Even the reward of this self-discipline, the Kingdom, Jesus did not conceive quite as the scribes. To them obedience in this world procured a "share in the world to come." To Him the reward was more a matter of being than of getting. The Kingdom was an heir-apparency; and, therefore, present as well as future. It was "within" and "among" men as well as before them. They should seek to "be sons and daughters of the Highest," taking for granted that all other good things would be "added." So Jesus made religion live again. It became spiritual, inward, personal, actual. After John the Baptist's ministry to what we should call the 'unchurched' masses, Jesus took up their cause. He became the "friend" and champion of the "little ones," the "publicans and sinners," the mixed 'people of the land' in populous, half-heathen, Galilee. The burdens imposed by the scribes in the name of 'Scripture' were accepted with alacrity by the typical Pharisee unaffected by Pauline misgivings of 'moral inability.' To "fulfil all righteousness" was to the Pharisee untainted by Hellenism a pride and delight. To the "lost sheep of Israel" whom Jesus addressed, remote from temple and synagogue, this "righteousness" had proved (equally as to Paul, though on very different grounds) "a yoke which neither we nor our fathers were able to bear." Jesus "had compassion on the multitude." To them he "spoke with authority"; and yet "not as the scribes" but as "a prophet." When challenged by the scribes for his authority he referred to "the baptism of John," and asked whether John's commission was "from heaven, or of men." They admitted that John was "a prophet." Those who give utterance after this manner to the simple, sincere conviction of the soul, voicing its instinctive aspiration toward "the things that be of God," are conscious that they speak not of themselves.