THE UNIVERSITY OF CHICAGO PUBLICATIONS 
 IN RELIGIOUS EDUCATION 
 
 EDITED BY 
 
 ERNEST D. BURTON SHAILER MATHEWS 
 
 THEODORE G. SOARES 
 
 CONSTRUCTIVE STUDIES
 
 THE LIFE OF JESUS
 
 THE UNIVERSITY OF CHICAGO PRESS 
 CHICAGO. ILLINOIS 
 
 TOE BAKER A TAYLOR COMPANY 
 
 THE CAMBRIDGE UNIVERSITY 
 
 THE MARUZEN-KABUSHIKI-KAISHA 
 
 TOITO, OSAIA, ITOTO, TOIDOIA, BIKD1I 
 
 THE MISSION BOOK COMPANY
 
 THE LIFE OF 
 JESUS 
 
 A MANUAL FOR TEACHERS OF CHILDREN FROM 
 TEN TO TWELVE YEARS OF AGE 
 
 By 
 
 HERBERT WRIGHT GATES 
 
 THE UNIVERSITY OF CHICAGO PRESS 
 CHICAGO, ILLINOIS
 
 COPYRIGHT 1906 BY 
 THE UNIVERSITY or CHICAGO 
 
 All Rights Reserved 
 
 Preprinted in four pamphlets 
 October 1906 May 1007 
 
 Published June 1007 
 Second Impression October 1008 
 
 Third Impression April 1910 
 
 Fourth Impression December 1911 
 
 Fifth Impression November 1913 
 
 Sixth Impression November 1916 
 
 Seventh Impression September 1918 
 
 Composed and Printed By 
 
 The University of Chicago Press 
 
 Chicago. Illinois. U.S.A.
 
 TO MY WIFE 
 
 IN GRATEFUL RECOGNITION 
 
 OF ACTIVE HELP AND SYMPATHETIC 
 
 ENCOURAGEMENT
 
 PREFACE 
 
 The outline course on the life of Jesus, which 
 this Manual is designed to accompany, has been pre- 
 pared to meet the need for work especially adapted 
 to the spiritual and intellectual needs of pupils in 
 the intermediate grades of the Bible school, and is 
 the outcome of several years of experimentation in 
 practical use. The course is intended for boys and 
 girls of from ten to thirteen years of age, who would 
 ordinarily be found in the fifth to seventh grades of 
 the public school. 
 
 The attempt has been made to furnish a course 
 that shall give occupation for hand and eye as well 
 as for brain, that shall be sufficiently varied in treat- 
 ment to sustain interest, and that shall result in a 
 clear, vivid conception of the life and character of 
 Jesus Christ, so far as these may be grasped by pupils 
 of the ages mentioned. The test already given these 
 lessons has proven that such results can be secured 
 through intelligent use. 
 
 It is to be noted, however, that no system of les- 
 sons can supersede the work of the teacher. While 
 every effort has been made to furnish an effective 
 instrument, success in its use must rest largely with 
 the individual teacher. Some general suggestions 
 on the method of using the lessons are therefore given 
 
 vii
 
 viii PREFACE 
 
 at the beginning of this Manual, which should be 
 carefully studied before taking up the work, and re- 
 viewed from time to time throughout the course. 
 
 I wish to acknowledge with gratitude the valued 
 assistance of Professor Edward T. Harper, to whom 
 the original idea of this course is due, and who gave 
 many helpful suggestions during its development; 
 also that of Professor Ernest D. Burton, whose 
 editorial suggestions have added greatly to the value 
 of the work. 
 
 H. W. G.
 
 CONTENTS 
 
 PACK 
 
 Preface vii 
 
 Suggestions to Teachers xi 
 
 Books Recommended for Reference Work .... xxiii 
 
 Note on Frontispiece and Title Page xxvi 
 
 Introduction -Palestine and Its People 
 
 i. The Land Where Jesus Lived i 
 
 2. The People Among Whom Jesus Lived ... 5 
 
 Chapter I. The Infancy of Jesus 
 
 3. His Parents 14 
 
 4. The Manger Cradle at Bethlehem .... 20 
 5- Wise Men from the East and the Schemes of 
 
 Herod 23 
 
 Chapter II. The Boyhood of Jesus 
 
 6. At Home and at School 28 
 
 7. A Visit to Jerusalem 33 
 
 8. Review of Introduction and Chapters I and II . 39 
 
 Chapter III. Jesus Beginning His Work 
 
 9. His Baptism 40 
 
 10. Conquering Temptation . 46 
 
 11. First Followers 51 
 
 12. Jesus at a Wedding Feast 54 
 
 13. Rebuking the Traders in the Temple .... 58 
 
 Chapter IV. Jesus Organizing His Work 
 
 14. Calling Disciples 62 
 
 15. A Sabbath Day in Capernaum 67 
 
 1 6. Doing Good on the Sabbath 70 
 
 ix
 
 x CONTENTS 
 
 17. Choosing Apostles 75 
 
 18. The Sermon on the Mount 80 
 
 19. Review of Chapters III and IV 86 
 
 Chapter V. Jesus Among the People 
 
 20. The Centurion's Servant 88 
 
 21. Forgiving the Penitent 89 
 
 22. A Storm on the Sea 92 
 
 23. Casting out of Evil Spirits 94 
 
 Chapter VI. Jesus and His Disciples 
 
 24. Acknowledged as the Christ 98 
 
 25. The Cost and Value of the Christian Life . . 101 
 
 26. On the Mountain at Night 105 
 
 27. Who Is Greatest in the Kingdom ? . . . . 109 
 
 28. How Often Shall I Forgive ? in 
 
 29. Review of Chapters V and VI 113 
 
 Chapter VII. Later Words and Works of Jesus 
 
 30. The Story of the Good Samaritan .... 115 
 
 31. The Story of the Prodigal Son 119 
 
 32. Blessing Little Children 121 
 
 33. The Rich Young Ruler 123 
 
 34. Blind Bartimaeus 126 
 
 35. The Visit to Zacchaeus 128 
 
 Chapter VIII. The Last Days of Jesus on Earth 
 
 36. Palm Sunday : j! 
 
 37. The Last Supper 133 
 
 38. The Betrayal and Arrest 139 
 
 39. The Trial and Crucifixion I43 
 
 40. Easter Morning 14 <j 
 
 41. Later Appearances 157 
 
 42. Review of Chapters VII and VIII .... 155
 
 SUGGESTIONS TO TEACHERS 
 i. Plan of the Course 
 
 The subject of the course is the life of Jesus as 
 presented in the gospels, and more especially as pre- 
 sented in the first three gospels. For pupils of the 
 age for whom this course is intended this simpler story 
 of his life and teachings is best adapted, and nothing 
 is better calculated to lead them to a sincere and 
 simple faith in Jesus Christ, and the acceptance of 
 his leadership for life, than the intimate knowledge 
 of his character resulting from such a study. The 
 more philosophical interpretations of his life and 
 teaching, presented by other books of the New Testa- 
 ment, belong to the study of those books and to a 
 later period of the pupil's course. 
 
 The material is divided into chapters and sections, 
 as any other textbook, rather than into lessons, one 
 for each week. This secures more continuity of 
 work and makes it possible for each class to proceed 
 as rapidly or as slowly as may be consistent with 
 thorough work. The entire course contains mate- 
 rial sufficient for a full year's work, or may be covered 
 in nine months by omitting some sections or by tak- 
 ing more than one at a lesson. Each teacher will be 
 governed by the requirements and conditions of his 
 own class in determining the amount to be done. 
 d
 
 xu THE LIFE OF JESUS 
 
 Should a section be found too long for a single les- 
 son, it will be better to give time enough for thorough 
 work, even though something else may have to be 
 omitted. 
 
 The pupil's book is arranged in outline form, 
 with blanks to be filled in, so that, when completed, 
 each pupil will have a life of Jesus of his own making. 
 
 It is illustrated with pictures of various scenes 
 and incidents, which will add vividness and interest 
 to the study. These pictures are furnished with the 
 books, to be pasted in by the pupil at the places 
 designated. This provides additional occupation 
 and increases the interest in the work. 
 
 The pupil's book contains three maps: one 
 colored, giving location and names of places; 
 another in outline only, upon which the pupil is to 
 locate the various places mentioned in the course of 
 study as he comes to them, and a third, the Review 
 Map, upon which no marks are to be made, being 
 used for review work from memory. 
 
 It is usually best to have this work done during 
 the class session, keeping the books at the school 
 until completed, when they become the property of 
 the pupil. In this case provision must be made for 
 keeping them in order. Each class should have a 
 locker, drawer, or box large enough to hold the books 
 and other equipment for class use (see next para- 
 graph). Cloth-covered notion boxes answer the 
 purpose very well. If there are older boys in the
 
 SUGGESTIONS TO TEACHERS xiii 
 
 school who are skilful with tools, it will help to en- 
 list their interest to have them make wooden boxes 
 with hinged covers. 
 
 2. Additional Material and Equipment for Class Use 
 
 a) A Bible for each pupil. The American Stand- 
 ard Revised version is recommended. 
 
 b) A Bible dictionary or equivalent work. Pe- 
 loubet's or Davis' will answer the purpose. If a 
 copy cannot be furnished for each class, two or three 
 duplicate copies should be placed in the school 
 library, to be loaned to any class as needed. 
 
 c) A good wall map of Palestine, hung where 
 the class may easily refer to it, will be found help- 
 ful in addition to the maps furnished with the work. 
 Tt is often of advantage to have the entire class give 
 attention to one map. 
 
 d) A jar of paste for pasting in the pictures with 
 which the work is illustrated. Instead of brushes, 
 which become stiff when left with the paste on them, 
 use the thin wooden splints furnished by any kinder- 
 garten supply house. 
 
 e) The stereoscopic views of Palestine showing 
 the scenes represented in their true perspective are 
 very helpful in giving the pupil a vivid idea of the 
 country. The expense of the stereoscopic outfit is 
 considerable but it is a valuable adjunct for class 
 or home work. For publisher and price see list of 
 books for reference, p. xxi.
 
 xiv THELlFEOrjESUS 
 
 /) Each class should have a table to work at, if 
 possible. If not, light wooden or heavy cardboard 
 lapboards may be made to answer. 
 3. Class Work 
 
 As noted above, the pupil's book is prepared for 
 class work. Suggestions for home study are given 
 in the Manual and should be carefully observed, 
 but the filling-out of the blanks may better be done 
 in the class hour. This affords occupation for hand 
 and eye, increases interest, and thus helps to main- 
 tain order. It also insures some work on the part 
 of all the class, helps to keep the class together, and 
 leads those who have better facilities for Bible study 
 to stimulate and assist the less fortunate. 
 
 In order to meet the needs of teachers who prefer 
 to have this work done at home, notes are given in 
 Part II of the pupil's book, covering the references 
 for home reading and such additional information 
 as is necessary for the completion of the pupil's work. 
 These notes will also aid pupils in making up work 
 which they may have missed through absence from 
 the class sessions. 
 
 4. Individual Work by Pupils 
 
 Great care should be taken not to do too much 
 for the pupil. Through neglect of this precaution 
 many teachers defeat the very objects of the course 
 the stimulation of the pupil's own thought and the 
 provision of occupation which shall arouse interest
 
 SUGGESTIONS TO TEACHERS xv 
 
 and hold attention. Wherever possible the pupil 
 should look up for himself all information called for, 
 or be led by questions to think things out for him- 
 self. When a story is to be written, the teacher 
 should have one in mind, in as clear and concise form 
 as possible, but he should avoid dictating it to the 
 pupil. It is sometimes well to have the story told 
 orally by one or more; sometimes the teacher may 
 tell the story to the class; but let each write his own, 
 in his own words. 
 
 This work will often seem to progress slowly, 
 especially to those who are accustomed to the plan 
 of covering the allotted lesson each week, under other 
 systems of study. In such cases the teacher will be 
 tempted to dictate, or even to write out, answers for 
 the pupil, or to trim and paste in the pictures him- 
 self, in the interest of neatness and economy of time. 
 It should be steadfastly remembered that all such 
 economies are at the expense of educational values 
 to the pupil. It is far better that he should cover 
 less ground and do it thoroughly, and that he should 
 do the work rather than have it done for him. 
 
 5. Memory Work 
 
 Memorizing should form a considerable feature 
 of any work planned for pupils of this age. This 
 has been provided for in the present course. Care 
 has been taken to make the memory work an inte- 
 gral part of the work itself, growing naturally out
 
 rvi THE LIFE OF JESUS 
 
 of the subject studied, instead of being supplementary 
 to it This portion of the work should receive most 
 careful attention. It requires pains and patience to 
 secure the faithful performance of this task, especially 
 if the pupil has fallen into the habit of neglecting all 
 real study of Sunday-school lessons. Nothing can 
 be of greater value, at this period of the pupil's life, 
 than the storing of the mind with choice passages 
 of Scripture, familiar hymns, and such extracts as 
 are chosen for the memory work. 
 
 One point should be emphasized. Recitation of 
 the passages assigned for memorizing should be in- 
 variably called for. Nothing will more quickly in- 
 duce careless habits with regard to the entire course 
 of study than the mistake of assigning work without 
 following it up. 
 
 Moreover the teacher should be on the lookout 
 for opportunities to review this memory work. Many 
 passages thus assigned will be recalled by subsequent 
 topics and should be brought in by way of illustration. 
 Recitation of some of the passages in unison may be 
 introduced into the devotional exercises; the hymns 
 learned may be sung from memory, etc. 
 
 6. Home Work 
 
 While in the majority of cases it may be found 
 best to have the work on the pupil's book done dur- 
 ing the class hour, this should not be allowed to take 
 the place of home work. References and suggestions
 
 SUGGESTIONS TO TEACHERS xvii 
 
 for home reading are given throughout the course, 
 and the resourceful teacher will find other suggestions 
 as the work progresses. But the following general 
 hints may be of service: 
 
 a) The Scripture references constituting the les- 
 son material for each section should be assigned for 
 careful reading in advance of the class work. As 
 with the memory work, the teacher should not fail 
 to question the class upon this home reading to see 
 if it has been done. The pupil should be made to 
 feel that this reading is worth while, and that he 
 will receive credit for it when done. 
 
 b) When the Scripture narrative is at all involved, 
 or contains words or allusions not perfectly clear in 
 meaning, or mention of unfamiliar customs or ob- 
 jects, the attention of the class should be called to 
 these points with directions for looking them up. 
 Topics of special importance or difficulty may be 
 assigned either to the class as a whole or to indi- 
 viduals for special report. Care should be taken in 
 all such cases to put the necessary sources of informa- 
 tion within reach of the pupil. Comparatively few 
 have many books of biblical reference in their homes. 
 The school library should furnish them as far as 
 possible, and make them accessible to the pupils out- 
 side of class hours. Sometimes the teacher may pos- 
 sess the volume needed and loan it to the pupil to 
 whom the special topic may be assigned. Or the 
 teacher may meet the pupil at home or at the public
 
 XV111 
 
 THE LIFE OF JESUS 
 
 library for the purposes of such investigation. Every 
 such opportunity may lead to the establishment of 
 closer fellowship and sympathy between teacher and 
 pupil, and some of the best work may thus be accom- 
 plished. The interest and co-operation of parents 
 may also be enlisted by suggesting questions for the 
 pupils to ask at home in the search for further 
 information. 
 
 c) The memory work should usually be done at 
 home during the week, and should be assigned after 
 it is reached in the course of study rather than in 
 advance. It is well to insist upon correct recitation 
 of memory work before it is written in the book. 
 
 d) When stories are to be written by the pupil, it 
 will often be well to give the main outlines in class 
 and have the story written at home. It may add 
 interest and variety at times to have such stories 
 brought into class, read, criticized, and corrected, 
 and then let the class select the best one for incor- 
 poration in the book work. 
 
 e) Pupils may be led to supplement the lessons 
 by looking up additional pictures or other illustra- 
 tive matter during the week, giving time for reports 
 on such work occasionally. This will help to keep 
 the subject alive in the pupil's mind and train him 
 in habits of observance from day to day. 
 
 If the teacher is at all skilled in such work, much 
 interest may be aroused at the very outset of the 
 course by having the class meet during the week for
 
 SUGGESTIONS TO TEACHERS xix 
 
 the modeling of a relief map of paper pulp such as 
 is used by the kindergarten. More actual knowl- 
 edge of the Holy Land will be gained in this way 
 than through ordinary map-study. 
 
 If the stereoscopic views are used (see par. e, p. 
 xi), a pleasant and profitable hour may be spent at 
 home looking over views connected with the lessons. 
 
 Many schools have established museums for the 
 collection of pictures, maps, curios, coins, models, 
 or whatever may serve to illustrate the life and cus- 
 toms of Palestine in the time of Jesus. Pupils may 
 be invited to bring contributions for such a collection 
 and submit them to the teacher, or a committee of 
 the school, for consideration, care being taken to 
 admit to the collection only such objects as have 
 legitimate place there. A great deal of interest and 
 informal study may be aroused in this way. 
 
 7. Practice Work 
 
 This might be included under the heading of 
 home work, but its importance deserves separate 
 and special mention. A distinct feature of modern 
 educational work is the laboratory method, which 
 includes not only the inductive study of concrete 
 objects and facts, but also the illustration and appli- 
 cation of the principles derived from this study 
 through experiment and practice. The same method 
 should be used in moral and religious education, 
 and its neglect has constituted one of the chief weak-
 
 XX 
 
 THE LIFE OF JESUS 
 
 nesses in Sunday-school work hitherto. Christian 
 character is developed through the formation of 
 Christlike habits of living, and these come through 
 practice. The teacher should be ever on the watch 
 for opportunities of following up the lesson with 
 practical application in actual service. This should 
 not be confused with the moralizing of which our 
 Sunday-school teaching has had too much, rather than 
 too little. Children make their own moral applica- 
 tions more effectively than another can do it for 
 them. What is needed is more thoughtfulness and 
 ingenuity in devising opportunities for putting into 
 practice the principles of unselfishness, service, and 
 love gained from the lesson study. The daily round 
 of life at home, at school, and on the playground 
 will yield such opportunities in abundance, if the 
 teacher and parents are on the lookout for them. 
 Some general suggestions along this line are given 
 throughout the notes on the lessons but each teacher 
 will be guided by his own study of the individual 
 conditions of his pupils. 
 
 8. Preparation of the Teacher 
 
 The best success in the use of this, or any other, 
 course will depend upon the thorough preparation 
 of the teacher. This fact cannot be emphasized too 
 strongly. It does not necessarily mean that the teacher 
 must be fully versed in all pedagogical methods, 
 although such training will be of great ad van
 
 SUGGESTIONS TO TEACHERS xxi 
 
 tage. It does mean the three following things at 
 least: 
 
 a) The teacher should have a fairly comprehen- 
 sive knowledge of the life of Jesus as a whole, before 
 beginning to teach it to others. While it is neither 
 necessary nor desirable to lay much emphasis upon 
 historical sequences with pupils of this grade, the 
 teacher needs this knowledge in order to understand 
 and correctly interpret the incidents of that life. An 
 excellent preparation for teachers of this course will 
 be found in the careful study of the more advanced 
 course in the same series, Burton and Mathews, 
 Constructive Studies in the Life of Jesus. Sanday, 
 Outlines of the Life of Christ, may also be mentioned 
 as a good supplementary textbook. 
 
 6) The teacher should review and thoroughly 
 master each incident in the present course in the 
 light of this comprehensive study. He should make 
 every effort to enter completely into the spirit of the 
 scene, picturing its settings and circumstances, and 
 supplementing his study by reading other lives of 
 Jesus, such as Edersheim's, Geikie's, or Farrar's, 
 which abound in local color and picturesque detail. 
 Bird, Jesus the Carpenter of Nazareth, is particu- 
 larly well adapted for use with boys and girls. Her- 
 vey, Picture Work, especially chapter vii, has valuable 
 suggestions for the teacher hi this connection. 
 
 Such study will show results in the power to pre- 
 sent the lesson with vividness, and will be richly
 
 ixii THELlFEOFjESUS 
 
 repaid by the added interest and attention on the 
 part of the pupil. 
 
 9. The Spiritual Work of the Teacher 
 
 The aim of this course is to present the clearest 
 possible picture of the personality of Jesus Christ. 
 If this be accomplished in such a manner as to secure 
 the interested co-operation of the pupil, the best pos- 
 sible opportunity for spiritual influence has been 
 afforded. 
 
 Every effort has been made to avoid doctrinal or 
 "preachy" questions and to discourage abstract 
 moralizing. The best results will be secured by 
 bringing out very vividly the concrete picture of 
 Jesus himself, enabling the pupil to see how he lived 
 and worked and acted under the varying conditions 
 of his life, and allowing the pupil to make his own 
 application of these facts to his own living. 
 
 The deepest spiritual impressions are made by 
 the personal influence of a genuinely Christian char- 
 acter. Without this no course of study will be effec- 
 tive. The ideal teacher is one who combines a 
 thorough knowledge of subject and of pupil with a 
 sincere love for each, and who possesses that sympathy 
 and tact which yields him the confidence of the pupil. 
 To such a teacher will be unfolded the secrets of the 
 hearts under his charge, and he will have the rare 
 privilege of being the spiritual adviser of the young 
 in their moments of greatest need.
 
 BOOKS RECOMMENDED FOR REFERENCE 
 
 WORK IN CONNECTION 
 
 WITH THIS COURSE 
 
 ON THE LIFE OF JESUS 
 
 BURTON AND MATHEWS, Constructive Studies in the Life of 
 Christ: An Aid to Historical Study and a Condensed 
 Commentary on the Gospels. Fifth edition. Chicago: 
 The University of Chicago Press. $i. 
 
 STEVENS AND BURTON, A Harmony of the Gospels for His- 
 torical Study. Third edition. New York: Scribner's. $i. 
 The study of these two books will constitute an excellent 
 
 preparation for teachers of this course. 
 
 SAND AY, Outlines of the Life of Christ. New York: Scrib- 
 ner's. $1.25. 
 One of the best modern works, of special value for its 
 
 division and naming of the periods in the life of Jesus. (Same 
 
 material found in Hasting's Dictionary of the Bible, article 
 
 "Jesus Christ.") 
 
 GILBERT, The Student's Life of Jesus. New York: Mac- 
 millan. $i . 25. 
 
 RHEES, The Life of Jesus of Nazareth: A Study. New York : 
 Scribner's. $i . 25. 
 
 ANDREWS, The Life of Our Lord. New York: Scribner's. 
 
 $2 . 50. 
 
 STALKER, Life of Jesus Christ. New York: Scribner's. $0.60. 
 BUTLER, How to Study the Life of Christ. New York: 
 
 Whittaker. $0.75. 
 
 These six books are of special value for outline study, 
 and to get an idea of the sequence and chronology of the 
 life of Jesus.
 
 xxiv THE LIFE OF JESUS 
 
 EDERSHEIM, The Life and Times of Jesus the Messiah. New 
 
 York: Longmans, Green & Co. $2. 
 GEIOE, The Life and Words of Jesus Christ. Various editions. 
 DAWSON, The Life of Christ Philadelphia: George W. 
 
 Jacobs & Co. $1.50. 
 FARRAX, The Life of Christ. New York: Button. $1.50. 
 
 These four books give more of the details of local condi- 
 tions, customs, etc. Dawson's is the most recent and is 
 more of an interpretative study than a chronicle of events. 
 BIRD, Jesus the Carpenter of Nazareth. New York: Scrib- 
 ner's. $1.50; illustrated edition, $2. 
 
 A series of short sketches told in a picturesque and imagi- 
 native manner and splendidly adapted to boys and girls. 
 PHELPS, The Story f Jesus Christ. Boston: Houghton, 
 
 Mifflin & Co. $2. 
 
 An interpretative study, freely imaginative in style, often 
 helpful in stimulating a vivid picturing of conditions and 
 scenes. 
 
 ON THE HISTORY OF NEW TESTAMENT 
 TIMES 
 
 SOURER, The Jewish People in the Time of Jesus Christ. 
 
 Div. I, 2 vols.; Div. II, 3 vols. New York: Scribner's. 
 
 $8. 
 MATHEWS, A History of New Testament Times in Palestine. 
 
 New York: Macmillan. $0.75. 
 SEIDEL, In the Time of Jesus. Chicago: The University of 
 
 Chicago Press. $0.75. 
 RIGGS, History of the Jewish People during the Ifaccabean 
 
 end Roman Periods. New York: Scribner's. $1.25. 
 EDERSHEIM, Sketches of Jewish Social Life in the Days / 
 
 Christ. 
 STAFFER, Palestine in the Time of Christ. New York: Ann- 
 
 trong. $2.50.
 
 BOOKS RECOMMENDED xxv 
 
 MAcCouN, The Holy Land in Geography and History. 2 vols. 
 
 New York: Revell. $2. 
 CALKIN, Historical Geography of Bible Lands. Philadelphia. 
 
 Westminster Press. $i. 
 
 The Underwood Stereographs of Palestine. New York: 
 Underwood & Underwood. $5.00 and upward accord- 
 ing to number of views selected. 
 
 Not all the above-mentioned books are necessary. 
 The list is made somewhat complete to give oppor- 
 tunity for selection, and the references throughout 
 this manual are made sufficiently numerous for the 
 same purpose. The teacher should study at least 
 one book on the life of Jesus for historical outline, 
 and one or more of the more descriptive works such 
 as Edersheim's or Geikie's. 
 
 Schurer's work on the history of Palestine is the 
 most complete and exhaustive, and may be found 
 too much so for the average teacher. Mathews' 
 handbook is much shorter and gives the more essen- 
 tial facts. 
 
 MacCoun's and Calkin's books on historical geog- 
 raphy cover the same ground, and but one will be 
 required. 
 
 The teacher should have access to a good Bible 
 dictionary, as Hastings' Dictionary of the Bible, 5 vols. 
 (New York: Scribners), or The Popular and Critical 
 Bible Encyclopedia, 3 vols., ed. by Fallows, Zenos, 
 and Willett. (Chicago: Howard-Severance Co.) 
 For individual use the Smith-Peloubet and Davis 
 one-volume dictionaries will answer the purpose.
 
 NOTE ON FRONTISPIECE AND 
 TITLE-PAGE 
 
 The frontispiece of the pupil's book, together 
 with its motto, furnishes material for an introductory 
 lesson and an explanation of the nature and plan of 
 of the course. 
 
 The picture chosen is Hofmann's "The Boy 
 Jesus," a detail from his larger picture of Christ in 
 the Temple. Let each pupil paste the picture neatly 
 in the place indicated on the page. Meanwhile the 
 teacher may talk to the class about the picture and 
 its meaning for this course of study. Have the 
 pupils study the portrait and give their own 
 impressions of it. The artist has given us a splen- 
 did representation of a strong, healthy, open-hearted, 
 pure-minded lad. It is of such a boy, and the man 
 he grew to be, that we are to study in this course. 
 He was undoubtedly a vigorous lad, loving his 
 childish games and boyish sports as well as any 
 other boy. He must have been a good companion 
 and an obedient son. 
 
 Let the class turn to the reference given below 
 the picture, Luke 2:52. Here is a summary, in the 
 briefest possible terms, of the childhood of Jesus. 
 What three points does it include that should char- 
 acterize the growth of every child? He advanced
 
 FRONTISPIECE AND TITLE PAGE xxvii 
 
 in stature and physical strength; in wisdom and 
 mental strength; and in favor with God and man, 
 spiritual strength. Have the class read this verse 
 until it is committed to memory; then let each one 
 write it as neatly as possible on the dotted lines. 
 
 A blank line is left on the title-page for the pupil's 
 name. This may be filled out by the pupil at the 
 beginning of the course, or, if desired, this may be 
 postponed until its completion, and be then written 
 or neatly lettered in by the teacher as indication that 
 the work has been satisfactorily done.
 
 INTRODUCTION 
 
 PALESTINE AND ITS PEOPLE 
 
 i. The Land Where Jesus Lived 
 
 References for study. Calkin, Historical Geog- 
 raphy of Bible Lands, pp. n-iS and maps in back 
 of book; MacCoun, The Holy Land in Geography 
 and History, Vol. I, pp. 6-10 and maps; Geikie, 
 Life and Words of Christ, chap, ii; Bird, Jesus the 
 Carpenter of Nazareth, pp. 1-5; Bible Dictionary, 
 article "Palestine." 
 
 Illustrative material. In addition to the maps 
 furnished with the course, a raised map of Palestine 
 will be very helpful. (See par. e], p. xi.) Pressed 
 flowers, samples of fruits, or other produce of the 
 Holy Land may be used. Time-tables or other 
 printed matter on Palestine published by tourist 
 companies, or the Underwood stereographs will 
 help to make the land more real to present-day 
 minds. 
 
 Explanatory notes. The land of Palestine was 
 most fittingly chosen to be the scene of God's greatest 
 revelation of himself and the starting-point of the 
 Christian faith. Situated between the continents of 
 Africa and Asia, it was the connecting link between 
 the great civilizations of antiquity the Egyptian, 
 on the south, and the Assyrian, and later the Grecian
 
 2 THE LIFE OF JESUS 
 
 and Roman, on the north. It formed the highway 
 for conquest and commerce. The armies and the 
 merchants of all countries traveled its roads. Its 
 inhabitants were brought into contact with people 
 from every part of the civilized world, and thus had 
 exceptional advantages for the dissemination of new 
 ideas. Since the days of the Exile, save for the 
 brief though brilliant Maccabean period, Palestine 
 had been a subject land, paying tribute to one or 
 another ruler as successive powers gained the as- 
 cendency. In the time of Jesus they were ruled by 
 governors having different titles, but all subject to 
 the great world-power of Rome, whose dominion was 
 exercised with mingled severity and lenience. Their 
 rule was hateful to the Jews, especially to those who 
 clung most closely to the theocratic ideal. These 
 found the exercise of the Roman power a sacrilege 
 as well as a hardship, and the payment of their taxes 
 not only irksome, but even sinful. 
 
 Palestine today forms a part of the Ottoman, or 
 Turkish, empire. Its customs remain very largely 
 the same as in the days of Jesus. It is now reached 
 by steamship lines through the Mediterranean to 
 Jaffa or Beirut, or by rail through Europe to Con- 
 stantinople and thence by steamship to the same 
 points. 
 
 It is a land of great contrasts. Its altitudes vary 
 all the way from the deep valley of the Jordan to the 
 snowy peaks of the Lebanons. Thus every kind of
 
 PALESTINE AND ITS PEOPLE 3 
 
 climate is represented, with its appropriate degree 
 of fertility and vegetation. To the ancients it was 
 "a land flowing with milk and honey," and, in 
 contrast with the arid desert homes of the Bedouin 
 tribes on the east, it must have seemed a veritable 
 paradise, a land of promise. Its geographical feat- 
 ures may readily be grasped by noting the four longi- 
 tudinal sections of the country. Down along the 
 coast of the Mediterranean stretches the Maritime 
 Plain. Back of this rises the great Central Range 
 of mountains, running down from Lebanon, 10,000 
 feet in height, to the plains of the Negeb, or South 
 Country, and broken just below the Sea of Galilee 
 by the Plain of Esdraelon and the lower hills of Gali- 
 lee. Beyond this is the deep and tortuous valley of 
 the Jordan, in which lie the Sea of Galilee and the 
 Dead Sea ; and beyond this again the Eastern Range, 
 sinking from Mount Hermon to the table-lands of 
 the Perean country. 
 
 The physical characteristics of Palestine, its 
 flowers and fruits, its birds and beasts, are well de- 
 scribed by Mr. Bird in the reference given above. 
 
 Suggestions for teaching. The object of this sec- 
 tion is to give the pupil a clear impression of the 
 land of Palestine, to aid him in vividly picturing the 
 various incidents in the life of Jesus, and to create 
 a feeling of reality and acquaintanceship in the study 
 of the gospels. 
 
 In preparation for teaching this and the following
 
 4 THE LIFE OF JESUS 
 
 section the teacher should read carefully and as fully 
 as possible on the geography and history of Palestine 
 in the time of Jesus. The historical relations as such 
 will not appeal very strongly to pupils in this grade, 
 and they should not be dwelt upon in the class, but the 
 teacher needs this background for a clear understand- 
 ing and vivid treatment of the various events studied. 
 
 Let the pupils fill out the blanks in this section 
 of their book. The necessary information is fur- 
 nished the teacher in the explanatory notes and 
 references for study. The pupil should be led to 
 look up as much of this information as possible, with 
 suggestions only for guidance. Let them consult the 
 maps and find the names of the places and bodies of 
 water called for; trace out the routes of present- 
 day travel, or look them up in the folders published 
 by tourist companies, which will help still more to 
 bring Palestine to present-day comprehension; meas- 
 ure for themselves the distances with the scale; etc. 
 Pay special attention to the comparison of distances 
 with those already familiar to them (for example, 
 Palestine is 150 miles long, just about half the length 
 of Lake Michigan, while the whole land is only about 
 one-fourth the size of the state of Illinois). 
 
 For this map-work, and for use throughout the 
 course, two maps are furnished; one colored, with 
 the places designated by name; and the other an 
 outline map, upon which the pupil is to locate each 
 place as he comes to it in the course of study.
 
 PALESTINE AND ITS PEOPLE 5 
 
 Care should also be taken to see that pupils letter 
 their outline maps as neatly as possible. Children 
 of this age are apt to write rather large, and unless 
 caution is observed they will soon fill their outline 
 maps with confused characters. It may sometimes 
 be better to designate places by initials only, to save 
 space. 
 
 Home work. Learn the names of the places and 
 bodies of water mentioned in this section and be able 
 to tell where they are. Look up any additional in- 
 formation possible about Palestine in the Bible dic- 
 tionary, encyclopedia, school geography, or by asking 
 questions at home or at school. 
 
 2. The People Among Whom Jesus Lived 
 
 References for study. Burton and Mathews, Life 
 of Christ, pp. 9-15; Sanday, Outlines of the Life of 
 Christ, pp. 7-28; Mathews, History of New Testa- 
 ment Times, chaps, i-xiii; Calkin, Historical Geog- 
 raphy of Bible Lands, pp. 155-69; MacCoun, The 
 Holy Land in Geography and History, Vol, II, pp. 
 67-76; Edersheim, Life and Times of Jesus the Mes- 
 siah, Book I, especially chap, vi; Edersheim, Sketches 
 of Jewish Social Life, chaps, vi-viii; Geikie, Life 
 and Words of Christ, chaps, v, vi, and xii. 
 
 Illustrative material. Pictures showing customs 
 or costumes of Palestine. Wilde's Bible pictures, 
 Nos. 237-52, are on these subjects. Better still an 
 oriental costume, if available. A miniature roll, like
 
 6 THE LIFE OF JESUS 
 
 the one shown in Wilde picture No. 237, may easily 
 be made by pasting each end of a strip of paper to a 
 stick and rolling toward the center. The Under- 
 wood Stereographs of Palestine, Nos. 41, 44, 14, 48, 
 50, 11,068, 67, 76, 79, 70, 81, 82, 86, 88, in the 
 order named, or a selection of a smaller number 
 from these, might be used in connection with the 
 map to give the pupils a notion of the general char- 
 acter of the country as one journeys from south to 
 north. 
 
 Explanatory notes. The historical summaries in 
 Burton and Mathews or in Sanday give an excellent 
 idea of the situation in Palestine at the time of Jesus. 
 A careful reading of the longer reference from 
 Mathews will be found very instructive. Edersheim 
 and Geikie give more descriptive matter concerning 
 the customs, home and school life of the people. 
 
 Jesus was a Jew, one of that remarkable race 
 chosen of God to be the medium of his revelation to 
 the world. They had a noble ancestry, of which 
 they were intensely proud, tracing their descent back 
 to Abraham, and they had once been numbered 
 among the great nations of the world, but since the 
 Babylonian captivity they had been a subject people. 
 (See explanatory note, sec. i.) 
 
 Their greatest comfort, when they felt the irk- 
 someness of the Roman rule, lay in the hope of a day 
 when God should deliver them from all oppression. 
 This hope had taken the form of a messianic expec-
 
 PALESTINE AND ITS PEOPLE 7 
 
 tation the belief that there would be a Messiah who 
 should deliver them and rule them as king. In the 
 minds of the common people, at least, the expected 
 kingdom was thought of as a political and worldly 
 kingdom, and the messianic king was to rule much 
 as other kings did, only making them instead of the 
 Romans supreme. Some of the more learned held 
 more transcendental views, ascribing to the kingdom 
 a less earthly, more heavenly character. It was 
 generally held that the new rule would be a rule of 
 righteousness. But very few indeed had any idea 
 of a meek and self-sacrificing Messiah a fact which 
 helps to explain why they did not better appreciate 
 the claims of Jesus. The following portion of Ps. 
 17, of the so-called Psalms of Solomon (Ryle and 
 James' translation), a psalm written about fifty years 
 before the time of Christ, will illustrate some of the 
 ideas that were blended in this messianic hope: 
 Behold, O Lord, and raise up unto them their King, the son 
 
 of David, in the time which thou, O God, knowest, that 
 
 he may reign over Israel, thy servant; 
 And gird him with strength, that he may break in pieces 
 
 them that rule unjustly. 
 Purge Jerusalem from the heathen that trample her down 
 
 to destroy her, with wisdom and with righteousness. 
 He shall thrust out the sinners from the inheritance, utterly 
 
 destroy the proud spirit of the sinners, and as potters' 
 
 vessels with a rod of iron shall he break in pieces all 
 
 their substance. 
 He shall destroy the ungodly nations with the word of his 
 
 mouth, so that at his rebuke the nations may flee befon
 
 8 THE LIFE OF JESUS 
 
 him, and he shall convict the sinners in the thoughts of 
 
 their hearts. 
 And he shall gather together a holy people whom he shall 
 
 lead in righteousness; and shall judge the tribes of the 
 
 people that hath been sanctified by the Lord his God. 
 And he shall not suffer iniquity to lodge in their midst; and 
 
 none that knoweth wickedness shall dwell with them. 
 For he shall take knowledge of them, that they be all the sons 
 
 of their God, and shall divide them upon the earth accord- 
 ing to their tribes. 
 And the sojourner and the stranger shall dwell with them no 
 
 more. 
 He shall judge the nations and the peoples with the wisdom 
 
 of his righteousness. Selah. 
 And he shall possess the nations of the heathen to serve him 
 
 beneath his yoke; and he shall glorify the Lord in a 
 
 place to be seen of the whole earth. 
 And he shall purge Jerusalem and make it holy, even as it 
 
 was in the days of old. 
 So that the nations may come from the ends of the earth to 
 
 see his glory, bringing as gifts her sons that had 
 
 fainted. 
 And may see the glory of the Lord, wherewith God hath 
 
 glorified her. 
 And a righteous king and taught of God is he that reigneth 
 
 over them. 
 And there shall be no iniquity in his days in their midst, for 
 
 all shall be holy and their king is the Lord Messiah. 
 For he shall not put his trust in horse and rider and bow, 
 
 nor shall he multiply unto himself gold and silver for 
 
 war, nor by ships, shall he gather confidence for the day 
 
 of battle. 
 The Lord himself is his King, and the hope of him that is 
 
 strong in the hope of God.
 
 PALESTINE AND ITS PEOPLE 9 
 
 And he shall have mercy upon all the nations that come 
 
 before him in fear. 
 For he shall smite the earth with the word of his mouth, even 
 
 forevermore. 
 
 He shall bless the people of the Lord with wisdom and glad- 
 ness. 
 He himself also is pure from sin, so that he may rule a mighty 
 
 people, and rebuke princes and overthrow sinners by the 
 
 might of his word. 
 And he shall not faint all his days, because he leaneth upon 
 
 his God; for God shall cause him to be mighty through 
 
 the spirit of holiness and wise through the counsel of under 
 
 standing with might and righteousness. 
 And the blessing of the Lord is with him in might, and his 
 
 hope in the Lord shall not faint. 
 And who can stand up against him? He is mighty in his 
 
 works and strong in the fear of God. 
 Tending the flock of the Lord with faith, and righteousness, 
 
 and he shall suffer none among them to faint in their 
 
 pasture. 
 In holiness shall he lead them all and there shall no pride be 
 
 among them, that any should be oppressed. 
 This is the majesty of the King of Israel, which God hath 
 
 appointed to raise him up over the house of Israel, to 
 
 instruct him. 
 His word shall be purified above fine gold, yea, above the 
 
 choicest gold. 
 In the congregations will he judge among the peoples, the 
 
 tribes of them that have been sanctified. 
 His words shall be as the words of the holy ones in the midst 
 
 of the peoples that have been sanctified. 
 Blessed are they that shall be born in those days to behold 
 
 the blessing of Israel which God shall bring to pass in 
 
 the gathering of the tribes.
 
 10 THELlFEOFjESUS 
 
 May God hasten his mercy toward Israel! may he deliver 
 us from the abomination of unhallowed adversaries! 
 
 The Lord, he is our King, from henceforth and even 
 forevermore. 
 
 Many of the songs in our own Book of Psalms un- 
 doubtedly come from such a period of oppression, 
 and express a sublime faith and trust in the ultimate 
 triumph of God's kingdom that is marvelous when 
 we consider the conditions under which they were 
 uttered. Psalms 2, 74, and 79 may be some of these. 
 
 There were several sects or parties among the 
 Jews, and two of these are so frequently mentioned 
 in the gospels as to require some knowledge of their 
 characteristics. The Pharisees were the larger body. 
 Historically they originated in the time of the Mac- 
 cabees, when political interests were assuming greater 
 proportions and the state seemed likely to drift away 
 from the theocratic ideal. The Pharisees insisted 
 upon the rigid observance of the law of Moses, and 
 also of a great body of traditions and decisions that 
 had been made by various teachers in the effort to 
 apply this law to every minute act of life. The reli- 
 gious life was for them the doing of many things 
 according to rule, and avoiding what was forbidden. 
 They taught as stem duties, fastings, prayers of the 
 most formal nature, ceremonial washings, repetition 
 of Scripture texts, and especially keeping numerous 
 rules for the observance of the sabbath. They were 
 careful to avoid any ceremonial defilement, associa-
 
 PALESTINE AND ITS PEOPLE n 
 
 tion with persons considered sinful or unclean. 
 Jesus pictures this side of their character in the para- 
 ble of the Pharisee and the Publican (Luke 18:9-14). 
 It was this idea of ceremonial defilement which may 
 have influenced them somewhat in their opposition 
 to foreign alliances of every description. They 
 wished Judea to be absolutely independent of all 
 other nations and dependent only upon God. 
 
 The other party, next in size and importance, was 
 that of the Sadducees. They included the high- 
 priest and many other officers. They were aristo- 
 cratic, wealthy, and much more aspiring politically. 
 They favored whatever policy would make the least 
 trouble and most advance the national prosperity. 
 They did not accept the oral law and traditions of 
 the Pharisees, but accepted the original law of Moses 
 only. 
 
 Both of these parties opposed Jesus; the Pharisees 
 more upon religious grounds, the Sadducees because 
 they feared he would get them into trouble with 
 Rome (John 11:50). 
 
 The life of the common people is well summarized 
 in Burton and Mathews, Life of Christ, pp. 35, 36. 
 Religion and devotion to the law were a marked 
 characteristic of the Jewish people generally. Home 
 life reached a higher type among them than among 
 any of the other peoples of antiquity. The position 
 of wife and mother was honorable, in spite of the 
 laxity in the matter of divorce. The home life seems
 
 12 THELlFEOFjESUS 
 
 to have been healthful. Great attention was paid 
 to the training of children, and especially to their 
 instruction in the law. This was one of the things 
 prescribed by the law itself (Deut. 4:9; 6:7, 20; 
 11:19). 
 
 Suggestions for leaching. Let the pupils continue 
 the work in the preceding section, filling out the 
 blanks left to complete the reading. Where Scrip- 
 ture references are given to supply the information 
 needed, let the pupil look these up for himself. Read 
 with them the extract from the messianic psalm of 
 the Pharisees, quoted from the Psalms of Solomon, 
 a fuller quotation being given in the explanatory 
 notes. Let the pupil note the different things that 
 the Jews expected their Messiah to do, as shown in 
 this song; e. g., to conquer the wicked rulers, to set 
 the Jews free, make them holy, etc. 
 
 Read with the class one or more of the Psalms 
 referred to in the explanatory note, noting the con- 
 ditions indicated and the longing of the people for 
 relief, and their fine trust in God. Especially read 
 the second psalm, pointing out its three parts and 
 their meaning. 
 
 Tell the class something of the life of the common 
 people, information upon which is given in the refer- 
 ences for study and explanatory note. Have them 
 look up the teaching of the law as to the instruction 
 of children, as given in the references to Deuteron- 
 omy.
 
 PALESTINE AND ITS PEOPLE 13 
 
 Then study the two principal parties among the 
 Jews. Let them find the names in the references 
 from Matthew. Read the descriptive paragraph on 
 each, with the references there given, so that the 
 pupil may have a good general idea of these two 
 parties with which Jesus had so much to do. The 
 successive paragraphs in this section of the pupil's 
 book are so arranged as to associate the names of 
 Pharisee and Sadducee in the pupil's mind with 
 characteristics of each. 
 
 Home work. Study the facts given in this section 
 and be able to name the people of Palestine, the two 
 principal parties among them, and tell something 
 about each. Whom were the people expecting, and 
 what did they expect him to do ? Learn the second 
 psalm and tell what it means.
 
 CHAPTER I 
 
 THE INFANCY OF JESUS 
 
 3. His Parents 
 
 Scripture narrative. Luke 1:26-56. 
 
 References for study. Burton and Mathews, Life, 
 of Christ, par. 19, 21, 23, pp. 28-31; Bird, Jesus the 
 Carpenter of Nazareth, pp. 5-12; Geikie, Life and 
 Words of Christ, chap, viii; Edersheim, Life and 
 Times of Jesus the Messiah, Book II, chap, iv; 
 Phelps, Story of Jesus Christ, pp. 1-16; Dawson, 
 Life of Christ, pp. 21-34. 
 
 Illustrative material. A picture of an oriental 
 carpenter shop, probably very similar to Joseph's, is 
 furnished to illustrate this section. Other appro- 
 priate pictures are those of the "Annunciation" by 
 Hofmann (Brown Pictures no. 805, Perry no. 797 B, 
 Wilde Bible Pictures no. i); Guido Reni (Brown 
 no. 1712, Wilde no. 2); Franz Muller (Wilde no. 3); 
 "Mary's Visit to Elizabeth" (Brown no. 855, Perry 
 no. 3246, Wilde no. 6). 
 
 Explanatory notes. Joseph and Mary, the parents 
 of Jesus, lived in the Galilean town of Nazareth, 
 about eighteen miles west of the southern end of the 
 Sea of Galilee. It was a fitting home for one who 
 was to be a lover of nature and of men, and an in- 
 terpreter of both. Situated on the southern slope of
 
 THE INFANCY OF JESUS 15 
 
 a saucer-like basin of hills, it is also near the edge 
 of a wide plateau, commanding a wide view. 
 
 In the foreground rise the hills of Gilboa, the historic 
 land of Shechem, and Mount Tabor, the most exquisitely 
 shaped of all the hills of Palestine. On the west is Mount 
 Carmel; to the east the valley of Jordan opens; northward 
 lies the sea. That aspect of neglect and desolation which 
 today makes so many parts of Palestine a keen disappoint- 
 ment to the traveler, is nowhere found in the neighborhood 
 of Nazareth. Along its western side many valleys lie, as 
 green and smiling as the far-famed Vale of Tempe. Nowhere 
 is the atmosphere more lucid, the general configuration of 
 the scenery more impressive. A cheerful fertility is its char- 
 acteristic note The little town showed none of those 
 
 startling contrasts with which we are familiar in modern life 
 the close contiguity of luxury and want, of ailk and rags, of 
 the palace and the hovel. The richest man in Nazareth 
 would dwell in a house not strikingly dissimilar from that 
 occupied by the poorest. The natural wants of life were few 
 and easily supplied; the artificial needs, which tormented 
 and corrupted Roman life and at last became a mania, did 
 not exist. . . . Secluded in its amphitheater of hills, the 
 little town remained true to patriarchal and democratic ideals 
 Its people lived a simple and sufficing life, much of it spent 
 in the open air, much of it in kindly gossip. No one would 
 think of scorning the young Jesus because he was a workman's 
 child, or looking down upon his parents because they happened 
 to be humble folk. In this at least he was happy: his child- 
 hood knew nothing of the reproach and social disabilities 
 of poverty. (Dawson, Life 0} Christ, pp. 27, 28.) 
 
 Secluded as the town was, it was not cut off from 
 the busy world of commerce and trade. From the 
 hill behind the town Jesus might easily watch the
 
 l6 THELlFEOFjESUS 
 
 ships on the Mediterranean or the caravans traveling 
 the highroads a short distance away. Jerusalem was 
 but three days' journey, and the Sea of Galilee, with 
 its shores crowded with imposing cities, but five hours 
 off. There was plenty of opportunity for the lad to 
 come into touch with the great heart of the world 
 and feel something of its restless pulse, while he him- 
 self was surrounded by influences that kept him 
 steady and self -poised. 
 
 Not the least of these steadying influences must 
 have been the personality of his mother. Allowing 
 for the tendency to idealize that undoubtedly has 
 made its impression upon the accounts that have 
 been preserved, Mary was certainly a high type of 
 Jewish womanhood. Prov. 31:10-31 gives a fair 
 idea of the honor in which such a woman was held, 
 as well as the high ideal of womanhood held among 
 the Jews. The reference in Geikie gives information 
 of interest concerning the home life among them. 
 
 The prophecy concerning Jesus contains features 
 that were prominent in the earlier teaching regarding 
 the Messiah. Cf. II Sam. 7 : 13-15 ; I Chron. 17 : 13, 
 14; 22:10; also note of the term "Son of God" in 
 Burton and Mathews, Life of Christ, p. 29. The 
 story of the annunciation is told with exceedingly 
 good taste by Bird in his Jesus the Carpenter of 
 Nazareth, pp. 8-10: 
 
 One day, it is thought in the evening, when the shadows 
 of the hills were falling over the flowery vale of Nazareth,
 
 THE INFANCY OF JESUS 17 
 
 and the sun's last rays were glittering among the green leaves, 
 for it was the spring-time, an angel came with a message for 
 Mary 
 
 "Hail! for thou art highly favored!" the angel said, rn 
 a gentle voice; "God is with thee;" and this was partly the 
 usual greeting in that country. Mary heard, but was too 
 much afraid to answer, and sat looking down, wondering 
 what his words could mean. 
 
 "Fear not, Mary! for thou art a favorite of God," the 
 angel continued, noticing her fear; and, as she sat in her 
 little room with head bowed before him, he went on to give 
 this wonderful message: 
 
 "Thou shalt have a son, and shall call him Jesus. He 
 shall be great, and people will call him the son of God; and 
 God will give him the throne of King David, and he will 
 reign forever. Of his kingdom there shall be no end." 
 
 When the angel ceased there was silence, and he stood 
 looking at Mary, while she sat wondering and thinking, and 
 looking down at his shining feet. She knew Jesus would 
 one day be born, but that she, the village maiden, should 
 be his mother, was a thing too strange for her to understand; 
 she expected Jesus would have a queen for his mother. But 
 the angel's face was so kind, and what he said so joyful, 
 that gradually her fears vanished, and in a low voice she 
 asked- 
 
 "How shall this be?" And the angel answered, telling 
 her that her cousin Elizabeth, who lived in distant Hebron, 
 
 would also have a little son Again he ceased speaking^ 
 
 and Mary, who had been earnestly listening to every word, 
 felt that he waited for an answer, and in a low earnest voice, 
 she replied: 
 
 "I am the handmaid of God: let it be to me as thou hast 
 said." Then the angel departed, leaving her alone, won. 
 dering at what had happened.
 
 18 THELlFEOFjESUS 
 
 Now, at this time, the people of that country expected 
 that a great Savior of their nation would soon appear, of whom 
 good news had been written in many parts of the Bible, in 
 many different ways, hundreds of years before. And as the 
 people were much vexed and distressed by their Roman 
 conquerors, they prayed and longed and looked for this 
 Savior to come with deep and intense desire. They called 
 him the Messiah, and other beautiful names, but he was 
 best known by the Greek name of Christ. In the Bible it 
 was written that he would be born in Bethlehem, that angels 
 would tell of his coming, that he would be a powerful Prince, 
 and the people believed he would drive out the Romans, and 
 be their king forever. Now, Jesus of Nazareth would indeed 
 be the Christ, but a very different kind of one from what the 
 people expected; and he would indeed found a kingdom, but 
 not such as they longed for. He would not fight, nor resist 
 the Romans, nor sit on a throne, nor wear a crown. The 
 kingdom which he would found would not be one of cities, 
 armies, and power, but a kingdom of heaven in the world, 
 of goodness, joy, and peace in the hearts of men, women, 
 and little children a kingdom which cannot be seen, for 
 it is within us. Thou wilt remember, then, that the words 
 Messiah, Anointed One, King of Israel, Son of King 
 David, Son of Man, Son of God, Lamb of God, The Lord, 
 Emmanuel, Prince of Life, Prince of Peace, and the Christ 
 are all different beautiful names in the Bible for Jesus. 
 And thou wilt understand the great joy of Mary now, and of 
 Elizabeth, and the shepherds, and John the Baptist, and 
 many others hereafter, when they heard that Jesus, the 
 Chiist! after so many years of weary waiting, and so many 
 false hopes, had come at last. 
 
 Mary told no one of the angel's visit, but day after day 
 she pondered over his wonderful words. Something within 
 her said that they were true, and she rejoiced that she should
 
 THE INFANCY OF JESUS 19 
 
 be the mother of Jesus, the Christ, who, she had been taught, 
 would be the deliverer of her people. 
 
 The Magnificat of Mary, as it is called from the 
 first word of the Latin version, used as a hymn in 
 the Roman church, is a lofty expression of solemn 
 joy. Compare it with the extract from the Psalms 
 of Solomon (p. 7). 
 
 Suggestions for teaching. The object of this sec- 
 tion is to impress upon the mind of the pupil an idea 
 of the home atmosphere into which Jesus was born. 
 The character of Mary, the anticipations with which 
 she looked forward to the birth of her child, the 
 spirit of love and tenderness that must have per- 
 vaded their home, should be pictured as vividly as 
 possible. 
 
 The Scripture narrative in this instance includes 
 details that are better omitted in giving the story to 
 young children. It is better in this case to read or 
 tell the story to the class rather than to assign it for 
 their own reading. The above extract from Bird 
 tells the story sympathetically and with good taste, 
 and may be as good as anything that can be found 
 to read to the pupil. Supplement this by such de- 
 scriptions of Jewish home life and the life at Nazareth 
 as may be found in the references and notes. 
 
 Have the class read the Magnificat, which is 
 printed in the pupil's book in the text of the Ameri- 
 can Revision, noting its spirit and meaning. 
 
 After going over the story in this general wav, let
 
 20 THELlFEOFjESUS 
 
 the class answer the question on the section from 
 this general information and the references given 
 with the questions. 
 
 Home work. Learn the Magnificat (Luke 1:46- 
 
 55). 
 
 4. The Manger Cradle at Bethlehem 
 
 Scripture narrative. Luke 2:1-20; cf. Matt. 
 1:18-25. 
 
 References for study. Burton and Mathews, Life 
 of Christ, pp. 30-33; Sanday, Outlines of the Life of 
 Christ, pp. 191-209; Dawson, Lije of Christ, pp. 
 21-27; Geikie, Life and Words of Christ, chap, ix; 
 Bird, Jesus the Carpenter of Nazareth, pp. 14-25; 
 Edersheim, Life and Times of Jesus the Messiah, 
 Book II, chap, vi; Farrar, Life of Christ, chap, i; 
 Phelps, The Story of Jesus Christ, pp. 16-26. 
 
 Illustrative material. A picture of Bethlehem and 
 LeRolle's picture of "The Arrival of the Shepherds" 
 are furnished for use with this section. Additional 
 pictures are "The Arrival at Bethlehem," by Merson 
 (Wilde no. 8); various pictures of the "Nativity" 
 and "Announcement to the Shepherds" by Bougue- 
 reau, Correggio, Hofmann, Miiller, Plockhiirst, and 
 others. In using these pictures an occasional word 
 of explanation as to the artist's ideal conception may 
 obviate false impressions on the part of the pupil. 
 The Wilde Bible pictures nos. 173-77 are of places 
 associated with the nativity.
 
 THE INFANCY OF JESUS 21 
 
 Explanatory notes. A good summary of all the 
 definite information as to the date of the birth of 
 Jesus is given in Burton and Mathews, Life of Christ, 
 p. 40. The date was somewhere from 7 to 4 B. c. 
 See also Sanday, Outlines 0} the Life of Christ, pp. 
 202-6, on the census under Quirinius. 
 
 The stories which cluster about the nativity of Jesus are 
 full of idyllic charm. The exquisite story of the shepherds 
 in the fields by night, who hear a wind-borne music in the 
 starry sky, is St. Luke's alone; on the other hand, St. Matthew 
 only relates the striking episode of the visit of the magians, 
 guided by a star to the presence of the young child. A 
 common idea is expressed in both of these stories, viz., the 
 existence of some celestial commotion over a terrestrial event 
 of the highest consequence to man. The oriental mind, 
 steeped in the spirit of symbolism, and keenly sensitive to 
 what may be called the ghostly element in the material uni- 
 verse, would perceive nothing incongruous in this idea. 
 (Dawson, Life of Christ, p. 23.) 
 
 The recognition of the idyllic character of these 
 stories of the nativity should not at all lessen our 
 conception of the deep truth which they express, nor 
 hinder our application of it to our own experience. 
 The event at which the stars rejoiced has been the 
 cause of an ever-deepening joy as men have yielded 
 their lives to its beneficent results. 
 
 Suggestions for teaching. The main object is to 
 bring out the story of the birth of Jesus in all its 
 simplicity and poetic beauty. We have the story of 
 a baby boy, sent by God into a home full of Chris-
 
 22 
 
 THE LIFE or JESUS 
 
 tian love and tenderness, even though it was a hum- 
 ble home and the immediate circumstances seemed 
 almost forbidding. Added to this is a story of rare 
 beauty, expressing the thought that the birth of this 
 infant child was of such supreme interest to the 
 world that even the heavens rejoiced as well as the 
 humble folk of earth. 
 
 The Scripture narrative having been read in ad- 
 vance, the story of the birth may be drawn out by 
 questions, supplemented by such bits of information 
 as are indicated. For what purpose did Joseph and 
 Mary go to Bethlehem ? (The Roman emperor had 
 ordered a census to be taken, and instead of sending 
 a man to the house of each person to ask the neces- 
 sary questions, everyone had to go to his ancestral 
 city and there be enrolled by the officials.) What 
 kind of a place did they have to sleep in? (Our 
 missionaries in oriental countries not infrequently 
 have to spend the night in just such places, together 
 with the cattle and donkeys.) Why could they not 
 get into the house? What happened that night? 
 What did they use for a cradle ? 
 
 Picture the scene as vividly as possible : the rough 
 interior of the inn inclosure, with the beasts standing 
 about; doubtless other belated travelers like them- 
 selves; and in the midst of all this the baby boy 
 lying in the rough-hewn manger. Imagine the joy 
 and pride of his father and mother, the kindly atten- 
 tions of the other women who may have been there.
 
 THE INFANCY OF JESUS 23 
 
 Then tell the story of the shepherds out in the field 
 and the heaven-sent message of joy to them. Tell 
 the story in all its original simplicity, keeping rather 
 closely to the text, and especially using the words of 
 the text for the message of the angel (vss. 10, n); 
 the song of the heavenly host (vs. 14). Then let 
 the class read vs. 20, which expresses the feelings of 
 the shepherds. 
 
 After thus treating the lesson with the class, let 
 them fill out the blanks in this section of their book 
 and write the story of the announcement to the shep- 
 herds, incorporating vss. 10, n, and 14 in their 
 proper places. 
 
 Home work. Commit to memory Luke 2:8-11, 
 13-14; also the hymn, "It Came upon the Midnight 
 Clear," printed in the pupil's book. 
 
 5. Wise Men from the East and the Schemes of 
 Herod 
 
 Scripture narrative. Matt. 2:1-18. 
 
 References for Study. Burton and Mathews, Life 
 of Christ, pp. 43, 44; Edersheim, Life and Times of 
 Jesus the Messiah, Book II, chap, viii; Geikie, Life 
 and Words of Christ, chap, xi; Bird, Jesus the Car- 
 penter of Nazareth, pp. 31-41 ; Farrar, Life of Christ, 
 chaps, iii, iv; Phelps, Story of Jesus Christ, pp. 26- 
 40; Wallace, Ben Hur, Book I, chaps, i-v. 
 
 Illustrative material. Various pictures of the visit 
 of the magi and of the flight into Egypt may be
 
 24 THE LIFE OF JESUS 
 
 selected from the Brown, Perry, and Wilde series. 
 Some of the best are Hofmann's "Worship of the 
 Magi," furnished with this section; "The Flight 
 into Egypt," by the same artist (Brown no. 811, 
 Perry no. 79yE, Wilde no. 25); Benz, "Repose in 
 Egypt" (Brown no. 1129, Wilde no. 28). 
 
 Explanatory notes. The story of the magi, like 
 that of the shepherds, is intended to portray the in- 
 terest of the universe in the birth of the Son of God. 
 In this case the wise ones of earth express their adora- 
 tion and joy, while the heavenly interest takes the 
 form of a starry wonder. Matthew undoubtedly 
 introduces the story also with a historical purpose, 
 to show how the infant Jesus was brought into con- 
 tact with Herod, and thus account for the further 
 movements of the Holy Family. Vs. i, "Herod the 
 king": Herod the Great, so called, not from any 
 greatness of soul, but because he was the most power- 
 ful of the family of Herods and undoubtedly pos- 
 sessed much skill as a ruler. He ruled from 37 to 
 4 B. c., was cruel, unscrupulous, and cunning. He 
 was heartily disliked by the Pharisees, and returned 
 their enmity with interest. He did much to add 
 to the material prosperity of the land and rebuilt 
 the temple with great splendor. (See Burton and 
 Mathews, Life oj Christ, pp. 13, 14; or Bible dic- 
 tionary, article "Herod.") "Wise men from the 
 East": learned men from Babylonia, Persia, or 
 some eastern nation. They made much of astrology
 
 THE INFANCY OF JESUS 25 
 
 and science, and numbered many earnest, truth- 
 seeking souls among them. Vs. 2, "Where is he 
 that is born King of the Jews" : The question shows 
 that these eastern magi at least knew of the messianic 
 expectation. "His star in the East": many specu- 
 lations have been indulged in as to the nature of 
 this phenomenon, and attempts have been made to 
 connect it with various comets, etc., but without 
 assured success. Vs. 3, "when Herod the king 
 heard it, he was troubled": at the thought of a 
 possible rival. His discomfiture would be increased 
 by the knowledge that he was not popular with the 
 Jews, and that they would gladly welcome a leader 
 of their own. It is safe to say that the city would 
 be troubled by anything that disturbed their ruler. 
 Vs. 4, "he inquired of them where the Christ should 
 be born": indicating that he also was conversant 
 with the Jewish expectation and teaching regarding 
 the Messiah. Vs. 5, "for thus it is written by the 
 prophet " : Mic. 5:2. 
 
 Suggestions for teaching. This story presents 
 strong contrasts that may be brought out in a manner 
 very pleasing to children. The parallel column is 
 used for this purpose. On the one hand are the 
 magi, wise men from the East, represented as earnest, 
 reverent men, desiring to find the young child that 
 they might worship him, seeking him by open in- 
 quiry and succeeding in their quest. On the other 
 is Herod, king of Judea, crafty, cruel, suspicious,
 
 26 THELlFEOFjESUS 
 
 seeking Jesus that he may kill a possible rival, using 
 falsehood and treachery that he may accomplish his 
 aim, and failing in the attempt. In the struggle be- 
 tween these two opposing forces are seen the triumph 
 of the right and God's care for his own. 
 
 Two practical lessons at once suggest themselves. 
 One is suggested by the joyful adoration of the magi, 
 representing the best learning of far-distant lands. 
 They were glad to worship and offer gifts to a babe 
 who was as yet but the representative of a fond hope. 
 To us he is the Christ of history, founder of the 
 Christian church and source of the best the world 
 has ever known. So much the greater is his claim 
 upon the best we have to offer. This thought is 
 well expressed by Mr. Dix's hymn, "The Babe of 
 Bethlehem." 
 
 The other lesson is suggested by the outcome of 
 Herod's attempt upon the young child's life, and is 
 well summed up by the verses Ps. 91:1, n. God 
 cares for his own, and they are immortal while their 
 work lasts. No more practically helpful thought 
 can be given to the young child, avoiding of course 
 the impression that God never lets anything unfavor- 
 able befall his children. Such an impression will 
 lead to inevitable shocks to faith. Jesus was finally 
 killed by his enemies, but God was with him to the 
 end and received him unto himself. The trium- 
 phant faith sees God even in trial. 
 
 For the sake of variety, this story may be de-
 
 THE INFANCY OF JESUS 27 
 
 veloped a little differently from the last. Let the 
 pupil read the Scripture narrative for himself. Ex- 
 plain who the magi were, and enough of their 
 belief in astrology to account for their following the 
 star; tell something about Herod, and note that 
 even these eastern wise men knew of the messianic 
 hope. 
 
 Then let the pupil fill out the parallel columns 
 and the blanks in the outline sketch following. Read 
 the hymn, "The Babe of Bethlehem," and question 
 the pupil as to its meaning, thus bringing out the 
 lesson suggested above. What, for example, is the 
 meaning of 
 
 So may we, with willing feet, 
 
 Ever seek the mercy seat. 
 
 What were the "gifts most rare" brought by the 
 magi? What are our costliest "treasures"? 
 
 If Ps. 2 has been used in connection with 2, it 
 may be recalled here as suggesting the same con- 
 trast between the wise men of earth and foolish kings 
 as is presented by this story. 
 
 Home work. (In advance) read Matt. 2:1-18; 
 (after the lesson) learn the hymn "The Babe of 
 Bethlehem." Van Dyke's Story of the Other Wise 
 Man will make good supplementary reading.
 
 CHAPTER II 
 THE BOYHOOD OF JESUS 
 6. At Home and at School 
 
 Scripture narrative. Matt. 2:19-23; Luke 2: 39, 
 40, 51, 52; Matt, 13:54-58; Mark 6:1-5. 
 
 References for study. Burton and Mathews, Life 
 of Christ, pp. 35-37, 43-45; Edersheim, Life and 
 Times of Jesus the Messiah, Book II, chap, ix; 
 Geikie, Life and Words of Christ, chaps, xii, xiii; 
 Dawson, Life of Christ, pp. 27-34; Bird, Jesus the 
 Carpenter of Nazareth, pp. 42-47; Farrar, Life of 
 Christ, chap. v. 
 
 Illustrative material. One of the best pictures is 
 that of " The Boyhood of Jesus," by Tissot. Others 
 are Hofmann's "Childhood of Christ" (Brown no. 
 816, Perry no. 797F, Wilde no. 31); and various 
 views of Nazareth, one of which is furnished with 
 this section. 
 
 Explanatory notes. Matt. 2:19, "when Herod 
 was dead": 4 B. c. Vs. 22: Archelaus was one of 
 the three sons of Herod, between whom his kingdom 
 was divided; Archclaus having Judea, Samaria, and 
 Idumea; Herod Antipas, Galilee and Perea; and 
 Herod Philip receiving a tetrachy to the east of Gali- 
 lee and the Jordan. Archelaus was the worst of 
 the three and as cruel as his father had been.
 
 THE BOYHOOD OF JESUS 29 
 
 He was removed after ten years because of the pro- 
 tests of his subjects. This explains Joseph's action 
 in avoiding the realm of Archelaus. Vs. 23: They 
 naturally sought their old home, Nazareth (cf. ex- 
 planatory notes, i). 
 
 Luke 2 : 40, 52 : a concise summary of the progress 
 of Jesus' normal, happy childhood; a process of 
 growth in physical strength, mental power, and 
 spiritual graces. While the biblical material is 
 meager, we may safely supplement it by what is 
 known of the life of Jewish children of that time. 
 There is little doubt that Jesus was brought up very 
 much as any Jewish lad of good parents would be 
 (cf. 2 and the references above). 
 
 Matt. 13:54-58 and Mark 6:1-5 give us hints as 
 to the other members of the home at Nazareth, also 
 the occupation of Joseph and a suggestion that Jesus 
 also worked at this trade. 
 
 Suggestions for teaching. As this is a section upon 
 which the class will not find it so easy to gather in- 
 formation for themselves, it will be well to develop 
 it rather completely in story form, drawing out by 
 questions whatever the pupils can supply, and sup- 
 plementing by information gathered from the 
 teacher's reading, something as follows : 
 
 We have learned how Joseph took Mary and the 
 infant Jesus down into Egypt to escape the cruelty of 
 King Herod. There they remained safe and sound 
 until word came that Herod was dead. Joseph
 
 30 THE LIFE OF JESUS 
 
 then thought it would be safe to return, and so they 
 left their temporary home and started back to Pales- 
 tine. But when they came to Judea, in which 
 Bethlehem was, they learned that one of Herod's 
 sons, Archelaus, was governor. As he was quite as 
 wicked and cruel as his father, they feared to stay 
 there, and so went on to the north to their old home 
 town. What was its name? (If the class do not 
 remember, let them look it up, turning back to 3, 
 or cf. Matt. 2:23.) Here Jesus grew up as a boy, 
 and a beautiful spot it was. (Show the picture of 
 Nazareth here, and describe the surroundings as 
 briefly and vividly as possible.) Here Jesus played 
 with the blocks and shavings in his father's shop, or 
 raced after the butterflies and shouted with delight 
 over the gorgeous flowers and sweet bird-songs. He 
 enjoyed himself just as any healthy, happy, innocent 
 child would do in such a place. As he grew older 
 he no doubt went fishing, or gathered nuts in the 
 woods. Many strange and wonderful tales are told 
 of things he did when a boy (cf . Longfellow's " The 
 Golden Legend "). But, while most of these stories 
 are only fancies, we know that Jesus must have lived 
 like other Jewish lads. When he was six years old 
 he went to school, as you do, but the school would 
 seem very strange to you. Think of a schoolroom 
 without any desks or seats, except perhaps some very 
 low benches, with a platform a little higher for the 
 teacher. Instead of studying as we do now, they
 
 THE BOYHOOD OF JESUS 31 
 
 had little strips of parchment with passages from 
 the Old Testament written on them. These the 
 teacher would read aloud, and the pupils would 
 repeat the words after him in a sing-song voice until 
 they learned them all by heart. If we open our 
 Bibles to Ex. 20:12 and Deut. 6:4-5, we shall find 
 some of the things these Jewish boys were taught; 
 for example, to respect and love their parents and to 
 love God best of all. When Jesus was thirteen years 
 old he would be called a "son of the law," by which 
 was meant that he was old enough to know what 
 the law meant and to live as it required. This was 
 no easy thing, for the law that some of the Jewish 
 teachers taught was full of all sorts of rules for almost 
 everything a person might do, from morning to night. 
 This made life a pretty hard matter for the Jewish 
 lad who really wanted to live up to what he was 
 taught. Do you boys and girls ever think it a nui- 
 sance to have to wash your faces and hands in the 
 morning? What would you think if, when you 
 wakened in the morning, you were not allowed to 
 touch your face with your hand until after you 
 had washed in a certain manner; taking the pitcher 
 with one hand and pouring water over the other 
 three times, being very careful to hold your hand in 
 a certain manner; then, taking the pitcher in the 
 other hand, repeat the operation, and then washing 
 the face three times ? And suppose you were taught 
 that, if you forgot to do this, or did not do it in just
 
 32 THELlFKOFjESUS 
 
 the right way, you would not only displease your 
 parents, but God also. Then you would have rea- 
 son to complain. The Jewish lad's life was just full 
 of such regulations and rules, and as Jesus grew up 
 he came to see how foolish it was to burden people 
 with such restrictions and call that religion, instead 
 of helping them to live kindly with each other, loving 
 and serving each other and so serving God. And 
 he set himself to live in this way and to teach others 
 to live so. 
 
 And so, in the midst of such scenes and surround- 
 ings, Jesus grew to be a big boy. The evangelist 
 Luke has put the story of his growth into a very few 
 words, which we wrote on the first page of our books. 
 It is a very short description, but it contains all three 
 things that are needed to make the best kind of a 
 man or woman: a strong body, a strong mind, and 
 a strong heart. How do you think Jesus got each 
 one of these? What have we seen him doing that 
 would give him a strong body ? (Play, outdoor life.) 
 And where did he get his strong mind ? (School 
 life and trying even in his play to do his best.) And 
 the strong, pure heart that gave him the favor of 
 God and man ? This must have grown day by day 
 as he showed his love by obeying his parents; as 
 he listened to what his mother told him of his heav- 
 enly Father, and tried to live accordingly; as he 
 played fair with his mates, by every effort he made 
 to be the best possible kind of a boy. Is it true that
 
 THE BOYHOOD OF JESUS 33 
 
 the boy who has favor with God will be admired by 
 men also ? Which should we strive for ? (Cf. Matt. 
 6: i.) If we really gain this, will the other also 
 come? What does Paul say about the effects of 
 God's spirit in one's life ? (Gal. 5 : 22, 23.) Do you 
 like people who have such traits of character ? 
 
 After developing the story thus, let the pupil fill 
 out the blanks in his book, supplementing the in- 
 formation gained from the story by looking up the 
 references given. 
 
 Home work. Read Matt. 2 : 19-23 and Luke 2 : 
 51, 52. Read Matt. 13: 54-58, and notice the names 
 of Jesus' brothers. 
 
 $ 7. A Visit to Jerusalem 
 
 Scripture narrative. Luke 2 : 41-50. 
 
 References for study. Burton and Mathews, Life 
 of Christ, pp. 45, 46; Edersheim, Life and Times of 
 Jesus the Messiah, Book II, chap, x; Geikie, Life and 
 Words of Christ, chaps, xiv, xv; Bird, Jesus the Car- 
 penter of Nazareth, pp. 47-53 ; Farrar, Life of Christ, 
 chap. vi. 
 
 Illustrative material. A view of Jerusalem from 
 the Mount of Olives is furnished with this section. 
 Other pictures are Mengelberg, "Jesus on His Way 
 to Jerusalem, "(Wilde no. 34) ; Holman Hunt, " Jesus 
 in the Temple" (Brown no. 1117, Wilde no. 35); 
 Hofmann, "Jesus with the Doctors" (Wilde no. 39). 
 Hofmann has two pictures of this scene, of which
 
 34 THE LIFE OF JESUS 
 
 the one just mentioned is the better. It represents 
 Jesus in an inquiring attitude, while the other pre- 
 sents him as giving instruction to the rabbis. The 
 former conception is more in keeping with the spirit 
 of modesty which Jesus surely possessed as a lad 
 of twelve. 
 
 Explanatory notes. Luke 2:41, "went every 
 year": as required by the Jewish law, which de- 
 manded attendance upon at least three of the great 
 feasts; and the greatest stress was laid upon the 
 Passover (Ex. 23:14-17; 34:23; Deut. 16:16). 
 Everyone who could possibly attend did so, often 
 coming from great distances. "The feast of the 
 Passover": the great feast of the Jews, from the 
 1 5th to the 22d of the month Nisan, corresponding 
 to our March- April, observed in commemoration, of 
 the deliverance of the Israelites from Egypt a sort 
 of Independence Day, like our fourth of July. It 
 was a day of joyous celebration, and the hymn which 
 they sang at this feast, the "Hallel," comprising 
 Pss. 113-18, may be compared to our "America." 
 Vs. 43, "when they had fulfilled the days": i.e., 
 the days of the feast as above. Vs. 44, " supposing 
 him to be in the company": Considerable numbers 
 of people from one locality would join in a caravan 
 to go up to these feasts. It would be easy to lose 
 sight of a boy amidst so many. Vs. 46, "in the 
 midst of the doctors, both hearing them and asking 
 them questions": taking advantage of the oppor-
 
 THE BOYHOOD OF JESUS 35 
 
 tunity offered by the custom of the rabbis of gather- 
 ing groups about them in the temple courts for teach- 
 ing and discussion. The picture is one, not of a 
 precocious lad setting himself above his elders, but 
 of one eager for knowledge, seeking it in the spirit 
 of an eager and reverent learner, and yet astonishing 
 his elders by his keenness of perception and the per- 
 tinency of his questions. The conception of this 
 scene which makes Jesus the teacher may give rise 
 to most unfortunate ideas in the mind of the child. 
 Vs. 49: The reply of Jesus to his parents reveals 
 the attitude of his mind toward God and his house. 
 God was his "father," and his house the most 
 natural place for him to be and to love to be. As 
 a boy Jesus must have heard much of these temple 
 schools where learned men discussed lofty themes 
 and were supposed to teach the people more about 
 God. We may well imagine the eagerness with 
 which he looked forward to the opportunity of hear- 
 ing these men, just as many a country boy has 
 looked upon the academy or the college as the goal 
 of his hopes. 
 
 Suggestions for teaching. The concluding words 
 of the last paragraph give the keynote of this lesson. 
 Its main object should be to present the picture of 
 an earnest, reverent lad, eager for knowledge and 
 above all for the knowledge of God; loving God 
 and looking upon him in the most natural way as 
 his father, and turning very naturally to the first
 
 36 THELlFEOFjESUS 
 
 opportunity of hearing more of the things of his 
 house. 
 
 Tell the story of the trip up to Jerusalem to the 
 Passover. Read enough about the Passover to be 
 able to bring out something of the spirit which per- 
 vaded it. A point of contact is suggested in the ex- 
 planatory notes: it was their Independence Day. 
 The reference in Bird puts one into the spirit of the 
 scene as the pilgrims take their way up to the city. 
 
 It was April, and the great seven days' festival, called 
 the Passover, was near, to which everybody should go, and 
 for the first time Jesus was to go, with his father and mother, 
 away beyond the hills, with crowds of people, to the great 
 city a memorable event for a boy. Everywhere the people 
 had been preparing for it for weeks past, sorting the roads, 
 mending the bridges, and making new clothes and sandals, 
 and cutting fresh sticks; for it was the most joyful festival 
 of the year. With much stir the company from Nazareth, 
 all in their bright holiday dresses, got ready their horses, 
 camels, and asses; for someone went from every house; and 
 in the early morning, Mary riding on the ass, and Jesus, stick 
 in hand, walking joyfully by his father's side, they started, 
 winding down the broad highland valley, with green fields 
 spreading away, and the bright spring wildflowers nodding 
 in the breeze by the roadside; while from the thick hedges 
 came the song of birds. A bend in the road, and the white 
 houses of the village were hidden from view, and soon, a 
 joyful company, singing glad songs to the music of the tim- 
 brel, pipe, and drum, they marched across the rich plain of 
 Esdraelon. Resting at noonday under green trees, in the 
 afternoon they started refreshed, and traveled until evening, 
 when white tents were put up and the evening meal prepared.
 
 THE BOYHOOD OF JESUS 37 
 
 Tired with walking, Jesus was soon asleep, but with the first 
 light of day the march was resumed; and as they went along 
 the great public roads, they were joined by bands of people from 
 other villages, all marching to the same festival at Jerusalem. 
 
 The fourth day was the greatest of all, for then they came 
 within sight of Jerusalem. Having toiled up the wild, hot, 
 rugged road from Jericho, they climbed the Mount of Olives, 
 and then Joseph would tell Jesus to look out for the most 
 glorious sight in the world; and as they followed the bend 
 of the road round the shoulder of the hill, suddenly the great 
 city in all its magnificence appeared, like a dream before 
 them. It seemed quite near, on an opposite lower hill, with 
 a deep ravine between, and Jesus could see it all. There 
 stood the great thick walls, with their square towers of defense; 
 there, the marble palaces of kings, priests, and governors; 
 there, the forts and castles for soldiers. But the sun shone 
 most brightly on the Temple, which was on the side of the 
 city nearest to Jesus, like a mighty cathedral on a wall of 
 white, built up from the ravine below colonnades, cloisters, 
 porches, pillars, arches, and outer buildings all of white 
 marble; while within the great open square stood the holy 
 place, terrace rising above terrace in white and gold, and 
 high above all was the roof of bright gold reflecting the sun. 
 With a shout, the company from Nazareth burst into a joyous 
 song, waving green branches as they came over the hill, Jesus 
 singing with the rest; for truly this was the most glorious 
 sight the boy had ever seen. And he gazed at it as they 
 descended the hillside, toward the bridge across the Kedron 
 near to which green slope of Olivet the people from Galilee 
 pitched their tents for the night; for they did not intend 
 to live in the city, which was already crowded with people. 
 
 Either read this extract to the class or tell the 
 story, picturing the people as they journey along.
 
 38 THE LIFE OF JESUS 
 
 We may imagine them singing such songs as Ps. 
 122, and it may add interest to have the class read 
 this Psalm together, at an appropriate point in the 
 story. Show the picture of Jerusalem from the 
 Mount of Olives as giving the view that Jesus had 
 when he reached the summit of that mountain. 
 Describe the sights which Jesus would see as he 
 came into the city during the festival (cf. references 
 to Bird, Edersheim, or Geikie); tell something of 
 the Passover feast and the song which was sung 
 then. Let the class read selections from this Hallel, 
 Pss. 113-18, and have them learn the refrain of 
 Ps. 118: i, 29. Compare this with "America" which 
 we sing on our Independence Day and at school. 
 This gives the thought which must have been upper- 
 most in the mind of Jesus: that it was God, the 
 Father of his people, who was to be thanked for all 
 the glorious things which they were celebrating. 
 And as he saw the learned doctors sitting in the tem- 
 ple courts and, going near, heard them discussing 
 matters of the law of God, this interested him more 
 than anything else, and there he stayed even after 
 the rest had gone. And what of his parents ? ' Let 
 the class read of their missing him and their search 
 and its ending. Care must be taken to bring out 
 the true meaning of Jesus' reply to his mother's 
 question. (The correct translation is undoubtedly 
 not "about my Father's business," but "in my 
 Father's house.") It is not a reproof; it is rather
 
 THE BOYHOOD or JESUS 39 
 
 as if he had said: "Why, mother dear, didn't you 
 know where I was ? Where could I be except here 
 where I can learn more about my Heavenly Father 
 of whom you have told me so much ? " 
 
 Boys are to be judged by the things that interest 
 them. By this standard, what judgment can we 
 make of Jesus at this time of his life ? 
 
 Home work. (In advance) read the narrative 
 in Luke 2 : 41-50. (After the lesson) learn Ps. 1 18 : i 
 and Ps. 122, and be able to tell how these songs 
 were used at the Passover time. 
 
 8. Review of Introduction and Chapters I and II 
 
 The work on this section should be done from 
 memory. For the map-work use the review map, 
 upon which no marks are to be made, it being kept 
 for this review work of memory. Let the class an- 
 swer the questions, bringing in the oral work as 
 indicated, for variety. Let one tell the story, and 
 then others make the corrections or additions. Other 
 memory work that has been assigned during the 
 course of the work may be called for as time may 
 permit.
 
 CHAPTER III 
 
 JESUS BEGINNING HIS WORK 
 
 9. His Baptism 
 
 Scripture narrative. Matt. 3:1-17; Mark i : i-i i ; 
 Luke 3 : 1-23(1. 
 
 References for study. Burton and Mathews, Life 
 of Christ, pp. 49-58; Dawson, Life of Christ, chaps, 
 ii, Hi ; Gilbert, The Student's Life of Jesus, pp. 117-25 ; 
 Edersheim, Life and Times of Jesus the Messiah, 
 Book II, chaps, xi, rii; Geikie, Life and Words of 
 Christ, chaps, xxiii-xxvi; Bird, Jesus the Carpenter 
 of Nazareth, pp. 53-62 ; Farrar, Life of Christ, chap, 
 viii ; Phelps, Story of Jesus Christ, chap. iii. 
 
 Illustrative material. A picture of the fords of 
 the Jordan is furnished with this section. It is not 
 intended to imply that this is a view of the place 
 where Jesus was baptized, but to give an idea of the 
 scene. Other pictures are Tissot, "John the Bap- 
 tist Preaching in the Wilderness;" del Sarto, "John 
 the Baptist" (Brown no. 1653, Perry no. 360, 
 Wilde no. 42) ; Titian, " John Preaching " (Brown 
 no. 469, Wilde no. 43) ; scenes on the Jordan (Wilde 
 nos. 206, 207, 305); "Baptizing in the Jordan" 
 (Underwood Ster. no. 3126); "Plain of the Jordan" 
 (Underwood Ster. no. 3129). 
 
 Explanatory notes. Mark opens his book with
 
 JESUS BEGINNING His WORK 41 
 
 the words, " The beginning of the gospel," referring 
 not to the beginning of his own work, but to that of 
 the gospel story. He does not give us any of the 
 stories of the infancy, but strikes at once into what 
 seems to him the real gospel, the story of the active 
 life of Jesus, to which the work of John was simply 
 introductory. To the quotation from Isaiah (40:3) 
 aptly descriptive of John's work as simply a voice, 
 there is prefixed a quotation from Mai. 3:1. It will 
 help to bring out the situation more clearly if the 
 accounts of John's preaching are read in the follow- 
 ing order : Mark i : i ; Luke 3 : 1-14, with Matt. 3:7; 
 Mark 1:5-6; Luke 3:15-20. Such a reading will 
 indicate the personality and character of John; his 
 message of the coming kingdom and the need of 
 sincere repentance, symbolized by baptism and 
 manifested by righteous living; the stirring effect of 
 this message upon the people, expectant as they were 
 of the messianic kingdom; and their eager question- 
 ings and searching of hearts. 
 
 Now think of Jesus growing up at Nazareth, 
 quietly working day by day with his father, but never 
 for a moment forgetting the high ideals that had been 
 his from early boyhood. He too longed for the 
 messianic deliverance; for, like every right-minded 
 boy, he loved his people; but he saw very clearly 
 that it was not merely deliverance from the rule of 
 Rome that they most needed. He saw so much of 
 sinfulness all about him. He saw that even the
 
 43 THE LIFE OF JESUS 
 
 religious leaders were not as sincere and helpful as 
 they ought to be. They did not understand God as 
 he did, and he must have often longed to teach his 
 fellow-men about the heavenly Father as he knew him. 
 
 As Jesus worked and planned thus, there came the 
 word that his kinsman John had come from his 
 retirement in the wilderness and was preaching with 
 tremendous power to great crowds of people. He 
 was preaching of the coming of the kingdom, and 
 emphasizing the need of repentance and a righteous 
 life in preparation for it. Men were saying that 
 John must himself be the Messiah. We may think 
 of Jesus as saying to himself: "Here is one who sees 
 the truth that the messianic deliverance must be 
 first of all a deliverance from sin. As one who 
 wishes to serve his fellows in the highest way, I 
 ought to take my stand with John and declare my 
 allegiance to these principles." 
 
 And so Jesus comes to John, taking the first step 
 that seems a clear call of duty, putting himself on 
 record as looking for a kingdom of right living. And 
 in the taking of the first step he finds, as is ever the 
 case, the next one made clear. He comes to John 
 as the best representative and spokesman of the true 
 messianic rule, only to find that he himself is to be its 
 leader. 
 
 The place of the baptism is not known with cer- 
 tainty. It was probably near Bethabara, toward 
 the southern end of Galilee. The purpose of Jesus
 
 JESUS BEGINNING His WORK 43 
 
 in being baptized is indicated above. It was not, 
 as with others, a confession of sin. John himself 
 recognized the needlessness of it from that point of 
 view, and felt that it would be more appropriate for 
 him to be baptized of Jesus. Jesus' reply is in keep- 
 ing with the idea that he was taking this step to put 
 himself on record as standing for the righteous life, 
 not as confessing that his life had not been such. 
 He was taking the vows for a life of devotion to the 
 right. And there came to him an experience which 
 was undoubtedly a spiritual one, a sense of acceptance 
 with God and the commission to be in a special 
 sense his representative to men. However much 
 Jesus may have thought of his own place in the 
 world before, it seems quite certain that his messianic 
 consciousness was greatly deepened now. It was a 
 time of solemn consecration with the accompanying 
 inspiration of high resolves. Tennyson tells in "The 
 Coming of Arthur" how the king's warriors were 
 affected by their pledges of loyalty to him: 
 
 .... when the savage yells 
 Of Uther*s peerage died, and Arthur sat 
 Crowned on the dais, and his warriors cried, 
 " Be thou the king, and we will work thy will 
 Who love thee." Then the King in low deep tones, 
 And simple words of great authority, 
 Bound them by so strait vows to his own self, 
 That when they rose, knighted from kneeling, some 
 Were pale as at the passing of a ghost, 
 Some flush' d, and others dazed, as one who wakes 
 Half -blinded at the coming of a light.
 
 44 THELlFEOFjESUS 
 
 So, Jesus, in this moment of solemn consecration to 
 his God and Father, saw more clearly than ever 
 before the wonderful vision of his own exalted 
 mission among men. 
 
 Suggestions ]or leaching. The main object in this 
 section is to show how Jesus entered upon his great 
 life-work, by taking the next step that seemed clearly 
 right, and in so doing found the rest of the way open- 
 ing before him. Carefully study the section as sug- 
 gested above, and spend enough time thinking it 
 over to get the facts clearly and vividly in mind. 
 
 The class having read the gospel narrative, develop 
 the story by questions, supplemented by some neces- 
 sary information. The following outline may be 
 suggestive : 
 
 We have learned of the infancy and boyhood of 
 Jesus, now we are to see him entering upon his life- 
 work. Where was he living? What was he doing 
 there ? What had he shown the greatest interest in 
 as a boy ? While working at his trade in that quiet 
 little village, he must have thought a great deal about 
 what was going on outside, and of the wants and 
 needs of his fellow-men. They were subjects of 
 Rome, you remember. What did they most long 
 for? Was freedom from Rome all they needed? 
 What did Jesus think about it? But there were 
 many earnest, godly people among the Jews, and to 
 two of these, a priest named Zacharias and his wife
 
 JESUS BEGINNING His WORK 45 
 
 Elizabeth, God had given a little son, who had grown 
 to be a strong and good man. (Tell briefly of John's 
 life in the wilderness, his sudden appearance and 
 preaching, and it's effect on the people.) It would 
 not be long before Jesus heard of this. For years 
 he had been thinking and praying that he might 
 one day be of service to his fellows. And now, with 
 this great preacher calling to action, he felt it was 
 time to do something. What should it be ? What 
 did he do first ? What did John say when he saw 
 Jesus coming to him ? Why do you suppose John 
 said this ? (Show the picture by Hofmann used as 
 the frontispiece.) What kind of impression would a 
 man with such a face naturally make ? But why did 
 Jesus wish to take this step ? What great experience 
 came to him as he did so ? (Illustrate this by telling 
 of the crowning of Arthur and the scene, as Tennyson 
 describes it, where the knights are taking the vows.) 
 How do you feel when you have done something that 
 you know is right ? Does it help you to see some- 
 thing else to do ? This is usually the way with the 
 boy or girl who feels that he ought to join the church 
 or accept Jesus as Master. When this step is taken, 
 it opens the way for more. The great question is: 
 What is the right thing to do next ? 
 
 Home work. Read the narrative in Matt. 3:1-17. 
 Learn, for review of this section, Mark 1:9-11.
 
 46 THELlFEOFjESUS 
 
 10. Conquering Temptation 
 
 Scripture narrative. Matt. 4:1-11; Mark 1:12, 
 13; Luke 4: 1-13. 
 
 References for study. Burton and Mathews, Life 
 of Christ, pars. 58-61, pp. 58-60; Sanday, Outlines 
 of the Life of Christ, pp. 43-45; Gilbert, Student's 
 Life of Jesus, pp. 126-35; Rhees, Life of Jesus of 
 Nazareth, pp. 86-91; Dawson, Life of Christ, pp. 
 46-56; Edersheim, Life and Times of Jesus the 
 Messiah, Book III, chap, i ; Geikie, Life and Words 
 of Christ, chap, xxvii; Bird, Jesus the Carpenter of 
 Nazareth, pp. 63-66; Farrar, Life of Christ, chap, 
 ix; Phelps, Story of Jesus Christ, chap. iii. 
 
 Illustrative material. There are few, if any, of the 
 pictures of the temptation that can be recommended 
 for use with pupils of this age, on account of the 
 misconceptions that arise from the attempt to por- 
 tray the spirit of evil in personal form. Perhaps the 
 best representation is that by Cornicelius (Brown 
 no. 861), where the presence of Satan is but dimly 
 shown, the attention being centered upon the face of 
 Jesus and its expression. 
 
 Explanatory notes. After his baptism Jesus felt 
 impelled to go away by himself for meditation and 
 prayer. He had just been through a great spiritual 
 experience, and had had a new vision of his mission 
 opened to him. It was natural that he should wish 
 to be by himself for a time, to think it all over and to 
 lay plans for his work. He had a difficult problem
 
 JESUS BEGINNING His WORK 47 
 
 to wrestle with. He felt himself called to be the 
 Messiah, and yet he knew that his ideal of the 
 Messiah was very different from that of the Jews 
 generally. How should he persuade them, head- 
 strong, fickle as they were, to accept his ideal ? At 
 best it would be a difficult task, requiring patience, 
 tact, self-control, and love. It was, moreover, a 
 task fraught with danger, as he well knew. The 
 Jews were bigoted and fanatical, and to claim to be 
 the Messiah while not meeting their ideas would be 
 perilous in the extreme. This was the problem 
 that engrossed him for so long, until he was both 
 hungry and weary. As he faced the question in its 
 varying forms, it was inevitable that temptations 
 should come: the temptation to evade the responsi- 
 bility, to mistrust his own call, to doubt God's love, 
 and others familiar to us all. We have the account 
 of three separate temptations, expressed in figurative 
 language, but portraying a genuine spiritual experi- 
 ence. It is quite certain that the experience thus 
 described was a spiritual and inner one. Aside 
 from the physical impossibility of viewing all the 
 kingdoms of the world from any one mountain- top, 
 there is a more serious objection still to regarding 
 these as literal occurrences. If Satan had appeared 
 in visible guise and attempted to argue with Jesus, 
 we cannot conceive of Jesus as remaining in such 
 presence, much less going with him anywhere. 
 To linger in the presence of temptation is itself sinful.
 
 48 THELlFEOFjESUS 
 
 That our pupils may get the meaning of these 
 experiences, we must interpret them in the terms of 
 common experience. 
 
 First came the temptation to regard Material Wel- 
 fare as essential, and distrust God's love if it is not 
 granted. Jesus was hungry; why should he be? 
 Was he not God's beloved son ? Had he not mes- 
 sianic powers at his command ? Why not test them 
 and see if God really did love him, and if 'he really 
 were called to be the Messiah ? But Jesus sees that 
 the love of the Father is not always expressed in 
 material ways, and that there is a higher life which 
 really proves kinship with him. "Man shall not 
 live by bread alone." 
 
 Second is the temptation to be Artificial; to 
 justify his claim to be the Messiah, both to himself 
 and in the eyes of men, by performing some startling, 
 sensational act. It is the temptation to secure quick 
 results upon the basis of manufactured evidence, 
 instead of quietly and patiently working out his 
 mission day by day. Again, the subtle temptation 
 to doubt God's love is blended with this. If he were 
 the beloved of God, would he not protect him in such 
 an effort? But Jesus replies: "Thou shalt not 
 tempt the Lord thy God." He will not put aside 
 God's longer way for any shorter cut, wilfully chosen 
 by himself. 
 
 Third and last is the temptation to Do Evil that 
 Good may Come. The Jews were expecting a
 
 JESUS BEGINNING His WORK 49 
 
 Messiah who should adopt the methods of earthly 
 kings. Why not meet their desires and lead them 
 out to war against their oppressors? What could 
 he not accomplish, with his power over men ? And 
 they would rally about him as they had about lesser 
 ones who had made the attempt. And, his kingdom 
 once established, he might rule in justice and love 
 and righteousness and do much good. Yes, but at 
 what cost ? At the cost of warfare, bloodshed, the 
 arousing of the worst passions of men, ruined homes, 
 weeping women and children. Never ! This would 
 be inconsistent with a true worship of God. 
 
 "Then the devil leaveth him and behold, angels 
 came and ministered unto him" the usual result. 
 Temptation resisted brings joy and peace and new 
 strength; cf. James 1:12. 
 
 Suggestions for teaching. The object of this sec- 
 tion is to make clear to the pupil just how Jesus 
 acted when tempted, and also to note some of the 
 temptations which he successfully met, interpreted 
 in terms of the pupil's own experience. The teacher 
 will have to explain the stories of the temptations in 
 the light of his reading and study. Then try to 
 have them name temptations of similar kinds, sug- 
 gesting others to complete the impression. Some 
 illustrations are here suggested: 
 
 First temptation : The boy who wants all the good 
 things that he sees others have, and frets and thinks 
 his father does not love him if he cannot have them
 
 50 THE LIFE OF JESUS 
 
 all. Men and women who live for money or selfish 
 pleasures, forgetting the higher values of life. 
 
 Second temptation: The boy who tries to show off, 
 to make a good appearance without anything back of 
 it, thus trying to get some advantage or recognition 
 without earning it by patient effort. A boy once 
 tried to be elected captain of a baseball team by 
 appearing in a fine new uniform and with a new bat 
 and ball, but he was unwilling to earn the place by 
 good practice. 
 
 Third temptation: Boys and girls are constantly 
 tempted to do wrong for the sake of securing a good 
 end; to deceive in order to keep a friend; to cheat 
 in order to pass an examination; to refuse to admit 
 that one has done wrong lest it diminish one's influ- 
 ence. The only safety is in remembering that 
 wrong-doing always means loss, not gain. This 
 truth is finely illustrated by the story of Trove and 
 the schoolboy from Mr. Bacheller's Darrell of the 
 Blessed Isles. Trove, the school-teacher, reproved 
 one of the boys for being late. The boy replied, by 
 way of excuse and to escape demerit, that he had 
 fifteen cows to milk before leaving home. " That's 
 a good many," said Trove; "I'll be around in the 
 morning to help you." When he arrived, he found 
 but five cows. "Too bad your father lost so 
 many cows. All in a single night, too," said he. 
 "Haven't you lost something too?" "No, sir," 
 replied the lad. " Feel in your pocket and see. No,
 
 JESUS BEGINNING His WORK 51 
 
 not that pocket. It's an inner one, way inside, 
 where you keep your honor and your pride. Haven't 
 you lost something there?" "Yes, sir," said the 
 boy, the tears starting to his eyes, "I'm afraid I 
 have." 
 
 Note too that Jesus met all these temptations with 
 the use of Scripture texts that he had thought over 
 until they had come to have deep meaning for him 
 and he knew them by heart. Bible verses are 
 worth learning. 
 
 Note also that in every case Jesus kept his faith in 
 God undisturbed. Whatever happens, we must not 
 doubt God's love. It has been proved too often. 
 
 Home work. Read the narrative in Matt. 4: i-u. 
 For review of this section learn the replies of Jesus 
 in vss. 4, 7&, and lob and be able to tell what temp- 
 tation he met with each of these replies. Read 
 James 1:12 and show how the experience of Jesus 
 illustrated this saying. 
 
 11. First Followers 
 
 Scripture narrative. John 1:19-51. 
 
 References for study. Burton and Mathews, 
 Life of Christ, pars. 65-69, pp. 61-64; Edersheim, 
 Life and Times of Jesus the Messiah, Book III, 
 chap, iii; Geikie, Life and Words of Christ, chap, 
 xxviii; Bird, Jesus the Carpenter of Nazareth, pp. 
 66-69; Farrar, Life of Christ, chap, x; Phelps, 
 Story of Jesus Christ, pp. 94-97.
 
 52 THELlFEOFjESUS 
 
 Illustrative material. Picture by Bida, "Behold 
 the Lamb of God" (Wilde no. 46). 
 
 Explanatory notes. John had aroused much specu- 
 lation as to whether he were not the promised Mes- 
 siah (see Luke 3:15); hence the inquiry in vs. 19. 
 It was a temptation to permit a higher estimate of 
 himself than the facts would warrant, but John put 
 it aside. The next question, "Art thou Elijah?" 
 grew out of a belief based upon a literal interpreta- 
 tion of Mai. 4:5. "Art thou the prophet" refers 
 to the promise in Deut. 18:15. John's final reply 
 (vs. 23) is an expression of his desire to put aside all 
 personal credit or distinction, and to be known 
 merely as a man with a message from God. The 
 spirit of this answer is in keeping with all we know 
 of John, shown again in his declaration that he must 
 decrease, but the Christ must increase. The next 
 question of the Jews, "Why then baptizest thou?" 
 shows that the introduction of a new rite, such as 
 baptism, was a prerogative of the Messiah. Bethany 
 beyond Jordan (marginal reading, Bethabara) can- 
 not be absolutely located, but is probably near the 
 southeastern corner of Galilee. 
 
 Vs. 29, "Behold the Lamb of God": This is 
 John's comment as Jesus returns from his sojourn 
 in the wilderness, showing that John recognized 
 another aspect in the character of Jesus than that of 
 the stem judge pictured by him in Matt. 3:10-12. 
 Vs. 31, "I knew him not": a distinct admission on
 
 JESUS BEGINNING His WORK 53 
 
 John's part that he had had no supernatural pre- 
 vision of the mission of Jesus. Like other godly 
 men, he had had an ideal of the Messiah, and Jesus 
 met it. Vs. 35 : another test of the disinterestedness 
 of John that he so cheerfully gave testimony to the 
 claims of another leader even at the sacrifice of his 
 own following. The two disciples were Andrew 
 and, probably, John the evangelist. Note the quick 
 response of the missionary spirit in Andrew, as he 
 seeks out his brother. His statement, "We have 
 found the Messiah," must not be taken as indicating 
 a too clear understanding of Jesus' mission. They 
 felt that this man must be the expected one, but they 
 too had to learn much before they grasped his ideal 
 of the messiahship. 
 
 The words of Jesus to Nathanael, "When thou 
 wast under the fig tree, I saw thee," may have this 
 significance, that Jesus had noticed Nathanael 
 engaged in his devotions under the shade of the tree, 
 as was a common custom, and had been impressed 
 with his manner and spirit. Nathanael is quick to 
 discern the power of one who can so discriminately 
 judge men. 
 
 Suggestions for teaching. The object of this 
 lesson should be to show how unselfishly John did 
 his work, the simplicity of the choice made by these 
 first followers of Jesus, what led them to it, and the 
 part they played in bringing others. 
 
 Review briefly the previous section, and connect it
 
 54 THELlFEOFjESUS 
 
 with this by questions such as these: What great 
 preacher was working among the people? What 
 was his message ? What effect did it have ? What 
 were men asking about him? A committee from 
 the Jewish church even came to him to learn who he 
 was. It must have been something of a temptation 
 for John to make himself out a greater man than he 
 really was, but he truthfully and nobly said "no," 
 he was not the Christ, but was simply trying to pre- 
 pare the way for his coming, to get men ready to re- 
 ceive him. Then tell the story, as given in vss. 35-51, 
 of John's testimony and its effect upon the disciples. 
 What do you suppose Jesus and the two talked about 
 during that day mentioned in vs. 39? What had 
 this to do with their statement in vs. 41 ? Note 
 their subsequent activity in getting others. How 
 many were there in all ? What were their names ? 
 How did they become interested in Jesus ? How 
 may others be interested today ? 
 
 Home work. Read in advance the narrative as 
 given in John 1:19-51. After the lesson leam the 
 names of the first followers. 
 
 12. Jesus at a Wedding Feast 
 
 Scripture narrative. John 2:1-11. 
 
 References }or study. Burton and Mathews, 
 Life of Christ, pp. 64, 65 ; Edersheim, Life and Times 
 of Jesus the Messiah, Book III, chap, iv; Bird, 
 Jesus the Carpenter of Nazareth, pp. 69-71 ; Geikie,
 
 JESUS BEGINNING His WORK 55 
 
 Life and Words of Christ, chap, xxix, first part; 
 Farrar, Life of Christ, chap. xi. 
 
 Illustrative material. Pictures of " Cana of Gali- 
 lee" (Wilde no. 212), "The Marriage at Cana," 
 Tintoretto (Brown no. 2074); "Cana" (Underwood 
 Ster. no. 3159); "A Village Home" (Underwood 
 Ster. no. 3196); "Arrival of the Bride" (Underwood 
 Ster. no. 3193). 
 
 Explanatory notes. This story of Jesus' partici- 
 pation in the social festivities of his friends and his 
 helpfulness upon this occasion is interesting as show- 
 ing his attitude upon such matters. He was not an 
 ascetic like John. He turns from the meditation in 
 the wilderness to mingle again with men. Two 
 points in the narrative often occasion difficulty: 
 Jesus' apparently curt and unfilial reply to his mother, 
 and the implied sanction of the use of wine. 
 
 With reference to the first it is to be noted that the 
 form of address used by Jesus, "Woman," is not as 
 disrespectful or as curt as it might be upon the lips of 
 an occidental. The same word and form of address 
 is used elsewhere with no thought of anything but 
 affection and respect; cf. John 20:13, 15; John 
 19: 26. "What have I to do with thee ? mine hour 
 is not yet come," meaning that he did not view the 
 situation as she did. She may have suggested some 
 striking display of power as substantiating his mes- 
 sianic claims. The time was not yet ripe for that. 
 This throws much light upon the purpose of Jesus'
 
 56 THELlFEOFjESUS 
 
 acts of service. He performed them, not as signs to 
 dazzle the populace, but as deeds of helpfulness. 
 
 In regard to the second point, there need be no 
 difficulty in a frank admission that Jesus certainly 
 did assent to the use of wine on this and probably on 
 other occasions. It is quite unnecessary and futile 
 to argue that the wine on this occasion was unfer- 
 mented. The words do not bear out the statement. 
 Jesus' attitude was governed by the sentiment and 
 attitude of good men of his day. But this does not 
 in the least blind the eyes of any fair-minded individ- 
 ual as to the attitude which Jesus would take toward 
 the liquor question in a land of drunkenness and 
 saloons. 
 
 Suggestions for teaching. What we are told of 
 Jesus' manner on this occasion should give the clue 
 to the best use of the story and the lesson which it 
 teaches. He declined to make it an occasion for 
 wonder-working, to dazzle the eyes of beholders. It 
 was an act of social helpfulness. Jesus not only 
 did not hold himself aloof from the festivities of his 
 friends; he entered heartily into them and did every- 
 thing in his power to contribute toward them. As a 
 result, his disciples believed the more on him; but 
 this was not his primary reason for doing what he 
 did. His works were done, not for effect, but because 
 they were needed. 
 
 The class having read the narrative, the story may 
 be drawn out through questions. In the last sec-
 
 JESUS BEGINNING His WORK 57 
 
 tion we learned that Jesus was going into Galilee. 
 To what town was he going ? (Locate on the map.) 
 Why did he go there ? (Describe an oriental wed- 
 ding feast; Geikie gives an account of one in the 
 reference above.) What trouble arose at this feast ? 
 Did you ever have company at home and have some- 
 thing fail ? How did Mother feel about it ? Jesus' 
 mother seems to have known and appreciated the 
 distress of their hosts on this occasion. To whom did 
 she turn for help ? What was the result ? What did 
 the guests think of the wine that was furnished? 
 What effect did this all have on the disciples of Jesus ? 
 Just why did this make the disciples feel more trust 
 in him ? At least three things might be suggested : 
 (i) wonder at the deed; (2) the fact that it was so 
 well done; (3) the kindly helpfulness of it. 
 
 A practical suggestion growing out of this lesson 
 would be that each one of us, when we attend any 
 social gathering, or as we are playing among our 
 mates at school or elsewhere, should take this same 
 attitude of entering heartily into the spirit of the 
 occasion and aiming to contribute as well as gain. 
 Under some circumstances this lesson might be the 
 favorable opportunity for the beginning of a club 
 or society, which might be called the " Cana Band/' 
 or a similar name, whose object should be to dis- 
 cover as many ways as possible for adding to the 
 happiness of other people by sharing in and con- 
 tributing to their pleasures.
 
 58 THELlFEOFjESUS 
 
 Home work. Read the lesson story from John 
 2:1-1 1. 
 
 13. Rebuking the Traders in the Temple 
 
 Scripture narrative. John 2 : 13-22 ; Matt. 21:12- 
 17; Mark 11:15-18; Luke 19:45-48. 
 
 References for study. Burton and Mathews, 
 Life of Christ, pp. 67-69; Sanday, Outlines of the 
 Life of Christ, pp. 47, 48; Gilbert, Student's Life of 
 Jesus, pp. 159-63; Rhees, Life of Jesus of Nazareth, 
 pars. 115-18, pp. 107-10; Edersheim, Life and 
 Times of Jesus the Messiah, Book III, chap, v; 
 Dawson, Life of Christ, pp. 94-104; Geikie, Life and 
 Words of Christ, chap, xxx, first part; Bird, Jesus 
 the Carpenter of Nazareth, pp. 71-73; Farrar, Life 
 of Christ, chap, xiii; Phelps, Story of Jesus Christ, 
 pp. 107-9. 
 
 Illustrative material. A picture of a Jewish 
 money-changer is furnished with the section. Other 
 pictures are: "Casting out the Money Changers," 
 Hofmann (Brown no. 452, Perry no. 707?, Wilde 
 no. 52); by Kirchbuck (Perry no. 3268, Wilde no. 
 51). Jewish, Palestinian, or Roman coins, if avail- 
 able. 
 
 Explanatory notes. On the Passover, see 7 and 
 par. 76 in the reference from Burton and Mathews 
 above. These traders and money-changers were 
 doubtless in the Court of the Gentiles which sur- 
 rounded the Temple proper and where gentiles were
 
 JESUS BEGINNING His WORK 59 
 
 permitted, though not allowed to come further on 
 pain of death. It was not the traffic itself, that 
 aroused Jesus' indignation; for this was a conveni- 
 ence and also a necessity to many. The law required 
 
 PLAN OF THE TEMPLE 
 
 [From EDERSHEIM, The Temple at the Time of Jesus Christ] 
 A, Royal Tyropoeon Bridge; B B, etc., Terrace, or Chel, outside of which 
 tradition places a low inclosure, called the Soreg; C C C, South Side Gates, the 
 second on the right hand being the ancient Water Gate; ODD, North Side 
 Gates; E E E E, Money Chests; F F, Courts and Chambers; G, Nicanor Gate; 
 H, fifteen steps of the Levites; I, House of Stoves; J, Steps of the Priests; K, 
 to Mount Zion; M, to Bezetha. 
 
 that beasts of a certain kind should be offered, and 
 that the temple tax should be paid in a particular
 
 60 THE LIFE OF JESUS 
 
 coin, and these were not otherwise easily obtainable 
 by those who came from a distance. What he did 
 object to was the turning of a place of worship, where 
 man ought to have a chance to be quiet with God, 
 into a place of trading, and noisy trading at that. 
 The significance of this is heightened when we 
 remember that this was the only place where many 
 of those present could share in the services of wor- 
 ship. The gentiles were not allowed inside the 
 inner courts. So the Jews, by permitting such things 
 in the Court of the Gentiles, were robbing them of 
 their opportunity, while they themselves might step 
 inside and find quiet. It was a grossly selfish pro- 
 ceeding, like that of men who in modern times for the 
 sake of making more money endanger human life. 
 More than this, there seem to have been many irregu- 
 larities connected with this traffic. The country 
 people were sometimes taken advantage of by un- 
 scrupulous traders, and Edersheim gives reason 
 to believe that the priests, who must consent to the 
 business, were influenced by their own profit in it. 
 
 The priests were quick to resent this act of Jesus 
 and demanded some sign of his authority. They did 
 not seem to see that the act itself carried the note of 
 authority with it. Jesus' reply is puzzling as being 
 capable of a double reference. The explanation 
 given by Burton and Mathews seems the best one. 
 
 Suggestions for teaching. The central thought in 
 this incident is Jesus' defense of the right of man to 
 worship, and to a time and place for worship undis-
 
 JESUS BEGINNING His WORK 61 
 
 turbed. Here is a good opportunity briefly to review 
 what has been learned of the Passover Feast. Show 
 the class a plan of the Temple such as is printed in 
 the Manual with this section, and let them draw an 
 outline of it in the space provided in their books, 
 indicating the outer and inner courts. The readings 
 from Geikie or Dawson will help the teacher to pic- 
 ture vividly the noisy, gesticulating throng, shouting, 
 haggling, quarreling, and possibly cheating as well. 
 And all this in the Temple, dedicated to the worship 
 of God. The contrast between this condition and 
 what should have been may perhaps be heightened 
 by reading a part of Solomon's prayer of dedication 
 of the Temple (I Kings 8:22-53; especially vss. 22- 
 30 and 41-43). Here, then, were two possible 
 grounds for Jesus' indignation : the intrusion of dis- 
 turbing traffic where men had a right to find an 
 atmosphere of reverent worship, and the use of the 
 sacred edifice and occasion as an opportunity for 
 dishonest gain. These two things find parallels 
 today in the actions of those who, by irreverent con- 
 duct in church or sacred meetings, rob others of 
 their right to worship undisturbed; or of those who 
 make church-membership or attendance a cloak for 
 dishonorable transactions. It is human welfare for 
 which Jesus is jealous, and this disregard of it that 
 makes him indignant. 
 
 Home work. Read in advance the lesson story 
 as given in John 2:13-17 and Luke 19:45-48. 
 After the lesson review the events studied in chap. iii.
 
 CHAPTER IV 
 
 JESUS ORGANIZING HIS WORK 
 14. Calling Disciples 
 
 Scripture narrative. (a) The call of the four: 
 Mark 1:14-20; Matt. 4:12-22; Luke 5:1-11; 
 (6) the call of Matthew: Mark 2:13-17; Matt. 
 9:9-13; Luke 5 = 27-32. 
 
 References for study. (a) The call of the four: 
 Burton and Mathews, Life of Christ, pars. 91-95, 
 98-100, pp. 80, 81, 83, 84; Sanday, Outlines of the 
 Life of Christ, sees. 14, 17, 18, pp. 45, 46, 51-54; 
 Edersheim, Life and Times of Jesus the Messiah, 
 Book III, chap, xiii; Geikie, Life and Words of 
 Christ, chap, xxxii, last part; Farrar, Life of Christ, 
 chap, xvii; Bird, Jesus the Carpenter of Nazareth, 
 pp. 84-86; Dawson, Life of Christ, pp. 132-44. 
 (ft) The call of Matthew; Burton and Mathews, 
 Life of Christ, par. 108, p. 88; Edersheim, Life and 
 Times of Jesus the Messiah, Book III, chap, xvii; 
 Geikie, Life and Words of Christ, chap, xxxiv; 
 Farrar, Life of Christ, chap, xvii; Bird, Jesus the 
 Carpenter of Nazareth, pp. 92-97 ; also the references 
 to Dawson and Sanday above. 
 
 Illustrative material. A picture of boats on the 
 Sea of Galilee is furnished with the section. While 
 these are modern boats, they are undoubtedly the
 
 JESUS ORGANIZING His WORK 63 
 
 same in appearance as those used in the time of 
 Jesus. Other pictures are Hofmann's "Jesus 
 Preaching from the Boat" (Brown no. 808, Wilde 
 no. 76); Raphael's "Draught of Fishes" (Brown 
 no. 1585, Perry no. 338, Wilde no. 49); "Scenes on 
 the Sea of Galilee" (Underwood Ster. no. 3163, 
 3164, and 32 1 5). 
 
 Explanatory notes. When Jesus heard of the 
 arrest and imprisonment of John, he at once entered 
 upon a more aggressive public ministry, although 
 by so doing he courted a similar fate. There is a 
 suggestion of a fine consideration for the standing 
 and influence of John in the delay of this definite 
 public ministry until such time as should not interfere 
 with the work of the brave prophet who had blazed 
 the way for him. 
 
 Jesus turned naturally to Galilee as the scene of 
 his ministry. It was his boyhood home, and the 
 people there were more liberal and more likely to 
 listen to the preaching of a rabbi unaccredited from 
 the schools than they of Judea. 
 
 In ii we studied John's account of how Jesus 
 gained his first followers; this explains the apparent 
 abruptness of the call as narrated in this section. 
 When Jesus first went to Galilee, these early followers 
 seem to have gone back to their ordinary duties, but 
 not to forget him. They must have thought and 
 talked much of the ideals of the new rabbi, and when
 
 64 THELlFEOFjESUS 
 
 he entered upon his public ministry, they were ready, 
 and others with them, to respond to his call. 
 
 The two accounts of the call of the four as given 
 by Mark and Luke are not necessarily contradictory. 
 Luke gives details which he has evidently gained from 
 some other source, and which are in addition to those 
 narrated by Mark. This is quite in keeping with 
 Luke's more careful historical method, as Mark's 
 account is in keeping with his custom of telling briefly 
 and vividly the striking points in Jesus' ministry. 
 
 In the call of Matthew, or Levi, Jesus deliberately 
 violated Jewish precedent and prejudice. Matthew 
 was a publican or tax-gatherer. 
 
 A large portion of the income of Herod Antipas must have 
 come from customs. The privilege of collecting these customs 
 was sold to contractors, who in turn sold to different persons 
 the right to collect them in specific places. As the men who 
 actually did the collecting kept all in excess of what they paid 
 for the contract, they were certain to be extortionate. This 
 fact, as well as that they represented an obnoxious govern- 
 ment, made the publicans despised and hated. (Burton and 
 Mathews, Life 0} Christ.) 
 
 This fact makes the more noteworthy Matthew's 
 willingness to leave a lucrative business and follow 
 one who represented the people that hated him. 
 The action of Jesus at once provoked criticism and 
 bitter comment on the part of the Jews. Jesus' 
 reply shows his own freedom from prejudice and 
 spirit of ministry. 
 
 Suggestions for teaching. The object in teaching
 
 JESUS ORGANIZING His WORK 65 
 
 this section should be, first, to acquaint the pupil 
 with the circumstances of the story and the names of 
 these disciples; second, to bring out the spirit of 
 devotion to a higher call which led these men to leave 
 their work, in which they were settled, and venture 
 upon a new life in the service of a wandering rabbi 
 because they were convinced that he was right. 
 
 The lesson may be introduced by calling for the 
 names of the first followers of Jesus, referring to 1 1 
 if the pupil does not remember. Where did these 
 disciples go with Jesus ? ( 12). Jesus then seems to 
 have gone home for a time to Nazareth, while his 
 disciples went back to their various occupations. 
 Where did Andrew and Peter live? (John 1:44). 
 To what city did Jesus come after leaving Nazareth ? 
 (Matt. 4:13). How far was this from Bethsaida ? 
 (see map). Thus far Jesus had not begun any formal 
 ministry. He had preached and taught where he 
 found need, but he had not attempted to gather dis- 
 ciples about him and keep them by him. Perhaps 
 he did not wish to start up a work that might inter- 
 fere with that of John the Baptist, whom he admired 
 so much and to whom he had gone to be baptized. 
 Perhaps he felt that he himself was not ready for it. 
 But about this time John was arrested and imprisoned 
 by King Herod Antipas because he had dared to 
 reprove the king for his wrong-doing. At once 
 Jesus appeared to take up the work. He began to 
 preach down by the shore of the Sea of Galilee, where
 
 66 THE LIFE OF JESUS 
 
 there were many people to hear him. They crowded 
 about him so that he could hardly find a place to 
 stand where all might hear. 
 
 Continue the story with the incident narrated by 
 Luke, which offers a very natural explanation of just 
 how he came to call these four men at this time. 
 Call attention to the fact that the performance of one 
 very simple act of service for Jesus led to the call for 
 a much greater life-work. Bring out the fact that 
 two of these men had been among the first followers, 
 and were therefore quite ready to know whether or 
 no they ought to trust Jesus. 
 
 Tell the story of the calling of Matthew, explaining 
 that it was not at the same time, but a little later, and 
 is simply included in this section as it illustrates the 
 same willingness to leave all and follow Jesus. Tell 
 somethingof thedutiesof a publican and how they were 
 regarded in the community, as explaining the reason 
 for the criticism aroused by Jesus' action in this case. 
 
 Possibly the spiritual meaning of this section can 
 be brought out in no way more clearly than by having 
 the pupils learn the hymn printed in their books, 
 "Jesus Calls Us." It expresses just the feeling 
 which moved these men. They wanted to be near 
 tc one whom they felt could help them live better 
 lives, and they were willing to leave everything at his 
 call. If the pupils can be taught this hymn, and be 
 led to recognize it as a prayer and sing it as such, it 
 will be of great value to them.
 
 JESUS ORGANIZING His WORK 67 
 
 Home "work. Read in advance in Matt. 4:12, 13; 
 Luke 5:1-11; and Mark 2:13-17, with Matt. 9:9. 
 After the lesson, learn the names of the first five 
 disciples and the hymn " Jesus Calls Us." 
 
 15. A Sabbath Day in Capernaum 
 
 Scripture narrative. Mark 1:21-34 with Luke 
 4:31-41. 
 
 References for study. Burton and Mathews, Life 
 of Christ, pars. 101, 102, pp. 84, 85 ; Sanday, Outlines 
 of the Life of Christ, pp. 57-63 ; Rhees, Life of Jesus 
 of Nazareth, pp. 118-26; Edersheim, Life and 
 Times of Jesus the Messiah, Book III, chap, xiv, also 
 chap, x for description of the synagogue and its serv- 
 ice; Dawson, Life of Christ, pp. 145-57; Geikie, 
 Life and Words of Christ, chap, xxxiii; Bird, Jesus 
 the Carpenter of Nazareth, pp. 86-88 ; Farrar, Life of 
 Christ, chap, xvii; Phelps, Story of Jesus Christ, 
 chap. vi. 
 
 Illustrative material. The picture " Come Unto 
 Me" by Makovsky is furnished with this section 
 and gives a realistic conception of the scene as Jesus 
 was surrounded by the sick and ailing. Other pic- 
 tures that may be useful are : " Capernaum and the 
 Sea of Galilee" (Wilde no. 213); "Healing the 
 Sick," Hofmann (Brown no. 1275, Perry no. 797M, 
 Wilde, no. 70); "Healing the Sick Child," Gabriel 
 Max (Wilde no. 71); "Capernaum" (Underwood 
 Ster. no. 3166).
 
 68 THELlFEOFjESUS 
 
 Explanatory notes. The reference in Dawson, 
 given above, contains a very sympathetic interpre- 
 tation of the events of this day in the life of Jesus. 
 Edersheim gives a good account of the synagogue 
 and its service. The effect of Jesus' teaching was 
 produced by the fact that, while the Pharisees and 
 rabbis were in the habit of discussing things with 
 endless casuistical arguments and quotations from 
 authorities, Jesus spoke straight to the heart and 
 conscience of his hearers, putting things so simply 
 and clearly that they could not help seeing the truth 
 and feeling its power. 
 
 The first incident is that of the healing of the 
 demoniac man in the synagogue. These seem to 
 have been cases of a peculiar type of insanity, in 
 which not only other people, but those afflicted, 
 thought they were possessed of evil spirits. Jesus' 
 method of dealing with the man would be the best 
 calculated to soothe him and take advantage of his 
 delusion for his good. 
 
 The visit to the house of Simon and the healing of 
 his mother-in-law followed naturally as they left the 
 synagogue service, and we may well imagine a pleas- 
 ant, restful sabbath afternoon, spent in conversation 
 about the things that were most worth while, the 
 pleasure of it heightened by the restoration of the 
 invalid. 
 
 It was quite natural too that, after the report that 
 had gone forth from the synagogue in the morning,
 
 JESUS ORGANIZING His WORK 69 
 
 and no doubt also from the house of Simon later, 
 the people of the city should throng about him at 
 evening, seeking like blessing for themselves and 
 their friends. Jesus' refusal to let the demonized 
 ones speak was due to an unwillingness to accept 
 testimony from such a source, and also to the desire 
 to keep his own personality in the background until 
 later in his ministry. The people needed to be 
 educated to a better idea of the messianic kingdom 
 before they were ready to hear his messianic claims. 
 Suggestions for teaching. Here again we should 
 follow the clue given by Jesus himself as to the lesson 
 to be derived from these incidents. It was not to 
 establish his own personal claims or prove his power 
 that he worked thus ; else we should expect him to take 
 more advantage of every detail that might increase 
 the effect. It was because service was needed, and 
 he met the need in tenderest sympathy and love. 
 This is a good section to treat in story form, the 
 teacher telling the story of the entire day, after care- 
 ful study and reading; then letting the class fill out 
 the blanks in their skeleton story, and questioning 
 them upon it. Try to picture as vividly as possible 
 the scene in the synagogue ; the listening people ; their 
 looks and words as they heard his simple, straight- 
 forward speech; the commotion produced by the 
 demoniac; Jesus' quiet treatment of him; and the 
 still greater amazement of the people, who had never 
 seen such cures before. Then describe the walk
 
 70 THELlFEOFjESUS 
 
 from the synagogue to Simon's house, where Jesus 
 had been invited to stay; the change in the home 
 from one of anxiety and quiet to one of joy over the 
 sudden cure of the wife and mother. Imagine the 
 afternoon spent in conversation and home pleasures ; 
 then the coming, first of one, then of another, then of 
 more from different parts of the city, until the doors 
 are besieged by the crowd of those seeking help. We 
 may think of Jesus standing before the door, having 
 gone out at the first call for help, and ministering to 
 all who come. Let the pupils tell what they think 
 of the feeling that must have pervaded that town by 
 nightfall. Note that God brings cheer and comfort 
 to homes where sickness is today. Faith in him is a 
 great help both to those who are ill and their friends 
 as well. 
 
 Home work. Read in advance the lesson story 
 from Mark 1:21-34. Learn the hymn given in the 
 Pupil's Note Book, "At Even When the Sun Was 
 Set." 
 
 16. Doing Good on the Sabbath 
 
 Scripture narrative. (a) John 5:1-18; (b) Matt. 
 12:1-8; (c) Matt. 12:9-14; Mark3:i-6. 
 
 References }or study. Burton and Mathews, Life 
 of Christ, pars. 110-16, pp. 89-94; Edersheim, 
 Life and Times of Jesus the Messiah, Book III, 
 chaps, xiii, xxxv; Geikie, Life and Words of Christ, 
 chap, xxxviii ; Da wson, Life of Christ, chap, v ; Bird,
 
 JESUS ORGANIZING His WORK 71 
 
 Jesus the Carpenter of Nazareth, pp. 102-10; Farrar, 
 Life oj Christ, chaps, xxviii, xxxi ; Delitzsch, A Day 
 in Capernaum. 
 
 Illustrative material. A picture of the Pool of 
 Bethesda is furnished with the section. Other pic- 
 tures are: "The Healing of the Impotent Man," 
 Bida (Wilde no. 60) ; " Going through the Field of 
 Grain," Dor (Brown no. 344, Wilde no. 63). 
 
 Explanatory notes. (a) John 5:1-18: It is not 
 certain which of the Jewish feasts is here referred to. 
 The pool was evidently fed by an intermittent spring, 
 and people had come to attribute healing powers to 
 its periodic flow. The explanation of this healing 
 power given in vs. 4 is not found in the earliest manu- 
 scripts and is omitted from the Revised Version. 
 By carrying his bed the man transgressed one of the 
 pharisaic laws against carrying a burden on the sab- 
 bath. But it seemed a sufficient excuse to him that 
 it had been connected with his wonderful healing. 
 Evidently he did not know who it was that had 
 healed him until after meeting him again. We can 
 hardly suppose that his report to the Pharisees was 
 for the purpose of giving information that would 
 direct their hostility against his benefactor, though it 
 had that result. It probably was an added justifi- 
 cation in the man's eyes of his violation of the sabbath 
 law that Jesus had instructed him. The reply of 
 Jesus to the criticism of the Jews has this meaning, 
 that even as God does not interrupt his work on
 
 72 THELlFEOFjESUS 
 
 behalf of the welfare of men, so activity of this kind 
 is not wrong, even upon the sabbath. It was another 
 case of penetrating to the spirit of their institutions 
 instead of regarding them superficially. 
 
 (6) Matt. 12:1-8: The "corn-fields" is better 
 read grain-fields, probably wheat. This plucking 
 the grain was a triple infraction of the sabbath law, 
 as the Pharisees interpreted it, in that Jesus and his 
 disciples had reaped, threshed, and winnowed the 
 grain. The rabbis even held that one must not walk 
 on the grass on the sabbath in seed time, for fear they 
 might knock the seeds out of their husks and thus 
 be guilty of threshing. Jesus' reply takes them upon 
 their own ground, referring to the action of one whom 
 they revered and who yet violated one of their cere- 
 monial laws (I Sam. 21: iff.). The point is that 
 any genuine need of man is superior to the cere- 
 monial law. And if that were so with reference to a 
 man like David and concerning a law of the temple, 
 it was certainly true with reference to himself whose 
 life principle was the service of men. 
 
 (c) Matt. 12:9-14; Mark 3:1-6: The scene is a 
 dramatic one and will repay careful thought to 
 bring out its contrasts and details. In the two 
 accounts we have two different points brought out. 
 Matthew tells how Jesus convicts the Pharisees of 
 insincerity by putting to them a question as to their 
 own practice which they could not evade and which 
 left them without any argument. Mark mentions a
 
 JESUS ORGANIZING His WORK 73 
 
 question which Jesus also asked, and which empha- 
 sizes the immorality of their false position: " Is it 
 lawful to do good or to do harm ?" The inference 
 is that to leave the good undone is to do harm. Thus 
 it was not a choice between doing good or not doing 
 it, but between good and ill. This incident brings 
 out even more markedly than the others the narrow, 
 selfish view of the Pharisees. The incident must 
 also have placed them in a very poor light before the 
 people and naturally aroused bitter hatred. This is 
 indicated by the statement in Mark 3:6 that the 
 Pharisees counseled with the Herodians how they 
 might destroy Jesus. Ordinarily the Pharisees and 
 the Herodians were bitter enemies, and only a great 
 common fear or hatred could have brought them 
 together. 
 
 Suggestions for teaching. The point of these three 
 incidents is to illustrate Jesus' attitude toward the 
 sabbath day. The teacher should read enough of 
 the pharisaic mode of observance to be able to give 
 its spirit of extreme formalism and avoid any mis- 
 conceptions. Jesus was not violating any reasonable 
 principle for the observance of the sabbath, but only 
 a narrow, ceremonial law which placed an institution 
 above human needs. Some variety in the treatment 
 of this section may be secured by assigning each of 
 the three stories to different groups in the class and 
 having them told orally at the beginning of the session. 
 Bring out by questions and explanation the salient
 
 74 THELlFEOFjESUS 
 
 points in each as called for in the Note Book the 
 incident, the ground for criticism, and the defense. 
 In the first story we have the healing of the man at 
 the pool, criticized because it involved a violation of 
 the law against carrying a burden on the sabbath, and 
 defended on the ground that God himself set the 
 example of beneficent activity. In the second 
 instance Jesus and his disciples pick and eat grain 
 an act which is criticized on the ground of a three- 
 fold violation of the sabbath law against reaping, 
 threshing, and winnowing; the defense is based upon 
 superiority of any real need of man to any cere- 
 monial law, illustrated by the actions of one whom 
 the Jews revered. The third tells of the healing of 
 a man in the synagogue, which was a transgression 
 of the law that forbade healing on the sabbath except 
 to save life. The defense in this case at once con- 
 victed the Jews of insincerity in their criticism, and 
 justified the act on the ground that it was a choice 
 between doing good or doing harm, of which of 
 course the former was to be chosen. 
 
 After developing the lesson in this way, let the 
 class express themselves freely on the question of 
 what things are right and what things are wrong on 
 the sabbath. This will be the best test of their 
 appreciation of what has just been studied. Do not 
 let them fail to see the high value that Jesus puts on 
 human welfare, and that it is for this that he sets 
 aside the letter of the law. Perhaps they can also
 
 JESUS ORGANIZING His WORK 75 
 
 see that it is this same principle that preserves the 
 sabbath. 
 
 Home work. Read in advance the three stories in 
 (a) John 5:1-18; (6) Matt. 12:1-8; (c) Matt. 12:9- 
 14; Mark 3:1-6. Be able to tell all of these stories 
 from memory. Try to imagine the scene described 
 until you can see the people that were present. 
 Learn Matt. 12:12, last clause. 
 
 17. Choosing Apostles 
 
 Scripture narrative. Mark 3:7-19; Luke 6 : 12-19. 
 
 References for study. Burton and Mathews, Life 
 of Christ, pp. 97, 98; Sanday, Outlines of the Life 
 of Christ, pp. 51-55; Gilbert, Students' Life of 
 Jesus, pp. 206-11; Dawson, Life of Christ, pp. 132- 
 44; Edersheim, Life and Times of Jesus the Messiah, 
 Book III, chap, xvii; Geikie, Life and Words of 
 Christ, chap, xxxv; Bird, Jesus the Carpenter of 
 Nazareth, pp. 92-97; Farrar, Life of Christ, chap, 
 xviii. 
 
 Illustrative material. Da Vinci's picture of the 
 Last Supper, although illustrating another incident, 
 is used here as a help in making the pupil acquainted 
 with the twelve apostles (see " Suggestions for Teach- 
 ing"). The picture is published by Brown no. 169, 
 Perry no. 280, Wilde no. 131. 
 
 Explanatory notes. Mark 3:7-12 indicates the 
 growth of Jesus' work and his widespread popularity. 
 Note that he had a company of disciples, including
 
 76 THE LIFE OF JESUS 
 
 those of whose call we have already learned (Mark 
 1:16-20, 2:14), and undoubtedly many others as 
 well. Out of these Jesus appointed his apostles. 
 The places named include all Palestine and imme- 
 diate vicinity (except Samaria). Luke 6:17-19 
 evidently refers to the same events, although placed 
 after the call of the apostles. In the Harmony 
 these verses are put in their proper place. 
 
 Mark 3:13-19 and Luke 6:12-16 give the names 
 of the Twelve and the circumstances of their appoint- 
 ment. Luke adds a detail which emphasizes Jesus' 
 own estimate of the importance of this act; he spent 
 the night in solitary prayer. Mark alone contains 
 an important item, the purpose of the appointment : 
 "that they might be with him and that he might 
 send them forth to preach." Fellowship and serv- 
 ice; " abide with me," " go, teach " these are the 
 essentials of effective and fruitful discipleship. 
 
 Compare the list (of names) in Matt. 10: 2-4; Luke 6:12- 
 19; and Acts 1:13. Observe that the names in each list fall 
 into three groups of four each; these groups are the same in all 
 the lists and stand in the same order; only the order within 
 the group varies. The four fishermen always constitute the 
 first group, Peter always leading. The second group begins 
 with Philip, the third with James. (Burton and Mathews.) 
 
 Note also that Judas, the son of James is called 
 Thaddaeus by Matthew. He was also called Jude. 
 Bartholomew is generally identified with Nathanael 
 (see Hastings, Bible Dictionary, article "Bartholo- 
 mew").
 
 JESUS ORGANIZING His WORK 77 
 
 Suggestions for teaching. This section may 
 profitably be devoted to the purpose of making the 
 pupil acquainted with these twelve heroes of Jesus' 
 earthly ministry, learning their names and as much 
 as possible about them. First read over the verses 
 Mark 3:7-12, looking up all the places on the map 
 that the pupil may gain some idea of how Jesus' 
 work was spreading and how many were coming to 
 him. There were undoubtedly a great many who 
 called themselves his disciples, but only twelve 
 seemed ready for leading responsibility. Let the 
 pupil turn to Luke 6:12-19 and make a list of the 
 names, in the order there given, in the column pro- 
 vided in the Note Book. Wider spaces are left for 
 Matthew and Judas son of James, that their other 
 names, as given in Mark 2:14 and Matt. 10:3, may 
 be added. Add also the name of Nathanael in the 
 space with Bartholomew. Full information as to 
 the items of residence, occupation, and character 
 cannot be obtained, but the following references 
 will give what is known. Tradition supplies many 
 other details, but it is better with children to limit 
 ourselves to what is more definitely known. The 
 residences of the various disciples may be learned 
 as follows: Peter, Andrew, and Philip, John 1:44; 
 James and John, Mark 1:19; Bartholomew, or 
 Nathanael, John 21:2; Matthew, Mark 2:1, 14; if 
 James son of Alphaeus was Matthew's brother, he 
 probably lived in the same town; Simon the Zealot
 
 78 THE LIFE OF JESUS 
 
 was probably a Galilean, as the Zealots were usually 
 from Galilee. 
 
 The occupation of the first four is given in Mark 
 1:16-19; Nathanael and Thomas perhaps indicated 
 by John 21:2,3; Matthew, Matt. 9 : 9. 
 
 The character of S9me of the disciples may be 
 inferred from the following references : Peter, Matt. 
 16:13-18; John 13:6-9; Matt. 26:31-35, 69-75; 
 James and John, Mark 3: 17; 1^69:51-56; Barthol- 
 omew, John i :47; Matthew, Mark 2: 14, judge from 
 promptness of obedience; Philip, John 1:43-46; 
 Thomas, John 20:24, 25; Simon the Zealot to be 
 one of this sect must have been fiery, enthusiastic 
 almost to fanaticism. 
 
 After this study of the men who made up this 
 group, let the pupil paste in the picture of Da Vinci's 
 "Last Supper" and, with the aid of the description 
 given by Mrs. Jamieson, identify the various figures 
 by writing underneath each, in the spaces provided 
 below the picture, the corresponding number from 
 the list given below. E. g., at the extreme left is 
 Bartholomew, no. 7 in Luke's list, next is James, son 
 of Alphaeus, no. 9, etc. 
 
 Mrs. Jamieson's description is as follows: 
 
 The moment selected is the utterance of the words, "Verily, 
 verily, I say unto you that one of you shall betray me;" or 
 rather, the words have just been uttered and the picture 
 expresses their effect on the different auditors. . . . ; 
 
 Next to Christ is St. John: he has just been addressed by 
 Peter who beckons to him that he should ask "of whom the
 
 JESUS ORGANIZING His WORK 79 
 
 Lord spake": his disconsolate attitude, as he has raised him- 
 self to reply, and leans his clasped hands on the table, the 
 almost feminine sweetness of his countenance, express the 
 character of this gentle and amiable apostle. Peter, leaning 
 from behind, is all fire and energy; Judas, who knows full well 
 of whom the Saviour spake, starts back amazed, oversetting the 
 salt; his fingers clutch the bag, of which he has the charge, his 
 face is seen in profile and cast into shadow, without being 
 vulgar, or even ugly, it is hateful. St. Andrew, with his long 
 grey beard, lifts up his hands, expressing the wonder of a 
 simple hearted old man. St. James Minor, resembling the 
 Saviour in his mild features, and the form of his beard and hair, 
 lays his hand on the shoulder of St. Peter: the expression is, 
 " Can it be possible ? Have we heard aright ? " Bartholomew 
 at the extreme end of the table, has risen, perturbed, from his 
 seat: he leans forward with a look of eager attention, the lips 
 
 parted: he is impatient to hear more On the left of 
 
 our Saviour is St. James Major; who has also a family resem- 
 blance to Christ: his arms are outstretched, he shrinks back, 
 
 he repels the thought with horror St. Thomas is behind 
 
 St. James, rather young, with a short beard: he holds up his 
 hand, threatening "if there be indeed such a wretch, let him 
 look to it." Philip, young and with a beautiful head, lays his 
 hand on his heart: he protests his love, his truth. Matthew, 
 also beardless, has more elegance, as one who belonged to a 
 more educated class than the rest: he turns to Jude and points 
 to our Saviour, as if about to repeat his words, "Do you hear 
 what he says ? " Simon and Jude sit together (Leonardo has 
 followed the tradition which makes them old and brothers): 
 Jude expresses consternation: Simon, with his hands stretched 
 out, a painful anxiety. 
 
 The verse given at the end of this section in the 
 Pupil's Note Book is often helpful in remembering
 
 8o THE LIFE OF JESUS 
 
 the names of the apostles and may be learned in 
 connection with the study. 
 
 1 8. The Sermon on the Mount 
 
 Scripture narrative. Matt., chaps. 5-7. 
 
 References for study. Burton and Mathews, Life 
 of Christ, pp. 99-106; Edersheim, Life and Times 
 of Jesus the Messiah, Book III, chap, xviii ; Geikie, 
 Life and Words of Christ, chaps, xxxv last part, 
 xxxvi, and xxxvii; Bird, Jesus the Carpenter of 
 Nazareth, pp. 98-102; Farrar, Life of Christ, chap, 
 xviii; Phelps, Story of Jesus Christ, pp. 161-75. 
 
 Illustrative material. Three views of the tradi- 
 tional Mount of the Beatitudes (Underwood Ster. 
 nos. 3165, 3202, 3356) ; another view (Wilde no. 317); 
 Dor6 has the best picture of the Sermon on the Mount 
 for the reason that it is true to details as given in the 
 text (Brown no. 391, Wilde no. 65). 
 
 Explanatory notes. In this section Matthew has 
 undoubtedly brought together into the form of a 
 single discourse various sayings of Jesus delivered 
 at different times, but all having a relation to each 
 other and thus possible of combination into this form. 
 That the basis of this discourse was uttered on occa- 
 sion of the choice of the Twelve, as Luke indicates, is 
 not improbable. The discourse as presented by Mat- 
 thew has a clearly marked plan, which will be made 
 more apparent by the study of the following analy- 
 sis, which is essentially that given by Burton and
 
 JESUS ORGANIZING His WORK 81 
 
 Mathews. The object of the sermon is to set forth 
 Jesus' ideals for the character of the citizens, the laws, 
 and the spirit of the Kingdom of God. 
 
 I. The citizens of the kingdom (the disciples of 
 Christ) described according to his ideal of their 
 character. 5 : 3-!6 
 
 1. The moral character which Jesus desired in 
 
 those of whom he would build his kingdom. 3-12 
 
 2. Their office in the world. 13-16 
 II. The permanence of the Law, Jesus' attitude 
 
 toward it and the High Standard of Righteous- 
 ness in the Kingdom. 5 : 1 7-20 
 
 III. The Righteousness that is required in the new 
 Kingdom in contrast with the prevalent teach- 
 ing of the Synagogue. Evil thoughts and feel- 
 ings, and all degrees of sin condemned, in 
 contrast with the literalism of the Synagogue, 
 which condemned only the deeds specifically 
 prohibited by the law. 5:21-48 
 i. In respect to murder. 21-26 
 a. In respect to adultery. 27-30 
 
 3. In respect to divorce. 3 I- 3 2 
 
 4. In respect to oaths. 33~37 
 
 5. In respect to retaliation and resistance. 38-42 
 
 6. In respect to love of others. 43~47 
 
 7. The all-inclusive precept of righteousness. 48 
 
 IV. The Righteousness required in the New King- 
 dom in contrast with the ostentatious and hypo- 
 critical conduct of the men of that day. All 
 things to be done for the approval, not of men, 
 
 but of God. 6:1-18 
 
 1. General injunction to avoid ostentation. i 
 
 2. Applied to almsgiving. 2-4
 
 82 THELlFEOFjESUS 
 
 3. Applied to prayer. 5-15 
 
 4. Applied to fasting. 16-18 
 V. Single-eyed Service of God and Simple Trust 
 
 in Him enjoined. 6: 19-34 
 
 VI. Judgment of others forbidden. 7:1-6 
 
 VII. Confidence in God's willingness to bless en- 
 joined. 7:7-11 
 VIII. The Golden Rule, an all-inclusive principle of 
 
 conduct toward others. 7:12 
 
 DC. The Practice of Righteousness, not Profession 
 
 or Hearing only, enjoined. 7 : 13-2 7 
 
 i. Diligence to enter on the right way. 13, 14 
 
 a. Warning against false prophets. 15-20 
 
 3. Warning against self-deception and confi- 
 dence in mere profession. 21-27 
 
 For detailed comment on the sermon see Burton 
 and Mathews, pp. 100-5. The prevailing note is 
 that of discernment and obedience to the spirit of 
 the law rather than the letter. This necessarily 
 involved a contrast with the current teaching of the 
 Pharisees and scribes, which at the same time 
 attracted the common people and aroused the hos- 
 tility of their leaders. 
 
 Suggestions jor teaching. The object of this section 
 should be to emphasize the difference between Jesus' 
 teaching and that of the old rabbis a real, hearty, 
 sincere righteousness as opposed to a formal observ- 
 ance of the letter of the law only; also to bring out 
 by way of illustration, some of the specific teachings 
 that are particularly applicable to boyhood and 
 girlhood.
 
 JESUS ORGANIZING His WORK 83 
 
 In this case it will be well to assign as memory 
 work, in advance, the Beatitudes, if the pupil does 
 not already know them. This will give a better 
 basis for class discussion of the section. As there is 
 far more material in the entire section than can be 
 covered in a single lesson, or several, it may be better 
 to center the thought of the class upon these Beati- 
 tudes. Moreover, a careful study will reveal the fact 
 that the remainder of the Sermon on the Mount 
 consists largely of amplification of the idea expressed 
 in these opening verses. 
 
 Having recited the Beatitudes from memory, let 
 the pupil tabulate the qualities of character enumer- 
 ated in them, and the results of such qualities in the 
 columns provided for this purpose. As this is done, 
 endeavor to ascertain what idea the pupil has con- 
 cerning each of these traits of character, correcting 
 false impressions where they exist. Several of them 
 are very much alike and, for the purposes of this 
 study, may be regarded as practically identical, 
 such as the first, third, and fourth, all of which 
 express the quality of open-mindedness, willingness 
 to learn and be helped, as opposed to a self-conceit 
 or wilfulness that issues in self-sufficiency and so 
 closes the door to help or growth. Jesus gave an 
 illustration of this contrast in the story of the Pharisee 
 and the Publican (Luke 18:9-14; cf. 2). Care 
 should be taken to avoid the idea of weakness or 
 unworthy poverty of spirit that is sometimes gained
 
 84 THE LIFE OF JESUS 
 
 by children with reference to the Christian life. That 
 Jesus himself had none of this is shown by such 
 incidents as are related in John 2:13-22; Luke 
 4:16-30; Mark 4:35-41; and the many other 
 occasions when, for principle's sake, he withstood 
 the powers that ruled. It is, of course, shown most 
 conclusively of all by the manner in which he pursued 
 his course to the end without flinching, even when 
 his way led to the cross. An attractive illustration 
 may be found in Tennyson's story of Gareth and 
 Lynette. Gareth, grown to young manhood, wished 
 to go to King Arthur's court and win glory and fame 
 in his service, and for right's sake : 
 
 Man am I grown, a man's work must I do. 
 Follow the deer? follow the Christ, the King, 
 Live pure, speak true, right wrong, follow the King 
 Else, wherefore born ? 
 
 His mother, fearful for him and loath to lose her 
 youngest son, tries to keep him at home, but at last 
 consents on one condition, thinking that he would be 
 too proud to accept it. This was that he should go 
 in disguise to the palace, engage to serve a year as a 
 kitchen slave, doing the most menial tasks, and not 
 reveal his name or lineage until the time was up. 
 
 For so the Queen believed that when her son 
 Beheld his only way to glory lead 
 Low down thro' villain kitchen-vassalage, 
 Her own true Gareth was too princely proud 
 To pass thereby; so should he rest with her.
 
 JESUS ORGANIZING His WORK 85 
 
 But Gareth accepted the condition and carried it out 
 with so much of grace and nobility that before the 
 time was up his mother released him from the condi- 
 tions and he won his right to enter into the circle of 
 knights. 
 
 So Gareth all for glory underwent 
 
 The sooty yoke of kitchen-vassalage; 
 
 To turn the broach, draw water, or hew wood, 
 Or grosser tasks; and Gareth bowed himself 
 With all obedience to the King, and wrought 
 All kinds of service with a noble ease 
 That graced the lowliest act in doing it. 
 
 But when at last his time came, he proved his 
 strength and courage in the quest that was given 
 him, proving his power not only to right wrong, 
 but to control himself. 
 
 It may be a most favorable opportunity in connec- 
 tion with this section for the teacher, having mastered 
 this story of Tennyson's, to make it lead on to a 
 simple organization of a class of boys or girls into a 
 band of knights for the open-minded, serviceable 
 life, adapting the method to the particular circum- 
 stances that may exist. Valuable suggestions may be 
 secured by writing to Frank L. Masseck, Brattle- 
 boro, Vt., for literature regarding the Knights of 
 King Arthur, or to William B. Forbush, Ph.D., of 
 the General Alliance of Workers with Boys. 
 
 Other traits of character mentioned are : they that 
 mourn i. e., feel sorry for their need and that of
 
 86 THE LIFE OF JESUS 
 
 others, instead of being indifferent and cold; the 
 merciful, the pure in heart whose thoughts are clean 
 and pure, not simply their outward appearance; the 
 peace-makers, the persecuted for righteousness' sake 
 those who endure scorn or loss for principle's sake. 
 All these traits of character should be brought into 
 consideration as essential to a worthy knight in the 
 service of God. Especially should the teacher 
 emphasize the necessity for purity of thought and 
 word, the danger of the foul story and the impure 
 jest as lowering the standard of manhood or woman- 
 hood and weakening the character. 
 
 And this thought may lead to the other thought 
 of the section, that all true character is from within, 
 hearty, sincere; not outward merely, formal and 
 insincere. Let the pupil compare Jesus' words on 
 this point (Matt. 5 : 20) with the impression that his 
 own teaching made on the people (Matt. 8:1). 
 
 Home work. Learn in advance the Beatitudes 
 (Matt. 5 : 3-10). Read also 5 : 13-16, 43-48 ; 6 : 19- 
 34,7:1-5,24-29. 
 
 Review of Chapters III and IV 
 
 Little additional comment is needed on this section. 
 The work should be done from memory, either in class 
 or at home. Use the Review Map, without marks of 
 any kind for locating the places, and have the pupil 
 tell as briefly as possible what happened at each 
 place.
 
 JESUS ORGANIZING His WORK 87 
 
 The pictures printed in the Note Book represent 
 "The Wedding Feast at Cana," "Rebuking the 
 Traders in the Temple," "Healing the Sick," recall- 
 ing the lesson on "A Sabbath Day in Capernaum," 
 and "Jesus and His Disciples in the Grain-fields," 
 recalling the lesson on "Doing Good on the Sab- 
 bath." The identification and description of these 
 pictures will be found a pleasant and interesting 
 way of reviewing the incidents. 
 
 The outline story which follows will serve to link 
 all the events of these two chapters into a connected 
 narrative.
 
 CHAPTER V 
 
 JESUS AMONG THE PEOPLE 
 20. The Centurion's Servant 
 
 Scripture narrative. Luke 7 : i-io; Matt. 8:5-13. 
 
 References for study. Burton and Mathews, Life 
 of Christ, par. 130, pp. 109, no; Edersheim, Life 
 and Times of Jesus the Messiah, Book III, chap. 
 xix; Bird, Jesus the Carpenter of Nazareth, pp. 110- 
 12; Geikie, Life and Words of Christ, chap, xxxix, 
 first part; Farrar, Life of Christ, chap. xix. 
 
 Illustrative material. A picture of the site of Ca- 
 pernaum is furnished with the section. Underwood, 
 stereographs nos. 3166, 3199, would also be useful. 
 
 Explanatory notes. A centurion was a Roman 
 army officer, in command of a company of fifty to 
 one hundred men. He was of about the same rank 
 as our captain. This man was evidently wealthy 
 and a gentile, judging from Luke 7:5. The char- 
 acter of the man may be inferred from his care for a 
 servant, unusual for a man of his standing; the 
 esteem in which he was evidently held among the 
 Jews, and his own spirit of humility evidenced by his 
 willingness to ask Jesus for help in the first place, 
 and his "I am not worthy" when Jesus offered to 
 come to his house. His great faith in Jesus is also 
 plainly evident. It was this great faith in a gentile, 
 surpassing that of the Jews, that surprised Jesus and 
 
 88
 
 JESUS AMONG THE PEG PLE 89 
 
 won from him words of high praise. He makes it 
 very clear that such faith is equally pleasing to him, 
 whether found in gentile or Jew. 
 
 Suggestions for teaching. Briefly review the 
 events just preceding the choice of the Twelve and 
 the Sermon on the Mount; then bring out this story, 
 either by questioning the class upon their previous 
 reading of it, or by telling it to them. Draw out by 
 questions their thought upon these points : the char- 
 acter of this centurion, and how manifested; that 
 which especially won the commendation of Jesus, 
 and the result of a like spirit in the life of any man. 
 Three traits are prominent in Luke's narrative: his 
 kindness of heart or generosity, indicated by his 
 care for his slave and his actions toward the Jews 
 (vs. 5); his humility, remarkable in a Roman, 
 shown by his asking help of a Jewish rabbi and 
 especially by vs. 6; and his faith, shown by his 
 second message. 
 
 From this story ask the pupil to give a definition 
 of what faith is. 
 
 Home work. Read the lesson story as told by 
 Luke 7:1-10. What does Matthew add to the story 
 in 8:5-13? 
 
 21. Forgiving the Penitent 
 
 Scripture narrative. Luke 7:36-50. 
 References for study. Burton and Mathews, Life 
 of Christ, p. 113; Edersheim, Life and Times of
 
 90 THE LIFE OF JESUS 
 
 Jesus the Messiah, Book III, chap, xxi; Bird, Jesus 
 the Carpenter of Nazareth, pp. 117-20; Geikie, Life 
 and Words of Christ, chap, xl; Farrar, Life of 
 Christ, chap, xxi; Phelps, Story of Jesus Christ, 
 pp. 182-201; Dawson, Life of Christ, chap. xix. 
 
 Illustrative material. Picture "Anointing the 
 Feet of Jesus" by Hofmann (Brown no. 817, Perry 
 no. 797R, Wilde no. 75). This picture is not true 
 to the facts in all its details, but the expressions on 
 the faces of Jesus and the Pharisees are well done. 
 
 Explanatory notes. We can only surmise the real 
 motive of this Pharisee in inviting Jesus to his house, 
 but Jesus, as ever, shows himself ready to meet any- 
 one. The construction of the oriental house, open 
 as it was, gave much less of privacy than ours, and 
 the entrance of even strangers at a feast would occa- 
 sion but little surprise. The custom of reclining 
 upon couches at the table, with the feet behind, 
 would make easy the act that took place. As the 
 woman came behind Jesus, her feelings seem to have 
 overcome her, and she hastily wiped away the invol- 
 untary tears with her hair. Her real purpose seems 
 to have been the costly gift of ointment. Simon's 
 censorious comment was in keeping with the stand- 
 ards of his sect. No Pharisee would have know- 
 ingly allowed a sinful woman to touch him. Hence, 
 Simon reasoned, Jesus either must be ignorant of 
 this woman's character, or he too must be unclean, 
 and in neither case a prophet. The moral of the
 
 JESUS AMONG THE PEOPLE 91 
 
 story which Jesus tells in answer to Simon's thought 
 is obvious. Jesus then contrasts the loving acts of 
 this penitent woman with the absence of common 
 courtesy on the part of the sanctimonious Simon. 
 The water for the feet, the kiss of welcome, and the 
 oil for the head were no more than courtesy de- 
 manded under the circumstances. Hence the Phari- 
 see is left in his proud isolation, while the woman 
 finds the due reward for her acts of loving penitence 
 forgiveness and peace. 
 
 Suggestions for teaching. Tell the story, empha- 
 sizing the contrast between the haughty, supercili- 
 ous Pharisee, priding himself on his own righteous- 
 ness; and the humble, penitent woman who, sinful 
 though she was, tried to show her penitence by her 
 acts. Note the judgment upon each. The Phari- 
 see is left in the isolation of his own self-conceit, 
 while the woman finds forgiveness and favor. Note 
 other instances in which Jesus condemns the sin of 
 self-righteousness: Luke 18:9-14; Matt. 7:1-5; 
 Luke 11:37-52. 
 
 One of the greatest lessons of his teaching is that 
 God loves and welcomes the penitent, but can do 
 absolutely nothing with the proud and self-righteous. 
 When Jesus took the little child as a type of those 
 who should enter the kingdom (Matt. 18:1-4), he 
 probably had in mind the open-mindedness of the 
 child. Self-conceit is not a characteristic of a nor- 
 mal child.
 
 92 THE LIFE OF JESUS 
 
 Home work. Read the lesson story in Luke 7: 
 36-50. After the lesson learn Matt. 5:3-6 and 
 I John 1:9. 
 
 | 22. A Storm on the Sea 
 
 Scripture narrative. Mark 4:35-41. 
 
 References for study. Edersheim, Life and Times 
 of Jesus the Messiah, Book III, chap, iv; Geikie, 
 Life and Words of Christ, chap, xlii; Bird, Jesus 
 the Carpenter of Nazareth, pp. 139-42; Farrar, Life 
 of Christ, chap, xxiii; Phelps, Story of Jesus Christ, 
 pp. 210-15. 
 
 Illustrative material. The picture of boats on the 
 Sea of Galilee (14) indicates the kind of craft used 
 in those days. Underwood ster. nos. 3163, 3164, 
 give further illustration of the scene. Dora's 
 "Peace Be Still" (Brown no. 392, Wilde no. 78) 
 may also be used. Renouf's picture "The Pilot" 
 (Brown no. 725, Perry no. 597) or Brooks's "Grace 
 Darling" (Brown no. 239, Perry no. 1081) may help 
 to introduce the story. 
 
 Explanatory notes. The narrative needs little 
 comment. As they crossed the lake, in one of the 
 open fishing-boats such as are still in use there, one 
 of the sudden squalls common upon the Sea of 
 Galilee descended upon them. Jesus, wearied with 
 the day's work, was quietly resting in the stern of the 
 boat and did not perceive the commotion until 
 aroused by the disciples with the request for help.
 
 JESUS AMONG THE PEOPLE 93 
 
 Immediately following his rebuke there came a calm 
 quite as sudden as the storm itself something not 
 uncommon in such cases, but not to be expected 
 just at that moment. Its effect upon the mind of 
 the disciples was greatly to increase their estimate of 
 his wonder-working powers. 
 
 Suggestions for teaching. The thought of this 
 section and the next is God's power over the storms 
 of nature and of the heart. The particular lesson 
 here is that of confidence in the midst of danger, 
 through trust in God. 
 
 A point of approach may be found in the experi- 
 ences which some pupils may have had in witness- 
 ing sudden storms at the Like or seashore, or by 
 showing Renouf's or Brooks's similar picture of a 
 boat in a storm. The story of this section deals 
 with such a storm. Jesus had been hard at work 
 teaching by the Sea of Galilee, near Capernaum. 
 He needed rest. Describe the hurried departure, 
 "even as he was;" Jesus falling asleep on the steers- 
 man's bench at the stern, the quiet movements of 
 the men in order not to disturb him, the sudden 
 storm, their fear contrasted with Jesus' quiet confi- 
 dence, and the calm that followed. This is the cli- 
 max that should be brought out strongly: the confi- 
 dence of Jesus contrasted with the panic of the dis- 
 ciples. Let the pupil give his own thought on the 
 reason why Jesus was unafraid. Two points may 
 be made: (i) Jesus felt himself always safe in the
 
 94 THELlFEOFjESUS 
 
 care of his Heavenly Father, and he knew that he 
 was in God's care as long as he was doing his duty. 
 He knew too that God cared for all his children, and 
 he had tried so hard to teach his disciples this that he 
 felt obliged to rebuke them now for their lack of faith. 
 See Luke 13:31-33; John 19:4-12. (2) Jesus was 
 thinking more of others than himself. This always 
 makes brave men. Even animals who are naturally 
 timid will brave danger in defense of their young, 
 and the heroes in times of shipwreck or great dis- 
 aster are those who forget themselves in the effort to 
 save others. The story of Grace Darling may be 
 used to illustrate this point. 
 
 These two points may be summed up in the 
 passages assigned for memorizing at home. 
 
 Home work. Read the Scripture story in Mark 
 4:35-41 and after the lesson learn Matt. 10:29-31; 
 Prov. 1:33; and I John 4:18. 
 
 23. Casting out of Evil Spirits 
 
 Scripture narrative. Mark 5:1-20; Luke 8:26- 
 
 39- 
 
 References for study. Burton and Ma thews, Life 
 of Christ, pars. 152, 153, pp. 125, 126; Bird, Jesus 
 the Carpenter of Nazareth, pp. 142-45 ; Edersheim, 
 Life and Times of Jesus the Messiah, Book III, chap, 
 xxv ; Geikie, Life and Words of Christ, chap, xlii; 
 Farrar, Life of Christ, chap, xxiii, last part; Phelps, 
 Story of Jesus Christ, pp. 215-20.
 
 JESUS AMONG THE PEOPLE 95 
 
 Illustrative material. See Underwood stereo- 
 graphs under 22. 
 
 Explanatory notes. The country of the Gada- 
 renes, or Gerasenes, was on the east shore of the Sea 
 of Galilee, near a town now called Khersa. The 
 man whom they met there was a madman and, ac- 
 cording to the thought of that day, was believed to 
 be under the power of an evil spirit. His language 
 seems to express a state of double consciousness. 
 The entire narrative reflects the common belief of 
 the day as to demoniac possession and the separate, 
 personal existence of the evil spirits. If the accounts 
 of Luke and Mark be carefully compared, it will 
 appear that the man first cried out against Jesus 
 with violence, then fell down and worshiped him. 
 The commotion in the early light of day seems to 
 have stampeded a herd of swine feeding near. In 
 the minds of the ignorant people, Jesus was per- 
 sonally responsible for this and, caring more for 
 their property than the act of healing that was done, 
 they besought him to leave them. 
 
 Suggestions for teaching. In the last section we 
 had a view of Jesus superior to the storms of nature; 
 here we see him commanding the passions of human- 
 ity. The central thought is God's power to quiet 
 these storms of the heart. An approach may be 
 found in some such questions as the following: Did 
 you ever see anyone very, very angry? What did 
 he do ? Have you ever seen anyone throw himself
 
 96 THE LIFE or JESUS 
 
 on the floor and kick and scream ? Have you ever 
 seen anyone get so angry that he could not talk 
 straight or control his actions? Perhaps you may 
 have heard this called "storming." It is a storm in 
 the heart. We talk of people going into a tempest 
 of anger. It is an ugly thing. A storm at sea may 
 be a grand and even beautiful sight, if no one is in 
 danger. But a storm of anger is never anything but 
 ugly and pitiful. And if one gets into such a tempest 
 very often, it grows harder to keep control. Some- 
 times it comes to be such a habit that all control is 
 lost. Then the person is called mad or insane, and 
 he becomes dangerous. This does not mean that 
 all insane people have become so through anger, but 
 this sometimes leads to it. Neither are all insane 
 people dangerous. 
 
 The methods of treating the insane used to be 
 very crude and even cruel. Through ignorance of 
 how they might be cured, people used to chain them 
 up or keep them in cages like animals, so that an 
 insane asylum used to be a very dreadful place, not 
 at all like some of the pleasant homes that are pro- 
 vided for them today. 
 
 It was a man who had been treated thus that Jesus 
 found. At first he would have sent Jesus away and 
 shouted out at him. But Jesus was not afraid. He 
 spoke firmly but quietly, and soon cured the poor 
 fellow. Meanwhile, a herd of swine, feeding near, 
 became frightened and stampeded over the edge of
 
 JESUS AMONG THE PEOPLE 97 
 
 the cliff. In the minds of the ignorant people, Jesus 
 was responsible for this, and they asked him to go 
 away, caring more for their swine than for the won- 
 derful act of healing. But the man who had been 
 healed became a joyful witness to the power of Jesus 
 over him. How does Jesus have power over such 
 storms today? Cf. Eccles. 7:9; Eph. 4:31, 32; 
 Col. 3:8. God's way of overcoming these passions 
 is to put something better in place of them (Gal. 5 : 
 22, 23). 
 
 Home work. Read the lesson story in Mark 5: 
 1-20, comparing this with Luke 8:26-39. Learn 
 Eccles. 7:9; Eph. 4:31, 32; and Gal. 5:22, 23.
 
 CHAPTER VI 
 
 JESUS AND HIS DISCIPLES 
 
 1 24. Acknowledged as the Christ 
 
 Scripture narrative. Mark 8:27-30; Matt. 16: 
 13-20; Luke 9:18-21. 
 
 References for study. Burton and Mathews, Life 
 of Christ, pars. 186, 187, pp. 152-54; Dawson, Life 
 of Christ, chap, xvii; Edersheim, Life and Times of 
 Jesus the Messiah, Book III, chap, xxxvii; Geikie, 
 Life and Words of Christ, chap, xlvi; Bird, Jesus 
 the Carpenter of Nazareth, pp. 197-200; Farrar, 
 Life of Christ, chap. xxxv. 
 
 Illustrative material. A picture of Caesarea Phi- 
 lippi accompanies the section. Other pictures are 
 " Old Gate to Caesarea Philippi " (Underwood, ster. 
 no. 3169); "Summer House at Caesarea Philippi" 
 (Underwood, ster. no. 3170). 
 
 Explanatory notes. Caesarea Philippi, at the foot 
 of Mount Hermon, on the site of Panias, so called 
 from the god Pan, to whom was consecrated a cave 
 near by. From this cave flows the Banias, one of 
 the principal sources of the Jordan. The city had 
 been rebuilt by Herod Philip and named in honor 
 of Augustus, with the addition of Philippi to dis- 
 tinguish it from Caesarea on the Mediterranean in 
 the tetrarchy of Antipas. Jesus had reached a criti- 
 cal point in his career. The opposition to him 
 9*
 
 JESUS AND His DISCIPLES 99 
 
 among the leaders had increased, and even the people 
 were beginning to turn their backs upon him. He 
 could not continue his work much longer without 
 interruption. It became increasingly necessary, if 
 he was to succeed in his mission, to be sure of his 
 disciples, to see whether they had really sensed his 
 purpose. This northern journey was for the pur- 
 pose of retirement and converse with them. He first 
 inquires as to the popular opinion of himself. The 
 disciples had undoubtedly mingled more freely with 
 the people than he, and knew what they were 
 saying. Their replies showed that the people at 
 large had not yet understood his mission. So he 
 turns to the disciples, upon whom, if upon anyone, 
 the continuation of his work must depend: "What 
 do you think ? " Peter's answer is prompt, vigor- 
 ous, and loyal. It was a profession of faith in Jesus 
 and personal loyalty to him, the more praiseworthy 
 because the popular trend seemed the other way. 
 But Peter had come to know Jesus and had begun 
 to appreciate the spiritual values of his character. 
 It was a God-given insight, not a flesh-and-blood 
 opinion. " Upon this rock will I found my church " : 
 It is not quite certain what these words meant 
 for the writer of this gospel, but the thought of 
 Jesus must have been that Peter's faith in Christ 
 and the personal loyalty which it inspired were to be 
 the strength of his life and the foundation of all 
 Christian life (Eph. 2:19, 20; I Cor. 3:11). "I will
 
 ioo THE LIFE OF JESUS 
 
 give unto thee the keys of the kingdom of heaven " : 
 Peter and others possessed of like faith in Christ 
 were given the gospel in trust. They are the natural 
 leaders in the work of the kingdom, and upon their 
 faithful administration of their trust depends the 
 spiritual destiny of many souls. 
 
 Suggestions for teaching. The lesson of this inci- 
 dent is that faith in Jesus Christ and personal loyalty 
 to him are the foundation of the Christian life. And 
 this faith is born of an appreciation of the spiritual 
 values of Jesus' life and teaching, rather than exter- 
 nal appearances or considerations. Let the story be 
 told so as to bring out the contrast between Peter's 
 attitude and that of the people generally. Note the 
 crisis in the affairs of Jesus, the turning of popular 
 favor from him, the need and purpose of this journey 
 for retirement with his disciples, and the particular 
 scene before us. Perhaps Jesus and the Twelve 
 were walking along the road at the foot of Mount 
 Hermon, Jesus thinking of the past and of his future 
 plans. He turns to his disciples with the question: 
 " Who do men say that I am ? " The answers show 
 that the people have missed the secret. Now for 
 the test of those who have been closest to him: " But 
 who say ye that I am?" Imagine Jesus' joy at 
 Peter's reply, as indicated by Matthew. How did 
 Peter learn the secret when others had failed? 
 What were the people generally expecting from the 
 Messiah? How had Jesus disappointed them? 
 Had he not disappointed Peter also? Soon after,
 
 JESUS AND His DISCIPLES 101 
 
 Peter showed that even he did not fully understand 
 Jesus. Yet he had faith in him. This may be illus- 
 trated by referring again to Tennyson's story of 
 Gareth and Lynette (cf. 18). When Gareth came 
 as a servant to King Arthur's court, he found very 
 different treatment from two of the knights there. 
 Sir Kay, in whose immediate charge he was, saw 
 only the garments of a kitchen slave and treated him 
 with contempt. Sir Lancelot saw through the out- 
 ward appearance the royal spirit and 
 
 the noble ease 
 That graced the lowliest act in doing it, 
 
 and treated him with brotherly consideration. This 
 is God's way of judging (I Sam. 16:7; John 7:24). 
 Note particularly Jesus' warm commendation of 
 Peter's attitude and the high value placed upon this 
 loyalty to himself (cf. I Cor. 3:11). Show how 
 great is the need today for loyalty to God and to the 
 right. The world wants nothing so much as this 
 quality of conscientious bravery that will stand for 
 principle with high faith and noble courage. That 
 is why such leaders as Roosevelt are so universally 
 admired. 
 
 Home work. Read the narrative in Mark 8:27- 
 30 and Matt. 16:13-20. Learn John 7:24 and 
 I Cor. 3:11. 
 
 25. The Cost and Value of the Christian Life 
 Scripture narrative. Mark 8:31 9:1; Matt. 16: 
 21-28; Luke 9:22-27.
 
 102 THELlFEOFjESDS 
 
 References for study. Burton and Mathews, Life 
 of Christ, par. 188, pp. 155-58; Dawson, Life of 
 Christ, chap, xvii; Edersheim, Life and Times oj 
 Jesus the Messiah, Book III, chap, xxxvii; Bird, 
 Jesus the Carpenter of Nazareth, pp. 200-203; 
 Geikie, Life and Words of Christ, chap, xlvi; Farrar, 
 Life of Christ, chap, xxxv; and an excellent summary 
 of the situation in Rhees, Life of Jesus, pars. 155- 
 60, pp. 141-46. 
 
 Illustrative material. Any of the pictures men- 
 tioned in the preceding section are appropriate for 
 this one. 
 
 Explanatory notes. The disciples having given 
 evidence that they had faith in Jesus, they were 
 somewhat prepared to learn the next truth, that he 
 must suffer and that suffering and sacrifice must be 
 the cost of serving him. No one is ready to face 
 this fact until he has some measure of faith. This is 
 the first time that Jesus clearly stated to his disciples 
 the inevitable end of his earthly work. But it is not 
 a pessimistic view. Though he sees death clearly 
 ahead, he is no less certain that death cannot ulti- 
 mately triumph. He will rise again. But even this 
 could not entirely obscure the dreadful fact of death, 
 and this was difficult for Peter to face. His remon- 
 strance shows that, in spite of the personal faith he 
 had gained, even he had not as yet fully grasped 
 Jesus' ideal of his ministry. It took him a good 
 while yet to understand the secret of Luke 24:26.
 
 JESUS AND His DISCIPLES 103 
 
 Peter's words are a temptation to Jesus, suggesting 
 the possibility of accomplishing his work without the 
 necessity for so great a sacrifice, of meeting the ideas 
 of the people more nearly. But Jesus puts it in- 
 stantly aside. Then he turns to the multitude and 
 begins to tell them the truth that he had just given 
 to his disciples. Not only must he suffer to fulfil his 
 mission, but suffering is the cost of following him. 
 One must take up his cross i. e., no longer set his 
 own wishes and purposes first, but be willing to give 
 one's whole life to fulfilling God's purposes. And 
 yet Jesus is not asking anything unreasonable for the 
 life to which he calls is the one really worth while. 
 It is a bad bargain to forfeit this higher life, even if 
 one might gain the whole world thereby. Jesus 
 appeals to everyone's highest self-interest after all. 
 
 The other side of the same truth is expressed in 
 the words which tell the result of failing to choose 
 God's way. The man who is ashamed of God 
 thereby forfeits his right to God's favor. Jesus 
 shows that he was confident that death was not 
 to end his work. The promise that some should 
 see in their own lifetime the coming of God's king- 
 dom with power found abundant fulfilment in the 
 great spread of Christianity in the early apostolic days. 
 
 Suggestions for teaching. The central thought of 
 this section is expressed in the title. God's service 
 costs much, but it is worth all that it costs. Note 
 the connection with preceding events. Jesus had
 
 104 THE LIFE OF JESUS 
 
 tested the disciples to see whether they believed in 
 him. Now he was testing them still more to see 
 how strong their faith was. Having some founda- 
 tion of faith in him, they ought to be ready to recog- 
 nize what it might cost them. Call the attention of 
 the class to the fact that life is a constant series of 
 choices. Everyone has to choose out of many 
 things that one might do, the thing which, for one 
 reason or another, one wants to do most. And, 
 having chosen that, one must not let other things 
 interfere. One may choose from among many 
 things any one of which might be right and proper. 
 Then the choice is a mere matter of preference. 
 Again, one may find it necessary to choose certain 
 things because of the relation they may have to some 
 ultimate end. Boys and girls have to put aside play 
 at times, for the sake of study, in order that they may 
 fit themselves to do their part in the world. But 
 oftentimes the choice is between things that are 
 wrong and things that are right. Then conscience 
 tells us which we ought to choose, and the right 
 choice becomes a matter of duty. It is not always 
 easy to choose the right. Often it is very hard to do. 
 In this case Jesus knew that it meant death to him. 
 The leaders of the people were determined to kill 
 him if he kept on teaching as he had been. But he 
 knew that he was teaching only the truth and living 
 as he ought to live. He could not change without 
 doing wrong. Therefore he chose to go straight
 
 JESUS AND His DISCIPLES 105 
 
 ahead. He thought it was worth while; for, while 
 he might have gained something by letting down 
 from his conviction of right, he would have lost what 
 to him was worth more than all the world. It is 
 never a gain that is made at the cost of right. Re- 
 call the illustration from Darrett of the Blessed Isles 
 ( 10, pp. 50, 51 of this Manual}. 
 
 The pupil should be led to see the necessity of 
 such choices in life. The practical applications may 
 be brought out by some such questions as the follow- 
 ing: What are some of the many things you like to 
 do ? Can you do them all at once ? What decides 
 which of them you do at any one time? Do we 
 ever have to do things that interfere with something 
 we would rather like to do at the time ? Why ? 
 When does it become wrong to play? Is it ever 
 wrong to make money ? 
 
 The principle of choosing the difficult thing for 
 the sake of the higher thing that lies beyond is finely 
 illustrated in the story of Gareth ( 18, pp. 84, 85). 
 
 Home work. Read the narrative in Mark 8:31 
 9:1. Learn vss. 34-36 and the hymn printed in the 
 Note Book. 
 
 26. On the Mountain at Night 
 
 Scripture narrative. Mark 9:2-13; Matt. 17: 
 1-13; Luke 9:28-36. 
 
 References for study. Burton and Mathews, Life 
 of Christ, par. 189, pp. 158-60; Edersheim, Life
 
 io6 THE LIFE OF JESUS 
 
 and Times of Jesus the Messiah, Book IV, chap, i; 
 Geikie, Life and Words of Christ, chap, xlvii; Bird, 
 Jesus the Carpenter of Nazareth, pp. 203-6; Daw- 
 son, Life of Christ, pp. 233-39. 
 
 Illustrative material. A picture of Mount Her- 
 mon, the probable scene of the transfiguration, is 
 given with the section. 
 
 Explanatory notes. The meaning of this experi- 
 ence is to be seen by connecting it with what pre- 
 cedes. Six or eight days had elapsed since the con- 
 versation of Jesus with his disciples, in which Peter 
 had made his strong profession of faith in Jesus and 
 Jesus had made clear the cost of his service. Ima- 
 gination must supply the events of the interval. 
 When we consider the importance of the crisis, we 
 can see how impossible it is that the matter should 
 have been dismissed with the brief conversation re- 
 corded. The days were undoubtedly occupied with 
 intimate fellowship and earnest discussion. Jesus 
 would endeavor to meet the doubts and fears of his 
 disciples, and show them how impossible it was for 
 him to accomplish the work he came to do except 
 at the cost of suffering and even of death. The 
 rulers would not permit him to continue his teaching 
 much longer, and Jesus could not change his methods 
 because he knew they were right. But he would 
 undoubtedly try to show them that this was to be no 
 useless, hopeless struggle, but that some day men 
 should see the glory of it all in the kingdom of God
 
 JESUS AND His DISCIPLES 107 
 
 upon the earth. Finally, worn out with the strain 
 of facing continuously such painful thoughts, he 
 seeks relief and rest in prayer. He takes with him, 
 for company, three of the disciples who seem to have 
 been closest and dearest to him. They too were 
 wearied and fell asleep. Perhaps the rest and re- 
 freshment helped them to see things more clearly. 
 At any rate, God sent to these men a vision that 
 was the solution of all the dreary problem that had 
 been troubling them so much. Jesus had perhaps 
 tried to show them that a true interpretation of 
 the teachings of Moses and the prophets would bear 
 out his own view of his work. They stood for the 
 highest righteousness attainable. So did he, and in 
 his case it meant suffering and death. And now 
 they see it. Moses and Elijah stand side by side 
 with Jesus, and all are surrounded with the divine 
 glory, the glory that surrounds every clear vision of 
 a high and noble ideal. God sent them this vision 
 that they might see all this as he saw it, the true 
 meaning of Jesus' life of sacrifice. It was not 
 shameful defeat, but glory. The value of the vision 
 to the disciples was that it must have been a bright 
 and encouraging memory hi later hours when faith 
 was sorely tried and things seemed dark. 
 
 Suggestions for teaching. The thought of this 
 section is the complement of that in the preceding 
 section. There the cost of high and noble service 
 was emphasized; here the glory and joy of it is
 
 io8 THE LIFE OF JESUS 
 
 brought out. The story should be continued in 
 close connection with that of the former section. If 
 the story of Gareth and Lynette has been used to 
 illustrate the earlier lessons, and especially if the 
 class has been led to organize itself into a band of 
 knights, this story will come in very well in connec- 
 tion with this lesson. Read on and see how, after 
 Gareth had faithfully served his vassalage, and after 
 he had patiently and courteously borne all the spite- 
 ful things that Lynette had said to him as they 
 started out on their quest together, he finally won 
 his victory, not only over the enemy, but over the 
 fair Lynette; for at last she said: 
 
 .... thy pardon, friend, 
 For thou hast ever answered courteously, 
 And wholly bold thou art, and meek withal 
 As any of Arthur's best. 
 
 Then joy filled Gareth's heart, and he replied : 
 
 And seeing now thy words are fair, methinks 
 There rides no knight, not Lancelot, his great self, 
 Hath force to quell me. 
 
 Abundant illustrations of the satisfaction that 
 comes from right living and good deeds can be found. 
 This is one of the lessons, however, that most of all 
 needs continued illustration on the part of the 
 teacher and parent. We who are older can find 
 great comfort and satisfaction in the thought of 
 God's favor, the evidence of which we find in our 
 own conscience. We should remember that chil-
 
 JESUS AND His DISCIPLES 109 
 
 dren need more concrete and tangible evidence, and 
 that most of all they crave the favor of those about 
 them, and especially of parents and teachers. More 
 care in properly recognizing merit, not by material 
 rewards .so much as by appropriate words of praise, 
 would produce good results. 
 
 Home work. Read the narrative as told in Mark 
 9:2-13. Learn Ps. 126:5, 6. 
 
 27. Who Is Greatest in the Kingdom? 
 
 Scripture narrative. Mark 9:33-37; Matt. 18: 
 1-5, 10-14; Luke 9:46-48. 
 
 References for study. Burton and Ma thews, Life 
 of Christ, pars. 196, 197, pp. 163-65; Edersheim, 
 Life and Times of Jesus the Messiah, Book IV, chap. 
 iii; Geikie, Life and Words of Christ, chap, xlviii; 
 Bird, Jesus the Carpenter of Nazareth, pp. 209-13; 
 Farrar, Life of Christ, chap, xxxvii. 
 
 Illustrative material. Ballheim's picture, "Jesus 
 and the Child" (Brown no. 1845, Perry no. 3252, 
 Wilde no. 97). 
 
 Explanatory notes. The disciples had been dis- 
 puting among themselves on the way about the mate- 
 rial rewards which they were to receive in the new 
 kingdom that they supposed was to be set up. Here 
 again the worldly idea and personal selfishness of 
 these men came to the surface. From the stand- 
 point of a worldly kingdom, it would be natural to 
 expect that they would get the best places, and it
 
 no THE LIFE OF JESUS 
 
 was but a step to a dispute as to who among them 
 would have the best. Jesus probably had some 
 inkling as to what they had been talking about, and 
 his question in Mark 9:33 was probably more for 
 the sake of making them ashamed of themselves 
 than for information. This was not the only time 
 that Jesus had to reprove his disciples for this spirit. 
 Cf. Matt. 20:26, 27; 23:11; Mark 10:43, 441 
 Luke 22:26. The little child was taken as a type 
 of the opposite spirit docile, meek and yielding. 
 After all, it was not the personal attainments that 
 were to count in his kingdom, it was the relation one 
 bore to God. The little child might represent God 
 as well as the greatest man. 
 
 Suggestions jor teaching. Bird's very sympa- 
 thetic account of this section will help to give the 
 spirit of it. Tell the class something of the condi- 
 tions of life in monarchical countries, especially in 
 the eastern lands: how the nobility lord it over the 
 common people and look down upon them. The 
 same thing may be tactfully illustrated by the rela- 
 tions between some of the wealthy of our own land 
 and the poor. Illustrate the fact that it is not a 
 man's position or wealth that makes him great or 
 little; it is the man himself. This may be shown 
 by the example of such men as Lincoln, or Garfield, 
 who from poor boys have come to positions of great 
 power and fame. Then show by the example of 
 some of those who have been noted in settlement
 
 JESUS AND His DISCIPLES in 
 
 work, or in similar ways have shown a truly demo- 
 cratic spirit, that the truly great soul never feels him- 
 self above his fellows, but rather seeks to serve and 
 help. Show how the little child naturally loves to 
 help and to learn. The normal child is not con- 
 ceited or proud. When we do meet such a child we 
 feel sorry for him. The boy who is ashamed to ask 
 questions lest he confess his ignorance, or who acts 
 as if he knew everything to start with, has closed the 
 doors into the kingdom of knowledge. No one can 
 help him, for he will not give the chance. This was 
 the spirit of the Pharisees, and Jesus wanted his 
 disciples to be free from it. Cf. Prov. 26:12; Isa. 
 5:21; Rom. 12:16; I Cor. 13:4. 
 
 Home work. Read the lesson story Mark 9:33- 
 37. Learn Prov. 26:12 and I Cor. 13:4. 
 
 28. How Often Shall I Forgive? 
 
 Scripture narrative. Matt. 18:15-35. 
 
 References for study. Burton and Mathews, Life 
 of Christ, pp. 165-67; Edersheim, Life and Times 
 of Jesus the Messiah, Book IV, chap, iii, last part; 
 Geikie, Life and Words of Christ, chap, xlviii, last 
 part; Bird, Jesus the Carpenter of Nazareth, pp. 213 
 -i 6; Farrar, Life of Christ, chap, xxxvii, last part. 
 
 Explanatory notes. In the first part of this section 
 Jesus gives the method to be followed in case of 
 dispute or hard feeling. One is not to wait until the 
 other comes to seek forgiveness, but is to show the
 
 ii2 THE LIFE OF JESUS 
 
 forgiving spirit by taking the initiative. If after 
 such an effort the attempt fails, the offender has by 
 that act shut himself out. 
 
 Peter seems not to have yet comprehended the 
 fulness of Christ's spirit, and still, in comparison 
 with the rabbinical rules, it probably seemed gener- 
 ous to set seven times as a limit to repeated forgive- 
 ness. But Jesus would set no limits at all, for this 
 is the meaning of his "seventy times seven." The 
 parable simply emphasizes the duty of forgiveness 
 by reminding each one that he himself had need 
 of much more forgiveness from God than anyone 
 else owed to him. 
 
 Suggestions for teaching. The thought of this 
 section is very simple and direct. It is the duty of 
 unlimited forgiveness so far as our spirit is con- 
 cerned, together with the teaching that God cannot 
 fully forgive one who is not himself forgiving, for 
 the reason that the spirit of unforgiveness cherished 
 is itself a sin, and God cannot forgive as long as it 
 is persisted in. Tell the story itself; note how Jesus 
 himself exemplified the forgiving spirit in his attitude 
 toward his enemies (Luke 22:50, 51; 23:33, 34); 
 and note the necessity of forgiveness if one would 
 be forgiven. In this connection call attention to 
 the petition concerning forgiveness in the Lord's 
 Prayer. 
 
 Home work Read the story in Matt. 18:15-35. 
 Learn Matt. 6:14, 15; 7:1-5; Eph. 4:32.
 
 JESUS AND His DISCIPLES 113 
 
 29. Review of Chapters V and VI 
 , The suggestions for map-work in this review com- 
 bine both the locating of events and the scenes of 
 these events. It may be well briefly to review the 
 connected story of the two chapters with the class 
 first, then to have them answer these questions. 
 
 The remaining questions have as their purpose to 
 bring out the practical meaning and application of 
 the various incidents studied. The answers should 
 be brief; e. g., "What was Jesus' attitude toward 
 men of other nations than his own?" Answer: 
 Friendly, ready to help, shown by his response to the 
 request oj the centurion. The teacher may call atten- 
 tion to the fact that this was unusual for a Jew. So 
 with the other questions: God's feeling toward the 
 penitent, 21; Jesus' power over human passion, 
 23 ; the foundation of the church and of Christian 
 character, 24; the cost of service, 25; its worth, 
 26; the measure of rank in God's sight, 27; the 
 Christian conduct toward wrong-doers, 28. The 
 teacher should be careful to avoid unduly influ- 
 encing these answers. Especially let the answer as 
 to the worth of Christ's service represent the honest 
 opinion of the pupil. If an answer is given that 
 seems stereotyped; or to reflect, not the real thought 
 of the pupil, but what he thinks is expected of him, 
 take the earliest possible opportunity to talk with 
 him alone and lead him to an honest expression on 
 the subject.
 
 114 THE LIFE OF JESUS 
 
 The final question should lead to a still more prac- 
 tical application of the teachings of the chapters to 
 the life of the individual pupil. Here it is abso- 
 lutely essential that the teacher should keep "hands 
 off. " A suggestion as to the kind of a rule intended 
 is given in the "Suggestions to the Pupil," Part II 
 of the Pupil's Note Book. 
 
 With this hint, the pupil should be left to formu- 
 late his own rules. No further help should be given 
 except in the way of indirect suggestion. However 
 crude his own rules may appear, they will be his 
 own and will have value, while rules formulated for 
 him will be comparatively valueless.
 
 CHAPTER VII 
 
 LATER WORDS AND WORKS OF JESUS 
 30. The Story of the Good Samaritan 
 
 Scripture narrative. Luke 10:25-37. 
 
 References for study. Edersheim, Life and Times 
 of Jesus the Messiah, Book IV, chap, xv; Bird, 
 Jesus the Carpenter of Nazareth, pp. 247-50; Geikie, 
 Life and Words of Christ, chap, li, first part; Farrar, 
 Life of Christ, chap. xlvi. 
 
 Illustrative material. Scene of the Good Samari- 
 tan story (Wilde no. 211); "On the Road to Jeri- 
 cho" (Underwood ster. no. 3205); "Bedouin Rob- 
 bers" (Underwood ster. no. 3318); "The Good Sa- 
 maritan, " Dord (Wilde no. 100) ; Henner (Perry no. 
 583); Plockhorst (Wilde no. 466). 
 
 Explanatory notes. The lawyer was one of the 
 scribes. " Tempted " : i.e., tested, made trial of him, 
 not necessarily with any evil purpose. The road 
 where the scene of this story is laid is still infested 
 with robbers, a group of whom is shown in one of the 
 stereographs referred to under "Illustrative mate- 
 rial. " In dealing with this lawyer, Jesus meets him 
 on his own ground: "What is written in the law?" 
 and leads him to answer his own question. The law- 
 yer's reply combines quotations from Deut. 6 : 9 and 
 Lev. 19:18. Such combination was in accord with 
 Jesus' own thought (see Matt. 22:39). Note that 
 "5
 
 u6 THE LIFE OF JESUS 
 
 the story is to illustrate the meaning of "neighbor," 
 and also in answer to the lawyer's original question : 
 "What shall I do to inherit eternal life?" Here, 
 then, we have Jesus' own statement of what kind of 
 life it is that is eternal. It is a life governed by 
 supreme, sincere love to God, realized and expressed 
 through love to one's fellow-men. Such love will 
 find expression in deeds of service wherever need 
 may be. 
 
 Suggestions for teaching. We have here an ideal 
 for life and the means for realizing it. The lesson is 
 one of great importance, giving, as it does, Jesus' re- 
 ply to the vital question: "What shall I do to inherit 
 eternal life ?" or, "What must one do to be saved ?" 
 The incident itself suggests the best method of treat- 
 ment. Develop the story so as to lead the pupil 
 through the lawyer's experience of inquiry to the final 
 answer. 
 
 Read Matt. 19:1-2; 8:18-22; and Luke 9:51, to 
 get the setting. Jesus was going up to Jerusalem 
 on his last journey, teaching as he went and answer- 
 ing all kinds of questions. Among those who came 
 was this lawyer or scribe. What was his question ? 
 What did it mean ? Let the pupil at this point give 
 his own idea of what "eternal life" means, without 
 comment or correction. Many will undoubtedly 
 give such replies as "going to heaven," "living for- 
 ever, " etc. Let the story bring its own modification 
 of these views, as it did to the lawyer.
 
 JESUS' LATER WORDS AND WORKS 117 
 
 Note how Jesus gets the lawyer to answer his own 
 question, as far as possible. Let the pupil look up 
 the Old Testament references from which he quoted. 
 Sincere love to God is the ideal. What kind of 
 thoughts and deeds will such love inspire? To 
 whom shall the deeds be done ? This leads to the 
 other part of the answer. Jesus, too, regarded love to 
 God and love to one's fellow-men as of equal value 
 (Matt. 22 : 39). It is through love and service of men 
 that we show our love for God (Matt. 25 : 40). Note 
 the lawyer's attempt to shift responsibility and in- 
 dulge in the rabbinical habit of quibbling and arguing. 
 
 The Jews did not regard those outside of their 
 own nation as particularly deserving of considera- 
 tion. Among primitive peoples a stranger was 
 looked upon as an enemy. It would seem as if we 
 shared this feeling at times, judging from our treat- 
 ment of foreigners. I have seen boys throwing 
 stones at peddlers and calling them "dagoes," etc., 
 for no other reason than that they were foreigners. 
 Jesus' story hits this point. Tell the story or let the 
 pupil tell it, but be sure to bring out its points clearly. 
 We infer that the wounded man was a Jew. Who 
 passed him by ? Why might we have expected bet- 
 ter things of them ? Who helped him ? Why was 
 this surprising ? (John 4:9.) Who was really neigh- 
 bor to the wounded man ? Which of the three prob- 
 ably lived nearest to him ? Does neighborliness con- 
 sist merely in living near one ? May one live next
 
 Il8 THELlFEOFjESUS 
 
 door to you and yet not be a neighbor in Christ's 
 sense of the word ? Note the double meaning. The 
 Samaritan was neighbor to the wounded man because 
 he helped him. The wounded man was neighbor to 
 the Samaritan because he needed help. 
 
 By way of summary take the three closing ques- 
 tions, which will involve the repetition and probably 
 the modification of the pupil's first answer about 
 eternal life. How may we find eternal life? By 
 loving God sincerely. How can we show our love to 
 God? By loving and serving those who need our 
 love, and that means all men. (I John 4 : 8, 20; 5:2.) 
 Notice that this means more than just charity, 
 giving to the poor, etc. Many people give to the 
 poor who do not show real love to their fellow-men. 
 People need justice and kindness often more than 
 charity. Mother needs help at home. Teacher 
 needs attentive help at school. Playmates need 
 good-nature and fairness in play. Who are our 
 neighbors ? All who need our love. 
 
 Leigh Hunt's poem, given in the Pupil's Note 
 Book, will help to clinch the thought of this lesson in 
 a beautiful way. It is a good one to memorize. 
 
 Do not fail to give a practical turn to this lesson, 
 either by suggesting some definite act of helpfulness 
 in which the class may engage, or by asking each 
 member of the class to report how many new neigh- 
 bors he can discover during the week. The lesson 
 might issue in the formation of a " Neighborly Club "
 
 JESUS' LATER WORDS AND WORKS 119 
 
 for the purpose of developing the spirit of Christian 
 neighborliness. If the class have already been 
 formed into a band of " Knights of King Arthur," 
 here is a new content for their mission. 
 
 Home work. Read the story in Luke 10:25-37. 
 Learn vs. 27 and Leigh Hunt's poem, "Abou Ben 
 Adhem." 
 
 31. The Story of the Prodigal Son 
 
 Scripture narrative. Luke 15:11-32. 
 
 References for study. Burton and Ma thews, Life 
 of Christ, par. 238, pp. 197, 198; Edersheim, Life 
 and Times of Jesus the Messiah, Book IV, chap, xvii ; 
 Bird, Jesus the Carpenter of Nazareth, pp. 283-86; 
 Geikie, Life and Words of Christ, chap, liii ; Farrar, 
 Life of Christ, chap. xliv. 
 
 Illustrative material. Pictures of the Prodigal Son 
 by Dore* (Wilde no. 104); Creuze (Perry no. 472)-, 
 Molitor (Brown no. 96, Perry no. uoo, Wilde no. 
 105); Dubufe (Brown no. 1843, Wilde no. 106). 
 
 Explanatory notes. "The three parables con- 
 tained in this chapter have one teaching in common : 
 God rejoices at the repentance of any man, be he 
 never so humble or depraved. The occasion of the 
 teaching is given by Luke in vss. i, 2." (Burton 
 and Mathews.) 
 
 The request of a son that his father divide his 
 property before death was not quite so striking as it 
 would be in our time and land. It was the custom
 
 120 THELlFEOFjESUS 
 
 for an aged father so to divide his property before his 
 death. The younger son here asks that he antici- 
 pate this act. The "husks" which he eats, in the 
 depth of his degradation and misery, were the pods 
 of the carob tree. The son himself had to take the 
 first step out of this pitiable condition. The father 
 could not find him, but he could return. Note the 
 contrast between that father's joyful welcome and 
 the elder brother's envious behavior, like that of the 
 selfish and self-conceited Pharisees. 
 
 Suggestions for teaching. As is the case with most 
 of the parables of Jesus, the best method of treatment 
 here is to bring out the circumstances under which 
 it was told and then let the story do its work. The 
 circumstances are given in the first two verses of the 
 chapter. Cf . also John 7 : 49 as showing the general 
 attitude of the Pharisees. Recall also the objections 
 that were raised when Jesus chose Matthew to be his 
 disciple. Now tell the story, having given it suffi- 
 cient thought to be able to bring out its details with 
 vividness and interest. Imagine the interest with 
 which that group of people about Jesus must have 
 listened to this story, so full of human sympathy and 
 tenderness. Imagine too the faces of the Pharisees 
 who had been finding fault with him, as he painted 
 that closing picture of the envious and selfish elder 
 brother, wherein they saw their own portrait. But 
 the center of it all is the loving welcome of the father 
 and his joy over his repentant boy.
 
 JESUS' LATER WORDS AND WORKS 121 
 
 This is one of those stories that may easily be 
 spoiled by too much moralizing. Its meaning is so 
 plain and its appeal to the heart is so direct that it 
 had better be left to do its own work, rather than to 
 have the point dulled by overmuch application. Let 
 the teacher devote every possible energy and thought 
 to the task of setting the story forth in its beauty 
 and simplicity, and the effect will be best. 
 
 Home work. Read the story in Luke 15:11-32. 
 Leam Luke 15:10. 
 
 32. Blessing Little Children 
 
 Scripture narrative. Mark 10:13-16. 
 
 References for study. Burton and Mathews, Life 
 of Christ, par. 256, p. 209; Edersheim, Life and 
 Times of Jesus the Messiah, Book IV, chap, xxii, 4; 
 Geikie, Life and Words of Christ, chap, liv; Bird, 
 Jesus the Carpenter of Nazareth, pp. 305-8; Farrar, 
 Life of Christ, chap. xlvi. 
 
 Illustrative material. Kirchbach's "Jesus the 
 Children's Friend" is furnished with this section. 
 Others appropriate are by Hofmann (Brown no. 
 1014, Perry no. ygyL, Wilde no. 109) ; Plockhorst 
 (Brown no. 199, Perry no. 807, Wilde no. no); 
 Voegel (Brown no. 1069, Wilde no. in); "Suffer 
 little children to come unto me," the English Mis- 
 sion, Nablus (Underwood ster. no. 3337). 
 
 Explanatory notes. The word "children" might 
 include those up to twelve years of age or even be-
 
 122 THE LIFE OF JESUS 
 
 yond. Here again Jesus indicates that the traits of 
 childlike receptivity, open-mindedness, and trust be- 
 long to those of whom the kingdom of God is com- 
 posed. The scene is very simple and very beautiful. 
 Bird's account of it is sympathetic and helpful. 
 
 Suggestions for teaching. This is another of the 
 incidents in the life of Jesus that call not so much for 
 explanation as for simple presentation. It illus- 
 trates the high value placed by Jesus upon the child- 
 like traits of character as brought out in 27. Re- 
 calling the circumstances under which Jesus was then 
 working, we can imagine the comfort and joy he 
 must have found in this tribute of pure love on the 
 part of these mothers and their children. Notice 
 that he did not preach to the children; he just re- 
 ceived them with open arms and heartfelt love. 
 Compare the other incident referred to (Mark 9 : 36, 
 37 ; Matt. 18: 2-5) ; and the words of John in I John 
 2:12, 13; 3:18. Jesus evidently loved to have the 
 children with him, and, as love calls out love, the 
 children loved to be with him. John cautions those 
 to whom he writes to make this love sincere, "in deed 
 and truth," not mere lip-service, and Jesus himself 
 indicates how true love will be shown (John 14: 
 15, 21). Connect these thoughts with the lesson 
 taught by the Good Samaritan story, that love to 
 God is shown by love to one's neighbor. And as 
 love to God is manifested by deeds, so love to one's 
 neighbor will be. And surely our nearest neighbors
 
 JESUS' LATER WORDS AND WORKS 123 
 
 are those in our own home. The child that best 
 loves father and mother is one who not only says so, 
 but acts so, showing love by loving obedience in 
 little things, day by day. 
 
 Home work. Learn the story as told in Mark 10: 
 13-16. 
 
 33. The Rich Young Ruler 
 
 Scripture narrative. Mark 10: 17-31. 
 
 References for study. Burton and Mathews, Life 
 of Christ, par. 257, pp. 209, 210; Edersheim, Life 
 and Times of Jesus the Messiah, Book IV, chap, 
 xxiii; Geikie, Life and Words of Christ, chap, liv; 
 Farrar, Life of Christ, chap, xlvi; Bird, Jesus the 
 Carpenter of Nazareth, pp. 308-11. 
 
 Illustrative material. "Jesus and the Rich Young 
 Ruler," Hofmann (Brown no. 186, Perry no. 802, 
 Wilde no. 112). 
 
 Explanatory notes. "What shall I do to inherit 
 eternal life ? " The young man had an idea that 
 eternal life was something to be looked forward to 
 and won all at once, so to speak, by some particu- 
 larly meritorious deed. The idea is common enough 
 even yet. Jesus tries to show him that eternal life is 
 a life of loving service here and now. Compare his 
 answer to the lawyer's question (30). Note the 
 clear explanation of Jesus' words, "Why callest thou 
 me good ? There is none good save one, even God, n 
 given by Burton and Mathews (p. 209). This ruler
 
 124 THE LIFE OF JESUS 
 
 came to Jesus as a teacher of morality, seeking some 
 new rule or recipe by which he could attain to a 
 certain ideal that he had conceived. Jesus wishes 
 to center his attention upon God as the source, not 
 so much of rules for living as of the principle of good- 
 ness. The object of Jesus' life and teaching was to 
 reveal God's goodness and influence men thereby. 
 Jesus here again takes the questioner on his own 
 ground and leads him to the answer to his question 
 from what he already knows. The answer shows 
 that the young man had been trying to live up to the 
 best light he had, but without finding satisfaction. 
 Now Jesus reveals to him what he really needs: not 
 more rules, but to yield himself completely to that 
 inner impulse to goodness. He was to put God first. 
 Vss. 23-31 are suggested by this incident and are a 
 comment upon it. Jesus makes clear the fact that 
 self-sacrifice in God's service brings the highest re- 
 wards. Cf. the Beatitudes. 
 
 Suggestions for teaching. The thought of this in- 
 cident is really that of the Good Samaritan story 
 expressed in a different way. Let the teacher master 
 the details of the incident so as to be able to present 
 it vividly. Jesus and his disciples are setting forth 
 upon their journey. Here comes a young ruler, or 
 scribe. He is wealthy, as seen by his clothing and 
 general appearance. His face shows that he is 
 earnest and high-minded. In spite of his wealth, he 
 is not entirely happy, for he has not reached his ideal
 
 JESUS' LATER WORDS AND WORKS 125 
 
 of life. He kneels before Jesus to show his respect 
 for the teacher. What is it he wants? Jesus re- 
 minds him of the commandments which he has 
 known from a boy. The young man knows these 
 and has kept them, but still he is not satisfied. 
 Something tells him that just keeping the command- 
 ments is not enough. And Jesus knows what he 
 really needs: to give himself up completely to the 
 generous impulse of love that is striving within him. 
 The young man wanted to live a right life, but he did 
 not care quite enough for it to give up his own selfish 
 desires, and so he went away and was still sorrowful. 
 Recall the answer to this same question when the 
 lawyer asked it. Eternal life is found in sincere and 
 whole-hearted love to God and one's fellow-men. 
 What does this incident add by way of comment or 
 explanation? How is it like that former answer? 
 How may possessions interfere with such love to God 
 and one's neighbor? Now note how Jesus com- 
 mented upon this incident in vss. 23-31. Is it true 
 that self-sacrifice in God's kingdom will bring greater 
 rewards? How does the Sermon on the Mount 
 express this idea ? (Matt. 6:33.) What is the real 
 reward of such service ? Recall the Transfiguration 
 thought ( 26). Bring out by questions the fact that 
 happiness is found only when one has a clear con- 
 science. 
 
 Home work. Read the story in Mark 10:17-31. 
 Learn Matt. 6:33.
 
 126 THE LIFE OF JESUS 
 
 34. Blind Bartimaeus 
 Scripture narrative. Mark 10 : 46-5 2 ; Luke 1 8 : 
 
 35-43- 
 
 References for study. Burton and Mathews, Life 
 of Christ, par. 261, pp. 212, 213; Edersheim, Life 
 and Times of Jesus the Messiah, Book IV, chap, 
 xxiv; Bird, Jesus the Carpenter of Nazareth, pp. 
 326-30; Geikie, Life and Words of Christ, chap. 
 11 v; Farrar, Life of Christ, chap, xlviii. 
 
 Illustrative material. A picture of Jericho from 
 the plains is furnished with this section. Other 
 views of Jericho and its surroundings are Wilde 
 nos. 209, 211, and Underwood ster. nos. 3128, 
 
 3205- 
 
 Explanatory notes. This incident occurred, ac- 
 cording to Luke, as Jesus and his party approach 
 Jericho, in the Jordan valley, five or six miles north of 
 the Dead Sea. Mark and Matthew give it as taking 
 place after they left the city. Most of the references 
 given follow Mark's order, but the point is immate- 
 rial. We take it in the order given in the harmony. 
 The difference in Matthew's account, mentioning 
 two beggars in place of one, is also immaterial. Very 
 probably there were more, but Mark mentions Bar- 
 timaeus by name. Note the form of address which 
 Bartimaeus uses: "Jesus, thou son of David" a 
 messianic title. This indicates what his thoughts 
 had been as he heard of the works of Jesus ; also the 
 ground of his hope. Compare the answer which
 
 JESUS' LATER WORDS AND WORKS 127 
 
 Jesus sent to John when he inquired as to Jesus' 
 claims to messianic standing (Luke 7:20-2). 
 
 Suggestions for teaching. This is another of the 
 incidents illustrating Jesus' readiness to respond to 
 those in need, as contrasted with the impatience of 
 many who would rebuke the importunate. Remem- 
 ber that Jesus and his disciples were on their way to 
 Jerusalem, and for what end (Mark 10:32-34). 
 Jesus might well have been intent upon his own pur- 
 poses without heeding others. But not so. Locate 
 Jericho on the map and see how near their journey's 
 end they were. What historical associations may 
 have come to Jesus' mind as they drew near this city ? 
 (Josh. 3:14-17; 6: 1-2 1.) 
 
 The presence of beggars about the walls of an ori- 
 ental city was, and still is, a common sight. Among 
 the number on this occasion was one who had evi- 
 dently heard of Jesus' power and kindness, and he at 
 once sought help. Note the contrast between the 
 unsympathetic attitude of those about him, and the 
 sympathetic way in which Jesus received him. Com- 
 pare the way in which the disciples rebuked those 
 who brought the little children to Jesus and the way 
 in which Jesus received them. 
 
 This man was healed of blindness. Are people blind 
 in other ways than this ? Recall the old proverb : 
 " There is none so blind as he who will not see. " Can 
 Jesus help to cure this kind of blindness ? How may 
 one thus healed today show his appreciation of it ?
 
 ia8 THE LIFE OF JESUS 
 
 Homework. Read the story in Mark 10:46-52 
 or Luke 18:35-43. Read Longfellow's poem, 
 " Blind Bartimaeus." 
 
 35. The Visit to Zacchaeus 
 
 Scripture narrative. Luke 19:1-10. 
 
 References for study. Burton and Mathews, Life 
 of Christ, p. 215; Edersheim, Life and Times of 
 Jesus the Messiah, Book IV, chap, xxiv; Bird, Jesus 
 the Carpenter of Nazareth, pp. 319-22; Gcikie, Life 
 and Words of Christ, chap, liv, last part; Farrar, 
 Life of Christ, chap, xlviii. 
 
 Illustrative material. See the pictures referred to 
 under preceding section. 
 
 Explanatory notes. Jericho, see notes on preced- 
 ing section. A chief publican was not a tax collector, 
 but one who sold to others the right to collect for 
 certain districts or articles. The sycamore tree is the 
 fig-mulberry, a short, spreading tree common in Pal- 
 estine. Jesus' suggestion of going to the house of a 
 publican would have shocked the ordinary rabbi, as 
 it evidently did here. But it won Zacchaeus. Zac- 
 chaeus' words are not a statement of what had been 
 his custom, but a solemn promise for the future. 
 His heart won by Jesus' treatment of him, he prom- 
 ises that for the future his conduct toward the poor 
 and toward all men shall be just and generous. 
 Compare with this the Old Testament rule in such 
 cases (Exod. 22:1, 4, 7; II Sam. 12:6). "He also
 
 JESUS' LATER WORDS AND WORKS 129 
 
 is a son of Abraham" : Jesus gives to Zacchaeus the 
 rights of one of God's chosen people, even though he 
 was despised by his neighbors. Jesus regarded men 
 as men, not as conditioned by rank or class. 
 
 Suggestions for teaching. The incident follows 
 immediately upon that of the last section. It shows 
 the desire of a soul to find the truth and God's readi- 
 ness to meet such inquiry. A point of contact may 
 be found for the story in the experience of almost any 
 child in trying to see a procession or some other sight, 
 finding his way blocked by the crowd of older and 
 larger people in front, and finally climbing a lamp- 
 post or other high place where he can see. This is 
 exactly like what happened here. Picture the crowd 
 following Jesus and pressing about him to hear and 
 see him. Zacchaeus was short; moreover, he was 
 unpopular; and the people probably did not put 
 themselves out any to let him through. So he finds 
 a tree and climbs up into it. What made Jesus no- 
 tice him ? Did he just happen to see him, and did 
 he see some expression on Zacchaeus' face that 
 showed the soul underneath ? Or did someone point 
 him out, scornfully perhaps ? Or had Jesus noticed 
 his eager attempts to get through the crowd ? What- 
 ever the cause may have been, we see that Jesus was 
 attentive and that he met the seeking soul with sym- 
 pathy. Imagine the surprise and joy of Zacchaeus 
 at the unexpected honor bestowed on him, and see 
 how his own soul went out in response to this gra-
 
 130 THELlFEOFjESUS 
 
 cious and loving sympathy. How did he show the 
 sincerity of his devotion ? What is the first step if 
 one wants to turn from a worse life to a better one ? 
 Home work. Read the story in Luke 19:1-10. 
 Learn the last verse.
 
 CHAPTER VIII 
 
 THE LAST DAYS OF JESUS ON EARTH 
 36. Palm Sunday 
 
 Scripture narrative. Mark 11:1-11; Matt. 21: 
 i-u; Luke 19:29-40; John 12:12-19. 
 
 References for study. Burton and Mathews, Life 
 of Christ, pp. 219-22; Edersheim, Life and Times of 
 Jesus the Messiah, Book V, chap, i; Bird, Jesus the 
 Carpenter of Nazareth, pp. 330-35; Geikie, Life and 
 Words of Christ, chap. Iv; Farrar, Life of Christ, 
 chap, xlix; Phelps, Story of Jesus Christ, pp. 302- 
 ii ; Dawson, Life of Christ, chap, xxiv; Rhees, Life 
 of Jesus, pp. 169-71. 
 
 Illustrative material. The picture of the Garden 
 of Gethsemane (Wilde no. 232) shows the Mount of 
 Olives and the roads leading over it, by one of which 
 Jesus probably came into the city. Plockhorst's 
 " Entry into Jerusalem" (Perry no. 814) is furnished 
 with the section. Deger's "Triumphal Entry" is 
 also good (Wilde no. 123). 
 
 Explanatory notes. Bethany, the home of Mary 
 and Martha, was a little town on the Mount of 
 Olives about two miles from Jerusalem. It is now 
 known as El Azarlyeh. Bethphage has never been 
 definitely located, but was near Bethany. The pur- 
 pose of Jesus in choosing this particular method of
 
 132 THELlFEOFjESUS 
 
 entering the city may be inferred from Matt. 21 14, 5, 
 and John 12:15. Mark adds to "the Lord hath 
 need of him " the further promise that the colt shall 
 be returned promptly. This act constituted an en- 
 trance in state, but the choice of an ass instead of a 
 horse symbolized the peaceful nature of his kingdom. 
 Matthew connects it with the prophecies from Isa. 
 62: ii and Zech. 9:9, the latter of which particularly 
 was regarded as messianic. Jesus himself also un- 
 doubtedly intended this to be a dramatic announce- 
 ment of his messianic claims. He accepts and even 
 confirms the messianic acclaim of the people (Luke 
 19:39, 40). "Even the stones would cry out," is 
 simply a proverbial expression of the impossibility of 
 checking the enthusiasm of the people. Luke 19: 
 41-44. 
 
 Introduce a remarkable forecast of the misery to result from 
 the Jews' choice of war instead of the peace offered by Jesus. 
 The two possible messianic programs are thus brought into 
 sharpest contrast, that of Jesus and that of the Zealots. The 
 Jewish people preferred the latter, and Jesus, foreseeing the 
 outcome of war with Rome, and knowing that his own peaceful 
 kingdom was certain to triumph, laments the refusal of the 
 Jewish people to share in it. His tears are a testimony to his 
 love of his people and to his determination not to let the 
 enthusiasm of the moment sweep them into a compromise 
 with the current political messianism. He was the Christ 
 but he would not be the Christ the Jews wanted. Burton and 
 Mathews, p. 221; cf. Luke 12:54 13:9.) 
 
 Suggestions for teaching. The object of this sec- 
 tion is to bring out as clearly as possible the enthusi-
 
 LAST DAYS OF JESUS ON EARTH 133 
 
 astic reception given by the people to the one who 
 had done so much for them, which affords a strong 
 contrast to the treatment that, under the guidance of 
 their leaders, they were soon to show him. Let the 
 story therefore be told with as much detail and action 
 as possible, filling in such points as imagination may 
 readily supply. This being the Passover festival, 
 when pilgrims were coming up to Jerusalem from all 
 over the land, it needs no great stretch of imagination 
 to suppose that many of those whom Jesus had 
 helped, such as Blind Bartimaeus, and Lazarus, and 
 Mary and Martha and Zacchaeus, may have been 
 among the throng that accompanied Jesus. Let the 
 pupil fill out the blanks to complete the story out- 
 lined in the Pupil's Note Book. Try to have this 
 section make its own impression of love and loyalty, 
 enthusiastically expressed. 
 
 Home work. Read Luke 19 : 29-40. Learn Matt. 
 21:9 and the hymn "When his salvation bringing." 
 
 5 37. The Last Supper 
 
 Scripture narrative. Mark 14:12-26; Matt. 26: 
 17-30; Luke 22:7-30; John, chaps. 13-17. 
 
 References for study. Burton and Mathews, Life 
 of Christ, chap, xxxiii, pp. 243-56 ; Edersheim, Life 
 and Times of Jesus the Messiah, Book V, chaps, ix, 
 x; Bird, Jesus the Carpenter of Nazareth, pp. 386- 
 412; Geikie, Life and Words of Christ, chaps. Iviii, 
 lix; Farrar, Life of Christ, chaps. Iv, Ivi; Dawson, 
 Life of Christ, chap, xxvii.
 
 134 THE LIFE OF JESUS 
 
 Illustrative material. Pictures of the Lord's Sup- 
 per by Hofmann (Brown no. 1742, Perry no. 79yT, 
 Wilde no. 130); Da Vinci (Brown no. 169, Perry 
 no. 280, Wilde no. 131); Bida (Brown no. 702, Perry 
 no. 3273, Wilde no. 132). 
 
 Explanatory notes. "The first day of unleavened 
 bread " was the fourteenth of the month Nisan (Ex. 
 12:6; Lev. 23:5; Num. 9: 3). The Passover was a 
 family feast, and such a company as Jesus and his 
 disciples would naturally eat it together. Hence the 
 preparations mentioned. Jesus would have selected 
 a lamb in advance (Ex. 12:3) and probably had 
 made some arrangement for the room at the same 
 time. Very likely a signal had been agreed upon 
 beforehand the bearing of a pitcher of water, unu- 
 sual for a man so that the place of the feast might be 
 selected and the supper itself prepared without op- 
 portunity for Judas to disclose it to the priests. 
 
 The Harmony should be consulted with reference 
 to the order of events at the Last Supper. After 
 Mark 14:17 come the events of Luke 22:14-18 and 
 John 13:1-20. The strife as to precedence (Luke 
 22:24-30) probably came before the symbolic lesson 
 of washing the disciple's feet. For a full discussion 
 of the chronology, the order of the Passover Feast, 
 and its relation to the Lord's Supper, see Burton and 
 Mathews, pp. 244-49. 
 
 "The new covenant" (Jer. 31:31-34), a covenant 
 between God and his people, they pledging them-
 
 LAST DAYS OF JESUS ON EARTH 135 
 
 selves to obedience, and he giving to them his life 
 and power. The old blood- covenant of Ex. 24:5-8, 
 in which the blood, as the symbol of life, was sprin- 
 kled on the book of the law and on the people, typi- 
 fying the covenant between God and the people, was, 
 in the thought of Jesus, superseded by the new cove- 
 nant sealed by his gift of his own life in behalf of 
 men. 
 
 Jesus shedding his blood in obedience to the will of God 
 and in devotion to the interests of men, brings men, through 
 the adoption of the same principle of life, through the same 
 devotion of their lives to God, into fellowship with God 
 (Burton and Mathews). 
 
 Jesus' statement that he would no more drink of the 
 wine until the day of the kingdom indicates his 
 certainty of immediate death and equal certainty 
 of an ultimate triumph of his kingdom. 
 
 Beyond this the interpreter cannot go with certainty. That 
 which stands out clearly in respect to this memorial meal is 
 that Jesus regarded his death as suffered in behalf of his 
 disciples and as a basis of fellowship between them and God; 
 and he wished that, as they maintained the fraternity of the 
 kingdom, they should in their food and drink remember him, 
 believe him still present with them, and see that their privi- 
 leges as members of the kingdom of God were due, at least in 
 part, to his death. (Burton and Mathews.) 
 
 Dawson suggests that some of the discourses given 
 by John as coming after the supper may have been 
 uttered at Bethany on Wednesday, the day for which 
 we have no record. In either case they are imme-
 
 136 THE LIFE OF JESUS 
 
 diately associated with the approaching separation 
 and are full of the spirit of loving fellowship. 
 
 Suggestions jor teaching. The section reveals a 
 picture of the most loving and tender fellowship 
 which lends strength and impressiveness to the les- 
 sons taught and makes the marring incidents stand 
 out in unlovely contrast. Study carefully the events 
 in their order as given in the Harmony, so as to be 
 able to tell the story connectedly and vividly. The 
 references in Dawson and Bird will be found very 
 helpful in this connection. Picture the circum- 
 stances, the certain apprehension of calamity and 
 separation, the anxiety which Jesus must have felt 
 for his disciples in the troublous days to follow, the 
 premonitions of evil which must have come to their 
 own minds, all of which must have served to draw 
 them even more closely together at this time. Note 
 the appropriateness of the lesson taught by washing 
 the disciples' feet. It was not gotten up for the sake 
 of teaching this lesson, but was suggested by the cir- 
 cumstances. In their contention over the order of 
 seats at the table, the disciples had neglected what 
 would have been a true mark of nobility, the courtesy 
 due at least to their Master, if not to one another. 
 Some one of them, in the absence of a servant, should 
 have shown him the attention of bathing his feet, 
 dusty from the road. So he quietly did for them what 
 they should have done for him. 
 
 Review what the pupils have learned about the
 
 LAST DAYS OF JESUS ON EARTH 137 
 
 Passover ( 7), and describe it a little more fully. 
 The reference in Burton and Mathews (p. 7) will 
 help here. Note also the institution of the Lord's 
 Supper as described by Mark 14:22-25, and its 
 meaning as indicated in the "Explanatory notes." 
 The spiritual significance of the Lord's Supper is 
 most beautifully illustrated by Lowell in "The Vis- 
 ion of Sir Launfal. " The poem is based upon an- 
 other of the Knights of King Arthur stories that of 
 the Holy Grail. This was the cup which Jesus him- 
 self used at the Supper. According to the legend, 
 Joseph of Arimathaea caught in this cup some of the 
 blood of Christ. He then brought it to England. 
 
 And there awhile it bode; and if a man 
 Could touch or see it, he was healed at once, 
 By faith, of all his ills. But then the times 
 Grew to such evil that the holy cup 
 Was caught away to Heaven, and disappeared. 
 
 Tennyson, "The Holy Grail." 
 
 It was a favorite and holy quest with the knights of 
 chivalry to go in search of this Holy Grail, and it is 
 of such a quest that Lowell writes. Read the poem, 
 noting the pride with which Sir Launfal starts out, 
 the haughty way in which he responds to the request 
 of the leper, and the latter's rebuke: 
 
 Better to me the poor man's crust, 
 Better the blessing of the poor, 
 Though I turn me empty from his door; 
 That is no true alms which the hand can hold*, 
 He gives nothing but worthless gold 
 Who gives from a sense of duty.
 
 138 THE LIFE OF JESUS 
 
 Sir Launfal returns from a fruitless quest, an old 
 man, worn and frail, chastened by suffering and 
 knowing how to sympathize with the poor. Again 
 he meets the leper and hears the request: 
 For Christ's sweet sake, I beg an alms; 
 And now, not in pride and haughtiness of spirit, but 
 with humility and in Christ's name, Sir Launfal 
 shares with the beggar his single crust, 
 
 He broke the ice on the streamlet's brink, 
 And gave the leper to eat and drink. 
 
 And the voice that was calmer than silence said, 
 "Lo, it is I, be not afraid! 
 In many climes, without avail, 
 Thou has spent thy life for the Holy Grail; 
 Behold, it is here, this cup which thou 
 Didst fill at the streamlet for me but now; 
 This crust is my body broken for thee, 
 This water His blood that died on the tree; 
 The Holy Supper is kept, indeed, 
 In whatso we share with another's need; 
 Not what we give but what we share, 
 For the gift without the giver is bare; 
 Who gives himself with his alms feeds three, 
 Himself, his hungering neighbor, and me. " 
 
 After the supper some time was evidently spent in 
 intimate conversation. Note particularly in John's 
 account the promise of help after he was gone (John 
 14:16, 17, 25, 26). God's spirit had always been 
 with men as conscience, prompting to the right, but 
 men had not always felt sure what was right. Jesus
 
 LAST DAYS OF JESUS ON EARTH 139 
 
 had now taught them the true life-principle and 
 promised that the Spirit would in the future bring his 
 teachings back in such a way that they would under- 
 stand and be able to apply them to their own daily 
 needs. Note also the new commandment (13:34) 
 a commandment that transcends the former great 
 commandment of Luke 10:27 by as much as Jesus' 
 love transcends any human love even for one's self. 
 He gave them also a test of love (14:23) which was 
 also a way into his abiding presence in the life, and 
 showed them by another beautiful figure how neces- 
 sary it was for them to have that fellowship with God 
 through him (15:4, 5). 
 
 Homework. Read Mark 14:12-26: Luke 22:7- 
 30; John, chap. 13. Learn the quotation from Low- 
 ell in the section and John 13:34; 14:26; and 15: 
 4, 5- 
 
 $ 38. The Betrayal and Arrest 
 
 Scripture narrative. Mark 14:32-52; Matt. 26: 
 36-56; Luke 22:39-53; John 18:1-12. 
 
 References for study. Burton and Mathews, Life 
 of Christ, pp. 257-59; Edersheim, Life and Times of 
 Jesus the Messiah, Book V, chap, xii; Bird, Jesus 
 the Carpenter of Nazareth, pp. 412-20; Geikie, Life 
 and Words of Christ, chap. Ix; Farrar, Life of Christ, 
 chap. Ivii; Dawson, Life of Christ, chaps, xxvi, xxvii. 
 
 Illustrative material. A picture of the Garden of 
 Gethsemane is furnished with this section. Other
 
 140 THE LIFE OF JESUS 
 
 pictures appropriate are Hofmann's "Jesus Taken 
 Captive" (Brown no. 806, Perry no. 798F, Wilde no. 
 138); "Christ in Gethsemane" (Wilde no. 134); by 
 Hofmann (Brown no. 401, Perry no. 7Q8E, Wilde 
 no. 136); "The Garden of Gethsemane" (Under- 
 wood ster. nos. 3191, 3212). 
 
 Explanatory notes. The narrative of this incident 
 is comparatively simple and portrays at the same 
 time the human need and the divine strength of 
 Jesus. The exact site of Gethsemane is not known, 
 but it is supposed to be in a grove of old olive trees 
 on the western slope of the Mount of Olives, just 
 outside the eastern wall of Jerusalem. 
 
 Jesus felt the need of prayer. To face certain 
 death, and that through the treachery of one of his 
 intimate associates, was a severe trial. No wonder 
 that he shrank from it. And yet it was a necessary 
 part of his work. Not that it was in any sense a 
 punishment, either of him or imputed to him from 
 others. It was the inevitable result of his life and 
 work, and could not be evaded without evading a 
 part of that work. Jesus also shows his need of hu- 
 man companionship, which sadly failed him at this 
 time. His words show that he felt this keenly. 
 
 The force that came to take Jesus was probably 
 from the Sanhedrin. It was doubtless composed of 
 the temple police (Luke 22:52) and also a guard 
 from the garrison (John 18:3). "That the scrip- 
 tures might be fulfilled" (Mark 14:49) indicates
 
 LAST DAYS OF JESUS ON EARTH 141 
 
 Jesus' idea as to the necessity of submission as a part 
 of his purpose and mission. The young man who 
 followed the party (vs. 51) is thought to have been 
 Mark, the evangelist. 
 
 The fact that the crowd fell backward when Jesus 
 spoke (John 18:6) does not indicate any miraculous 
 experience. Add to the terror of a guilty conscience 
 what they knew of Jesus' reputation as a doer of 
 deeds of power, and we have sufficient cause for a 
 panic in which many would stumble and fall to the 
 ground. 
 
 Suggestions for teaching. The object in this sec- 
 tion should be to set forth the story, letting it make 
 its own impression of Jesus' courageous suffering in 
 great sorrow and trial. It shows his source of 
 strength in prayer and his feeling of need of human 
 sympathy and companionship. The effect of the 
 story should be to strengthen the feeling of kinship 
 with Jesus in our own times of need. The narrative 
 is simpler in its arrangement than that of the supper, 
 and is full of dramatic interest and power. Read it 
 carefully in the Harmony and have the order of events 
 well in mind. Dwell upon it until the scenes live in 
 the imagination. The supper over, Jesus and his 
 disciples retire to the quiet and secrecy of this garden, 
 but not unseen. Judas was undoubtedly spying 
 upon their movements and immediately communi- 
 cated them to the Sanhedrin. See Jesus under the 
 great olive trees, in the solemn stillness of the night,
 
 142 THE LIFE OF JESUS 
 
 wrestling in agony of spirit, praying for grace to meet 
 bravely and unselfishly this last trial, the keenest part 
 of which must have been the treachery of his friend. 
 See the disciples, weary, and probably not even yet 
 comprehending the seriousness of the situation, 
 asleep on the ground. Jesus is restless, seeks their 
 sympathy and companionship, and feels the need of 
 it. At last he hears the distant sound of voices, 
 growing louder and louder; the tramp of feet; he 
 catches the glimmer of torches through the trees; it 
 is time to be going. He rouses the disciples and 
 warns them of the danger, but it is too late. The 
 enemy are upon him, and he stands, quiet, calm, and 
 unafraid, while the traitor gives the signal of betrayal. 
 The rabble are half terrified and might easily have 
 been stampeded, but Jesus does not even allow re- 
 sistance. He simply reproaches them for their own 
 cowardice in not taking him openly while he taught 
 in the temple, and suffers them to lead him away. 
 Draw out from the pupil the cause of the panic into 
 which the crowd fell so easily. It was no miraculous 
 experience, but the result of a guilty conscience and 
 their fear of one whom they knew to be their superior 
 (cf. Prov. 28:1). The treachery of Judas may legiti- 
 mately suggest the possibility of treachery to Christ 
 today, when men who are known as Christians so 
 live and act as to bring reproach upon his name or 
 interfere with his work for other men. Judas did 
 not really harm Jesus. Jesus was entirely beyond
 
 LAST DAYS OF JESUS ON EARTH 143 
 
 his power to harm. He might have harmed his work 
 with others. 
 
 Home work. Read the story in Mark 14:32-42 
 and John 18:1-12. Learn Mark 14:38 by heart. 
 
 39. The Trial and Crucifixion 
 
 Scripture narrative. Mark 14 : 53 15 : 41 ; Matt. 
 26:5727:56; Luke 22:5423:49; John 18:12 
 19:20. 
 
 References for study. Burton and Mathews, Life 
 of Christ, pp. 259-70; Dawson, Life of Christ, chaps, 
 xxviii, xxix; Edersheim, Life and Times of Jesus the 
 Messiah, Book V, chaps, xii-xv ; Bird, Jesus the Car- 
 penter of Nazareth, pp. 420-59; Geikie, Life and 
 Words of Christ, chaps. Ixi-lxiii; Farrar, Life of 
 Christ, chaps. Iviii-lxi; Phelps, The Story of Jesus 
 Christ, chaps, xvi, xvii. 
 
 Illustrative material. The famous picture of the 
 "Trial before Pilate" is furnished with this section. 
 There are many others appropriate. Some of them 
 are as follows: Harrach, "Peter's Denial" (Brown 
 no. 876, Perry no. 3250, Wilde no. 139); Hofmann, 
 " Christ and Pilate" (Brown no. 738, Perry no. 797V, 
 Wilde no. 144); Ciseri, M Ecce Homo" (Brown no. 
 90, Perry no. 1102, Wilde no. 143); Dore*, "Pilate's 
 Wife's Dream" (Brown no. 1817, Wilde no. 145); 
 Hofmann, "Bearing the Cross" (Brown no. 1050, 
 Perry no. 797W, Wilde no. 146) ; besides many pic- 
 tures of the crucifixion and attendant scenes which it
 
 144 THE LIFE OF JESUS 
 
 is better not to dweH upon too vividly with young 
 children. The following pictures of the places asso- 
 ciated with the story are of interest: "Jerusalem, 
 Arch of Ecce Homo" (Wilde no. 190); "Scenes on 
 the Via Dolorosa" (Wilde nos. 287, 296, Underwood 
 ster. no. 3286); "Golgotha" (Wilde no. 234, Under- 
 wood ster. nos. 3213, 3214). 
 
 Explanatory notes. 
 
 In studying the account of the trial of Jesus it is necessary 
 to bear in mind the fact that it consisted of two parts: the 
 trial before the Jewish authorities, and that before Pilate. 
 .... Each evangelist relates the Jewish trial in his own 
 way (with some variations), .... and the course of events 
 may with all probability be said to be this: (i) Upon his 
 arrest Jesus was hurried to the house of Annas for a pre- 
 liminary and unofficial examination, John 18: 12-24. ( 2 ) He 
 was taken to the house of Caiaphas, where he was formally but 
 illegally tried by the Sanhedrin, by which he was condemned; 
 Mark i 4: 53-72 and parallels. (Burton and Mathews.) 
 
 Owing to the variations in the accounts given by 
 the different evangelists, it is essential to make use of 
 the Harmony in studying this lesson. Read I John 
 18:12-27, the trial before Annas in which Jesus de- 
 manded the justice of formal legal procedure and the 
 presentation of witnesses. Vss. 15-18 are probably 
 out of the proper chronological order here. Mark 
 14:53-72; Matt. 26:57-75; Luke 22:54-71 narrate 
 the trial before the Sanhedrin. If Luke 22:66-71 
 refers to a different scene from that narrated by Mark 
 and Matthew, we may suppose the daylight trial be-
 
 LAST DAYS OF JESUS ON EARTH 145 
 
 fore the entire Sanhedrin to have been preceded by 
 one before the high- priest and the "Small Sanhe- 
 drin," the twenty-three necessary for a quorum. 
 Probably, however, the two accounts refer to the 
 same incident, the Sanhedrin convening hastily dur- 
 ing the night and waiting until day before taking for- 
 mal action. In order to convict Jesus of a capital 
 charge it was necessary to produce two witnesses 
 who would agree in their testimony. As is still the 
 case in oriental countries, it was possible to hire wit- 
 nesses who would swear to anything. This was 
 done, and "not even thus" did they agree. Com- 
 pare their testimony (Mark 14:58) with John 2:19. 
 The disagreement of these witnesses entitled Jesus to 
 discharge. The high-priest then attempted to make 
 Jesus testify against himself another illegal act 
 under their law. Jesus refused until he was asked 
 a question that he could not evade without being 
 false to his mission. His answer was a simple claim 
 to messiahship, but it was perverted into an act of 
 blasphemy by his prejudiced judges. This whole 
 trial violated the Jewish criminal code in three re- 
 spects : (i) it was unlawful to try criminals by night ; 
 (2) it was unlawful to pass sentence until one full 
 night had elapsed after trial; (3) it was unlawful to 
 try cases on the day before a sabbath or a feast. A 
 very feeble subterfuge was resorted to, to bring the 
 Sanhedrin within the letter of the law, by waiting 
 until morning before passing sentence.
 
 146 THE LIFE OF JESUS 
 
 Mark 15:1-20; Matt. 27:11-31; Luke 23:1-25; 
 John 18:28 19:16 narrate the trial before Pilate. 
 It was necessary to secure conviction before the Ro- 
 man procurator before the death penalty could be 
 inflicted. A new charge must be formulated. That 
 of blasphemy would receive no attention from the 
 Roman. That of treason is substituted. Pilate sees 
 that it is false, but finally sacrifices Jesus to save him- 
 self from trouble. The order of events is as follows : 
 Jesus brought before Pilate without definite charge (John 18: 
 
 28-31). 
 
 The charge of treason preferred (Luke 23:2). 
 Examination and acquittal by Pilate (Luke 23:3, 4). 
 Renewed accusation (Luke 23:5). 
 Jesus sent to Herod (Luke 23:6-12). 
 Second acquittal and attempt to release Jesus (Luke 23: 
 
 13-16). 
 Barabbas preferred and demand for crucifixion of Jesus (Luke 
 
 23:18-23). 
 
 Pilate attempts to hand Jesus over to the priests without sen- 
 tence (Luke 23:24, 25). 
 
 After a final attempt at release, Pilate finally condemns Jesus 
 to save himself from a charge of treason (John 19:4-15). 
 Jesus is taken to be crucified (John 19:16). 
 
 The notes given in the reference from Burton and 
 Mathews will be found especially helpful in the study 
 of this section, and should be carefully read. 
 
 Mark 15:21-41 and parallels deal with the cruci- 
 fixion. This was the ordinary Roman method of 
 capital punishment a death not only disgraceful, but 
 extremely painful. The exact site of Golgotha is un-
 
 LAST DAYS OF JESUS ON EARTH 147 
 
 known. Older tradition has identified it with the 
 present location of the Church of the Holy Sepul- 
 cher, but later opinion favors a spot just outside the 
 city wall where is a skull-shaped mound containing 
 a cave called Jeremiah's grotto. The drink admin- 
 istered to Jesus seems to have been something in the 
 nature of an anaesthetic used by the more humanely 
 disposed in such cases. The statement that the veil 
 of the temple was rent in twain is probably a figura- 
 tive expression of the idea that, in the death of Jesus, 
 the old mystery surrounding God's revelation of him- 
 self was ended. This event marked the culmination 
 of his complete revelation of his love in Christ. The 
 Holy of Holies was now open to every man in the 
 recesses of his own heart, no longer limited to the 
 temple alone. 
 
 The request of the Jews (John 19:31) was in keep- 
 ing with the law that one thus executed should be 
 taken down before nightfall, lest his corpse bring pol- 
 lution (Deut. 21:26). It is another exhibition of 
 their punctilious observance of the non-ethical pre- 
 cepts of the law, while violating most hideously the 
 real law of righteousness and love. It would not be 
 strange if someone had remembered the words of 
 Isa. i : 10-16. 
 
 Suggestions for teaching. Either master the story 
 so as to tell it consecutively and in proper order, or 
 have the class read it from the accounts, arranging 
 them in proper order. Several points of emphasis
 
 148 THE LIFE OF JESUS 
 
 may be noted. Make clear the illegality and un- 
 fairness of the Jewish trial, as showing, not only the 
 entire innocence of Jesus, but the lengths to which 
 prejudice and wrong-doing will carry men when once 
 they give themselves up to it. Note the failure of 
 their attempt to convict Jesus of any wrong before 
 Pilate, and bring out as vividly as possible the con- 
 trast between the cowardly, vacillating course of this 
 Roman official and the calm and steadfast behavior 
 of his prisoner. What made the difference? In 
 connection with the crucifixion, emphasize as little 
 as possible the revolting details, but make it clear that 
 this was the ordinary Roman method of execution of 
 criminals, not a special torment devised for the occa- 
 sion. Make it clear also that Jesus' death was the 
 inevitable and necessary outcome of such a life as his, 
 lived persistently to the end, at such a time as that 
 in which he lived. He could not fulfil his mission 
 for us and for all men and evade this end. It was 
 simply the final culmination for the self-sacrifice 
 which he had practiced all his life long, and which 
 he taught must, in some degree, be the lot of anyone 
 who would follow him. Carefully avoid the impres- 
 sion that this terrible death was in any sense a special 
 punishment inflicted upon Jesus in order to liberate 
 other men from the punishment of their sins. Bring 
 up again the question asked in connection with 25 : 
 What is the cost of Christ's service ? Just how far 
 is his service connected with suffering today? If
 
 LAST DAYS OF JESUS ON EARTH 149 
 
 Jesus were to live the same life on earth today, how 
 would he be treated ? Has the fact that he thus 
 lived and died made it more possible for us to live 
 our lives on the principle on which he lived his, and 
 at the same time less likely that we shall be put to 
 death for so living ? 
 
 Home work. Read the story in this order: John 
 18:12, 13, 19-24; Mark 14:53-72 and Luke 22:54- 
 71; John 18:28-31; Luke 23:2-16; Mark 15:6- 
 n; Luke 23:17-49; John 19:16-37. 
 
 40. Easter Morning 
 
 Scripture narrative. Matt. 28:1-10; Mark 16: 
 1-8, 9-11; Luke 23; 566 24:12; John 20:1-18. 
 
 References for study. Burton and Mathews, Life 
 of Christ, pp. 273-79; 282-84,289-91; Edersheim, 
 Life and Times of Jesus the Messiah, Book V, chaps, 
 xvi, xvii; Geikie, Life and Words of Christ, chap. 
 Ixiv; Bird, Jesus the Carpenter of Nazareth, pp. 462- 
 66 ; Da wson, Life of Christ, chap, xxx ; Farrar, Life 
 of Christ, chap. Ixii ; Sanday, Outlines of the Life of 
 Christ, pp. 170-86. 
 
 Illustrative material. Besides the picture of the 
 entrance to a rocky tomb, furnished with the section, 
 the following pictures are appropriate. "Easter 
 Morning," by Hofmann (Brown no. 813, Perry no. 
 798, Wilde no. 160); Plockhorst (Brown no. 334, 
 Perry no. 809, Wilde no. 161); Schonherr (Brown
 
 150 THELlFEOFjESUS 
 
 no. 866); "Tomb with Stone Rolled Away" (Under- 
 wood ster. no. 3107). 
 
 Explanatory notes. It is difficult so to arrange the 
 varying accounts of the resurrection and after-ap- 
 pearance as to form a connected story of whose 
 accuracy we can be at all sure. Each of the evan- 
 gelists seems to have had some independent sources 
 of information, and there was no attempt to harmo- 
 nize these. For a full analysis of the difficulties and 
 their explanation consult the reference to Burton and 
 Mathews. The results of this analysis are shown in 
 the following quotation. 
 
 These differences are sufficient to show the diversity of 
 sources which lie behind our gospels, and to render it probable 
 that no one of these sources had full command of all the 
 facts unless, perhaps, the fourth gospel aims to correct and 
 supplement the other accounts. Probably, also, they render 
 impossible a chronological arrangement of the facts which can 
 be confidently affirmed to be the true one. Yet a recon- 
 struction which can claim probability for itself is not impos- 
 sible. First, the supposition that all the women came to the 
 tomb together, but that Mary, turning back before the others 
 had reached the tomb, became separated from them, is not 
 in itself an improbable hypothesis, and goes far toward solv- 
 ing some elements of the problem. The story will then read 
 in brief thus: All the women came to the tomb together; 
 Mary, seeing the stone rolled away, waits to see no more, but 
 runs to tell Peter and John; the other women continue on, 
 enter the tomb, see the vision of the yoUng man, and return 
 and bring the disciples word; Peter and John come to the 
 tomb, not having met the women, see the clothes lying in the 
 tomb, and return home; Mary, coming more slowly, reaches
 
 LAST DAYS OF JESUS ON EARTH 151 
 
 the garden, sees first the angel and then Jesus; the other 
 women also, perhaps returning under an impulse similar to 
 that which drew Mary, return and are met by Jesus; while 
 these events are happening the two set out to Emmaus, having 
 heard only the first report of the women and that of Peter and 
 John, but no news of the actual epiphany of Jesus. This 
 reconstruction takes each narrative at its face meaning, except 
 that it assumes that the epiphany of Matt. 28:9, instead of 
 occurring, as the narrative naturally suggests, while the 
 women are on the way to take to the disciples the message of 
 the angel, in fact happened after that message had been de- 
 livered. For "ran to bring" in Matt. 28:8 we in effect read 
 "ran and brought." But the whole hypothesis is somewhat 
 complicated, and for this reason perhaps improbable. 
 
 A second, though not radically different, arrangement may 
 be obtained by simply leaving out of account those narratives 
 which give evidence of being of a secondary character, and 
 using only the older and independent narratives. Thus we 
 should set aside, not only Mark 16:9-20, but also Matt. 28: 
 9, 10, the latter as being probably simply another account of 
 what is related in John 20: 14 ff., and retain the narratives of 
 Paul, of Mark, of Luke, and of John. This yields the follow- 
 ing order of events: Mary Magdalene and at least two other 
 women go to the tomb on Sunday morning and find the tomb 
 empty; they report the fact to the disciples; Peter and John 
 go to investigate, discover that the tomb is empty, and report 
 to the rest of the disciples; Jesus appears to Mary, who has 
 returned to the tomb; to Peter; to the two going to Emmaus; 
 on the evening of the same day to the Twelve. (Burton and 
 Mathews, pp. 283, 284.) 
 
 Suggestions for teaching. The object of this is to 
 bring out the story of the resurrection as clearly as 
 may be, without attempt to explain what must be
 
 152 THE LIFE OF JESUS 
 
 ever a mystery, or to determine the exact nature of 
 the resurrection appearances. The important fact 
 is that which made so much difference between the 
 frightened, discouraged, scattered disciples of Good 
 Friday, and the confident and heroic preachers of the 
 apostolic church. It was not all a sad mistake; 
 Jesus had been proven not a misguided failure, but 
 the eternal Son of God. Definite proof was given 
 them that such life as his could not perish. Perhaps 
 the impression which ought to be made upon the 
 minds of younger children, as likely to be of most 
 value to them, is just this feeling that Jesus' life was 
 a great and glorious success, and that even the death 
 on the cross meant no failure. 
 
 Owing to the complexity of the accounts, the 
 teacher should present the story in some connected 
 form rather than have the pupils get it out for them- 
 selves. To attempt the latter will issue in confusion 
 of mind and direct attention from what is really 
 important to perplexing details. Dwell upon the 
 central element of the story until something of the 
 gladness and joy that must have graduaDy taken 
 possession of those sorrowing friends of Jesus is felt 
 by you. This is a story that must be felt if it is to 
 make its deepest impression upon the pupil. The 
 spirit and meaning of the resurrection is summed up 
 by Paul in the verses suggested for memorizing (I 
 Cor. 15:55-58). 
 
 Home work. Read the account of the resurrection
 
 LAST DAYS OF JESUS ON EARTH 153 
 
 as given in Mark 16 : 1-8 and John 20 : 1-18. Learn 
 I Cor. 15:55-58- 
 
 41. Later Appearances 
 
 Scripture narrative. Luke 24: 13-53 > J onn 2o: I 9~ 
 21:24; Matt. 28:16-20; cf. also Mark 16:12-20; 
 I Cor. 15:5-8; Acts 1:6-11. 
 
 References for study. Burton and Mathews, Life 
 0} Christ, pp. 274-75, 280-88; Sanday, Outlines of 
 the Life of Christ, pp. 186-90; Edersheim, Life and 
 Times of Jesus the Messiah, Book V, chap, xvii; 
 Geikie, Life and Words of Christ, chap. Ixiv; Farrar, 
 Life of Christ, chap. Ixii ; Bird, Jesus the Carpenter of 
 Nazareth, pp. 466-81 ; Dawson, Life of Christ, chap. 
 
 XXX. 
 
 Illustrative material. A picture of the walk to Em- 
 maus is furnished with the section. Another repre- 
 sentation of the same scene is that by Plockhorst 
 (Brown no. 201, Perry no. 808, Wilde no. 164). "The 
 Church of the Ascension on the Mount of Olives" 
 (Wilde no. 236) is also appropriate. 
 
 Explanatory notes. The order of events in this 
 section may be tabulated as follows: 
 
 APPEARANCES OF JESUS 
 
 1. OH the Way to Emmaus (Luke 24:13-32; (Mark 16: 
 
 , 13))- 
 
 2. To Peter (Luke 24:34; I Cor. 15:5). 
 
 3. To the eleven disciples (Luke 24:36-43; John 20:19-23; 
 
 (Mark 16:14); I Cor. 15:5).
 
 154 THE LIFE or JESUS 
 
 4. To Thomas and the others (John 20:26-29; I Cor. 15:5). 
 
 5. To seven disciples by the Sea of Galilee (John 21: 1-24). 
 
 6. To the Eleven on a. mountain in Galilee (Matt. 28:16- 
 ao; (Mark 16:15-18)). 
 
 7. To five hundred people (I Cor. 15:6). 
 
 8. To James (I Cor. 15:7). 
 
 9. To the Twelve at his ascension (Luke 24:44-53; (Mark 
 
 16:19, ao)). 
 10. To Paul (I Cor. 15:8). 
 
 The meeting and conversation with the two on the 
 way to Emmaus reveal the state of sorrowful despair 
 into which the disciples had been plunged. "We 
 had hoped it was he which should redeem Israel:" 
 that hope was crushed now. Nothing but the resur- 
 rection could turn this despair into renewed hope. 
 
 The accounts of the appearances of Jesus, if we 
 are to take the details as literally accurate, present 
 problems as to the nature of his resurrection body 
 which must remain a mystery (cf. Luke 24:31, 36 
 with vss, 39, 43). But this need not concern us. 
 The one essential point is the reality, not the nature, 
 of these experiences. 
 
 John 21:1-24 seems to be an appendix to the 
 gospel already closed in 20:30, 31. 
 
 Suggestions for teaching. This section simply con- 
 tinues the narrative of the last, and will serve to deep- 
 en the impression made by that, just as the events 
 described deepened the original impression on the 
 minds of the disciples. As the narrative is compli- 
 cated and the story not quite so interesting as that of
 
 LAST DAYS OF JESUS ON EARTH 155 
 
 the resurrection morning, this may better be treated 
 by having the pupils look up for themselves and make 
 a list of the various appearances in tabular form. 
 
 Then have the pupil study the passages selected 
 for special comment, to bring out the fact that in 
 these later appearances of Jesus there was so much 
 that was similar to things he had said and done be- 
 fore that it must have helped the disciples to feel the 
 reality of Jesus' continued presence and power in 
 their lives. And this is another practical lesson in 
 the resurrection for us. Not only does it set the seal 
 of success upon his life, it is a guarantee of strength 
 for ours. 
 
 Home work. Read the story in Luke 24:13-53; 
 John 20:19-21:24; Matt, 28:16-20, and I Cor. 15: 
 5-8- 
 
 42. Review of Chapters VII and VIII 
 
 The review section not only will test the memory 
 of the pupil with reference to what has been studied, 
 but is also intended to bring out the meaning and re- 
 lation of some of the important points. Note par- 
 ticularly the comparison of the two incidents in 
 which Jesus teaches the meaning of eternal life. 
 Both replies indicate the necessity of whole-hearted 
 devotion to God and his service among men. 
 
 Let the pupil give the story of the last journey up 
 to Jerusalem to keep the Passover, the healing of Bar- 
 timaeus, and the winning of Zacchaeus. Be sure
 
 156 THE LIFE OF JESUS 
 
 that some real meaning of the Lord's Supper has im- 
 pressed itself. A custom which the pupil is so con- 
 stantly witnessing should impress its lesson of loving 
 fellowship with God in service. 
 
 At the close carefully avoid influencing too directly 
 the pupil's estimate of Jesus' life and character. 
 Lead his thought out, but let the estimate be one of 
 his own. If the course has made the right impres- 
 sion and has been taught with the sympathy and 
 feeling that it demands, it should have made the story 
 of Jesus of Nazareth so attractive and precious as to 
 give deep meaning to the familiar hymn with which 
 it doses: " Tell me the old, old story. " The dosing 
 of the course ought also to open an opportunity for 
 many friendly and confidential talks between teacher 
 and pupil on the deeper significance of the life of 
 Jesus for our lives and characters.
 
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