Training the Teacher

by A. F. Schauffler; Martin Grove Brumbaugh; Antoinette Abernethy Lamoreaux; Marion Lawrance

The Incomparable Life (Continued)

141. The Passion Week.—Our Lord arrived at Bethany on his last journey to Jerusalem on Friday before the Passover. On the following Sunday came the triumphal entry into Jerusalem. Reckoning from that day to the day of his resurrection, we have eight days. How important these days were in the minds of the evangelists may be seen from the amount of space they give to the narrative of these days. To the three years and more of his public ministry, the four evangelists give in all 55 chapters. But to the eight days spoken of, they give 30 chapters. It is most significant that had they told the story of his public ministry in as great detail, it would have occupied over 4000 chapters. This may be seen in part in the accompanying chart.

142. Bear in mind that the ecclesiastics had by this time determined on his death. But they did not want that to take place on the feast day, lest there should be an uproar among the people, who believed on him. That is, they were afraid of a rescue (Matt. 26:5). Yet it did come on the feast day. The reasons for this are as follows:

(1) His triumphal entry. The jubilation among the people angered them. They perceived that the people welcomed him, and that they prevailed against him not at all. Of course this was stinging to their pride, and they feared the outcome of this popular enthusiasm.

(2) They were further angered by their failure to discomfit him in argument in the very presence of the multitude. Their effort to entangle him in his talk, as shown in Matthew 22:15-46, was a total failure, and they knew that the people rejoiced at their discomfiture. This was most galling to their pride as religious leaders of the nation. Add to this the terrific denunciation that Jesus poured forth on them, as told in Matthew 23:1-39, and bear in mind that this was in the presence of all the people, and you have an explanation of the resentment on their part.

(3) Just about at this juncture Judas came with his offer, which to them must have seemed most timely. He knew where he could find the Master when the people would be absent, and they relied on their influence with Pilate to carry their scheme through swiftly, so that there would be no chance of any rescue. So, with this combination of circumstances, they determined to go ahead in spite of the fact of the approaching Passover.

143. The Trial.—This was twofold. In the first place, it was an ecclesiastical trial. It was before Annas (informal), then before Caiaphas, and the Sanhedrin. Here the charges were all ecclesiastical. They were that he had spoken against the temple; that he had broken the Sabbath, and that he was guilty of blasphemy in calling himself the Son of God. These charges they could not prove, but that made no difference, for the issue was already determined in their minds. So they condemned him to death. But they had no power under the Roman government to inflict the death penalty. So they had to take him before the Roman Governor. This brings us to the second trial. This was political. Here the charges were entirely different from those on which they had condemned him to death. Now they charged him with forbidding to pay taxes, and with setting himself up to be a king, in rivalry with Cæsar. All this was false, and they knew it, but they cared nothing for that, so long as they could persuade Pilate to give them the desired verdict. Pilate repeatedly declared him innocent, as did also Herod, to whom Pilate sent him. But the ecclesiastics would take nothing but his death as their right. So at last Pilate weakly yielded, and gave sentence as they desired.

144. The scene at the cross surpasses all description. Note who were there. Gentiles were there in the form of Roman soldiers. Jews were there in the persons of the ecclesiastics, who reviled on the cross him who for so long had gone about doing good. Even at this time they bore witness to his power, crying out, "He saved others; himself he cannot save." Had they put it, "He saved others, himself he will not save," they would have been strictly within the truth. For he could have saved himself, since it lay within his power to call for twelve legions of angels, and they would have responded at once. Then where would the chief priests or even the Roman soldiers have been?

145. There, too, were the Apostles, who were filled with despair at the fate of him who they had hoped would redeem Israel. Now their hope perished, and they gave way to dark despair. All his acquaintances from Galilee were there, the women beating their breasts for sorrow. Criminals were there as his companions in agony and shame. Yes, the scene at the cross was the most dramatic that the world had ever seen. For the time, the powers of darkness seem to have triumphed, and the best man in the world was nailed to the accursed cross.

146. The Penitent Robber.—Yet even here a sudden ray of light divine breaks the darkness, and in the penitent robber we have the most wonderful record of the triumph of faith that the world has ever seen. How he was led out into the light of faith just at the moment that the faith of all others was eclipsed we cannot tell, but the fact remains. Note, all, even the Apostles, had given up faith in Jesus as the Messiah. But just at this moment, like the sun bursting through the dark thunder-cloud, we see the faith of this robber emerge, resplendent, for he recognized in the crucified man next him his "Lord." He also recognizes in him a king, for he speaks to him concerning his kingdom, to which he is about to go. More than this. The robber believes that it will be well with him in the next world if his dying companion in pain remembers him, and he also believes that he will be willing to remember him. What a most wonderful exhibition of faith this was, under the circumstances. At the moment when the powers of darkness were most triumphant the power of the Holy Spirit was also most clearly shown. And in response to all this faith comes the reassuring reply, "To-day shalt thou be with me in Paradise."

147. At the cross, too, we may see the epitome of all men in their relation to sin and death, for while all three of the victims that day were brought to the cross by sin, they stood in very different relationships to sin. See, all died because of sin. But the impenitent robber died in his sin. On the other hand, the penitent robber that day died to sin. Jesus could do neither of these things, for he had no sin. But that day he died for sin. This truth is set forth in the accompanying diagram, and is most suggestive. None but Jesus can die for sin, but all sinners must either die in sin or die to sin.