something especially benignant in the faces of the twoApostles, that encouraged the poor creature to hail them as he saw them"about to go into the Temple"? They were willingly detained. "Peter, fastening his eyes on him, with John, said, 'Look on us. '" A gift wasbestowed richer far than that for which he had hoped. They were full ofjoy themselves, and of pity for him, and of a sense of the power oftheir Lord, so often exercised in their presence. Therefore the command, "In the name of Jesus Christ of Nazareth, walk. "

That was a strange sight to those who had long known the beggar, as heheld Peter with one hand and John with the other, as if leading theminto the Temple, into which he entered, "walking, and leaping, andpraising God. "

The glad shout of the healed man attracted a crowd around him, "greatlywondering. " The Apostles declared that the miracle was by no power oftheir own, but by that of Jesus who had been killed, but had risen fromthe dead. For this they were arrested and put in prison--strange placefor such men and for such a reason. On the next day they were broughtbefore the rulers who demanded by what power they had done this thing. Again the disciples declared it was in the name of Jesus Christ ofNazareth, whom the Jews crucified, but whom God had raised from thedead. The rulers were amazed when "they saw the boldness of Peter andJohn. " They had known the power of Jesus' words: they saw a like powerin the words of the Apostles, whom they were assured had been with Himand been aided by Him. But this did not check their rage, which wasincreased as they saw how many believed the Apostles. The three thousandconverts on the day of Pentecost were increased to five thousand. 

[Illustration: EPHESUS _From Photograph_ Page 232]

As leaders of the Christian company Peter and John were again put intoprison--into the public jail for malefactors. But the divine power whichhad been used through them was now used for them. A solemn warning wasgiven to the daring wickedness of the rulers. When they thought theirprisoners kept "with all safety, " in the darkness, behind bolted doors, "an angel of the Lord by night opened the prison doors, and brought themout, and said, 'Go ye, and stand and speak in the temple to the peopleall the words of this Life. '"

We know not the manner in which he led them out as he invisibly openedand closed the doors through which they passed, to obey without fearthe heavenly bidding. With consternation the rulers heard a messengerdeclare, in words almost echoing the angel's command, "Behold the menwhom ye put in prison are in the temple standing and teaching thepeople. "

Persecution scattered Christians who fled from Jerusalem, tellingwherever they went, of Christ as the Saviour. A deacon named Philippreached in Samaria with great effect. "Now when the Apostles which wereat Jerusalem heard that Samaria had received the word of God, they sentunto them Peter and John, who, when they were come down, prayed for themthat they might receive the Holy Ghost. "

These two were chosen because they had taken the most active part inestablishing the church in Jerusalem, and were specially fitted forsimilar work elsewhere. With what peculiar feelings John must haveentered Samaria. He must have recalled a day when hot and weary he hadjourneyed thither with his Lord and met the Samaritaness at the well. Perhaps he now met her again, and together they talked over thatwonderful conversation which made her the first missionary to herpeople, many of whom declared, "We know that this is indeed the Saviourof the world. "

Did John on this visit enter into "a village of the Samaritans"--thesame where he had said, "Lord, wilt Thou that we bid fire to come downfrom heaven and consume them?" Is it of them that it is now said he"prayed for them"? His fire of indignation and revenge had changed tothe fire of love. The pentecostal flames had rested on his head. 

Once more--only once--we find the names of James and John together. Oneshort sentence, full of pathos, of injustice and cruelty, of affectionand sorrow, tells a story of the early Church: Herod "killed James thebrother of John with the sword. " He was the first martyr of theApostles. The smaller circle of the three, and the larger one of thetwelve, is broken. For these brothers we may take up David's lamentationover Saul and Jonathan, slightly changed, and say, "They were lovely andpleasant in their lives: but in their death they were divided, "--forthrough half a century John mourned the loss of his loved companion fromchildhood. 

After James--one of the three whom Paul named pillars--had fallen, theother two, Peter and John, stood for awhile side by side in strength andbeauty. To each of them he might have given the name Jachin by which oneof the pillars of Solomon's temple was called, meaning, "whom Godstrengthens. " Peter was the next to fall, after which John long stoodalone, until at last the three whom first we saw by the Sea of Galilee, stood together by the glassy sea, in each of them fulfilled the promisemade through John, by their Lord, --"He that overcometh, I will make hima pillar in the Temple of my God, and he shall go out thence no more. "

[Illustration: THE ISLE OF PATMOS _Old Engraving_ Page 233]

_CHAPTER XXXI_

_Last Days_

 "I John ... Was in the isle that is called Patmos, for the word of God, and the testimony of Jesus.... And I heard behind me a great voice, as of a trumpet saying, What thou seest, write in a book, and send it to the seven churches. "--_Rev. _ i. 9-11. 

 "Since I, whom Christ's mouth taught, was bidden teach, I went, for many years, about the world, Saying, 'It was so; so I heard and saw, ' Speaking as the case asked; and men believed. Afterward came the message to myself In Patmos Isle. I was not bidden teach, But simply listen, take a book and write, Nor set down other than the given word, With nothing left to my arbitrament To choose or change; I wrote, and men believed. "

From Samaria John with Peter "returned to Jerusalem. " This is the lastrecord of him in the Acts. We have but little information concerning himafter that event. He suddenly disappears. We have two glimpses of himwhich are historic, and several through shadowy traditions. 

There was a very important meeting in Jerusalem to settle certainquestions in which the early Church was greatly interested, and aboutwhich there had been much difference in judgment and feeling. St. Paulwas present. He says that St. John was there, one of the threePillar-Apostles who gave to him and Barnabas "the right hands offellowship. " This is the only time of which we certainly know of themeeting of these two Apostles; though we have imagined the possibilityof John's visiting the school of Gamaliel, and worshiping in the Templewhen young Saul was in Jerusalem. From this time, A. D. , 50, welose sight of John and do not see him again until A. D. , 68, inthe Isle of Patmos. As his Lord was hidden eighteen years, from the timeof His boyhood visit to Jerusalem until He entered on His publicministry, so long His disciple is concealed from our view. LeavingJerusalem he probably never returned. Why he left we do not know. It mayhave been because of persecutions. Perhaps the death of Mary relievedhim from the charge we may believe he had faithfully kept, and thus madeit possible for him to go about like other Apostles to preach theGospel. If so we have no hint in what direction he went. He may havegone directly to Ephesus. On reaching it perhaps he found a welcome fromsome who had heard him speak in their own language on the day ofPentecost. It was a populous city, wealthy and wicked. Its magnificentTemple of Diana was one of the seven wonders of the world. Its ruinsgive us a hint of its former glory. 

All the traditions of early times make Ephesus the home of St. John inthe latter part of his life. From it as a centre he ministered to theChurches of Asia Minor. 

Gospel truth found its way thither, even before Paul made it the centreof his third missionary tour. He was driven from it, but he left thefoundation of a Christian Church, upon which John builded. There werelike foundations in at least six other important cities of AsiaMinor--Smyrna, Pergamum, Thyatira, Sardis, Philadelphia and Laodicea. 

The silence of the latter half of St. John's life is broken but once, and that by himself. He tells us that he "was in the isle that is calledPatmos. " It was not far from Ephesus, within a day's sail. It is a hugerock, rugged and barren, only a few miles in length. 

Why was John in Patmos? He says, "for the word of God and the testimonyof Jesus. " What does he mean by this? Perhaps that he was led thither bycircumstances of which we do not know, or by the guidance of the Spiritof God, who there would make wonderful revelations to him. But moreprobably he was banished thither for the preaching of the Gospel ofJesus, and for being a faithful follower of Him, notwithstanding thepersecutions of Nero or Domitian. As told in an ancient Latin hymn, --

 "To desert islands banished, With God the exile dwells, And sees the future glory His mystic writing tells. "

The grotto of La Scala may have been the spot from which he looked outupon the Ægean Sea, and upward into the heavens, communing in solitudewith his own thoughts, or with his Lord for whom he was there. Patmoswas for this a fitting place, whether he had gone there from his ownchoice, or had been driven thither by the cruelty of his persecutor. Insuch solitude did Milton muse, and Bunyan dream. 

It was the "Lord's Day, " says John. He alone, and at this time only, uses that name with which we have become familiar, though it may havebeen in common use among the early Christians. It meant much to John, even more than to us. It was a reminder of the day when he looked into, and then entered, the tomb of his Lord, and believed that He had risenfrom the dead. 

His meditations may have been aided by Old Testament Manuscripts, hisonly companions; especially that of Daniel, in which it is claimed "thespirit and imagery of the Book of Revelation is steeped. "

What a contrast there was between the peaceful waves of Gennesaret, creeping silently upon the sandy beach of his childhood home, and thebreakers dashing upon the rocky coast of his exile abode in his oldage! How suggestive of the calm and turmoil of his life!

[Illustration: SMYRNA _Old Engraving_ Page 233]

But his musings were suddenly broken by "a great voice, as of atrumpet, " giving a command--"What thou seest, write in a book. " He says, "I turned to see the voice that spake with me. " He beheld his Lord ingreater grandeur than he had seen Him on earth, even on Hermon. As hegazed upon the divine figure he must have exclaimed, "Can this be He who used to stray, A pilgrim on the world's highway, Oppressed by power, and mocked by pride, The Nazarene, the Crucified!"

We do not wonder that he says, --"When I saw Him, I fell at His feet asone dead. " So had Paul done when the Lord appeared to him at Damascus. John adds, "He laid His right hand upon me, saying, Fear not. " The wordsseem almost an echo from the Holy Mount, --"Jesus came and touched them, and said, Arise, and be not afraid. "

The command to John was renewed, to write--of things which he had seen, and what he was yet to behold. The early Christians called him theEagle, meaning that of all the sacred writers he had the loftiestvisions of divine truth. 

John's writings are of three kinds, the Book of The Revelation of thesecret purposes of God; his Gospel; and his three Epistles or letters. 

Although The Revelation is the last of the books of the Bible, it isprobably the first of those by John. It contains messages from the Lordin Heaven to the seven churches in Asia, which we have mentioned, concerning their virtues and their failings. To each was given a specialpromise of reward to those who overcame sin, and were faithful toChrist. From this Revelation of John we get our imagery of Heaven, helping us to understand something of its glory. 

His Gospel is supposed to have been written next. Why did he write it?As we have noticed, Matthew, Mark and Luke had already written theirGospels. But there was abundant reason for John's writing the fourthGospel. We need not doubt the tradition that he was urged to do so bythe disciples, elders and bishops of the early Church. They had heardhim tell much concerning Christ of which the first three Evangelists hadnot told. These things were too precious to be forgotten, or to bechanged by frequent repetition after his lips were silent. That must besoon, for he was very old, having long passed the limit of human age. They had listened to the story of the early call of the disciples, andof the first miracle at Cana, and of the night visit of Nicodemus toJesus, and of the talk by the well of Samaria with the Samaritaness, andof the washing of the disciples' feet, and of many other things whichJesus said and did of which no one had written. In John's talks withChristians, and his preaching in their churches, he explained fully andsimply the teachings of Jesus, as no one else had done, or could do. They longed for a record of them, that they might read it themselves, and leave it to their children, and those who never could hear the wordsfrom his lips. 

So St. John wrote his Gospel, giving to his first readers his greatreason, --"These are written that ye may believe that Jesus is theChrist, the Son of God; and that believing ye may have life in Hisname. "

For the writing of his first Epistle he also gives a reason, saying, --"That which we have heard, that which we have seen with oureyes, that which we beheld, and our hands handled concerning the word oflife, ... That ... Declare we unto you also, that ye also may havefellowship with us. "

Through these words John draws us very near to his Lord and ours, Whomwe behold through his eyes, and hear through his ears. We almost feelthe grasp of a divine yet human hand. 

The great theme is the love of God, or as Luther expresses it, "The mainsubstance of this Epistle relates to love. " John's Gospel abounds indeclarations and illustration of this greatest of truths, but it doesnot contain the phrase in this Epistle in which he sums up the wholeGospel, "GOD IS LOVE. " Because of John's deep sense of God'slove, and because of the depth of his own love, the Beloved Apostle iscalled, The Apostle of Love. 

John's second Epistle should be of special interest to the young. Fromit we infer that there were two Christian homes, in each of which Johntook delight. The mothers were sisters. His letter is addressed to "Theelect lady"--or as she is sometimes called the Lady Electa--and herchildren. John tells of his love and that of others for them, --Motherand children--because of their Christian character. He tells of hisgreat joy because of the children "walking in the truth"--living aschildren should live who have learned of the teachings of Christ. 

From the group of children around him in the home where he wrote, hesends messages to their aunt, saying, "The children of thine electsister salute thee. " How the children of Electa must have prized thatletter! How little they thought that nineteen hundred years after theyreceived it, other children would read it, and think how happy werethose who had the Apostle John for their friend. 

This letter is one of the things that revealed his child-like spirit. Weremember the time when he did not have that spirit. At last he did haveit because he became so much like his Master who loved the little ones, and taught His disciples to do the same. 

John thought of the child-spirit as the Christ-spirit, whether it was inthe old or the young. He called all who had it children. He called thoseto whom he ministered in his old age his little children. This he doesin the last sentence of his last letter to the Christian church, --"Mylittle children, guard yourselves from idols. "

Because of his own child-like spirit and his seeking to cultivate it inothers, and because of his manifest interest in children, he may becalled the Apostle of Childhood. 

There is a beautiful tradition concerning him, that in his old age, whenhe was too feeble to walk to the church or to preach, he was carriedthither, and said again and again, --"Little children, love one another. "Some said, "Master, why dost thou always say this?" He replied, "It isthe Lord's command, and if this alone is done, it is enough. " Of hisdeath at the probable age of about one hundred nothing is known. It isclaimed that there is a sacred spot somewhere among the tangled thicketsof Mt. Prion which looks down on Ephesus where his body was laid. 

There is a tradition, inconsistent with the supposition that Mary diedin Jerusalem, that she accompanied John to Ephesus and was buried nearhim; her eyes having been closed by him on whom her Son had looked withdimming vision, commending her to his loving care. 

No magnificent tomb marks the place of John's burial. None is needed. But there are richer and abundant memorials of St. John the Divine--animperishable name because that of the Beloved Disciple of Him Whose nameis above every name. 

_CHAPTER XXXII_

_A Retrospect_

How wonderful and charming a history is that of St. John! Our glimpsesof him have been few and often-times indistinct; but they have beenenough in number and clearness to reveal a noble and lovable character. 

We saw him first on the sea-shore of Gennesaret, not differing from anyother Galilean boy. We watched him playing and fishing with hisBethsaidan companions, none of them thinking of how long theirfriendship would be continued, or in what new and strange circumstancesof joy and sorrow, hope and fear, disappointment and glad surprises, that companionship would become closer and closer. 

We saw John in his rambles about his home, amid scenes beautiful inthemselves, which became sacred because of what he there beheld andheard. 

We discovered his relationship to a child in Nazareth whom he did notknow at first as the most wonderful being in the world. 

We entered his home and visited the school where he was taught of Himwho was called the coming Messiah; but who had already come, though hisparents and teachers knew it not. 

We followed him as a Jewish boy into the Temple, whose glories were tobecome more glorious in his manhood by what he beheld therein. 

We saw him on the Jordan, standing with his kindred and namesake, whopointed him to Jesus as the Messiah for whom he had been looking. Fromthat hour we have known him as a disciple of Jesus, later as one of histwelve Apostles, then one of the chosen three, then the one--the belovedDisciple. 

Through his eyes we have beheld the wonderful works of our Lord: withhis ears we have heard the most wonderful words ever spoken to man. Wehave caught glimpses of him in most wonderful scenes which he was almostthe only one to behold--amid the glories of the transfiguration, in thedeath-chamber changed to that of life, in the shadows of Gethsemane. 

We have learned through John the sacredness of human friendships, madecloser and holier by friendship with the loved and loving Lord. He hasbeen our guide to the Upper Room of joy and sadness; to the PriestlyPalace of suffering and of shame; to the cross of agony and death; tothe tomb of surprise and exaltation; to the mount of final blessing andascension. 

[Illustration: PERGAMOS AND THE RUINS OF THE CHURCH OF ST. JOHN _Old Engraving_ Page 233]

John saw what kings and prophets longed to see, but died without thesight--the Messiah come. He witnessed probably all the miracles ofJesus, from his first in Cana as a guest, to his last on the sea-shoreas a host--the signs of divine power inspired by pity and love. Helooked upon the enthusiastic but mistaken throng who in Galilee wouldforce upon Jesus an unwelcome crown; then upon the multitudes who hailedhim with hosannas on Olivet; then the maddened crowd who shouted throughthe streets of Jerusalem, "Crucify Him. " He witnessed Christ's movementswhen the multitudes gathered about Him for instruction and healing, andwhen he withdrew from them to pray. His eyes were dazzled by thebrightness of the transfiguration as he looked upon the form which atlast was enshrouded in darkness on Calvary. With another vision hebeheld that form in Heaven itself. 

On the Jordan he beheld Jesus as the Lamb of God which was to be offeredas a sacrifice. He saw the cross become His altar of sacrifice, and thenin Heaven discerned Him as the "Lamb as it had been slain. " He waswitness of Christ's joys and sorrows, shame and suffering, humiliationand exaltation, entering into them more fully than did any other humanbeing. 

From the hour in which John stood with the Baptist who told him tobehold Jesus, his eye was upon Him, until, because there was no morefor him to behold of his Lord on earth, the angels asked, "Why stand yegazing?" Having seen Him "lifted up" on a beclouded cross, he saw Him"taken up" as a glorious "cloud received Him out of sight. "

John heard wondrous things. He became familiar with his Lord's voice, its tones of instruction and exhortation, warning and reproof, invitation and affection, forgiveness and benediction, prayer andpraise, depression and agony, joy and triumph. He was no carelesslistener to the words spoken to Jesus--those of inquiry and pleading, hypocrisy and contempt, mockery and deceit, hatred and love. Beside hisLord, he heard saintly voices, and the voice of the Father. 

Much that John saw and heard when with his Lord he has made known. Weimagine some things were too tender and sacred for others' ears:concerning such his lips were sealed. Other things were too precious forsilence: of such he is the most distinct echo. His Gospel is often acommentary on the other three. He was an eye-witness of most of theevents of which he tells. His Gospel is rich with illuminated texts. Having the best understanding of "the words of the Lord Jesus, " he isthe fullest reporter of His teachings. Having the deepest insight intothe heart of hearts of his Lord, he is its clearest revealer. While manyothers grasped separate truths, he placed them side by side in harmonyand unity, and thus held them up and revealed them to mankind. HisLord's words were the most sacred treasures of his memory: his greatestjoy was to bring them forth for others to view and admire, that they toomight be inspired thereby to "love and good works. " Without erasingaught from the pictures drawn by his fellow-Evangelists, he has addedto, and filled in, and re-touched with a sympathizing hand. So familiarhad he become with his Lord's countenance, with all its variedexpressions, and so skilful was he in reproducing them, that hiscomposite portrait is the most beautiful and impressive of all attemptsto portray "the human face divine. "

Standing outside of some grand cathedral, before its stained window, wemark the figures with their rich depth of color. Passing within we seethe same figures, but the outline is more distinct; the colors arericher, and with more harmonious blending. So sometimes we seem to standwith the three Evangelists outside the Gospel Cathedral; and then withJohn within. 

Like Ruth in the field of Boaz he followed the reapers--the first threeEvangelists in the field of their Lord, --to "glean even among thesheaves. " He "gleaned in the field until evening, " the close of the longday of his life, "and beat out that he had gleaned, " and gave it toothers. There was not need for them to ask him, "Where hast thougleaned?" There was only one field from which such harvest could begathered. Rather could they say as Naomi to Ruth, "Blessed is he thatdid take knowledge of thee. "

There have been more noted illustrations of change in character than isfurnished in St. John. His early life was not profligate like that ofJohn Newton or John Bunyan. And yet the change in him was marked enoughto furnish an exhibition of contrast, showing the power of Christ'steachings and example upon him, until he reached an unwonted degree ofperfection. He combined the noblest traits of the loftiest manhood andwomanhood, with the simplicity of childhood. His human kinship to Jesusillustrated but faintly the closer and tenderer relation formed by thetransforming of his spirit into the likeness of Christ. This was moreroyal than any merely human relationship. It was the closest relation ofwhich we know of the perfect Christ with imperfect man. We have watchedthe changes in John's spirit, and seen his imperfections smoothed away, and his character so polished that it became the brightest reflector ofthe image of Jesus Christ. Yet from the first there were budding virtuesin him which Mary Magdalene's supposed gardener brought to perfection. 

[Illustration: RUINS OF LAODICEA _Old Engraving_ Page 233]

In history John stands and must ever stand alone. He was one of thetwo who first accepted the call of Christ to come to Him: he was thelast of the Apostles to repeat, in another and yet as true a sense, thatinvitation to multitudes of men. He was one of those two who first sawwhat may be called the beginning of the Christian Church, in the littlebooth by the Jordan: and the last one of the Twelve to remember itsfuller establishments in the Upper Chamber of Jerusalem. He was the lastman who had seen the last prophet who told of the coming Messiah; andwas the last Evangelist to tell that He had come. He was one of thethree who were the last to behold the Shechinah, and to whom came thevoice of God the Father. 

John was the lone disciple in the palace of the high priest, witnessingthe injustice, mockery, and cruelty before Pilate; the last one withwhom the Lord spoke and on whom His eye rested before His death. He wasthe lone disciple to gaze upon the cross and witness the dying agonies;the first to look into the deserted tomb; the first of whom we are toldthat he believed the Lord had risen therefrom. The last survivor of theApostolic band, he had the fullest opportunity to witness the fulfilmentof prophecies of which he was a careful student and clear interpreter. He saw the sad close of the Jewish dispensation, and the gloriousbeginning of Christianity. He saw the Holy City overthrown, as Christdeclared to Him on Olivet that it would be, and had a vision of the NewJerusalem of which the old was a consecrated type, at last profaned. 

Of the golden Apostolic chain he was the last link binding the Church toits Lord. He was the last known human kindred of the Son of Man. Thelast words of inspiration were spoken to and recorded by him. He was thelatest prophet, historian, and Evangelist. One of the first to say, "Ihave seen the Messiah, " he was the last to say, "I have seen the Lord. "

We have caught glimpses of St. John in the early days of Christianity, as a light and a pillar, a teacher and a guide. Sometimes for yearstogether he has been hidden from our view, and then has emerged with ayet brighter halo around his head. We have watched him on a lonely islegazing into heaven, beholding glories of which he gives us hints, butwhich he tells us he cannot fully describe. 

Because of his relation to the Lord, the fisher boy unknown beyond thehamlet of Bethsaida two thousand years ago is "spoken of" as truly asMary of Bethany, whose memory he especially has made sacred andperpetual. Wherever the Gospel is preached he too is remembered, honoredand loved. 

Because of his relation to the Lord, towns in lands of which he neverknew, bear his name; in which people are taught by his words andinspired by his spirit. In them many a family is known by the name St. John. Rivers in their flow bear his name from generation to generationon earth, while he points men to the pure river "proceeding out of thethrone of God and the Lamb, " which was "showed" him in Patmos. Societiesfor fraternal fellowship and mutual helpfulness are called after him. St. John's day has a sacred place in the calendar. Many a rural chapeland stately city church are reminders of him. The richness of hisgraces, and the yet future of his saintly influence, are symbolized inthe yet unfinished temple of surpassing grandeur in the City of NewYork, --"The Cathedral of St. John the Divine. "

From all these earthly scenes in which we have beheld him, to whichhistory and tradition have pointed us, and from those things which arememorials of him, we turn to the Heavenly scenes which he bids us beholdas they were revealed to him. Thither we follow him after all his trialsand labors and triumphs of earth. With reverence and gladness for him, we listen to the voice of the Lord saying to him what He had told him tosay to the Churches of Asia:--"Because thou didst overcome I give thee'to eat of the tree of life, which is in the midst of the Paradise ofGod. ' Thou shalt 'not be hurt with the second death. ' I give thee 'awhite stone, and upon the stone a new name written. ' I give thee 'themorning star. ' 'I will in no wise blot thy name out of the book of life!I make you a pillar in the temple of My God. ' O John, rememberest thouthy petition and that of thy brother who has long been with Me, --'Grantunto us that we may sit, one on Thy right hand, and one on Thy left handin Thy glory'? Thou thoughtest that 'glory' was an earthly throne, whichthou never sawest. But thou hast overcome thy pride and ambition, thyjealous and revengeful spirit. Thou hast triumphed over those who werethine enemies because thou wast My friend. Thou didst see My agonies andvictories in Gethsemane and on Calvary. Thou didst take up My cry on Mycross concerning My work on earth, and sound it forth, --'It isfinished. ' Dost thou remember My final promise to him that overcometh, which I made from this My true throne of glory, through thee, 'in theisle that is called Patmos'--precious name even here because of thy'testimony for' Me. That promise I now fulfil in thee. O John, one of Mychosen Twelve on earth; yea more, one of My chosen three; yet more, Mybeloved one, here in Heaven, now, 'Sit down with Me on My throne, as Ialso overcame and sat down with My Father in His throne. '"

_CHAPTER XXXIII_

_Legends and Traditions of St. John_

After closing the history of St. John, we linger over the traditionsthat cluster about his later years. They reveal the feelings of theearly Church toward him who was the last of the Apostolic band, and thelast who had seen their Lord. 

There is one legend so beautiful, so much like him, that we can almostbelieve it as having a fitting place in his history. It belongs to thetime when he preached in the magnificent Church which Christians hadreared for him in Ephesus. We may not credit the story that on his browhe wore a golden plate engraven with the inscription, "Holiness to theLord, " but we can almost imagine it written there. His memorableappearance and his tender manner, the loving voice with which he toldthe story of his Lord, fastened all eyes upon him, and opened all earsto his message of salvation. There was one, a young man, who standing inthe distance, looked and listened with such eager interest as to attractthe attention of the Apostle. In repentance and faith he found the peacewhich nothing else can give. He was baptized and numbered with theEphesian Christians. St. John took special interest in him, training himin Christian doctrine, and preparing him for a useful life. When thehour for John's banishment came, in his anxiety for the youth, hecommitted him to the care of the Bishop of the place, whom he charged tobe faithful in teaching and spiritual guidance. 

But the youth was exposed to many temptations from the heathen abouthim. Their songs and dances and wine again charmed him as they didbefore he heard the preaching of John. He yielded to their influences, and renounced his profession of Christianity. In the absence of theApostle, the reproofs of the Bishop only maddened him. He no longerattended the services of the Church, or sought the companionship ofChristians. Having entered the paths of sin, he wandered farther andfarther therein. At last he committed a crime against the government. Infear of punishment he fled from Ephesus, and joined a company of robbersand bandits in the wild ravines of the mountains. Though young in years, he was so cunning and bold in crime that he became the leader of theband. Inspired by his daring spirit they were ready for deeds ofviolence that made them the terror of the whole region. 

On John's return from his exile in Patmos to Ephesus, he longed to knowof the welfare of the young disciple, who had been to him as an adoptedson, ever present to his mind and heart in his lonely island. TheBishop, with downcast eyes, sorrow and shame, declared, "He is dead. ""How?" asked John, "and by what death?" "He is dead to God, " said theBishop. "He has turned out wicked and abandoned, and at last a robber. "

John rent his garments as a sign of distress. Weeping he cried with aloud lamentation, "Alas! alas! to what a guardian have I trusted ourbrother!" The tender, faithful heart of the aged Apostle yearned for theyoung man. He was ready to say, "How can I give thee up!" He knew themercy of God, and the power of love, human and divine; and determinedthat the robber-chieftain should know it too. 

Immediately he procured a horse and guide, and rode toward thestronghold of the robbers. It was in a wild mountainous ravine, withrushing torrents and rugged rocks overgrown with brushwood and luxuriantherbage. It was a place of grandeur, and yet of gloom--a fitting hauntfor the robber-band. Few travelers passed that way, and that hurriedlyand in terror. 

At last the Apostle and his guide heard from behind the rocks the hoarseshouts of revelry. But he heeded them not, so intent was he on hiserrand. He was seeking the prodigal, his adopted son--who was notseeking the loving father. He drew the reins of his horse, while hetold his guide that their journey was ended, and prayed for themselvesand for him whom they sought. His nearness was discovered by one of theband, who led him to the rest, and bound his guide. There was a greatcontrast between the old man with his snowy locks and beard, in hishumble garb; and the younger, the wild looking bandit with his streaminghair and loose white kilt; between the defenceless captive, and hiscaptors armed with Roman swords, long lances, and bows and arrows beforewhich he seemed perfectly powerless. 

As he looked upon their hardened features they looked into his benignantface, and stood awed in his presence. Their rough manner, words andtones were changed by his smile and even friendly greeting. He made noresistance. His only motion was a wave of his hand. It was mightier thansword or lance or bow. His only request was, "Take me to your captain. "Over-awed by the dignity of his manner and his calmness, the captorsobeyed their captive and silently led him to their chief. In an openspace the tall handsome young man was seated on his horse, wearingbright armor and breastplate, and holding the spear of a warrior. At aglance he recognized his old master, instructor and guide, who had beento him as a father. His first thought was, "Why should this holy manseek me?" He answered his own question, saying to himself, "He has comewith just and angry threatenings which I well deserve. " John had beencalled "a son of thunder. " As such the trembling chief thought of him, ready to hear him pronounce an awful woe. So with a mingled cry of fearand anguish, he turned his horse and would have fled--a strange soundand sight for his fellow-robbers. 

But St. John had no thunder tones for him, no threats of comingpunishment. The kind shepherd had found the sheep that had been lost. The father had found the prodigal, without waiting for the wanderer'sreturn. John sprang toward him. He held out his arms in an affectionatemanner. He called him by tender names. With earnest entreaty heprevailed on him to stop and listen. As young Saul, when near Damascuscaught sight of Jesus and heard His voice, dropped from his horse to theground; so did the young chieftain at the sight and voice of St. John. With reverence he kneeled before him, and in shame bowed his head to theground. Like Peter who had denied the same Lord, the young man weptbitterly. His cries of self-reproach and his despair echoed strangely inthat rocky defile. As St. John had wept for him, he wept for himself. Those were truly penitential tears. John still spoke encouragingly. Theyoung man lifted his head and embraced the knees of the Apostle, sobbing out, "No hope, no pardon. " Then remembering the deeds of hisright hand, defiled with blood, he hid it beneath his robe. St. Johnfell on his knees before him and enfolded him in his arms. He graspedthe hand that had been hidden, and bathed it in tears as if he wouldwash away its bloody stains, and then kissed it, in thought of the goodhe said it should yet perform. 

That hand cast away the sword it had wielded in murder, and lovingly, gratefully held that of John, as the Apostle, and the robber-chief nowpenitent and forgiven, together left the wilderness; within sight of theastonished band; some of whom were greatly touched by what they had seenand heard, while others were ready to scoff at what they called theweakness of their leader. 

Another tradition is a beautiful illustration of the tenderness andsympathy which we may judge was increasingly manifest in St. John'scharacter, the spirit of the Lord "whose tender mercies are over all Hisworks, " the spirit St. John had seen in his Master who noticed thesparrow falling to the ground. True it is, "He prayeth well who loveth well Both man, and bird, and beast. He prayeth best who loveth best All things, both great and small; For the dear Lord who loveth us, He made and loveth all. "

There was a young tame partridge in which St. John took delight andfound recreation in many an hour from which he had turned from labor forrest. A young hunter anxiously seeking the great Apostle was surprisedto find him in what seemed a frivolous employment. He doubted for amoment whether this could be he. John asked, "What is that thing whichthou carriest in thy hand?" "A bow, " replied the hunter. "Why then is itunstrung?" said John. "Because, " was the answer, "were I to keep italways strung it would lose its spring and become useless. " "Even so, "replied the Apostle, "be not offended at my brief relaxation, whichprevents my spirit from waxing faint. "

We have already alluded to a tradition which is perhaps the best knownof all, and universally accepted. In Ephesus, in extreme old age, tooinfirm to walk, St. John was carried as a little child to the churchwhere he had so long preached. In feebleness his ministry had ended. Thelast sermon as such had been preached. He could no longer repeat thewords of Christ he had heard on the mountain, and the sea-shore, and inthe Temple. He could no longer tell of the wonders of which he was theonly surviving witness. In Christians he saw the child-spirit, whetherin old or young. In his old age he was a father to all such as noneother could claim to be. His great theme --his only theme--was love. Sohis only words, again and again repeated as he faced the congregationwere "Little children, love one another. " And when asked why he repeatedthe same thing over and over, he told them it was the Lord's command, and if they obeyed it, that was enough. 

Traditions alone tell of St. John's death. One claims that as hisbrother James was the first of the Apostles to suffer martyrdom, he wasthe last. Others tell of miraculous preservation from death;--that hewas thrown into a caldron of boiling oil, and drank hemlock, without anyeffect upon him. Sometimes he is pictured as holding a cup from which aviper, representing poison, is departing without doing him any harm. 

There is still another story concerning his death. On the last Lord'sDay of his life, after the Holy Communion, he told some of his disciplesto follow him with spades. Leading them to a place of burial, he bidthem dig a grave into which he placed himself, and they buried him up tothe neck. Then in obedience to his command they placed a cloth over hisface and completed the burial. With weeping they turned away andreported what had been done. But his disciples felt that, not the grave, but the great church was the fitting place for his burial. So withsolemn service they went to bring his body thither. But on reaching thegrave they found it empty, as he and Peter had found the tomb of theirLord on Easter morning. Then they remembered the words of Christ toPeter concerning John, "If I will that he abide till I come, what isthat to thee?"

But there is another tradition stranger still. People refused to believethat St. John was dead, even though he had been supposed to be, and hadbeen buried. For centuries his grave was shown at Ephesus. Pilgrimsvisiting it beheld a wonderful sight. The ground above it rose and fell, as if the great Apostle were still breathing as he had done for onehundred years, while treading the earth which now guarded his immortalsleep. 

Such stories seem strange to us when we remember the chapter he wrote tocorrect a mistake made by those who misunderstood his Master's word, andbelieved that he would not die until the Lord returned to the earth. 

He probably escaped martyrdom which befell his fellow-Apostles. Dying, probably in Ephesus, we think of him as peacefully entering the mansionsof which he had heard his Lord tell in far-off Jerusalem nearly seventyyears before.