The Wellington enterprise. [volume] (Wellington, Ohio) 1867-188?, 1884-09-03
PULPIT UTTERANCES.
THE CHRISTIAN IDEA OF GREATNESS
Sermon by Rev. r. s. Moxom, Pastor
First baptist Church. Cleveland, O.

know hereafter" "-J0tn, dli:7.
In accordance with the Masters direc.
tions the disciples had prepared for the OBJ.
servance of the Passover festival 1t Is
evening as they gather in their upper
; room. The circular table, surrounded on
three sides by the broad lounges or divans
which are still used in the East, was
spread witA the simple repast As they
enter the room and prepare to join in their
memorial feast, the disciples, with char.
aceristic human weakness, engage in un'
seemly strife as to who shall have the
place of honor at the table. They are still
possessed bv those material notions OF the
Messiah and his coming kingdom, which
closed so many eyes in Palestine to the
real nature and mission of Jesus. There
IS still vague ex ,ectancy in their minds
shat Jesus will throw Off the Guiso of low.
illness and poverty, anil assume the power
and splendor Of royalty which belonged,
in the popular Thought, TO tho MessianiC
ideal. AS Jesus is the Messiah, they who
are nearest him will certainly have exalt.
I'd uositions in his kingdom. Toe disciples
will naturally be first of ali Jews; but
who will bs first Of the disciplesg Such
questioning agitates tho heart of the
rwely, while, unsuspected by them, the
dark sha low OF the eros lies upon the
heart OF their Lord. Soon that shadow
viii stretch gfimly athwart some yards Of
space on Golgo.ha, and upon the cross
viii hang in death.agony their prospec
i've King. The eagerness with when
Pharisees and Scribes sought the highest
PLACES at feasts infected tie hearts o dis.
ciples as well. This, undoubtedly. IL the
meaning OF Luke's words: "Lnl there
was, also, srife among them, watch Of
hm should be accounted the greatest"
Gently, yet searchingly, the Master re-
Dukes their foolish rivalry, aud 'ells them
again, as He had told them before, that
;rea,ness Is measured by willingness &c
serve, and nos by ambition 10 rule. With
dnfGiling graciousness, also, he adds tc
he robuke p omisc, though It is prom.
lse whose meaning they but dimly appre.
hend.
Now, they take their places, the Master
on the right; next to Him reclines John
perhaps, Judas, softened aud subiued by
the Masters words. Just at what time IL
the course of the evening the event t.
which the text refers occurred, we do moi
know, nor is it important that we should
know.
II was customary with the Jews otter
TO batho the whole person. Whenever they
came together as guests at any house Il
was their habit TO leave their sandals al
the door, while servants brought basins OF
cool water to lave their dusty, tired feet
In this upper room, among these humble
men, there is no attendant to perform this
hospitable and gatcful service. The disci
piles do not think of performing it for each
other, or even for Jesus. They are veal
enough to strive for place and honor; they
are not yet unselfsh enough to render
such mutual service. Then Jesus, mean
ing, Doubtless, to teach the disciples one OF
His deepest, most impressive lessons, rises
from the table and, laying aside bis upper
garment, aud girding hi,nself with towel
that both hands may be free for His lowly
task, Himself performs an act usually as.
signed TO a slave. He washes their feet
In tho silence Of sudden shame and sur
prise they receive this service till the
Master reaches Peter. Then this impul.
sive disciple finds voice to utter words
that are less question than protest: "Lord,
dost Thou wash my feetp The pronouns
are emphatic. SIS It possible that Thou
shouldst wash my feetP 1t is in reply te
this protest that Jesus utters our text:
"What l do thou knowost not now, bu,
thou wilt know hereafter" The remainder
Of the story is familiar to you all. Peter
still protests till he Is told that IL Jesus
wash him not he has no part with Jesus.
At this his protestation turns to prayer,
and the prayer calls forth. the sadly sig.
nificant words: aye are clean, but not
all;" 'for," the evangelist adds. "He
knew who should betray Him" Many in.
terpretcrs have seen in this act OF Christ's
a striking symbol OF His work Of cleansing
upon those who believe in Him. The act
is certainly suggestive Of such explana.
tion, but its primary and chief meaning,
am sure, is not lustral. That meaning II
is my purpose to set before you to-day.
These words: "What do thou knowest
not now, but thou shalt know hereafter,D
have often been used with reference to alb.
struse doctrines Of tho Christian faith, and
still more frequently with reference to
future disclosures OF Divine purpose both
in time and eternity. There is in them, in.
decd, promise of truth TO be unfolded,
but II is not abstract truth OF reason, but
truth of conduct. The words must not be
separated from the act which called them
forth. The dislocation Of sentences from
context and circumstances is q common
vice in Biblical Interpretation, and is fruit.
fh of error. What revelation gives us.
and is meant to give us, is not mainly dis.
closures Of what will be, but insight into
what Is. II opens to us, as we are able 30
bear IL, the meaning Of life and duty,
makes known the means Of spiritual de-
velopment, and discloses the way OF
righteousness. Jesus Christ does not tell
us what we should hold as theory, but
what we should believe as fact and what
we should do and become. His end Is al.
ways better life. Righteousness of the
heart is the condition Of expanding knowl.
edge. What men need above all things,
and first Of all, is the Christ-like temper,
and the pure and teachable spirit. Such
spirit has insight. II sees truth by virtue
Of inherent power. II has the true inter.
pretativo light within. Many are al.
ways looking for the light without; but
- LIZ