denied him, and everybody had forsaken him. He solemnly affirmed his Messiahship before the
tribunal of the Jewish highpriest; he assured the heathen representative of the Roman empire that
he was a king, though not of this world, and when hanging on the cross he assigned to the dying
robber a place in his kingdom.^206 But before that time and in the days of his greatest popularity he
carefully avoided every publication and demonstration which might have encouraged the prevailing
idea of a political Messiah and an uprising of the people. He chose for himself the humblest of the
Messianic titles which represents his condescension to our common lot, while at the same time it
implies his unique position as the representative head of the human family, as the ideal, the perfect,
the universal, the archetypal Man. He calls himself habitually "the Son of Man" who "hath not
where to lay his head," who "came not to be ministered unto but to minister and to give his life a
ransom for many," who "hath power to forgive sins," who "came to seek and to save that which
was lost."^207 When Peter made the great confession at Caesarea Philippi, Christ accepted it, but
immediately warned him of his approaching passion and death, from which the disciple shrunk in
dismay.^208 And with the certain expectation of his crucifixion, but also of his triumphant resurrection
on the third day, he entered in calm and sublime fortitude on his last journey to Jerusalem which
"killeth the prophets," and nailed him to the cross as a false Messiah and blasphemer. But in the
infinite wisdom and mercy of God the greatest crime in history was turned into the greatest blessing
to mankind.
We must conclude then that the life and work of Christ, while admirably adapted to the
condition and wants of his age and people, and receiving illustration and confirmation from his
environment, cannot be explained from any contemporary or preceding intellectual or moral
resources. He learned nothing from human teachers. His wisdom was not of this world. He needed
no visions and revelations like the prophets and apostles. He came directly from his great Father
in heaven, and when he spoke of heaven he spoke of his familiar home. He spoke from the fullness
of God dwelling in him. And his words were verified by deeds. Example is stronger than precept.
The wisest sayings remain powerless until they are incarnate in a living person. It is the life which
is the light of men. In purity of doctrine and holiness of character combined in perfect harmony,
Jesus stands alone, unapproached and unapproachable. He breathed a fresh life from heaven into
his and all subsequent ages. He is the author of a new moral creation.
Jesus and Hillel.—The infinite elevation of Christ above the men of his time and nation,
and his deadly conflict with the Pharisees and scribes are so evident that it seems preposterous and
absurd to draw a parallel between him and Hillel or any other Rabbi. And yet this has been done
by some modern Jewish Rabbis, as Geiger, Grätz, Friedlander, who boldly affirm, without a shadow
of historical proof, that Jesus was a Pharisee, a pupil of Hillel, and indebted to him for his highest
moral principles. By this left-handed compliment they mean to depreciate his originality. Abraham
Geiger (d. 1874) says, in his Das Judenthum und seine Geschichte (Breslau, 2d ed. 1865, vol. I. p.
117): "Jesus war ein Jude, ein pharisäischer Jude mit galiläischer Färbung, ein Mann der die
Hofnungen der Zeit theilte und diese Hoffnungen in sich erfüllt glaubte. Einen neuen Gedanken(^206) Matt. 26:64; John l8:37; Luke23:43.
(^207) Luke 9:58; 19:10; Matt. 18:11; 20:17, 28; Mark 2:10, 28; John 1:51; 6:53, and many other passages. The term ὁ υἱός τοῦ
ἀνθρώπου occurs about 80 times in the Gospels. On its meaning comp. my book on the Person of Christ, pp. 83 sqq. (ed. of
1880).
(^208) Matt 16:20-23; Mark 8:30-33; Luke 9:21-27.
A.D. 1-100.