He introduces him as the "Man of Sorrows," fasting in the wilderness,
counseling people to part with their riches, and promising the Kingdom
of Heaven to Lazarus, the beggar.

Another redactor announces him as "eating and drinking" at the
banquets of "publicans and sinners,"--a "wine-bibbing" Son of Man.
"John the Baptist came neither eating nor drinking, but the Son of Man
came both eating and drinking," which, if it means anything, means
that Jesus was the very opposite of the ascetic John.

A partisan of the doctrine of non-resistance puts in Jesus' mouth the
words: "Resist not evil;" "The meek shall inherit the earth," etc.,
and counsels that he who smites us on the one cheek should be
permitted to strike us also on the other, and that to him who robs us
of an undergarment, we should also hand over our outer garments.

Another draws the picture of a militant Jesus who could never endorse
such precepts of indolence and resignation. "The kingdom of heaven is
taken by _violence_," cries this new Jesus, and intimates that no
such beggar like Lazarus, sitting all day long with the dogs and his
sores, can ever earn so great a prize. With a scourge in his hands
this Jesus rushes upon the traders in the temple-court, upturns their
tables and whips their owners into the streets. Surely this was
resistance of the most pronounced type. The right to use physical
force could not have been given a better endorsement than by this
example of Jesus.

It will not help matters to say that these money-changers were
violating a divine law, and needed chastisement with a whip. Is not
the man who smites us upon the cheek, or robs us of our clothing,