contains the loftiest possible presentation of Jesus’ own Person. That presentation appears in the strange note of authority which pervades the whole discourse; it appears in the recurrent words, “But I say unto you.” Jesus plainly puts His own words on an equality with what He certainly regarded as the divine words of Scripture; He claimed the right to legislate for the Kingdom of God. Let it not be objected that this note of authority involves merely a prophetic consciousness in Jesus, a mere right to speak in God’s name as God’s Spirit might lead. For what prophet ever spoke in this way? The prophets said, “Thus saith the Lord,” but Jesus said, “I say.” We have no mere prophet here, no mere humble exponent of the will of God; but a stupendous Person speaking in a manner which for any other person would be abominable and absurd. The same thing appears in the passage Matt. vii. 21-23: “Not everyone who says to me Lord, Lord, shall enter into the Kingdom of Heaven, but he who does the will of my Father who is in heaven. Many shall say to me in that day: Lord, Lord, have we not prophesied in thy name, and in thy name cast out demons, and in thy name done many mighty works? And then I shall confess to them, ‘I never knew you; depart from me, ye that work lawlessness.’” This passage is in some respects a favorite with modern liberal teachers; for it is interpreted—falsely, it is true, yet plausibly—as meaning that all that a man needs to attain standing with God is an approximately right performance of his duties to his fellow-men, and not any assent to a creed or even any direct relation to Jesus. But have those who quote the passage so triumphantly in this way ever stopped to reflect upon the other side of the picture—upon the stupendous fact that in this same passage the eternal destinies of men are made dependent upon the word of Jesus? Jesus here rep-
