idea of Judas Iscariot; of the third, as being most plainly Satanic, in the question of Pilate:
'Art Thou then a King?'
42. St. John vii. 3-5.
The enemy 'departed from Him' - yet only 'for a season.' But this first contest and victory
of Jesus decided all others to the last. These were, perhaps not as to the shaping of His
Messianic plan, nor through memory of Jewish expectancy, yet still in substance the
same contest about absolute obedience, absolute submission to the Will of God, which
constitutes the Kingdom of God. And so also from first to last was this the victory: 'Not
My will, but Thine, be done.' But as, in the first three petitions which He has taught us,
Christ has enfolded us in the mantle of His royalty, so has He Who shared our nature and
our temptations gone up with us, want-pressed, sin- laden, and temptation-stricken as we
are, to the Mount of Temptation in the four human petitions which follow the first. And
over us is spread, as the sheltering folds of His mantle, this as the outcome of His royal
contest and glorious victory, 'For Thine is the Kingdom, and the power, and the glory, for
ever and ever!'43
43. This quotation of the Doxology leaves, of course, the critical question undetermined,
whether the words were part of the 'Lord's Prayer' in its orig inal form.
Chapter 2
THE DEPUTATION FROM JERUSALEM
THE THREE SECTS OF THE PHARISEES, SADDUCEES, AND ESSENES
EXAMINATION OF THEIR DISTINCTIVE DOCTRINES.1
(St. John 1:19-24)
1 This chapter contains, among other matter, a detailed and critical examination of the
great Jewish Sects, such as was necessary in a work on 'The Times.' as well as 'The Life,'
of Christ.
APART from the repulsively carnal form which it had taken, there is something
absolutely sublime in the continuance and intensity of the Je wish expectation of the
Messiah. It outlived not only the delay of long centuries, but the persecutions and
scattering of the people; it continued under the disappointment of the Maccabees, the rule
of a Herod, the administration of a corrupt and contemptible Priesthood, and, finally, the
government of Rome as represented by a Pilate; nay, it grew in intensity almost in
proportion as it seemed unlikely of realisation. These are facts which show that the
doctrine of the Kingdom, as the sum and substance of O ld Testament teaching, was the
very heart of Jewish religious life; while, at the same time, they evidence a moral