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14 - The Desire of Ages - Ellen Gould · Philosophy and Faith

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We have found the Messiah. John the Baptist was now preaching and baptizing at
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Bethabra, beyond Jordan. It was not far from this spot that God had
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stayed the river in its flow until Israel had passed over a little distance from
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here, the stronghold of Jericho had been overthrown by the armies of Heaven.
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The memories of these events was at this time revived and gave a thrilling interest
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to the Baptist message. Would not he who had wrought so wonderfully an ages
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past again manifest his power for Israel's deliverance. Such was the thoughts during the
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hearts of the people who daily thronged the banks of the Jordan. The preaching
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of John had taken so deep a hold on the nation as to demand the
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attention of the religious authorities. The danger of insurrection caused every popular gathering to
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be looked upon with suspicion by the Romans, and whatever pointed toward an uprising
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of the people excited the fears of the Jewish rulers. John had not recognized
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the authority of the Sanhedrin by seeking their sanction for a work, and he
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had reproved rulers and people, pharisees and sadducees alike. Yet the people followed
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him eagerly. The interest in his works seemed to be continually increasing. Though
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he had not deferred to them. The Sanhedrin accounted that, as a public
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teacher, he was under their jurisdiction. This body was made up of members
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chosen from the priesthood and from the chief rulers and teachers of the nation.
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The High Priest was usually the president. All its members were to be men
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advanced in years, though not aged, men of learning, not only versed
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in Jewish religion and history, but in general knowledge. They were to be
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without physical blemish, and must be married, men and fathers, as being
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more likely than others to be humane and considerate. Their place of meeting was
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an apartment connected with the Temple at Jerusalem. In the days of Jewish independence,
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the Sanhedrin was a supreme court of the nation, possessing secular as well
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as ecclesiastical authority. Though now subordinated by the Roman governors, it still exercised
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a strong influence in civil as well as religious matters. The Sanhedron could not
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well defer an investigation of John's work There were some who recalled the revelation made
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to Zacharias in the temple, and the father's prophecy that had pointed to his
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child as the messiahs Herald. In the tumults and changes of thirty years,
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these things had in great measure been lost sight of. They were now called
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to mind by the excitement concerning the ministry of John. It was long since
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Israel had had a prophet, long since such a reformation as was now in
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progress had been witnessed. The demand for confession of sin seemed new and startling.
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Many among the leaders would not go to hear John's appeals and denunciations,
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lest they should be led to disclose the secrets of their own lives. Yet
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his preaching was a direct announcement of the Messiah. It was well known that
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the seventy weeks of Daniel's prophecy covering the Messiah's advent were nearly ended, and
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all were eager to share in that error of national glory which was then expected.
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Such was the popular enthusiasm that the Sanhedron would soon be forced either to
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sanction or to reject John's work. Already their power over the people was waning.
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It was becoming a serious question how to maintain their position in the hope
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of arriving at some conclusion. They despatched to the Jordan a deputation of priests
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and levites to confer with the new teacher. A multitude were gathered listening to
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his words. When the delegates approached with an air of authority designed to impress
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the people and to command the deference of the prophet, the haughty rabbis came
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with a movement of respect, almost to fear. The crowd opened to let
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them pass. The great men, in their rich robes, in the pride
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of rank and power, stood before the profit of the wilderness. Who art
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thou? They demanded, knowing what was in their thoughts, John answered,
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I am not the Christ. What then art thou? Elias, I am
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not art thou that Prophet? No, who art thou? That we may
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give an answer to them that sent us? What sayest thou of thyself?
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I am the voice of one crying in the wilderness? Make straight the way
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of the Lord, as said the prophet Isaiah. The scripture to which John
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referred is that beautiful prophecy of Isaiah. Comfort ye, Comfort ye, my
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people, saith your God speak ye comfortably to Jerusalem, and cry unto her
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that her appointed time is accomplished, that her iniquity is pardoned. The voice
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of Him that crieth in the wilderness, prepare ye the way of the Lord.
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Make straight in the desert a highway for our God. Every valley shall
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be exalted, and every mountain and hills shall be made low, and the
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crooked shall be made straight, and the rough places plain. And the glory
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of the Lord it shall be revealed, and all flesh shall see it together
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Isaiah forty one to five margin. Anciently, when a king journeyed through the
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less frequented parts of his dominion, a company of men was sent ahead of
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the royal chariot to level the steep places and fill up the hollows, that
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the king might travel in safety and without hindrance. This custom is employed by
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the prophet to illustrate the work of the Gospel. Every valley shall be exalted,
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and every mountain and hills shall be made low. When the Spirit of
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God, with its marvelous awakening power, touches the soul, it abases human
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pride, worldly pleasure, and position, and power are seen to be worthless.
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Imaginations and every high thing that exalteth itself against the knowledge of God are
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cast down. Every thought is brought into captivity to the obedience of Christ.
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Second Corinthians ten five. The humility and self sacrificing love, so little valued
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among men, are exalted as a loan of worth. This is the work
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of the Gospel of which John's message was a part. The rabbis continued their
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questioning, why baptizest thou, then, if thou be not that Christ,
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nor Elias, neither that prophet. The words that prophet had reference to Moses.
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The Jews had been inclined to the belief that Moses would be raised from
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the dead and taken to Heaven. They did not know that he had already
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been raised. When the Baptist began his ministry, many thought that he might
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be the prophet Moses risen from the dead, for he seemed to have a
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thorough knowledge of the prophecies and of the history of visual It was believed also
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that before the Messiah's advent, Elijah would personally appear. This expectation John met
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in his denial, but his words had a deeper meaning. Jesus afterwards said,
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referring to John, if ye are willing to receive it. This is
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Elijah which is come Matthew eleven fourteen r V. John came in the spirit
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and power of Elijah to do such a work as Elijah did. If the
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Jews had received him, it would have been accomplished for them. But they
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did not receive his message to them. He was not Elijah. He could
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not fulfill for them the mission he came to accomplish. Many of those gathered
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at the Jordan had been present at the baptism of Jesus, but the sign
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then given had been manifest but few among them. During the preceding months of
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the Baptist ministry, many had refused to heed the call to repentance. Thus
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they had hardened their hearts and darkened their understanding. When Heaven bore testimony to
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Jesus at his baptism, they perceived it not eyes that had never been turned
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in faith to Him that is invisible beheld, not the revelation of the glory
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of God, ears that had never listened to his voice, heard not the
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words of witness. So it is now often the presence of Christ and the
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miner the string angels is manifest in the assemblies of the people, and yet
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there are many who know it. Not they discern nothing unusual, but the
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sum the Saviour's presence is revealed. Peace and joy animate their hearts. They
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are comforted, encouraged, and blessed. The deputies from Jerusalem had demanded of
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John, why baptizest thou? And they were awaiting his answer. Suddenly,
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as his glance swept over the throng, his eye kindled, his face was
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lighted up, his whole being was stirred with deep emotion. With outstretched hands,
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he cried, I baptize in water. In the midst of you standeth
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one whom ye know not, even he that cometh after me, the latchet
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of whose shoe I am not worthy to unloose. John one twenty seven r
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v. Margin. The message was distinct and unequivocal. To be carried back
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to the Sanhedron. The words of John could apply to no other than the
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long promised one. The Messiah was among them in amazement. Priests and rulers
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gazed about them, hoping to discover him of whom John had spoken, But
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he was not distinguishable among the throng. When at the baptism of Jesus,
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John pointed to him as the lamb of God. A new light was shed
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upon the Messiah's work. The prophet's mind was directed to the words of Isaiah.
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He has brought as a lamb to the slaughter Isaiah fifty three seven.
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During the weeks that followed, John with new interest study the prophecies and the
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teaching of the sacrificial service. He did not distinguish clearly the two phases of
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Christ's work as a suffering sacrifice and a conquering king. But he saw that
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his coming had a deeper significance than priest or people had discerned. When he
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beheld Jesus among the throng on his return from the desert, he confidently looked
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for him to give the people some sign of his true character. Almost impatiently,
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he waited to hear the Savior declare his mission, but no word was
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spoken, no sign given. Jesus did not respond to the Baptist announcement of
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him, but mingled with the disciples of John, giving no outward evidence of
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his special work and taking no measures to bring himself to notice. The next
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day, John sees Jesus coming with the light of the glory of God resting
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upon him. The prophet stretches out his hands, declaring, behold the Lamb
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of God, which taketh away the sin of the world. This is he
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of whom I said, after me cometh a man which has become before me.
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And I knew him not, but that he should be made manifest to
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Israel. For this cause came I baptizing in water. I have beheld the
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Spirit descending as a dove out of heaven and an abode upon him, And
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I knew him not. But he that sent me to baptize in water,
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He said, unto me, upon whomsoever thou shalt see the Spirit descending and
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abiding upon him, the same as he that baptizeth with the Holy Spirit.
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And I have seen and had borne witness that this is the Son of God.
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John one twenty nine thirty four r v margin. Was this the Christ?
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With awe and wonder the people looked upon the one just declared to be
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the son of God. They had been deeply moved by the words of John.
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He had spoken to them in the name of God. They had listened
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to him day after day as he reproved their sins, and daily the conviction
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that he was sent of heaven had strengthened. But who was this one greater
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than John the Baptist. In his dress and bearing, there was nothing that
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betokened rank. He was apparently a simple personage, clad like themselves in the
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humble garments of the poor. There were in the throng some who, at
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Christ's baptism had beheld the divine glory and had heard the voice of God.
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But since that time the Saviour's appearance had greatly changed. At his baptism they
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had seen his countenance transfigured in the light of heaven. Now, how pale,
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worn and emaciated, he had been recognized only by the prophet John.
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But as the people looked upon him, they saw a face where divine compassion
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was blended with conscious power. Every glance of the eye, every feature of
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the countenance was marked with humility and expressive of unutterable love. He seemed to
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be surrounded by an atmosphere of spiritual influence. While his manners were gentle and
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unassuming, he impressed men with a sense of power that was hidden, yet
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could not be wholly concealed. Was this the one for whom Israel had so
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long waited. Jesus came in poverty and humiliation, that he might be our
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example as well as our redeemer. If he had appeared with kingly pomp,
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how could he have taught humility? How could he have presented such cutting truths
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as in the Sermon on the Mount? Where would have been the hope of
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the lowly in life? Had Jesus come to dwell as a king among men?
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To the multitude, however, it seemed impossible that the one designated by
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John should be associated with their lofty anticipations. Thus, many were disappointed and
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greatly perplexed. The words which the priests and rabbis so much desire to hear,
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that Jesus would now restore the kingdom to Israel had not been spoken for
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such a king. They had been waiting and watching. Such a king they
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were ready to receive. But one who sought to establish in their hearts a
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kingdom of righteousness and peace they would not accept. On the following day,
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while two disciples were standing near, John again saw Jesus among the people.
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Again, the face of the prophet was lighted up with glory from the unseen
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as he cried, behold the Lamb of God. The words thrilled the hearts
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of the disciples. They did not fully understand them what meant the name that
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John had given him, the Lamb of God. John himself had not explained
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it. Leaving John, they went to seek Jesus. One of the two
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was Andrew, the brother of Simon. The other was John the evangelist.
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These were Christ's first disciples. Moved by an irresistible impulse, they followed Jesus,
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anxious to speak with him, yet awed and silent, lost in the
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overwhelming significance of the thought, is this the Messiah? Jesus knew that the
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disciples were following him. They were the first fruits of his ministry, and
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there was joy in the heart of the divine teachers. These souls responded to
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his grace. Yet turning, he asked only what seek ye? He would
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leave them free to turn back or to speak of their desire of one purpose.
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Only were they conscious. One presence filled their thought. They exclaimed,
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Rabbi, where dwellest thou? In a brief interview by the wayside, they
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could not receive that for which they longed. They dis desire to be alone
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with Jesus, to sit at his feet and hear his words. He saith
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undo them come and see. They came and saw where he dwelt, and
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abode with him that day. If John and Andrew had possessed the unbelieving spirit
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of the priests and rulers, they would not have been found as learners at
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the feet of Jesus. They would have come to him as critics to judge
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his words. Many thus closed the door to the most precious opportunities. But
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not so did these first disciples. They had responded to the Holy Spirit's call
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on the preaching of John the Baptist. Now they recognized the voice of the
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heavenly teacher. To them, the words of Jesus were full of freshness and
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truth and beauty. A divine illumination was shed upon the teaching of the Old
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Testament scriptures. The many sighted themes of truth stood out in new light.
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It is contrition and faith and love that enable the soul to receive wisdom from
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Heaven. Faith working by love is the key of knowledge, and every one
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that loveth knoweth God. First John four seven. The disciple. John was
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a man of earnest and deep affection. Ardent yet contemplative. He had begun
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to discern the glory of Christ, not the worldly pomp and power for which
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he had been taught to hope, but the glory as of the only begotten
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of the Father, full of grace and truth. John one fourteen. He
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was absorbed in contemplation of the wondrous theme. Andrew sought to impart the joy
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that filled his heart. Going in search of his brother Simon, he cried,
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we have found the messiahs Simon waited for no second bidding. He also
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had heard the preaching of John the Baptist, and he hastened to the Savior.
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The eye of Christ rested upon him, reading his character and his life
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history, his impulsive nature, his loving, sympathetic heart, his ambition and
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self confidence, the history of his fall, his repentance, his labors,
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and his martyr death. The Savior read it all, and he said,
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thou art Simon, the son of Jonah. Thus shall be called Cephus,
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which is, by interpretation a stone. The day following, Jesus would go
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forth into Galilee and findeth Philip and seth unto him follow me. Philip obeyed
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the command, and straightway he also became a worker for Christ. Philip called
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Nathaniel. The latter had been among the throng when the Baptist pointed to Jesus
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as the Lamb of God. As Nathaniel looked upon Jesus, he was disappointed.
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Could this man who bore the marks of toil and poverty be the Messiah.
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Yet Nathaniel could not decide to reject Jesus, for the message of John
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had brought conviction to his heart. At the time when Philip called him,
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Nathaniel had withdrawn to a quiet grove to meditate upon the announcement of John and
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the prophecies concerning the Messiah. He prayed that if the one announced by John
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was a deliver it might be made known to him, and the Holy Spirit
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rested upon him with assurance that God had visited his people and raised up a
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horn of salvation for them. Philip knew that his friend was searching the prophecies,
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and while Nathaniel was praying under a fig tree, Philip discovered his retreat.
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They had often prayed together in the secluded spot hidden by the foliage.
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The message we have found him, of whom Moses in the Law and the
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prophets did right, seemed to Nathaniel a direct answer to his prayer. But
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Philip had yet a trembling faith, he added, doubtfully, Jesus of Nazareth,
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the son of Joseph. Again, prejudice arose in Nathaniel's heart. He
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exclaimed, can there any good thing come out of Nazareth? Philip entered into
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no controversy. He said, come and see. Jesus saw Nathaniel coming to
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him and saith of him. Behold an Israelite, indeed in whom is no
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guile. In surprise, Nathaniel exclaimed, whence knowest thou me? Jesus answered
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and said, unto him. Before that, Philip called thee what thou wast
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under the fig tree? I saw thee? It was enough. The divine
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spirit that had borne witnessed to Nathaniel in his solitary prayer under the fig tree,
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now spoke to him in the words of Jesus. Though in doubt and
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yielding somewhat to prejudice, Nathaniel had come to Christ with an honest desire for
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truth, and now his desire was met. His faith went beyond that of
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the one who had brought him to Jesus. He answered and said, Rabbi,
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thou art the son of God, thou art the King of Israel.
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If Nathaniel had trusted to the rabbis for guidance, he would never have found
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Jesus. It was by seeing and judging for himself that he became a disciple.
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So in the case of many to day, whom prejudice withholds from good,
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how different would be the result if they would come and see. While
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they trust to the guidance of human authority, none will come to a saving
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knowledge of the truth. Like Nathaniel. We need to study God's word for
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ourselves and pray for the enlightenment of the Holy Spirit. Hugh, who saw
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Nathaniel under the fig tree, will see us in the secret place of prayer.
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Angels from the world of light are near to those who, in humility
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seek for divine guidance. With the calling of John and Andrew and Simon,
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of Philip and Nathaniel began the foundation of the Christian Church. John directed two
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of his disciples to Christ. Then one of these, Andrew, found his
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brother and called him to the Savior. Philip was then called and he went
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in search of Nathaniel. These examples should teach us the importance of personal effort,
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of making direct appeals to our kindred friends and neighbors. There are those
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who for a lifetime have professed to be acquainted with Christ, yet who have
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never made a personal effort to bring even one soul to the They leave all
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the work for the minister. He may be well qualified for his calling,
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but he cannot do that which God has left for the members of the church.
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There are many who need the ministration of loving Christian hearts. Many have
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gone down to ruin, who might have been saved if their neighbors, common
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men and women had put forth personal effort for them. Many are waiting to
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be personally addressed in the very family, the neighborhood, the town where we
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live. There is work for us to do as missionaries for Christ. If
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we are Christians, this work will be our delight. No sooner is one
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converted than there is born within him a desire to make known to others what
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a precious friend he is found in Jesus, the saving and sanctifying truth cannot
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be shut up in his heart. All who are consecrated to God will be
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channels of light. God makes them his agents to communicate to others the riches
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of his grace. His promises. I will make them and the places round
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about my hill a blessing, and I will cause the shower to come down.
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In his season, there shall be showers of blessing. Ezekiel thirty four
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twenty six. Philip said to Nathaniel, come and see. He did not
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ask him to accept another's testimony, but to behold Christ for himself. Now
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that Jesus has ascended to heaven, his disciples are his representaties among men,
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and one of the most effective ways of winning souls to him is in exemplifying
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his character in our daily life. Our influence upon others depends not so much
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upon what we say as upon what we are. Men may combat and defy
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our logic, they may resist our appeals, but a life of disinterested love
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is an argument they cannot gainsay. A consistent life, characterized by the meekness
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of Christ is a power in the world. The teaching of Christ was the
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expression of an inwrought conviction and experience, and those who learn of him become
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teachers after the divine order. The word of God, spoken by one who
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is himself sanctified through it has a life giving power that makes it attractive to
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the hearers and convicts them that it is a living reality. When one has
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received the truth in the love of it, he will make this manifest in
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the persuasion of his manner and the tones of his voice. He makes known
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that which he himself has heard, seen, and handled of the Word of
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life, that others may have fellowship with him through the knowledge of Christ.
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His testimony from lips touched with a live coal, from off the altar,
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is truth to the receptive heart, and works sanctification upon the character. And
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he who seeks to give light to others will himself be blessed. There shall
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be showers a blessing. He that watereth shall be watered also himself. Proverbs
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eleven twenty five. God could have reached his object in saving sinners without our
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aid. But in order for us to develop a character like Christ's, we
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must share in his work. In order to enter into his joy, the
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joy of seeing souls redeemed by his sacrifice, we must participate in his labors
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for their redemption. Nathaniel's first expression of his faith, so full and earnest
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and sincere, fell like music on the ears of Jesus. And he answered
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and said unto him. Because I said unto THEE, I saw THEE under
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the fig tree. Believest thou, thou shalt see greater things than these.
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The Savior looked forward with joy to his work in preaching good tidings to the
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meek, binding up the broken hearted, and proclaiming liberty to the captives of
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Satan. At thought of the precious blessings he had brought to mend, Jesus
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added, verily, verily, I say unto you. Hereafter ye shall see
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heaven open, and the angels of God ascending and descending upon the son of
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Man. Here Christ virtually says, on the bank of the Jordan, the
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heavens were opened, and the Spirit descended like a dove upon me. That
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scene was but a token that I am the Son of God. If you
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believe on me as such, your faith shall be quickened. You shall see
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that the heavens are opened and are never to be closed. I have opened
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them to you. The angels of God are ascending and bearing the prayers of
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the needy and distress to the Father above, and descending, bringing blessing and
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hope, courage, help, and life to the children of men. The
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angels of God are ever passing from earth to heaven, and from heaven to
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earth. The miracles of Christ for the afflicted and suffering were wrought by the
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power of God through the ministration of the angels. And it is through Christ,
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by the ministration of his heavenly messengers, that every blessing comes from God
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to us. In taking upon himself humanity, our Savior unites his interest with
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those of the fallen sons and daughters of Adam, while through his divinity he
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grasped the throne of God. And thus Christ is the medium of communication of
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men with God and of God with men. End of Chapter fourteen.