And so he comes to Christ, and hears directly from him, that he has indeed come to set up a kingdom, but that it is no visible kingdom like the C?sars’, but a kingdom over men’s spirits, one in which rulers as well as peasants must become new men before they can enter—that a light has come into the world, and “he that doeth truth cometh to that light.”
From beginning to end there is no word to catch this ruler, or those he represented; no balancing of phrases or playing with plausible7 religious shibboleths8, with which Nicodemus would be familiar, and which might please, and perchance reconcile this well-disposed ruler, and the powerful persons he represented. There is, depend upon it, no severer test of manliness9 than our behavior to powerful persons, whose aid would advance the cause we have at heart. We know from the later records that the interview of that night, and the strange words he had heard at it, made a deep impression on this ruler. His manliness, however, breaks down for the present. He shrinks back and disappears, leaving the strange young peasant to go on his way.
The same splendid directness and incisiveness10 characterize his teaching at Samaria. There, again, He attacks at once the most cherished local traditions, showing that the place of worship matters nothing, the object of worship everything. That object is a Father of men’s[60] spirits, who wills that all men shall know and worship him, but who can only be worshipped in spirit and in truth. He, the peasant who is talking to them, is himself the Messiah, who has come from this Father of them and him, to give them this spirit of truth in their own hearts.
The Jews at Jerusalem had been clamoring round him for signs of his claim to speak such words, and in the next few days his own people would be crying out for his blood when they heard them. These Samaritans make no such demand, but hear and recognize the message and the messenger. The seed is sown and he passes on, never to return and garner11 the harvest; deliberately12 preferring the hard, priest-ridden lake-cities of the Jews as the centre of his ministry13. He will leave ripe fields for others to reap. This decision, interpret it as we will, is that of no soft or timid reformer. Take this test and compare Christ’s choice of his first field for work with that of any other great leader of men.
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1 testimony | |
n.证词;见证,证明 | |
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2 cleansed | |
弄干净,清洗( cleanse的过去式和过去分词 ) | |
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3 reverence | |
n.敬畏,尊敬,尊严;Reverence:对某些基督教神职人员的尊称;v.尊敬,敬畏,崇敬 | |
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4 shambles | |
n.混乱之处;废墟 | |
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5 mere | |
adj.纯粹的;仅仅,只不过 | |
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6 faction | |
n.宗派,小集团;派别;派系斗争 | |
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7 plausible | |
adj.似真实的,似乎有理的,似乎可信的 | |
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8 shibboleths | |
n.(党派、集团等的)准则( shibboleth的名词复数 );教条;用语;行话 | |
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9 manliness | |
刚毅 | |
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10 incisiveness | |
n.敏锐,深刻 | |
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11 garner | |
v.收藏;取得 | |
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12 deliberately | |
adv.审慎地;蓄意地;故意地 | |
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13 ministry | |
n.(政府的)部;牧师 | |
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