Personal Friendships of Jesus Part 3

These incidents show, not that Jesus would make it hard and costly for men to be his disciples, but that disciples.h.i.+p must be unconditional, whatever the cost, and that even the holiest duties of human love must be made secondary to the work of Christ's kingdom. Another marked instance of like teaching was in the case of the young ruler who wanted to know the way of life. We try to make it easy for inquirers to begin to follow Christ, but Jesus set a hard task for this rich young man.

He must give up all his wealth, and come empty-handed with the new Master. Why did he so discourage this earnest seeker? He saw into his heart, and perceived that he could not be a true disciple unless he first won a victory over himself. The issue was his money or Jesus--which? The way was made so hard that for that day, at least, the young man turned away, clutching his money, leaving Jesus.

Really, a like test was made in every disciples.h.i.+p. Those who followed him left all, and went empty-handed with him. They were required to give up father and mother, and wife and children, and lands, and to take up their cross and follow him.

Why were the broad invitations of the heart of Jesus so narrowed in their practical application? The answer is very simple. Jesus was the revealing of G.o.d--G.o.d manifest in the flesh. He had come into this world not merely to heal a few sick people, to bring back joy to a few darkened homes by the restoring of their dead, to formulate a system of moral and ethical teachings, to start a wave of kindliness and a ministry of mercy and love; he had come to save a lost world, to lift men up out of sinfulness into holiness.

There was only one way to do this,--men must be brought back into loyalty to G.o.d. Jesus astonishes us by the tremendous claims and demands he makes. He says that men must come unto him if they would find rest; that they must believe on him if they would have everlasting life; that they must love him more than any human friend; that they must obey him with absolute, unquestioning obedience; that they must follow him as the supreme and only guide of their life, committing all their present and eternal interests into his hands. In a word, he puts himself deliberately into the place of G.o.d, demanding for himself all that G.o.d demands, and then promising to those who accept him all the blessings that G.o.d promises to his children.

This was the way Jesus sought to save men. As the human revealing of G.o.d, coming down close to humanity, and thus bringing G.o.d within their reach, he said, "Believe on me, love me, trust me, and follow me, and I will lift you up to eternal blessedness." While the invitation was universal, the blessings it offered could be given only to those who would truly receive Christ as the Son of G.o.d. If Jesus seemed to demand hard things of those who would follow him, it was because in no other way could men be saved. No slight and easy bond would bind them to him, and only by their attachment to him could they be led into the kingdom of G.o.d. If he sometimes seemed to discourage disciples.h.i.+p, it was that no one might be deceived as to the meaning of the new life to which Jesus was inviting men. He would have no followers who did not first count the cost, and know whether they were ready to go with him.

Men could be lifted up into a heavenly life only by a friends.h.i.+p with Jesus which would prove stronger than all other ties.

Religion, therefore, is a pa.s.sion for Christ. "I have only one pa.s.sion," said Zinzendorf, "and that is he." Love for Christ is the power that during these nineteen centuries has been transforming the world. Law could never have done it, though enforced by the most awful majesty. The most perfect moral code, though proclaimed with supreme authority, would never have changed darkness to light, cruelty to humaneness, rudeness to gentleness. What is it that gives the gospel its resistless power? It is the Person at the heart of it. Men are not called to a religion, to a creed, to a code of ethics, to an ecclesiastical system,--they are called to love and follow a Person.

But what is it in Jesus that so draws men, that wins their allegiance away from every other master, that makes them ready to leave all for his sake, and to follow him through peril and sacrifice, even to death?

Is it his wonderful teaching? "No man ever spake like this man." Is it his power as revealed in his miracles? Is it his sinlessness? The most malignant scrutiny could find no fault in him. Is it the perfect beauty of his character? Not one nor all of these will account for the wonderful attraction of Jesus. Love is the secret. He came into the world to reveal the love of G.o.d--he was the love of G.o.d in human flesh.

His life was all love. In a most wonderful way during all his life did he reveal love. Men saw it in his face, and felt it in his touch, and heard it in his voice. This was the great fact which his disciples felt in his life. His friends.h.i.+p was unlike any friends.h.i.+p they had ever seen before, or even dreamed of. It was this that drew them to him, and made them love him so deeply, so tenderly. Nothing but love will kindle love. Power will not do it. Holiness will not do it.

Gifts will not do it--men will take your gifts, and then repay you with hatred. But love begets love; heart responds to heart. Jesus loved.

But the love he revealed in his life, in his tender friends.h.i.+p, was not the supremest manifesting of his love. He crowned it all by giving his life. "I am the good shepherd: the good shepherd giveth his life for the sheep." This was the most wonderful exhibition of love the world had ever seen. Now and then some one had been willing to die for a choice and prized friend; but Jesus died for a world of enemies. It was not for the beloved disciple and for the brave Peter that he gave his life,--then we might have understood it,--but it was for the race of sinful men that he poured out his most precious blood,--the blood of eternal redemption. It is this marvellous love in Jesus which attracts men to him. His life, and especially his cross, declares to every one: "G.o.d loves you. The Son of G.o.d gave himself for you." Jesus himself explained the wonderful secret in his words: "I, if I be lifted up from the earth, will draw all men unto me." It is on his cross that his marvellous power is most surpa.s.singly revealed. The secret of the attraction of the cross is love. "He loved me, and he gave himself for me."

Thus we find hints of what Jesus is as a friend--what he was to his first disciples, what he is to-day. His is perfect friends.h.i.+p. The best and richest human friends.h.i.+ps are only little fragments of the perfect ideal. Even these we prize as the dearest things on earth.

They are more precious than rarest gems. We would lose all other things rather than give up our friends. They bring to us deep joys, sweet comforts, holy inspirations. Life without friends.h.i.+p would be empty and lonely. Love is indeed the greatest thing. Nothing else in all the world will fill and satisfy the heart. Even earth's friends.h.i.+ps are priceless. Yet the best and truest of them are only fragments of the perfect friends.h.i.+p. They bring us only little cupfuls of blessing. Their gentleness is marred by human infirmity, and sometimes turns to harshness. Their helpfulness at best is impulsive and uncertain, and ofttimes is inopportune and ill-timed.

But the friends.h.i.+p of Jesus is perfect. Its touch is always gentle and full of healing. Its helpfulness is always wise. Its tenderness is like the warmth of a heavenly summer, brooding over the life which accepts it. All the love of G.o.d pours forth in the friends.h.i.+p of Jesus. To be his beloved is to be held in the clasp of the everlasting arms. "I and my Father are one," said Jesus; his friends.h.i.+p, therefore, is the friends.h.i.+p of the Father. Those who accept it in truth find their lives flooded with a wealth of blessing.

Creeds have their place in the Christian life; their articles are the great framework of truth about which the fabric rises and from which it receives its strength. Wors.h.i.+p is important, if it is vitalized by faith and the Holy Spirit. Rites have their sacred value as the channels through which divine grace is communicated. But that which is vital in all spiritual life is the friends.h.i.+p of Jesus, coming to us in whatever form it may. To know the love of Christ which pa.s.seth knowledge is living religion. Creeds and services and rites and sacraments bring blessing to us only as they interpret to us this love, and draw us into closer personal relations with Christ.

"Behold him now where he comes!

Not the Christ of our subtile creeds, But the light of our hearts, of our homes, Of our hopes, our prayers, our needs, The brother of want and blame, The lover of women and men."

The friends.h.i.+p of Jesus takes our poor earthly lives, and lifts them up out of the dust into beauty and blessedness. It changes everything for us. It makes us children of G.o.d in a real and living sense. It brings us into fellows.h.i.+p with all that is holy and true. It kindles in us a friends.h.i.+p for Christ, turning all the tides of our life into new and holy channels. It thus transforms us into the likeness of our Friend, whose we are, and whom we serve.

Thus Jesus is saving the world by renewing men's lives. He is setting up the kingdom of heaven on the earth. His subjects are won, not by force of arms, not by a display of Sinaitic terrors, but by the force of love. Men are taught that G.o.d loves them; they see that love first in the life of Jesus, then on his cross, where he died as the Lamb of G.o.d, bearing the sin of the world. Under the mighty sway of that love they yield their hearts to heaven's King. Thus love's conquests are going on. The friends.h.i.+p of Jesus is changing earth's sin and evil into heaven's holiness and beauty.

CHAPTER V.

JESUS CHOOSING HIS FRIENDS.

He seeks not thine, but thee, such as thou art, For lo, his banner over thee is love.

CHRISTINA G. ROSSETTI.

If you loved only what were worth your love, Love were clear gain, and wholly well for you.

Make the low nature better by your throes!

Give earth yourself, go up for gain above.

BROWNING.

Nothing in life is more important than the choosing of friends. Many young people wreck all by wrong choices, taking into their life those who by their influence drag them down. Many a man's moral failure dates from the day he chose a wrong friend. Many a woman's life of sorrow or evil began with the letting into her heart of an unworthy friends.h.i.+p. On the other hand, many a career of happiness, of prosperity, of success, of upward climbing, may be traced to the choice of a pure, n.o.ble, rich-hearted, inspiring friend. Mrs. Browning asked Charles Kingsley, "What is the secret of your life? Tell me, that I may make mine beautiful too." He replied, "I had a friend." There are many who have reached eminence of character or splendor of life who could give the same answer. They had a friend who came into their life at the right time, sent from G.o.d, and inspired in them whatever is beautiful in their character, whatever is worthy and n.o.ble in their career.

We may not put our Lord's choice of his apostles on precisely the same plane as our selecting of friends, as those men were to be more than ordinary friends; he was to put his mantle upon them, and they were to be the founders of his Church. Nevertheless, we may take lessons from the story for ourselves.

Jesus chose his friends deliberately. His disciples had been gathering about him for months. It was at least a year after the beginning of his public ministry that he chose the Twelve. He had had ample time to get well acquainted with the company of his followers, to test them, to study their character, to learn their qualities of strength or weakness.

Many fatal mistakes in the choosing of friends come from unfit haste.

We would better take time to know our possible friends, and be sure that we know them well, before making the solemn compact that seals the attachment.

Jesus made his choice of friends a subject of prayer. He spent a whole night in prayer with G.o.d, and then came in the morning to choose his apostles. If Jesus needed thus to pray before choosing his friends, how much more should we seek G.o.d's counsel before taking a new friends.h.i.+p into our life! We cannot know what it may mean to us, whither it may lead us, what sorrow, care, or pain it may bring to us, what touches of beauty or of marring it may put upon our soul, and we dare not admit it unless G.o.d gives it to us. In nothing do young people need more the guidance of divine wisdom than when they are settling the question of who shall be their friends. At the Last Supper Jesus said in his prayer, referring to his disciples, "Thine they were, and thou gavest them me." It makes a friends.h.i.+p very sacred to be able to say, "G.o.d gave it to me. G.o.d sent me this friend."

In choosing his friends, Jesus thought not chiefly of the comfort and help they would be to him, but far more of what he might be to them.

He did crave friends.h.i.+p for himself. His heart needed it just as any true human heart does. He welcomed affection whenever any one brought the gift to him. He accepted the friends.h.i.+p of the poor, of the children, of those he helped. We cannot understand how much the Bethany home was to him, with its confidence, its warmth, its shelter, its tender affection. One of the most pathetic incidents in the whole Gospel story is the hunger of Jesus for sympathy in the garden, when he came again and again to his human friends, hoping to find them alert in watchful love, and found them asleep. It was a cry of deep disappointment which came from his lips, "Could ye not watch with me one hour?" Jesus craved the blessing of friends.h.i.+p for himself, and in choosing the Twelve expected comfort and strength from his fellows.h.i.+p with them.

But his deepest desire was that he might be a blessing to them. He came "not to be ministered unto, but to minister;" not to have friends, but to be a friend. He chose the Twelve that he might lift them up to honor and good; that he might purify, refine, and enrich their lives; that he might prepare them to be his witnesses, the conservators of his gospel, the interpreters to the world of his life and teachings. He sought nothing for himself, but every breath he drew was full of unselfish love.

We should learn from Jesus that the essential quality in the heart of friends.h.i.+p is not the desire to have friends, but the desire to be a friend; not to get good and help from others, but to impart blessing to others. Many of the sighings for friends.h.i.+p which we have are merely selfish longings,--a desire for happiness, for pleasure, for the gratification of the heart, which friends would bring. If the desire were to be a friend, to do others good, to serve and to give help, it would be a far more Christlike longing, and would transform the life and character.

We are surprised at the kind of men Jesus chose for his friends. We would suppose that he, the Son of G.o.d, coming from heaven, would have gathered about him as his close and intimate companions the most refined and cultivated men of his nation,--men of intelligence, of trained mind, of wide influence. Instead of going to Jerusalem, however, to choose his apostles from among rabbis, priests, scribes, and rulers, he selected them from among the plain people, largely from among fishermen of Galilee. One reason for this was that he must choose these inner friends from the company which had been drawn to him and were already his followers, in true sympathy with him; and there were none of the great, the learned, the cultured, among these. But another reason was, that he cared more for qualities of the heart than for rank, position, name, worldly influence, or human wisdom. He wanted near him only those who would be of the same mind with him, and whom he could train into loyal, sympathetic apostles.

Jesus took these untutored, undisciplined men into his own household, and at once began to prepare them for their great work. It is worthy of note, that instead of scattering his teachings broadcast among the people, so that who would might gather up his words, and diffusing his influence throughout a ma.s.s of disciples, while distinctly and definitely impressing none ineffaceably, Jesus chose twelve men, and concentrated his influence upon them. He took them into the closest relations to himself, taught them the great truths of his kingdom, impressed upon them the stamp of his own life, and breathed into them his own spirit. We think of the apostles as great men; they did become great. Their influence filled many lands--fills all the world to-day.

They sit on thrones, judging all the tribes of men, But all that they became, they became through the friends.h.i.+p of Jesus. He gave them all their greatness. He trained them until their rudeness grew into refined culture. No doubt he gave much time to them in private. They were with him continually. They saw all his life.

It was a high privilege to live with Jesus those three years,--eating with him, walking with him, hearing all his conversations, witnessing his patience, his kindness, his thoughtfulness. It was almost like living in heaven; for Jesus was the Son of G.o.d--G.o.d manifest in the flesh. When Philip said to Jesus, "Lord, show us the Father, and it sufficeth us," Jesus answered, "He that hath seen me hath seen the Father." Living with Jesus was, therefore, living with G.o.d--his glory tempered by the gentle humanity in which it was veiled, but no less divine because of this. For three years the disciples lived with G.o.d.

No wonder that their lives were transformed, and that the best that was in them was wooed out by the blessed summer weather of love in which they moved.

"He chose twelve." Probably this was because there were twelve tribes of Israel, and the number was to be continued. One evangelist says that he sent them out two and two. Why by two and two? With all the world to evangelize, would it not have been better if they had gone out one by one? Then they would have reached twice as many points. Was it not a waste of force, of power, to send two to the same place?

No doubt Jesus had reasons. It would have been lonely for one man to go by himself. If there were two, one would keep the other company.

There was opposition to the gospel in those days, and it would have been hard for one to endure persecution alone. The handclasp of a brother would make the heart braver and stronger. We do not know how much we owe to our companions.h.i.+ps, how they strengthen us, how often we would fail and sink down without them.

One of the finest definitions of happiness in literature is that given by Oliver Wendell Holmes. "Happiness," said the Autocrat, "is four feet on the fender." When his beloved wife was gone, and an old friend came in to condole with him, he said, shaking his gray head, "Only two feet on the fender now." Congenial companions.h.i.+p is wonderfully inspiring. Aloneness is pain. You cannot kindle a fire with one coal.

A log will not burn alone. But put two coals or two logs side by side, and the fire kindles and blazes and burns hotly. Jesus yoked his apostles in twos that mutual friends.h.i.+p might inspire them both.

There was another reason for mating the Twelve. Each of them was only a fragment of a man--not one of them was full-rounded, a complete man, strong at every point. Each had a strength of his own, with a corresponding weakness. Then Jesus yoked them together so that each two made one good man. The hasty, impetuous, self-confident Peter needed the counterbalancing of the cautious, conservative Andrew.

Thomas the doubter was matched by Matthew the strong believer. It was not an accidental grouping by which the Twelve fell into six parts.

Jesus knew what was in man; and he yoked these men together in a way which brought out the best that was in each of them, and by thus blending their lives, turned their very faults and weaknesses into beauty and strength. He did not try to make them all alike. He made no effort to have Peter grow quiet and gentle like John, or Thomas become an enthusiastic, unquestioning believer like Matthew, He sought for each man's personality, and developed that. He knew that to try to recast Peter's tremendous energy into staidness and caution would only rob him of what was best in his nature. He found room in his apostle family for as many different types of temperament as there were men, setting the frailties of one over against the excessive virtues of the other.

It is interesting to note the method of Jesus in training his apostles.

The aim of true friends.h.i.+p anywhere is not to make life easy for one's friend, but to make something of the friend. That is G.o.d's method. He does not hurry to take away every burden under which he sees us bending. He does not instantly answer our prayer for relief, when we begin to cry to him about the difficulty we have, or the trial we are facing, or the sacrifice we are making. He does not spare us hards.h.i.+p, loss, or pain. He wants not to make things easy for us, but to make something of us. We grow under burdens. It is poor, mistaken fathering or mothering that thinks only of saving a child from hard tasks or severe discipline. It is weak friends.h.i.+p that seeks only pleasure and indulgence for a loved one. "The chief want in life is somebody who shall make us do the best we can."

Jesus was the truest of friends. He never tried to make the burden light, the path smooth, the struggle easy. He wished to make men of his apostles,--men who could stand up and face the world; men whose character would reflect the beauty of holiness in its every line; men in whose hands his gospel would be safe when they went out as his amba.s.sadors. He set for each apostle a high ideal, and then helped him to work up to the ideal. He taught them that the law of the cross is the law of life, that the saving of one's life is the losing of it, and that only when we lose our life, as men rate it, giving it out in love's service, do we really save it.

It is not easy to make a man. It is said that the violin-makers in distant lands, by breaking and mending with skilful hands, at last produce instruments having a more wonderful capacity than ever was possible to them when new, unbroken and whole. Whether this be true or not of violins, it certainly is true of human lives. We cannot merely grow into strength, beauty, n.o.bleness, and power of helpfulness, without discipline, pain, and cost. It is written even of Jesus himself that he was made perfect through suffering. There was no sin in him; but his perfectness as a sympathizing Friend, as a helpful Saviour, came through struggle, trial, pain, and sorrow. Not one of the apostles reached his royal strength as a man, as a helper of men, as a representative of Jesus, without enduring loss and suffering. No man who ever rises to a place of real worth and usefulness in the world walks on a rose-strewn path. We never can be made fit for anything beautiful and worthy without cost of pain and tears. Always it is true that--

"Things that hurt and things that mar Shape the man for perfect praise; Shock and strain and ruin are Friendlier than the smiling days."