Looking Unto Jesus

«And there were certain Greeks among them that came up to worship at the feast; the same came therefore to Philip, which was of Bethsaida of Galilee, and desired him, saying, Sir, we would see Jesus. Philip cometh and telleth Andrew; and again Andrew and Philip tell Jesus.» At this time Christ’s work bore the appearance of cruel defeat, and to his disciples the case seemed hopeless. But Christ was approaching the consummation of his work. An event which concerned not only the Jewish nation, but the whole world, was about to take place. When Christ heard the eager, hungering cry, «We would see Jesus,» his countenance lighted up, and he said, «The hour is come, that the Son of man should be glorified.» He went out to the court of the temple where the multitude was assembled; for at the time when the disciples came to him, he was in that part of the temple from which all but the Jews were excluded. He met the Greeks and had a personal interview with them.

These men, coming from the west at the close of Christ’s life on earth, represent what the wise men from the east represented at the beginning of Christ’s life. At the time of Christ’s birth the Jewish people were not studying the prophecies regarding the momentous events about to take place. So engrossed were they in their own ambitious plans that they knew not the time of the Messiah’s advent. Angels found them unprepared to receive the Saviour, and the communication which should have been given to priests and rulers, was given to humble shepherds. These, guided by a bright star, came to the birthplace of Christ, and worshiped him. The magi, too, came to the manger with gifts, and frankincense, and myrrh.

So these Greeks, representing the nations, tribes, and peoples that would awake to their need of a power out of and above finite power, came to see Jesus. They had heard of Christ’s triumphal entry into Jerusalem, and they longed to be instructed as to the hopes of the Jewish nation regarding the Messiah. Some supposed, and had circulated the report, that Christ had driven the priests and rulers from the temple, and that he was to take possession of David’s throne, and reign as king of Israel. «We would see Jesus,» they said.

Glorified through Death.

The hour of Christ’s glorification had come. He was standing in the shadow of the cross, and the inquiry of the Greeks showed him that the sacrifice he was about to make would bring all who accepted him into perfect harmony with God. He knew that the Greeks would soon see him in a position they did not then dream of. They would see him placed beside a robber and murderer, who would be chosen before the Son of God. They would hear the people, inspired by the priests and rulers, making their choice. As the bellowing of wild beasts their voices would be heard, saying, «Release unto us Barabbas.» And to the question of Pilate, «What shall I do then with Jesus, which is called Christ?» the answer would be given, «Let him be crucified.»

By making this propitiation for man’s sins, Christ knew that his kingdom would be perfected and would extend throughout the world. He would work as the Restorer, and his Spirit would prevail. For a moment he looked into futurity, and heard the voices proclaiming in all parts of the earth, «Behold the Lamb of God, which taketh away the sin of the world.» The anticipation of this, the consummation of his hopes, is expressed in the words, «The hour is come, that the Son of man should be glorified.» But the way in which this glorification must take place was never absent from Christ’s mind. Only by his death could the world be saved. As the grain of wheat, the Son of man must be cast into the ground, and die, and be buried out of sight; but he was to live again.

None of the people, not even the disciples, understood the nature of Christ’s kingdom. O, how his patience must have been taxed by the low estimate placed by men upon his mission and character! They seemed unable to believe that he would not sit on David’s throne, that he would not take the scepter, and reign as a temporal prince in Jerusalem.

Words true and full of significance when rightly placed are misleading when misapplied. The utterances of the prophet describing the second appearing of Christ were applied by the Jewish teachers to his first advent. The description of Christ’s second coming is true, but this truth, tho beautiful and grand, could not be made to harmonize with his first coming. The word was true, but it was truth placed in the wrong setting.

Christ had often tried to tell his disciples the truth concerning his work, but they were unable to take it in. He gave them lessons which they could in nowise comprehend. He longed to open everything before them; but he was obliged to say, «I have yet many things to say unto you, but ye can not bear them now.» He was laboring to keep back the revelation he desired to make. He knew that if he told them what he desired to, his words would not be appreciated or understood. The impressions made upon their minds by the maxims and traditions with which they had been familiar from their youth, were difficult to efface.

But after Christ’s crucifixion, Jew and Greek, barbarian and Scythian, bond and free, would be able to understand his work, and to comprehend the words which upon this occasion he addressed to his disciples, «Verily, verily, I say unto you,» he said, «Except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit.» Christ saw that the fallow ground of the heart must be broken up, the soil thoroughly worked, the good seed sown and carefully harrowed in. It was not pleasant for the disciples to submit to this. Many opposite influences had been at work confusing and beclouding their minds. But with what wisdom Christ presents his future, illustrating it by the things of nature, that the disciples might understand that the purpose of his mission was to be fulfilled by his death. «Verily, verily, I say unto you,» he said. When Christ said, «Verily, verily,» the disciples always understood that something of importance was to follow, and now, as they listened to his words, they saw divinity revealed in humanity. «Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit.» When the grain of wheat falls into the ground and dies, it springs up, and bears fruit. So the death of Christ would result in fruit for the kingdom of God. Life was to be the result of his death, in exact accordance with the law of the vegetable kingdom.

Lessons of Nature—Death of Self.

Every harvest this lesson is repeated. Those who till the soil have the illustration of the Saviour’s words ever before them. Year by year man preserves his grain by apparently throwing away his choicest sample. For a time this must be hidden under the furrow, to be watched over by the Lord. Then appears the blade, then the ear, and then the corn in the ear. But this development can not take place unless the grain is buried out of sight, hidden and, to all appearances, lost.

The seed buried in the ground produces fruit, and in their turn the seeds of this fruit are planted. Thus the harvest is multiplied. So the death of Christ on the cross of Calvary will bear fruit unto eternal life. The contemplation of this sacrifice will be the glory of those who, as the fruit of it, will live through the eternal ages.

With this lesson Christ connects the self-sacrifice that all should practise. «He that loveth his life shall lose it,» he declares; «and he that hateth his life in this world shall keep it unto life eternal. If any man serve me, let him follow me; and where I am, there shall also my servant be; if any man serve me, him will my Father honor.»

This is the only honor we should seek. And we should seek it with a determination and an earnestness proportionate to the value of the treasure we have in view,—eternal life in the kingdom of God. Christ claims the complete consecration of man to himself. This is the condition upon which man is exalted. As he submits his mind, his body, his soul, to God, so he will be honored. Self-renunciation is the great law of self-preservation, and self-preservation is the law of self-destruction.

He who lives for self, and devotes his life to self-serving, will lose his life. He may gather much, but he imparts little. All such are as the grain that is eaten. Those who think and plan for self only, who desire everything to minister to their ideas and advance their interests, pursue a course of selfish idolatry. God says of them, «Ephraim is joined to idols; let him alone.» Those who love this temporal life so well that they will scheme for themselves, and work upon worldly plans, will find at last that they are bankrupt; for they are without the eternal riches. But those who hate this life, who choose death rather than a life without Christ, win heaven. Those who devote their lives to God’s service, who honor him, and commit the keeping of their souls to him as unto a faithful Creator, will bring forth fruit unto eternal life. The Lord will keep that which is committed to his trust against that day. He will honor the man who serves him with the whole heart. Mrs. E. G. White. ( To be continued .) —

«Now is my soul troubled,» said Christ,—stirred to its very depths; «and what shall I say? Father, save me from this hour.» This is the cry of the humanity of Christ, as he contemplated the future. He was about to enter upon the hour of his humiliation. To his human nature, the death on the cross could not but be clothed with horror. But glory was to come from humiliation. Life and immortality were to be brought to light by his death.

The severity of the coming conflict and trial was veiled from the disciples. Christ saw the view they took of his work, and he knew that telling them now of his suffering and death, would not give them satisfactory light. It would not correct their belief in regard to his mission. He could not open before them all that must come upon him.

While in the presence of his disciples Christ seemed to them as one who saw things afar off, things which were unseen by them. He did not keep before them the scenes of his humiliation; these he must bear alone. But a faint glimpse of his soul anguish is given in the words, «Now is my soul troubled; and what shall I say? Father, save me from this hour.» These words were spoken in anticipation of the future. In anticipation he was already drinking the cup of bitterness. His humanity shrank from this hour of abandonment, when to all appearances he would be deserted even by God, when all would see him stricken, smitten of God, and afflicted. He shrank from public exposure, from being treated as the worst of criminals, from a shameful and dishonored death.

Then came divine submission to his Father’s will. «For this cause,» he added, «came I unto this hour. Father, glorify thy name.» Before the world was created, the plan was laid that the Majesty of heaven should come to the earth as the sin-bearer. As Christ said these words, a cloud seemed to enwrap him; once more divinity shone through humanity. There came a voice from heaven, saying, «I have both glorified it, and will glorify it again.» Christ’s life, from the manger to the time when he spoke these words, had glorified God, and his future divine-human sufferings would indeed glorify his Father’s name.

Exaltation through Crucifixion.

Some present, beholding the revelation of God, said that it thundered. Others, the Greek inquirers and the disciples, catching the words of the voice, said, «An angel spake to him. Jesus answered and said, This voice came not because of me, but for your sakes. Now is the judgment of this world; now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die.» This is the crisis of the world. If I become the propitiation for the sins of men, the world will be lighted up. The defaced image of God will be reproduced and restored, and a family of believing saints will finally inhabit the heavenly home. This is the result of the crucifixion of Christ. «As many as received him, to them gave he power to become the sons of God.»

«And I, if I be lifted up from the earth, will draw all men unto me.» A short time only remained till the wall of partition reared by the Jews to keep others from the privileges which they enjoyed, would be broken down. Christ saw, as the result of his death, the ingathering of nations, tribes, and peoples. Lost in the contemplation of the scenes of triumph called up before him, he did not immediately speak. He saw the cross, the cruel, ignominious cross, with all its attending horrors, blazing with glory. But before the harvest can be reaped, the grain of wheat must fall into the ground and die. Even so must Christ be crucified. Only by his death could the work of redemption be accomplished.

«And I, if I be lifted up from the earth, will draw all men unto me.» The question is asked, Why then are all not drawn to Christ?—It is because they will not come; because they do not choose to die to self; because they wish, as did Judas, to retain their own individuality, their own natural and cultivated traits of character. Altho they are given every opportunity, every privilege, yet they will not give up those tendencies which, if not cut away from the character, will separate them from Christ. If, continuing to cherish these traits of character, they were admitted to heaven, they would cause a second rebellion.

Many people were round about Christ as he spoke these words, and one said, «We have heard out of the law that Christ abideth forever; and how sayest thou, The Son of man must be lifted up? who is this Son of man? Then said Jesus unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you; for he that walketh in darkness knoweth not whither he goeth. While ye have the light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them.» The Jews wished to provoke a controversy with him there and then, that they might have something with which to accuse him. Already a conspiracy for the purpose of putting him to death had been formed.

Notice the power of unbelief. «Tho he had done so many miracles before them, yet they believed not on him.» Christ had worked many miracles before the Jews. As an evidence of his divine mission, he had raised Lazarus from the dead. But the men who witnessed this miracle had set their hearts against Christ, and nothing could lighten the darkness that encompassed them. «Tho he had done so many miracles before them, yet they believed not on him; that the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed? Therefore they could not believe, because that Esaias said again, He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them.»

«Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagog; for they loved the praise of men more than the praise of God.»

God’s Message to Us.

To-day Jesus reads the hearts of all; he knows the sentiments of every soul. And to us, at the very close of this world’s history, he is saying: «He that believeth on me, believeth not on me, but on Him that sent me. . . . I am come a light into the world, that whosoever believeth on me should not abide in darkness.»

Christ’s teaching made the disciples realize their own imperfections. And those who now behold Jesus, and fully submit to the sanctifying process that cuts away natural tendencies and habits, will be made patient, kind, forbearing, and full of compassion. This is a hope big with immortality, and full of glory.

God has graciously given men a probation, that they may through Christ obtain that power which will constitute them his sons. But full and entire consecration to God is required of us. While our Redeemer was laboring and suffering for us, he denied himself, and his whole life was one continued scene of toil and privation. Had he chosen, he could have passed his days on earth in ease and plenty, and appropriated to himself all the pleasures and joys of this life. But he did not. He lived not to glorify himself, but to do good, to save others from suffering, and help those who most needed help. He endured to the end. The chastisement of our peace was upon him, and he bore the iniquity of us all. The bitter cup was apportioned to us. But the dear Saviour took the cup from our lips and drank it himself, and in its stead he presents to us a cup of mercy, blessing, and salvation. O, what an immense sacrifice was this! What love, what boundless love!

After this manifestation of love, shall we shrink from the small trials we have to bear? Can we love Christ, and refuse to lift the cross? Can we love to be with him in glory, and not follow him from the judgment-hall to Calvary? If Christ be in us, the hope of glory, we shall walk even as he walked. We shall imitate his life of self-sacrifice; we shall drink of the cup from which he drank, and be baptized with the baptism wherewith he was baptized; for Christ’s sake we shall welcome a life of devotion, trial, and self-denial. Thus beholding him, we shall be changed from glory to glory, even as by the Spirit of the Lord. Mrs. E. G. White. —