BANCROFT 
 LIBRARY 
 
 <> 
 
 THE LIBRARY 
 
 OF 
 
 THE UNIVERSITY 
 OF CALIFORNIA 
 
 Gift of 
 Mrs. Esther C. Thomson 
 
JESUS THE CHRIST 
 
 A Study of the Messiah and His Mission 
 
 according to Holy Scriptures both 
 
 Ancient and Modern 
 
 By 
 JAMES E. TALMAGE 
 
 One of the Twelve Apostles of the Church of 
 Jesus Christ of Latter-day Saints 
 
 
 PUBLISHED BY THE CHURCH 
 
 FIFTH EDITION INDIA PAPER 
 COMPRISING TWENTY-SIXTH AND TWENTY-SEVENTH THOUSAND 
 
 ' 
 
 Salt Lake City, Utah 
 
 The Deseret News 
 
 1916 
 
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 fi in jju iiii<$DJLYi Diu lo 
 
 riiod asiuiqiioS yloH oJ 
 
 Copyright 
 
 September 1915, December 1915, April 1916 
 and November 1916 
 
 By 
 
 JOSEPH F. SMITH 
 
 Trustee-in-Trust for the 
 
 Church of Jesus Christ of 
 
 Latter-day Saints 
 
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 rfoittrD arl) <>od arfT .natthw 8B?T4ff 
 
 .8^nifi8 v^fib-isttfiyl io JahriD' 
 dDnjibijjg srfi fti >!>. } oitenstoBtsrb 
 
 PREFACE. 
 
 -n x*k fcrasiq 3 J iwblo }o JhW vloH 
 
 The scope of the subject presented in this work is ex- 
 pressed on the title page. It will be readily seen that the 
 author has departed from the course usually followed by 
 writers on the Life of Jesus Christ, which course, as a rule, 
 begins with the birth of Mary's Babe and ends with the 
 ascension of the slain and risen Lord from Olivet. The 
 treatment embodied in these pages, in addition to the narra- 
 tive of the Lord's life in the flesh comprizes the antemortal 
 existence and activities of the world's Redeemer, the revela- 
 tions and personal manifestations of the glorified and exalted 
 Son of God during the apostolic period of old and in modern 
 times, the assured nearness of the Lord's second advent, and 
 predicted events beyond all so far as the Holy Scriptures 
 make plain. 
 
 It is particularly congruous and appropriate that the 
 Church of Jesus Christ of Latter-day Saints the only 
 Church that affirms authority based on specific revelation 
 and commission to use the Lord's Holy Name as a distinc- 
 tive designation should set forth her doctrines concerning 
 the Messiah and His mission. 
 
 The author of this volume entered upon his welcome 
 service under request and appointment from the presiding 
 authorities of the Church ; and the completed work has been 
 read to and is approved by the First Presidency and the 
 Council of the Twelve. It presents, however, the writer's 
 personal belief and profoundest conviction as to the truth of 
 
IV PREFACE. 
 
 what he has written. The book is published by the Church 
 of Jesus Christ of Latter-day Saints. 
 
 A characteristic feature of the work is the guidance 
 afforded by modern scriptures and the explication of the 
 Holy Writ of olden times in the light of present day revela- 
 tion, which, as a powerful and well directed beam, illumines 
 many dark passages of ancient construction. 
 
 The spirit of the sacredness inherent in the subject has 
 been a constant companion of the writer throughout his 
 pleasing labor, and he reverently invokes the same as a min- 
 ister to the readers of the volume. 
 
 JAMES E. TALMAGE. 
 Salt Lake City, Utah, 
 September, 1915. 
 
 PUBLISHERS' PREFACE TO THE FIFTH 
 EDITION. 
 
 This imprint of Dr. Talmage's great work is made from 
 the plates used in the fourth edition. To meet the con- 
 venience of missionaries and others who make of the book 
 a traveling- companion, the current issue is printed on 
 India paper and the volume is thus greatly reduced in 
 
 bulk and weight. 
 
 THE PUBLISHERS. 
 
 r- I*. T 1 r*'*. 
 
 Salt Lake City, 
 
 December, 1916. 
 gnibiaaiq arfJ mo iaswpsi isbrm z>\ 
 
 8rl >how bstelqmoo arfjr bn/5 jftaimiD sri) lo sabhi 
 briB x 0fl3 ^^ 91< I teii^ ^rf* X^ bsvoiqqs si brtfi o) 
 srft <-t3V9worf <atn983iq rf .svbwT srfi lo li: 
 Jo rfttrii ads rjivnoa teabni-roloiq bnu Isibi' 
 

 
 CONTENTS. 
 
 Chapter 1. 
 
 INTRODUCTION. 
 
 Historicity of Jesus the Christ. Scope and purpose of the present treatise 1-5 
 
 Chapter 2. 
 PREEXISTENCE AND FOREORDINATION OF THE CHRIST. 
 
 Antemortal existence of spirits. Primeval council in heaven. Rebellion of 
 Lucifer. His defeat and expulsion. Free agency of man insured. The 
 Beloved Son chosen to be the Savior and Redeemer of mankind 6-16 
 
 Chapter 3. 
 
 THE NEED OF A REDEEMER. 
 
 "KM lo noc. on! -JanilJ nn<>(_ 
 
 Spirits of diverse capacities. Entrance of sin into the world foreseen. 
 
 God's foreknowledge not a determining cause. Creation of man in the 
 
 flesh. Fall of man. Atonement necessary. Jesus Christ the only Being 
 
 eligible as Redeemer and Savior. Universal resurrection provided 17-31 
 
 Chapter 4. 
 THE ANTEMORTAL GODSHIP OF CHRIST. 
 
 H 
 
 The Godhead. Jesus Christ the Word of power. Jesus Christ the Creator. 
 Jehovah. The Eternal I AM. Proclamations of Jesus Christ by the 
 Father . . .ahiji.-^iSfni^fSe^tJrrfa 32 ' 41 
 
 Chapter 5. 
 EARTHLY ADVENT OF THE CHRIST PREDICTED. 
 
 Biblical prophecies. Revelation to Enoch. The Prophet predicted by Moses. 
 Sacrifices as prototypes. Book of Mormon predictions . . 42-56 
 
 Chapter 6. 
 
 THE MERIDIAN OF TIME. 
 
 . 
 
 Significance of the designation. Epitome of Israel's history. Jews in vassal- 
 age to Rome. Scribes and rabbis. Pharisees and Sadducees. Other 
 sects and parties . . .-^t.-r. 2. . . . . . . . 57-74 
 
 Chapter 7. 
 GABRIEL'S ANNUNCIATION OF JOHN AND OF JESUS. 
 
 Angelic visitation to Zacharias. Birth of John the forerunner. Annuncia- 
 tion to Mary the Virgin. Mary and Joseph. Their genealogies. Jesus 
 Christ heir to the throne of David 75-90 
 
v i CONTENTS. 
 
 Chapter 8. 
 THE BABE OF BETHLEHEM. 
 
 Birth of Jesus Christ. His presentation in the temple. Visit of the magi. 
 Herod's evil designs. The Child taken into Egypt. Birth of Christ 
 made known to Nephites. Time of the birth 91-109 
 
 Chapter 9. 
 THE BOY OF NAZARETH. 
 
 Jesus to be called a Nazarene. At the temple when twelve years of age. 
 Jesus and the doctors of the law. Jesus of Nazareth . . . 110-120 
 
 Chapter 10. 
 IN THE WILDERNESS OF JUDEA. 
 
 John the Baptist. The voice in the wilderness. Baptism of Jesus. The 
 Father's proclamation. Descent of the Holy Ghost. Sign of the dove. 
 Temptations of Christ . . . 121-137 
 
 Chapter 11. 
 FROM JUDEA TO GALILEE. 
 
 John Baptist's testimony of Christ. First disciples. The Son of Man, sig- 
 nificance of title. Miracle of transmuting water into wine. Miracles 
 in general - 138-152 
 
 Chapter 12. 
 EARLY INCIDENTS IN OUR LORD'S PUBLIC MINISTRY. 
 
 First clearing of the temple. Jesus and Nicodemus. John Baptist's disciples 
 in disputation. John's tribute to and repeated testimony of the 
 Christ 153-171 
 
 Chapter 13. 
 HONORED BY STRANGERS, REJECTED BY HIS OWN. 
 
 Jesus and the Samaritan woman. Among the Samaritans. While at Cana 
 Christ heals a nobleman's son in Capernaum. At Nazareth Christ 
 preaches in synagog. Nazarenes attempt to kill him. Demons sub- 
 dued in Capernaum. Demoniacal possession ..... 172-187 
 
 Chapter 14. 
 
 CONTINUATION OF OUR LORD'S MINISTRY IN GALILEE. 
 A leper healed. Leprosy. Palsied man healed and forgiven. Imputation of 
 blasphemy. Publicans and sinners. Old cloth, old bottles, and the new. 
 Preliminary call of disciples. Fishers of men .... 188-202 
 
 Chapter 15. 
 LORD OF THE SABBATH. 
 
 Sabbath distinctively sacred to Israel. Cripple healed on Sabbath day. 
 Accusations by the Jews and the Lord's reply thereto. Disciples 
 charged with Sabbath-breaking. Man with a withered hand healed on 
 Sabbath day 203-216 
 
CONTENTS. viJ 
 
 Chapter 16. 
 THE CHOSEN TWELVE. 
 
 Their call and ordination. The Twelve considered individually. Their char- 
 acteristics in general. Disciples and apostles .... 217-229 
 
 Chapter 17. 
 THE SERMON ON THE MOUNT. 
 
 The Beatitudes. Dignity and responsibility in the ministry. The Mosaic 
 law superseded by the gospel of Christ. Sincerity of purpose. The 
 Lord's Prayer. True wealth. Promise and re-assurance. Hearing and 
 doing 230-248 
 
 Chapter 18. 
 AS ONE HAVING AUTHORITY. 
 
 Healing of centurion's servant. Young man of Nain raised from the dead. 
 John Baptist's message to Jesus. The Lord's commentary thereon. 
 Death of John Baptist. Jesus in house of Simon the Pharisee. Penitent 
 woman forgiven. Christ's authority ascribed to Beelzebub. The sin 
 against the Holy Ghost. Sign-seekers 249-280 
 
 Chapter 19. 
 "HE SPAKE MANY THINGS UNTO THEM IN PARABLES." 
 
 The Sower. Wheat and Tares. Seed growing secretly. Mustard Seed. 
 Leaven. Hidden Treasure. Pearl of Great Price. Gospel Net. The 
 Lord's purpose in parabolic teaching. Parables in general . 281-304 
 
 .aoils.-jup B'I . -jri o;IT 
 
 Chapter 20. 
 "PEACE, BE STILL." 
 
 Candidates for discipleship. Stilling the storm. Quieting the demons in 
 region of Gadara. Raising of daughter of Jairus. Restoration to life 
 and resurrection. A woman healed amidst the throng. Blind see and 
 dumb speak , *< '** 305-326 
 
 Chapter 21. 
 THE APOSTOLIC MISSION, AND EVENTS RELATED THERETO. 
 
 Jesus again in Nazareth. The Twelve charged and sent out. Their return. 
 Five thousand people miraculously fed. Miracle of walking upon the 
 water. People seek Christ for more loaves and fishes. Christ the bread 
 of life. Many disciples turn away 327-348 
 
 .... . ._ -,*, * ' l ' y 
 
 Chapter 22. 
 
 A PERIOD OF DARKENING OPPOSITION. 
 
 Ceremonial washings. Pharisees rebuked. Jesus in borders of Tyre and 
 Sidon. Daughter of Syro-Phenician woman healed. Miracles wrought 
 in coasts of Decapolis. Four thousand people miraculously fed. More 
 seekers after signs. Leaven of the Pharisees, Sadducees, and Herod- 
 ians. Peter's great confession, "Thou art the Christ" . . 349-369 
 
triii CONTENTS. 
 
 Chapter 23. 
 
 THE TRANSFIGURATION. 
 
 Visitation of Moses and Elijah. The Father again proclaims the Son. The 
 apostles temporarily restrained from testifying concerning the trans- 
 figuration. Elias and Elijah. The Lesser and the Higher Priest- 
 hood 370-377 
 
 Chapter 24. 
 
 FROM SUNSHINE TO SHADOW. 
 
 Youthful demoniac healed. Further prediction of Christ's death and resur- 
 rection. The tribute money; supplied by a miracle. Humility illustrated 
 by a little child. Parable of the Lost Sheep. In Christ's name. My 
 brother and I. Parable of the Unmerciful Servant '. '. . 378-397 
 
 Chapter 25. 
 
 JESUS AGAIN IN JERUSALEM. 
 
 Departure from Galilee. At the Feast of Tabernacles. Another charge of 
 Sabbath desecration. Living water for the spiritually thirsty. Plans to 
 arrest Jesus. Nicodemus protests. Woman taken in adultery. Christ 
 the light of the world. The truth shall make men free. Christ's 
 seniority over Abraham. Sight restored on Sabbath day. Physical and 
 spiritual blindness. Shepherd and sheep-herder. Christ the Good 
 Shepherd. His inherent power over life and death. Sheep of another 
 
 fold era* * V % 398-422 
 
 . 
 Chapter 26. 
 
 OUR LORD'S MINISTRY IN PEREA AND JUDEA. 
 
 Jesus rejected in Samaria. James and John reproved for revengeful desire. 
 The Seventy charged and sent. Their return. A lawyer's question. 
 Parable of Good Samaritan. Martha and Mary. Ask and receive. 
 Parable of Friend at Midnight. Criticism on Pharisees and lawyers. 
 Parable of Foolish Rich Man. The unrepentant to perish. Parable of 
 Barren Fig Tree. A woman healed on the Sabbath. Many or few to be 
 saved? Jesus warned of Herod's design 423-448 
 
 Chapter 27. 
 
 CONTINUATION OF THE PEREAN AND JUDEAN MINISTRY. 
 In the house of one of the chief Pharisees. Parable of the Great Supper. 
 Counting the cost. Salvation even for publicans and sinners. Parable 
 of the Lost Sheep repeated. Of the Lost Coin. Of the Prodigal Son. 
 Of the Unrighteous Steward. Of the Rich Man and Lazarus. Of the 
 Unprofitable Servants. Ten lepers healed. Parable of the Pharisee and 
 Publican. On marriage and divorce. Jesxis and the little ones. The 
 rich young ruler. First may be last and last first. Parable of the 
 Laborers ary.calli 449-486 
 
 Chapter 28. 
 
 THE LAST WINTER. 
 
 At the Feast of Dedication. Sheep know the Shepherd's Voice. The Lord's 
 retirement in Perea. Lazarus raised from the dead. Jewish hierarchy 
 agitated over the miracle. Prophecy by Caiaphas, the high priest. 
 
 Jesus in retirement at Ephraim 487-501 
 
 * 
 
CONTENTS. i x 
 
 Chapter 29. 
 ON TO JERUSALEM. 
 
 Jesus again foretells His death and resurrection. Aspiring request of James 
 and John. Sight restored near Jericho. Zaccheus the chief publican. 
 Parable of the Pounds. The supper in the house of Simon the leper. 
 Mary's tribute in anointing Jesus. Iscariot's protest. Christ's triumphal 
 entry into Jerusalem. Certain Greeks seek interview with Jesus. The 
 Voice from heaven 502-523 
 
 Chapter 30. 
 JESUS RETURNS TO THE TEMPLE DAILY. 
 
 A leafy but fruitless fig tree cursed. Second clearing of the temple. Chil- 
 dren shout Hosanna. Christ's authority challenged by the rulers. 
 Parable of the two sons. Of the Wicked Husbandmen. The rejected 
 Stone to be head of the corner. Parable of the Royal Marriage Feast. 
 The wedding garment lacking 524-543 
 
 Chapter 31. 
 THE CLOSE OF OUR LORD'S PUBLIC MINISTRY. 
 
 Pharisees and Herodians in conspiracy. Caesar to have his due. The image 
 on the coin. Sadducees and the resurrection. Levirate marriages. The 
 great commandment. Jesus turns questioner. Scathing denunciation of 
 scribes and Pharisees, hypocrites! Lamentation over Jerusalem. The 
 widow's mites. Christ's final withdrawal from temple. Destruction of 
 temple predicted -fflo iewolaaa^-.qirfedUeoo. .... 544-568 
 e'lailBrnfiO .b3 -,-. tirlocaiq ' IT .Jaoo 
 
 Chapter 32. 
 
 FURTHER INSTRUCTION TO THE APOSTLES. 
 
 Prophecies relating to destruction of Jerusalem and the Lord's future ad- 
 vent. Watch! Parable of Ten Virgins. Of the Entrusted Talents. 
 The inevitable judgment. Another and specific prediction of the 
 Lord's impending death . ' ; 569-590 
 
 Chapter 33. 
 
 THE LAST SUPPER AND THE BETRAYAL. 
 
 -Inl -jftifqaVI orfT 
 Judas Iscariot in conspiracy with the Jews. Preparations for the Lord's last 
 Passover. The last supper of Jesus with the Twelve. The traitor 
 designated. Ordinance of washing of feet. Sacrament of the Lord's 
 Supper. The betrayer goes out into the night. Discourse following the 
 supper. The High-Priestly Prayer. The Lord's agony in Gethsemane. 
 The betrayal and the arrest qjjdD 591-620 
 
 Chapter 34. 
 THE TRIAL AND CONDEMNATION. 
 
 The Jewish trial. Christ before Annas and Caiaphas. The illegal night 
 court. The morning session. False witnesses and unrighteous con- 
 viction. Peter's denial of his Lord. Christ's first arraignment before 
 Pilate. Before Herod. Second appearance before Pilate. Pilate's sur- 
 render to Jewish clamor. The sentence of crucifixion. Suicide of 
 Judas Iscariot ' 621-651 
 
x CONTENTS 
 
 Chapter 35. 
 
 DEATH AND BURIAL. 
 
 On the way to Calvary. The Lord's address to the daughters of Jerusalem. 
 The crucifixion. Occurrences between the Lord's death and burial. 
 
 The burial. The sepulchre guarded 652-669 
 
 iBtiqmanl ^-'t^hrlD .jaaJofq g'Ji 
 
 Chapter 36. 
 
 IN THE REALM OF DISEMBODIED SPIRITS. 
 
 Actuality of the Lord's death. Condition of spirits between death and resur- 
 rection. The Savior among the dead. The gospel preached to the 
 spirits in prison . 670-677 
 
 Chapter 37. 
 
 THE RESURRECTION AND THE ASCENSION. 
 
 Christ 13 risen. The women at the sepulchre. Angelic communications. 
 The risen Lord seen by Mary Magdalene. And by other women. A 
 priestly conspiracy of falsehood. The Lord and two disciples on the 
 Emmaus road. He appears to disciples in Jerusalem and eats in their 
 presence. Doubting Thomas. The Lord appears to the apostles at the 
 sea of Tiberias. Other manifestations in Galilee. Final commission to 
 the apostles. The ascension 678-699 
 
 Chapter 38. 
 
 . 
 
 THE APOSTOLIC MINISTRY. 
 
 Matthias ordained to the apostleship. Bestowal of the Holy Ghost at Pente- 
 cost. The apostles' preaching. Imprisoned and delivered. Gamaliel's 
 advice to the council. Stephen the martyr. Saul of Tarsus, his con- 
 version. Becomes Paul the apostle. The record by John the Revelator. 
 Close of the apostolic ministry 700-720 
 
 Chapter 39. 
 
 MINISTRY OF THE RESURRECTED CHRIST ON THE WESTERN 
 
 HEMISPHERE. 
 
 The Lord's death signalized by great calamities on western continent. The 
 Voice of the Lord Jesus Christ heard. His visitations to the Nephites. 
 The Nephite Twelve. Baptism among Nephites. The Mosaic law ful- 
 filled. Address to Nephites compared with Sermon on the Mount. 
 Sacrament of bread and wine instituted among Nephites. Name of 
 Christ's Church. The Three Nephites. Growth of the Church. Final 
 apostasy of Nephite nation . . . 721-744 
 
 Chapter 40. 
 
 THE LONG NIGHT OF APOSTASY. 
 
 The great falling away as predicted. Individual apostasy from the Church. 
 Apostasy of the Church. Constantine makes Christianity the religion 
 of state. Papal claims to secular authority. Churchly tyranny. The 
 Dark Ages. The inevitable revolt. The Reformation. Rise of Church 
 of England. Catholicism and Protestantism. The apostasy affirmed. 
 Mission of Columbus and the Pilgrim Fathers predicted in ancient 
 scripture. Fulfilment of the prophecies. Establishment of American 
 nation provided for . . . . . ' . . . . 745-757 
 
CONTENTS. x i 
 
 Chapter 41. 
 
 PERSONAL MANIFESTATIONS OF GOD THE ETERNAL FATHER 
 AND OF HIS SON JESUS CHRIST IN MODERN TIMES. 
 
 A new dispensation. Joseph Smith's perplexity over sectarian strife. The 
 Eternal Father and His Son Jesus Christ appear to and personally in- 
 struct Joseph Smith. Visitation of Moroni. The Book of Mormon. 
 Aaronic Priesthood restored by John the Baptist. Melchizedek Priest- 
 hood restored by Peter, James, and John. The Church of Jesus Christ 
 of Latter-day Saints. Divine manifestations in Kirtland Temple. The 
 Lord Jesus Christ appears. Specific authority of olden dispensations 
 conferred by Moses, Elias, and Elijah. The Holy Priesthood now oper- 
 ative on earth 758-779 
 
 Chapter 42. 
 JESUS THE CHRIST TO RETURN. 
 
 Ancient predictions of the Lord's second advent. Modern revelation affirms 
 the same. Today and tomorrow. The great and dreadful day near at 
 hand. Kingdom of God and Kingdom of Heaven. The Millennium. 
 The celestial consummation 780-793 
 
 Index US, SU 794-804 
 
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 JESUS THE CHRIST 
 
 
 CHAPTER 1. 
 INTRODUCTION. 
 
 It is a matter of history that, at or near the beginning of 
 what has since come to be known as the Christian era, the 
 Man Jesus, surnamed the Christ, was born in Bethlehem of 
 Judea. a The principal data as to His birth, life, and death 
 are so well attested as to be reasonably indisputable; they 
 are facts of record, and are accepted as essentially authentic 
 by the civilized world at large. True, there are diversities of 
 deduction based on alleged discrepancies in the records of 
 the past as to circumstantial details ; but such differences are 
 of strictly minor importance, for none of them nor all taken 
 together cast a shadow of rational doubt upon the historicity 
 of the earthly existence of the Man known in literature as 
 Jesus of Nazareth. 
 
 As to who and what He was there are dissensions of 
 grave moment dividing the opinions of men ; and this diver- 
 gence of conception and belief is most pronounced upon those 
 matters to which the greatest importance attaches. The 
 solemn testimonies of millions dead and of millions living 
 unite in proclaiming Him as divine, the Son of the Living 
 God, the Redeemer and Savior of the human race, the 
 Eternal Judge of the souls of men, the Chosen and Anointed 
 
 a As to the year of Christ's birth, see chapter 8. 
 I 
 
2 JESUS THE CHRIST. [CHAP. 1. 
 
 of the Father in short, the Christ. Others there are who 
 deny His Godhood while extolling the transcendent qualities 
 of His unparalleled and unapproachable Manhood. 
 
 To the student of history this Man among men stands 
 first, foremost, and alone, as a directing personality in the 
 world's progression. Mankind has never produced a leader 
 to rank with Him. Regarded solely as a historic personage 
 He is unique. Judged by the standard of human estimation, 
 Jesus of Nazareth is supreme among men by reason of the 
 excellence of His personal character, the simplicity, beauty, 
 and genuine worth of His precepts, and the influence of His 
 example and doctrines in the advancement of the race. To 
 these distinguishing characteristics of surpassing greatness 
 the devout Christian soul adds an attribute that far exceeds 
 the sum of all the others the divinity of Christ's origin and 
 the eternal reality of His status as Lord and God. 
 
 Christian and unbeliever alike acknowledge His suprem- 
 acy as a Man, and respect the epoch-making significance of 
 His birth. Christ was born in the meridian of time f and 
 His life on earth marked at once the culmination of the past 
 and the inauguration of an era distinctive in human hope, 
 endeavor, and achievement. His advent determined a new 
 order in the reckoning of the years ; and by common consent 
 the centuries antedating His birth have been counted back- 
 ward from the pivotal event and are designated accordingly. 
 The rise and fall of dynasties, the birth and dissolution of na- 
 tions, all the cycles of history as to war and peace, as to 
 prosperity and adversity, as to health and pestilence, seasons 
 of plenty and of famine, the awful happenings of earthquake 
 and storm, the triumphs of invention and discovery, the 
 epochs of man's development in godliness and the long 
 periods of his dwindling in unbelief all the occurrences that 
 make history are chronicled throughout Christendom by 
 reference to the year before or after the birth of Jesus Christ. 
 
 & See chapter 8. 
 
INTRODUCTION,^ 3 
 
 His earthly life covered a period of thirty-three years; 
 and of these but three were spent by Him as an acknowl- 
 edged Teacher openly engaged in the activities of public 
 ministry. He was brought to a violent death before He had 
 attained what we now regard as the age of manhood's prime. 
 As an individual He was personally known to but few ; and 
 His fame as a world character became general only after 
 His death. 
 
 Brief account of some of His words and works has been 
 preserved to us; and this record, fragmentary and incom- 
 plete though it be, is rightly esteemed as the world's greatest 
 treasure. The earliest and most extended history of His 
 mortal existence is embodied within the compilation of 
 scriptures known as the New Testament; indeed but little 
 is said of Him by secular historians of His time. Few and 
 short as are the allusions to Him made by non-scriptural 
 writers in the period immediately following that of His min- 
 istry, enough is found to corroborate the sacred record as 
 to the actuality and period of Christ's earthly existence. 
 
 No adequate biography of Jesus as Boy and Man has 
 been or can be written, for the sufficing reason that a fulness 
 of data is lacking. Nevertheless, man never lived of whom 
 more has been said and sung, none to whom is devoted a 
 greater proportion of the world's literature. He is extolled 
 by Christian, Mohammedan and Jew, by skeptic and infidel, 
 by the world's greatest poets, philosophers, statesmen, scien- 
 tists, and historian?. Even the profane sinner in the foul 
 sacrilege of his oath acclaims the divine supremacy of Him 
 whose name he desecrates. 
 
 The purpose of the present treatise is that of considering 
 the life and mission of Jesus as the Christ. In this under- 
 taking we are to be guided by the light of both ancient and 
 modern scriptures ; and, thus led, we shall discover, even in 
 the early stages of our course, that the word of God as re- 
 vealed in latter days is effective in illuming and making plain 
 
4 JESUS THE CHRIST. [CHAP. 1. 
 
 the Holy Writ of ancient times, and this, in many matters 
 of the profoundest imports 
 
 Instead of beginning our study with the earthly birth 
 J of the Holy Babe of Bethlehem, we shall consider the part 
 taken by the Firstborn Son of God in the primeval councils 
 of heaven, at the time when He was chosen and ordained 
 to be the Savior of the unborn race of mortals, the Redeemer 
 of a world then in its formative stages of development. We 
 are to study Him as the Creator of the world, as the Word 
 of Power, through whom the purposes of the Eternal Father 
 were realized in the preparation of the earth for the abode 
 of His myriad spirit-children during the appointed period 
 of their mortal probation. Jesus Christ was and is Jehovah, 
 the God of Adam and of Noah, the God of Abraham, Isaac, 
 and Jacob, the God of Israel, the God at whose instance the 
 prophets of the ages have spoken, the God of all nations, and 
 He who shall yet reign on earth as King of kings and Lord 
 of lords. 
 
 His wondrous yet natural birth, His immaculate life in 
 the flesh, and His voluntary death as a consecrated sacrifice 
 for the sins of mankind, shall claim our reverent attention ; 
 as shall also His redeeming service in the world of disem- 
 bodied spirits ; His literal resurrection from bodily death to 
 immortality; His several appearings to men and His con- 
 tinued ministry as the Resurrected Lord on both continents ; 
 the reestablishment of His Church through His personal 
 presence and that of the Eternal Father in the latter days ; 
 and His coming to His temple in the current dispensation. 
 All these developments in the ministration of the Christ are 
 already of the past. Our proposed course of investigation 
 will lead yet onward, into the future concerning which the 
 word of divine revelation is of record. We shall consider 
 
 cThe Holy Bible, the Book of Mormon, the Doctrine and Covenants, 
 and the Pearl of Great Price constitute the standard works of the Church 
 of Jesus Christ of Latter-day Saints. These will be cited alike as Scrip- 
 tures in the following pages, for such they are. 
 
INTRODUCTION. 5 
 
 the conditions incident to the Lord's return in power and 
 glory to inaugurate the dominion of the Kingdom of Heaven 
 on earth, and to usher in the predicted Millennium of peace 
 and righteousness. And yet beyond we shall follow Him, 
 through the post-Millennial conflict between the powers of 
 heaven and the forces of hell, to the completion of His vic- 
 tory over Satan, sin, and death, when He shall present the 
 glorified earth and its sanctified hosts, spotless and celestial- 
 ized, unto the Father. 
 
 The Church of Jesus Christ of Latter-day Saints af- 
 firms her possession of divine authority for the use of the 
 sacred name, Jesus Christ, as the essential part of her dis- 
 tinctive designation. In view of this exalted claim, it is 
 pertinent to inquire as to what special or particular mes- 
 sage the Church has to give to the world concerning the 
 Redeemer and Savior of the race, and as to what she has to 
 say in justification of her solemn affirmation, or in vindi- 
 cation of her exclusive name and title. As we proceed 
 with our study, we shall find that among the specific teach- 
 ings of the Church respecting the Christ are these : 
 
 (i) The unity and continuity of His mission in all ages 
 this of necessity involving the verity of His preexistence 
 and foreordination. (2) The fact of His antemortal God- 
 ship. (3) The actuality of His birth in the flesh as the 
 natural issue of divine and mortal parentage. (4) The 
 reality of His death and physical resurrection, as a result of 
 which the power of death shall be eventually overcome. 
 (5) The* literalness of the atonement wrought by Him, 
 including the absolute requirement of individual compliance 
 with the laws and ordinances of His gospel as the means 
 by which salvation may be attained. (6) The restoration 
 of His Priesthood and the reestablishment of His Church 
 in the current age, which is verily the Dispensation of the 
 Fulness of Times. (7) The certainty of His return to 
 earth in the near future, with power and great dory, to 
 reign in Person and bodily presence as Lord and King. 
 
JESUS THE CHRIST. [CHAP. 
 
 CHAPTER 2. 
 
 PREEXISTENCE AND FOREORDINATION OF THE 
 CHRIST. 
 
 We affirm, on the authority of Holy Scripture, that the 
 Being who is known among men as Jesus of Nazareth, and 
 by all who acknowledge His Godhood as Jesus the Christ, 
 existed with the Father prior to birth in the flesh ; and that 
 in the preexistent state He was chosen and ordained to be 
 the one and only Savior and Redeemer of the human race. 
 Foreordination implies and comprizes preexistence as an 
 essential condition ; therefore scriptures bearing upon the one 
 are germane to the other ; and consequently in this presenta- 
 tion no segregation of evidence as applying specifically to 
 the preexistence of Christ or to His foreordination will be 
 attempted. 
 
 John the Revelator beheld in vision some of the scenes 
 that had been enacted in the spirit-world before the begin- 
 ning of human history. He witnessed strife and contention 
 between loyalty and rebellion, with the hosts defending the 
 former led by Michael the archangel, and the rebellious 
 forces captained by Satan, who is also called the devil, the 
 serpent, and the dragon. We read : "And there was war in 
 heaven : Michael and his angels fought against the dragon ; 
 and the dragon fought and his angels." 
 
 In this struggle between unembodied hosts the forces 
 were unequally divided ; Satan drew to his standard only a 
 third part of the children of God, who are symbolized as the 
 "stars of heaven" ; b the majority either fought with 
 Michael, or at least refrained from active opposition, 
 
 a Rev. 12:7; see also verses 8 and 9. 
 
 fcRev. 12:4; see also Doc. and Cov. 29:36-38; and 76:25-27. 
 
HIS PREEXISTENCE AND FOREORDI NATION. 7 
 
 thus accomplishing the purpose of their "first estate" ; while 
 the angels who arrayed themselves on the side of Satan 
 "kept not their first estate"/ and therefore rendered them- 
 selves ineligible for the glorious possibilities of an advanced 
 condition or "second estate"/* The victory was with Michael 
 and his angels ; and Satan or Lucifer, theretofore a "son of 
 the morning", was cast out of heaven, yea "he was cast out 
 into the earth, and his angels were cast out with him"/ The 
 prophet Isaiah, to whom these momentous occurrences had 
 been revealed about eight centuries prior to the time of 
 John's writings, laments with inspired pathos the fall of so 
 great a one; and specifies selfish ambition as the occasion: 
 "How art thou fallen from heaven, O Lucifer, son of the 
 morning ! how art thou cut down to the ground, which didst 
 weaken the nations! For thou hast said in thine heart, I 
 will ascend into heaven, I will exalt my throne above the 
 stars of. God: I will sit also upon the mount of the congre- 
 gation, in the sides of the north; I will ascend above the 
 heights of the clouds ; I will be like the most High. Yet thou 
 shalt be brought down to hell, to the sides of the pit."/ 
 
 Justification for citing these scriptures in connection with 
 our present consideration will be found in the cause of the 
 great contention the conditions that led to this war in 
 heaven. It is plain from the words of Isaiah that Lucifer, 
 already of exalted rank, sought to aggrandize himself with- 
 out regard to the rights and agency of others. The matter 
 is set forth, in words that none may misapprehend, in a reve- 
 lation given to Moses and repeated through the first prophet 
 of the present dispensation : "And I, the Lord God, spake 
 unto Moses, saying : That Satan, whom thou hast com- 
 manded in the name of mine Only Begotten, is the same 
 which was from the beginning, and he came before me, say- 
 
 c Tude 6. 
 
 d P. of G. P., Abraham 3:26. 
 *Rev. 12:9. 
 /Isa. 14:12-15; compare Doc. and Cov. 29:36-38; and 76:23-27. 
 
8 JESUS THE CHRIST. [CHAP. 2. 
 
 ing Behold, here am I, send me, I will be thy son, and I will 
 redeem all mankind, that one soul shall not be lost, and 
 surely I will do it ; wherefore give me thine honor. But, be- 
 hold, my Beloved Son, which was my Beloved and Chosen 
 from the beginning, said unto me Father, thy will be done, 
 and the glory be thine forever. Wherefore, because that 
 Satan rebelled against me, and sought to destroy the agency 
 of man, which I, the Lord God, had given him, and also, that 
 I should give unto him mine own power; by the power of 
 mine Only Begotten, I caused that he should be cast down ; 
 and he became Satan, yea, even the devil, the father of all 
 lies, to deceive and to blind men, and to lead them captive at 
 his will, even as many as would not hearken unto my voice."* 7 
 
 Thus it is shown that prior to the placing of man upon 
 the earth, how long before we do not know, Christ and 
 Satan, together with the hosts of the spirit-children of God, 
 existed as intelligent individuals/ 1 possessing power and op- 
 portunity to choose the course they would pursue and the 
 leaders whom they would follow and obey. 1 ' In that great 
 concourse of spirit-intelligences, the Father's plan, whereby 
 His children would be advanced to their second estate, was 
 submitted and doubtless discussed. The opportunity so 
 placed within the reach of the spirits who were to be priv- 
 ileged to take bodies upon the earth was so transcendently 
 glorious that those heavenly multitudes burst forth into song 
 and shouted for joy/ 
 
 Satan's plan of compulsion, whereby all would be safely 
 conducted through the career of mortality, bereft of free- 
 dom to act and agency to choose, so circumscribed that they 
 would be compelled to do right that one soul would not be 
 lost was rejected ; and the humble offer of Jesus the First- 
 born to assume mortality and live among men as their Ex- 
 
 g P. of G. P., Moses 4:1-4; see also Abraham 3:27, 28. 
 h For a further treatment of the preexistence of spirits see the author s 
 "Articles of Faith" x:21-30. 
 
 {Note 1, end of chapter. 
 ; Job 38:7, 
 
HIS P-REEXISTENCE AND FOREORDI NATION. 9 
 
 emplar and Teacher, observing the sanctity of man's agency 
 but teaching men to use aright that divine heritage was 
 accepted. The decision brought war, which resulted in the 
 vanquishment of Satan and his angels, who were cast out 
 and deprived of the boundless privileges incident to the mor- 
 tal or second estate. 
 
 In that august council of the angels and the Gods, the 
 Being who later was born in flesh as Mary's Son, Jesus, 
 took prominent part, and there was He ordained of the 
 Father to be the Savior of mankind. As to time, the term 
 being used in the sense of all duration past, this is our earliest 
 record of the Firstborn among the sons of God ; to us who 
 read, it marks the beginning of the written history of Jesus 
 the Christ* 
 
 Old Testament scriptures, while abounding in promises 
 relating to the actuality of Christ's advent in the flesh, are 
 less specific in information concerning His antemortal exist- 
 ence. By the children of Israel, while living under the law 
 and still unprepared to receive the gospel, the Messiah was 
 looked for as one to be born in the lineage of Abraham and 
 David, empowered to deliver them from personal and na- 
 tional burdens, and to vanquish their enemies. The actuality 
 of the Messiah's status as the chosen Son of God, who was 
 with the Father from the beginning, a Being of preexistent 
 power and glory, was but dimly perceived, if conceived at all, 
 by the people in general ; and although to prophets specially 
 commissioned in the authorities and privileges of the Holy 
 Priesthood, revelation of the great truth was given/ they 
 transmitted it to the people rather in the language of imag- 
 ery and parable than in words of direct plainness. Never- 
 theless the testimony of the evangelists and the apostles, the 
 attestation of the Christ Himself while in the flesh, and the 
 revelations given in the present dispensation leave us without 
 dearth of scriptural proof. 
 
 k Note 2, end of chapter. 
 /Psalm 25:14; Amos 3:7. 
 
 
10 JESUS THE CHRIST. . [CHAP. 2. 
 
 In the opening lines of the Gospel book written by John 
 the apostle, we read : "In the beginning was the Word, and 
 the Word was with God, and the Word was God. The same 
 was in the beginning with God. All things were made by 
 him; and without him was not anything made that was 
 made. . . . And the Word was made flesh, and dwelt 
 among us, (and we beheld his glory, the glory as of the only 
 begotten of the Father,) full of grace and truth." 
 
 The passage is simple, precise and unambiguous. We 
 may reasonably give to the phrase "In the beginning" the 
 same meaning as attaches thereto in the first line of Genesis ; 
 and such signification must indicate a time antecedent to the 
 earliest stages of human existence upon the earth. That the 
 Word is Jesus Christ, who was with the Father in that be- 
 ginning and who was Himself invested with the powers and 
 rank of Godship, and that He came into the world and dwelt 
 among men, are definitely affirmed. These statements are cor- 
 roborated through a revelation given to Moses, in which he 
 was permitted to see many of the creations of God, and to 
 hear the voice of the Father with respect to the things that 
 had been made: "And by the word of my power, have I 
 created them, which is mine Only Begotten Son, who is full 
 of grace and truth."" 
 
 John the apostle repeatedly affirms the preexistence of 
 the Christ and the fact of His authority and power in the 
 antemortal state. To the same effect is the testimony of 
 Paul^ and of Peter. Instructing the saints concerning the 
 basis of their faith, the last-named apostle impressed upon 
 them that their redemption was not to be secured through 
 corruptible things nor by the outward observance of tradi- 
 tional requirements, "But with the precious blood of Christ, 
 
 mjohn 1:1-3, 14; see also 1 John 1:1; 5:7; Rev. 19:13; compare Doc. 
 and Cov. 93:1-17, 21. 
 
 11 P. of G. P., Moses 1:32, 33; see also 2:5. 
 
 o\ John 1:1-3; 2:13, 14; 4:9; Rev. 3:14. 
 
 2 Tim. 1:9, 10; Rom. 16:25; Eph. 1:4; 3:9, 11; Titus 1:2. See especially 
 Rom. 3:25; and note the marginal rendering "foreordained" making the 
 passage read: "Whom God hath foreordained to be a propitiation." 
 
HIS PREEXISTENCE AND FOREORDI NATION. 11 
 
 as of a lamb without blemish and without spot : who verily 
 was foreordained before the foundation of the world, but 
 was manifest in these last times for you." 5 
 
 Even more impressive and yet more truly conclusive are 
 the personal testimonies of the Savior as to His own pre- 
 existent life and the mission among men to which He had 
 been appointed. No one who accepts Jesus as the Messiah 
 can consistently reject these evidences of His eternal nature. 
 When, on a certain occasion, the Jews in the synagog dis- 
 puted among themselves and murmured because of their 
 failure to understand aright His doctrine concerning Him- 
 self, especially as touching His relationship with the Father, 
 Jesus said unto them : "For I came down from heaven, not 
 to do mine own will, but the will of him that sent me." And 
 then, continuing the lesson based upon the contrast between 
 the manna with which their fathers had been fed in the wil- 
 derness and the bread of life which He had to offer, He 
 added : "I am the living bread which came down from 
 heaven," and again declared "the living Father hath sent 
 me." Not a few of the disciples failed to comprehend His 
 teachings ; and their complaints drew from Him these 
 words : "Doth this offend you ? What and if ye shall see 
 the Son of man ascend up where he was before?' v 
 
 To certain wicked Jews, wrapped in the mantle of racial 
 pride, boastful of their descent through the lineage of Abra- 
 ham, and seeking to excuse their sins through an unwar- 
 ranted use of the great patriarch's name, our Lord thus pro- 
 claimed His own preeminence : "Verily, verily, I say unto 
 you, Before Abraham was, I am."-* The fuller significance of 
 this remark will be treated later ; suffice it in the present con- 
 nection to consider this scripture as a plain avowal of our 
 Lord's seniority and supremacy over Abraham. But as 
 Abraham's birth had preceded that of Christ by more than 
 
 q\ Peter 1:19, 20. 
 
 rjohn 6:38, 51, 57, 61, 62. 
 
 jjohn'8:58; see also 17:5, 24; and compare Exo. 3:14. Page 37. 
 
12 JESUS THE CHRIST. [CHAP. 2. 
 
 nineteen centuries, such seniority must have reference to a 
 state of existence antedating that of mortality. 
 
 When the hour of His betrayal was near, in the last inter- 
 view with the apostles prior to His agonizing experience in 
 Gethsemane, Jesus comforted them saying : "For the Father 
 himself loveth you, because ye have loved me, and have be- 
 lieved that I came out from God. I came forth from the 
 Father, and am come into the world : again, I leave the world, 
 and go to the Father."* Furthermore, in the course of up- 
 welling prayer for those who had been true to their testimony 
 of His Messiahship, He addressed the Father with this sol- 
 emn invocation: "And this is life eternal, that they might 
 know thee the only true God, and Jesus Christ, whom thou 
 hast sent. I have glorified thee on the earth : I have finished 
 the work which thou gavest me to do. And now, O Father 
 glorify thou me with thine own self with the glory which I 
 had with thee before the world was/'" 
 
 Book of Mormon scriptures are likewise explicit in proof 
 of the preexistence of the Christ and of His foreappointed 
 mission. One only of the many evidences therein found 
 will be cited here. An ancient prophet, designated in the 
 record as the brother of Jared, v once pleaded with the Lord 
 in special supplication : "And the Lord said unto him, Be- 
 lievest thou the words which I shall speak? And he an- 
 swered, Yea, Lord, I know that thou speakest the truth, for 
 thou art a God of truth, and canst not lie. And when he had 
 said these words, behold, the Lord shewed himself unto him, 
 and said, Because thou knowest these things, ye are re- 
 deemed from the fall ; therefore ye are brought back into my 
 presence ; therefore I shew myself unto you. Behold, I am 
 he who was prepared from the foundation of the world to 
 redeem my people. Behold, I am Jesus Christ. I am the 
 
 fjohn 16:27, 28; see also 13:3. 
 
 14 John 17:3-5; see also verses 24, 25. 
 
 v Note 3, end of chapter. 
 
HIS FREEXISTENCE AND FOREORDI NATION. 13 
 
 Father and the Son. In me shall all mankind haye light, and 
 that eternally, even they who shall believe on my name ; and 
 they shall become my sons and my daughters. And never 
 have I shewed myself unto man whom I have created, for 
 never has man believed in me as thou hast. Seest thou that 
 ye are created after mine own image? Yea, even all men 
 were created in the beginning, after mine own image. Be- 
 hold, this body, which ye now behold, is the body of my 
 spirit ; and man have I created after the body of my spirit ; 
 and even as I appear unto thee to be in the spirit, will I 
 appear unto my people in the flesh. " w The main facts at- 
 tested by this scripture as having a direct bearing upon our 
 present subject are those of the Christ manifesting Himself 
 while yet in His antemortal state, and of His declaration 
 that He had been chosen from the foundation of the world 
 as the Redeemer. 
 
 Revelation given through the prophets of God in the 
 present dispensation is replete with evidence erf Christ's ap- 
 pointment and ordination in the primeval world ; and the 
 whole tenor of the scriptures contained in the Doctrine and 
 Covenants may be called in witness. The following in- 
 stances are particularly in point. In a communication to 
 Joseph Smith the prophet, in May, 1833, the Lord declared 
 Himself as the One who had previously come into the world 
 from the Father, and of whom John had borne testimony as 
 the Word ; and the solemn truth is reiterated that He, Jesus 
 Christ, "was in the beginning, before the world was", and 
 further, that He was the Redeemer who "came into the 
 world, because the world was made by him, and in him was 
 the life of men and the light of men." Again, He is referred 
 to as "the Only Begotten of the Father, full of grace and 
 truth, even the Spirit of truth, which came and dwelt in the 
 flesh." In the course of the same revelation the Lord said : 
 "And now, verily I say unto you, I was in the beginning with 
 
 wB. 'of M., Ether 3:11-16. See also 1 Nephi 17:30; 19:7: 2 Nephi 9-5- 
 
 ' 
 
14 JESUS THE CHRIST. [CHAP. 2. 
 
 the Father and am the firstborn."* On an earlier occasion, 
 as the modern prophet testifies, he and an associate in the 
 priesthood were enlightened by the Spirit so that they were 
 able to see and understand the things of God "Even those 
 things which were from the beginning before the world was, 
 which were ordained of the Father, through his Only Begot- 
 ten Son, who was in the bosom of the Father, even from the 
 beginning, of whom we bear record, and the record which 
 we bear is the fulness of the gospel of Jesus Christ, who is 
 the Son, whom we saw and with whom we conversed in the 
 heavenly vision. "y 
 
 The testimony of scriptures written on both hemispheres, 
 that of records both ancient and modern, the inspired utter- 
 ances of prophets and apostles, and the words of the I^ord 
 Himself, are of one voice in proclaiming the preexistence of 
 the Christ and His ordination as the chosen Savior and Re- 
 deemer of mankind in the beginning, yea, even before the 
 foundation of the world. 
 
 NOTES TO CHAPTER 2. 
 
 i. Graded Intelligences in the Antemortal State. That the 
 spirits of men existed as individual intelligences, of varying de- 
 grees of ability and power, prior to the inauguration of the mor- 
 tal state upon this earth and even prior to the creation of the 
 world as a suitable abode for human beings, is shown in great 
 plainness through a divine revelation to Abraham : "Now the 
 Lord had shown unto me, Abraham, the intelligences that were 
 organized before the world was ; and among all these there were 
 many of the noble and great ones ; and God saw these souls that 
 they were good, and he stood in the midst of them, and he said : 
 These I will make my rulers ; for he stood among those that were 
 spirits, and he saw that they were good ; and he said unto me : 
 Abraham, thou art one of them ; thou wast chosen before thou 
 wast born." (P. of G. P., Abraham 3:22, 23.) 
 
 That both Christ and Satan were among those exalted intel- 
 ligences, and that Christ was chosen while Satan was rejected as 
 the future Savior of mankind, are shown by the portions of the 
 revelation immediately following that above quoted : ''And there 
 stood one among them that was like unto God, and he said unto 
 those who were with him : We will go down, for there is space 
 there, and we will take of these materials, and we wi'1 make an 
 
 *Doc. and Cov. 93:1-17, 21. 
 yDoc. and Cov. 76:13, 14. 
 
NOTES. 15 
 
 earth whereon these may dwell; and we will prove them herewith, 
 to see if they will do all things whatsoever the Lord their God 
 shall command them; and they who keep their first estate 
 shall be added upon, and they who keep not their first estate 
 shall not have glory in the same kingdom with those who keep 
 their first estate ; and they who keep their second estate shall 
 have glory added upon their heads forever and ever. And the 
 Lord said : Whom shall I send ? And one answered like unto 
 the Son of Man : Here am I, send me. And another answered 
 and said : Here am I, send me. And the Lord said : I will send 
 the first. And the second was angry, and kept not his first estate ; 
 and, at that day, many followed after him" (verses 24-28). 
 
 2. The Primeval Council in the Heavens. "It is definitely 
 stated in the Book of Genesis that God said, 'Let us make man in 
 our image, after our likeness;' and again, after Adam had taken 
 of the forbidden fruit the Lord said, 'Behold, the man has be- 
 come as one of us;' and the inference is direct that in all that re- 
 lated to the work of the creation of the world there was a con- 
 sultation ; and though God spake as it is recorded in the Bible, 
 yet it is evident He counseled with others. The scriptures tell us 
 there are 'Gods many and Lords many. But to us there is but 
 one God, the Father' (i Cor. 8:5). A"nd for this reason, though 
 there were others engaged in the creation of the worlds, it is 
 given to us in the Bible in the shape that it is ; for the fulness of 
 these truths is only revealed to highly favored persons for certain 
 reasons known to God ; as we are told in the scriptures : 'The 
 secret of the Lord is with them that fear him; and he will show 
 them his covenant' Psalms 25:14. 
 
 "It is consistent to believe that at this Council in the heavens 
 the plan that should be adopted in relation to the sons of God 
 who were then spirits, and had not yet obtained tabernacles, was 
 duly considered. For, in view of the creation of the world and 
 the placing of men upon it, whereby it would be possible for 
 them to obtain tabernacles, and in those tabernacles obey laws of 
 life, and with them again be exalted among the Gods, we are told 
 that at that time, 'the morning stars sang together, and all the sons 
 of God shouted for joy.' The question then arose, how, and upon 
 what principle, should the salvation, exaltation and eternal glory 
 of God's sons be brought about? It is evident that at that Council 
 certain plans had been proposed and discussed, and that after a 
 full discussion of those principles, and the declaration of the 
 Father's will pertaining to His design, Lucifer came before the 
 Father with a plan of his own, saying, 'Behold [here am] I; send 
 me, I will be thy son, and I will redeem all mankind, that one 
 soul shall not be lost, and surely I will do it; wherefore, give me 
 thine honor.' But Jesus, on hearing this statement made by 
 Lucifer, said, 'Father, thy will be done, and the glory be thine 
 forever.' From these remarks made by the well beloved Son, we 
 should naturally infer that in the discussion of this subject the 
 Father had made known His will and developed His plan and 
 design pertaining to these matters, and all that His well beloved 
 Son wanted to do was to carry out the will of His Father, as it 
 would appear had been before expressed. He also wished the 
 
16 JESUS THE CHRIST. [CHAP. 2. 
 
 glory to be given to His Father, who, as God the Father, and 
 the originator and designer of the plan, had a right to all the 
 honor and glory. But Lucifer wanted to introduce a plan con- 
 trary to the will of his Father, and then wanted His honor, and 
 said: 'I will save every soul of man, wherefore give me thine 
 honor.' He wanted to go contrary to the will of his Father, and 
 presumptuously sought to deprive man of his free agency, thus 
 making him a serf, and placing him in a position in which it was 
 impossible for him to obtain that exaltation which God designed 
 should be man's, through obedience to the law which He had 
 suggested; and again, Lucifer wanted the honor and power of his 
 Father, to enable him to carry out principles which were con- 
 trary to the Father's wish." John Taylor Mediation and Atone- 
 ment, pp. 93, 94. 
 
 3. The Jaredites. "Of the two nations whose histories con- 
 stitute the Book of Mormon, the first in order of time consisted 
 of the people of Jared, who followed their leader from the Tower 
 of Babel at the time of the confusion of tongues. Their history 
 was written on twenty-four ^ plates of gold by Ether, the last of 
 their prophets, who, foreseeing the destruction of his people be- 
 cause of their wickedness, hid away the historical plates. They 
 were afterward found, B. C. 123, by an expedition sent out by 
 King Limhi, a Nephite ruler. The record engraved on these 
 plates was subsequently abridged by Moroni, and the condensed 
 account was attached by him to the Book of Mormon record; it 
 appears in the modern translation under the name of the Book of 
 Ether. 
 
 "The first and chief prophet of the Jaredites is not men- 
 tioned by name in the record as we have it; he is known only as 
 the brother of Jared. Of the people, we learn that, amid the con- 
 fusion of Babel, Jared and his brother importuned the Lord that 
 He would spare them and their associates from the impending 
 disruption. Their prayer was heard, and the Lord led them with 
 a considerable company, who, like themselves, were free from 
 the taint of idolatry, away from their homes, promising to con- 
 duct them to a land choice above all other lands. Their course 
 of travel is not given with exactness ; we learn only that they 
 reached the ocean, and there constructed eight vessels, called 
 barges, in which they set out upon the waters. These vessels 
 were small and dark within ; but the Lord made luminous certain 
 stones, which gave light to the imprisoned voyagers. After a 
 passage of three hundred and forty-four days, the colony landed 
 on the western shore of North America, probably at a place 
 south of the Gulf of California, and north of the Isthmus of 
 Panama. 
 
 "Here they became a flourishing ^ nation^ but, giving way in 
 time to internal dissensions, they divided into factions, which 
 warred with one another until the people were totally destroyed. 
 This destruction, which occurred near the hill Raman, afterward 
 known among the Nephites as Cumorah, probably took place at 
 about the time of Lehi's landing in South America 590 B. C." 
 The author, Articles of Faith, xiv: 10-12. 
 
THE NEED OF A REDEEMER. 17 
 
 id* B etedtot^hiaaiPt 
 
 CHAPTER 3- 
 THE NEED OF A REDEEMER. 
 
 We have heretofore shown that the entire human race 
 existed as spirit-beings in the primeval world, and that for 
 the purpose of making possible to them the experiences of 
 mortality this earth was created. They were endowed with 
 the powers of agency or choice while yet but spirits ; and 
 the divine plan provided that they be free-born in the flesh, 
 heirs to the inalienable birthright of liberty to choose and to 
 act for themselves in mortality. It is undeniably essential 
 to the eternal progression of God's children that they be sub- 
 jected to the influences of both good and evil, that they be 
 tried and tested and proved withal, "to see if they will do 
 all things whatsoever the Lord their God shall command 
 them." a Free agency is an indispensable element of such a 
 test. 
 
 The Eternal Father well understood the diverse natures 
 and varied capacities of His spirit-offspring ; and His infinite 
 foreknowledge made plain to Him, even in the beginning, 
 that in the school of life some of His children would succeed 
 and others would fail ; some would be faithful, others false ; 
 some would choose the good, others the evil; some would 
 seek the way of life while others would elect to follow the 
 road to destruction. He further foresaw that death would 
 enter the world, and that the possession of bodies by His 
 children would be of but brief individual duration. He saw 
 that His commandments would be disobeyed and His law 
 violated ; and that men, shut out from His presence and left 
 to themselves, would sink rather than rise, would retrograde 
 rather than advance, and would be lost to the heavens. It 
 
 a P. of G. P., Abraham 3:25. For a fuller treatment of man's Free 
 Agency, see the author's "Articles of Faith," iii:l-10, and the numerous 
 references there given. 
 
18 JESUS THE CHRIST. [CHAP. 3. 
 
 was necessary that a means of redemption be provided, 
 whereby erring man might make amends, and by compliance 
 with established law achieve salvation and eventual exalta- 
 tion in the eternal worlds. The power of death was to be 
 overcome, so that, though men would of necessity die, they 
 would live anew, their spirits clothed with immortalized 
 bodies over which death could not again prevail. 
 
 Let not ignorance and thoughtlessness lead us into the 
 error of assuming that the Father's foreknowledge as to what 
 would be, under given conditions, determined that such must 
 be. It was not His design that the souls of mankind be lost ; 
 on the contrary it was and is His work and glory, "to bring 
 to pass the immortality and eternal life of man." & Neverthe- 
 less He saw the evil into which His children would assuredly 
 fall ; and with infinite love and mercy did He ordain means 
 of averting the dire effect, provided the transgressor would 
 elect to avail himself thereof/ The offer of the firstborn Son 
 to establish through His own ministry among men the gospel 
 of salvation, and to sacrifice Himself, through labor, humilia- 
 tion and suffering even unto death, was accepted and made 
 the foreordained plan of man's redemption from death, of his 
 eventual salvation from the effects of sin, and of his possible 
 exaltation through righteous achievement. 
 
 In accordance with the plan adopted in the council of the 
 Gods, man was created as an embodied spirit ; his tabernacle 
 of flesh was composed of the elements of earth/ He was 
 given commandment and law, and was free to obey or dis- 
 obeywith the just and inevitable condition that he should 
 enjoy or suffer the natural results of his choice/ Adam, 
 the first man^ placed upon the earth in pursuance of the 
 
 & P. of G. P., Moses 1:39; compare 6:59. Note 1, end of chapter. 
 
 c Note 2, end of chapter. 
 
 dGen. 1:26, 27; 2:7; compare P. of G. P., Moses 2:26, 27; 3:7; Abraham 
 4-26-28; 5:7. 
 
 *Gen. 1:28-31; 2:16, 17; compare P. of G. P., Moses 2:28-31; 3:16, 17; 
 Abraham 4:28-31; 5:12, 13. 
 
 /Gen. 2:8; compare statement in verse 5 that prior to that time there 
 was "not a man to till the ground"; see also P. of G. P., Moses 3:7; Abra- 
 ham 1:3; and B. of M., 1 Nephi 5:11. 
 
THE NEED OF A REDEEMER. 19 
 
 established plan, and Eve who was given unto him as com- 
 panion and associate, indispensable to him in the appointed 
 mission of peopling the earth, disobeyed the express com- 
 mandment of God and so brought about the "fall of man", 
 whereby the mortal state, of which death is an essential ele- 
 ment, was inaugurated.^ It is not proposed to consider here 
 at length the doctrine of the fall ; for the present argument 
 it is sufficient to establish the fact of the momentous occur- 
 rence and its portentous consequences. 71 The woman was 
 deceived, and in direct violation of counsel and command- 
 ment partook of the food that had been forbidden, as a result 
 of which act her body became degenerate and subject to 
 death. Adam realized the disparity that had been brought 
 between him and his companion, and with some measure of 
 understanding followed her course, thus becoming her part- 
 ner in bodily degeneracy. Note in this matter the words of 
 Paul the apostle: "Adam was not deceived, but the woman 
 being deceived was in the transgression." 1 ' 
 
 The man and the woman had now become mortal; 
 through indulgence in food unsuited to their nature and 
 condition and against which they had been specifically 
 warned, and as the inevitable result of their disobeying the 
 divine law and commandment, they became liable to the 
 physical ailments and bodily frailties to which mankind has 
 since been the natural heir/ Those bodies, which before the 
 fall had been perfect in form and function, were now sub- 
 jects for eventual dissolution or death. The arch-tempter 
 through whose sophistries, half-truths and infamous false- 
 hoods, Eve had been beguiled, was none other than Satan, or 
 Lucifer, that rebellious and fallen "son of the morning", 
 whose proposal involving the destruction of man's liberty 
 had been rejected in the council of the heavens, and who had 
 
 been "cast out into the earth", he and all his angels as un- 
 
 
 
 g Gen. chap. 3; compare P. of G. P., Moses chap. 4. 
 h See "Articles of Faith," iii:21-32. 
 il Tim. 2:14; see also 2 Cor. 11:3. 
 /Note 3, end of chapter. 
 
20 JESUS THE CHRIST. [CHAP. 3. 
 
 embodied spirits, never to be tabernacled in bodies of their 
 own. fe As an act of diabolic reprisal following his rejection 
 in the council, his defeat by Michael and the heavenly hosts, 
 and his ignominious expulsion from heaven, Satan planned 
 to destroy the bodies in which the faithful spirits those who 
 had kept their first estate would be born ; and his beguile- 
 ment of Eve was but an early stage of that infernal scheme. 
 
 Death has come to be the universal heritage ; it may claim 
 its victim in infancy or youth, in the period of life's prime, 
 or its summons may be deferred until the snows of age have 
 gathered upon the hoary head ; it may befall as the result of 
 accident or disease, by violence, or as we say, through natural 
 causes ; but come it must, as Satan well knows ; and in this 
 knowledge is his present though but temporary triumph. But 
 the purposes of God, as they ever have been and ever shall 
 be, are infinitely superior to the deepest designs of men or 
 devils; and the Satanic machinations to make death inevit- 
 able, perpetual and supreme were provided against even be- 
 fore the first man had been created in the flesh. The atone- 
 ment to be wrought by Jesus the Christ was ordained to 
 overcome death and to provide a means of ransom from the 
 power of Satan. 
 
 As the penalty incident to the fall came upon the race 
 through an individual act, it would be manifestly unjust, and 
 therefore impossible as part of the divine purpose, to make 
 all men suffer the results thereof without provision for de- 
 liverance. 7 Moreover, since by the transgression of one man 
 sin came into the world and death was entailed upon all, it is 
 consistent with reason that the atonement thus made neces- 
 sary should be wrought by one. w "Wherefore, as by one 
 man sin entered into the world, and death by sin ; and so 
 death passed upon all men, for that all have sinned : . . . 
 Therefore as by the offence of one judgment came upon all 
 
 k See page 7. 
 
 / Note 4, end of chapter. 
 
 m Note 5, end of chapter. 
 
THE NEED OF A REDEEMER. 21 
 
 men to condemnation; even so by the righteousness of one 
 the free gift came upon all men unto justification of life." M 
 So taught the apostle Paul ; and, further : "For since by man 
 came death, by man came also the resurrection of the dead. 
 For as in Adam all die, even so in Christ shall all be made 
 alive."" 
 
 The atonement was plainly to be a vicarious sacrifice, 
 voluntary and love-inspired on the Savior's part, universal in 
 its application to mankind so far as men shall accept the 
 means of deliverance thus placed within their reach. For 
 such a mission only one who was without sin could be eligi- 
 ble. Even the altar victims of ancient Israel offered as a pro- 
 visional propitiation for the offenses of the people under the 
 Mosaic law had to be clean and devoid of spot or blemish ; 
 otherwise they were unacceptable and the attempt to offer 
 them was sacrilege/ Jesus Christ was the only Being suited 
 to the requirements of the great sacrifice : 
 
 1 As the one and only sinless Man ; 
 
 2 As the Only Begotten of the Father and therefore the 
 only Being born to earth possessing in their fulness the 
 attributes of both Godhood and manhood; 
 
 3 As the One who had been chosen in the heavens and 
 foreordained to this service. 
 
 What other man has been without sin, and therefore 
 wholly exempt from the dominion of Satan, and to whom 
 death, the wage of sin, is not naturally due? Had Jesus 
 Christ met death as other men have done the result of the 
 power that Satan has gained over them through their sins 
 His death would have been but an individual experience, 
 expiatory in no degree of any faults or offenses but His own. 
 Christ's absolute sinlessness made Him eligible, His humility 
 and willingness rendered Him acceptable to the Father, as 
 
 n Rom. 5:12, 18. 
 
 ol Cor. 15:21, 22. 
 
 />Lev. 22:20; Deut. 15:21; 17:1; Mai. 1:8, 14; compare Heb. 9:14; 1 Peter 
 
22 JESUS THE CHRIST. [CHAP. 3. 
 
 the atoning sacrifice whereby propitiation could be made for 
 the sins of all men. 
 
 What other man has lived with power to withstand 
 death, over whom death could not prevail except through 
 his own submission? Yet Jesus Christ could not be slain 
 until His "hour had come", and that, the hour in which He 
 voluntarily surrendered His life, and permitted His own 
 decease through an act of will. Born of a mortal mother He 
 inherited the capacity to die ; begotten by an immortal Sire 
 He possessed as a heritage the power to withstand death 
 indefinitely. He literally gave up His life ; to this effect is 
 His own affirmation : "Therefore doth my Father love me, 
 because I lay down my life, that I might take it again. No 
 man taketh it from me, but I lay it down of myself. I have 
 power to lay it down, and I have power to take it again. " 
 And further : "For as the Father hath life in himself ; so hath 
 he given to the Son to have life in himself."*" Only such a 
 One could conquer death ; in none but Jesus the Christ was 
 realized this requisite condition of a Redeemer of the world. 
 
 What other man has come to earth with such appoint- 
 ment, clothed with the authority of such f oreordination ? 
 The atoning mission of Jesus Christ was no self-assumption. 
 True, He had offered Himself when the call was made in the 
 heavens ; true, He had been accepted, and in due time came to 
 earth to carry into effect the terms of that acceptance; but 
 He was chosen by One greater than Himself. The burden 
 of His confession of authority was ever to the effect that He 
 operated under the direction of the Father, as witness these 
 words : "I came down from heaven, not to do mine own 
 will, but the will of him that sent me." J "My meat is to do 
 the will of him that sent me, and to finish his work."* "I 
 can of mine own self do nothing : as I hear, I judge : and my 
 
 q J 
 
 fj 
 
 l 
 t J 
 
 ohn 10:17-18. 
 ohn 5:26. 
 6:38. 
 ohn 4:o4. 
 
THE NEED OF A REDEEMER. 23 
 
 judgment is just; because I seek not mine own will but the 
 will of the Father which hath sent me." w 
 
 Through the atonement accomplished by Jesus Christ a 
 redeeming service, vicariously rendered in behalf of man- 
 kind, all of whom have become estranged from God by the 
 effects of sin both inherited and individually incurred the 
 way is opened for a reconciliation whereby man may come 
 again into communion with God, and be made fit to dwell 
 anew and forever in the presence of his Eternal Father. This 
 basal thought is admirably implied in our English word, 
 "atonement," which, as its syllables attest, is at-one-ment, 
 "denoting reconciliation, or the bringing into agreement of 
 those who have been estranged. " v The effect of the atone- 
 ment may be conveniently considered as twofold: 
 
 I The universal redemption of the human race from 
 death invoked by the fall of our first parents; and, 
 
 2 Salvation, whereby means of relief from the results of 
 individual sin are provided. 
 
 The victory over death was made manifest in the resur- 
 rection of the crucified Christ ; He was the first to pass from 
 death to immortality and so is justly known as "the first 
 fruits of them that slept. " w That the resurrection of the 
 dead so inaugurated is to be extended to every one who has 
 or shall have lived is proved by an abundance of scriptural 
 evidence. Following our Lord's resurrection, others who 
 had slept in the tomb arose and were seen of many, not as 
 spirit-apparitions but as resurrected beings possessing im- 
 mortalized bodies : "And the graves were opened ; and many 
 bodies of the saints which slept arose, and came out of the 
 graves after his resurrection, and went into the holy city, and 
 appeared unto many."* 
 
 Those who thus early came forth are spoken of as "the 
 
 M John 5:30; see also verse 19; also Matt. 26:42; compare Doc. and Cov. 
 19:2; 20:24. 
 
 v New Standard Dictionary under "propitiation." 
 w\ Cor. 15:20; see also Acts 26:23; Col. 1:18; Rev. 1:5. 
 AT Matt. 27:52, 53. 
 
24: JESUS THE CHRIST. [CHAP. 3. 
 
 saints"; and other scriptures confirm the fact that only the 
 righteous shall be brought forth in the earlier stages of the 
 resurrection yet to be consummated; but that all the dead 
 shall in turn resume bodies of flesh and bones is placed be- 
 yond doubt by the revealed word. The Savior's direct affir- 
 mation ought to be conclusive : "Verily, verily, I say unto you, 
 The hour is coming, and now is, when the dead shall hear 
 the voice of the Son of God: and they that hear shall live. 
 . . . . Marvel not at this : for the hour is coming, in 
 the which all that are in the graves shall hear his voice, and 
 shall come forth ; they that have done good, unto the resur- 
 rection of life ; and they that have done evil, unto the resur- 
 rection of damnation." 3 ' The doctrine of a universal resur- 
 rection was taught by the apostles of old, 5 as also by the 
 Nephite prophets ; a and the same is confirmed by revelation 
 incident to the present dispensation. b Even the heathen who 
 have not known God shall be brought forth from their 
 graves ; and, inasmuch as they have lived and died in ignor- 
 ance of the saving law, a means of making the plan of salva- 
 tion known unto them is provided. "And then shall the 
 heathen nations be redeemed, and they that knew no law shall 
 have part in the first resurrection."^ 
 
 Jacob, a Nephite prophet, taught the universality of the 
 resurrection, and set forth the absolute need of a Redeemer, 
 without whom the purposes of God in the creation of man 
 would be rendered futile. His words constitute a concise 
 and forceful summary of revealed truth directly bearing 
 upon our present subject: 
 
 "For as death hath passed upon all men, to fulfil the 
 merciful plan of the great Creator, there must needs be a 
 
 y John 5:25, 28, 29. A modern scripture attesting the same truth 
 reads: "They who have done good in the resurrection of the just; and 
 they who have done evil in the resurrection of the unjust." Doc. and 
 Cov. 76:17. 
 
 z For instances see Acts 24:15; Rev. 20:12, 13. 
 
 a For instances see B. of M., 2 Nephi 9:6, 12, 13, 21, 22; Helaman 
 14:15-17; Mosiah 15:20-24; Alma 40:2-16; Mormon 9:13, 14. 
 
 b For instances see Doc. and Cov. 18:11, 12; 45:44, 45; 88:95-98. 
 
 c Doc. and Cov. 45:54. 
 
THE .NEED OF A REDEEMER. 25 
 
 power of resurrection, and the resurrection must needs come 
 unto man by reason of the fall; and the fall came by reason 
 of transgression ; and because man became fallen, they were 
 cut off from the presence of the Lord; wherefore it must 
 needs be an infinite atonement ; save it should be an infinite 
 atonement, this corruption could not put on incorruption. 
 Wherefore, the first judgment which came upon man, must 
 needs have remained to an endless duration. And if so, this 
 flesh must have laid down to rot and to crumble to its mother 
 earth, to rise no more. O the wisdom of God! his mercy 
 and grace ! For behold, if the flesh should rise no more, 
 our spirits must become subject to that an^el who fell from 
 before the presence of the eternal God, and became the devil, 
 to rise no more. And our spirits must have become like unto 
 him, and we become devils, angels to a devil, to be shut out 
 from the presence of our God, and to remain with the father 
 of lies, in misery, like unto himself ; yea, to that being who 
 beguiled our first parents; who transformeth himself nigh 
 unto an angel of light, and stirreth up the children of men 
 unto secret combinations of murder, and all manner of secret 
 works of darkness. O how great the goodness of our God, 
 who prepareth a way for our escape from the grasp of this 
 awful monster; yea, that monster, death and hell, which I 
 call the death of the body, and also the death of the spirit. 
 And because of the way of deliverance of our God, the Holy 
 One of Israel, this death, of which I have spoken, which is 
 the temporal, shall deliver up its dead; which death is the 
 grave. And this death of which I have spoken, which is 
 the spiritual death, shall deliver up its dead ; which spiritual 
 death is hell ; wherefore, death and hell must deliver up their 
 dead, and hell must deliver up its captive spirits, and the 
 grave must deliver up its captive bodies, and the bodies and 
 the spirits of men will be restored one to the other ; and it is 
 by the power of the resurrection of the Holy One of Israel. 
 O how great the plan of our God ! For on the other hand, 
 the paradise of God must deliver up the spirits of the right- 
 eous, and the grave deliver up the body of the righteous; 
 and the spirit and the body is restored to itself again, and 
 all men become incorruptible, and immortal, and they are 
 living souls, having a perfect knowledge like unto us in the 
 flesh ; save it be that our knowledge shall be perfect." 4 
 
 d B, of M., 2 Nephi 9:6-13; read the entire chapter. 
 
26 JESUS THE CHRIST. [CHAP. 3. 
 
 The application of the atonement to individual trangres- 
 sion, whereby the sinner may obtain absolution through com- 
 pliance with the laws and ordinances embodied in the gospel 
 of Jesus Christ, is conclusively attested by scripture. Since 
 forgiveness of sins can be secured in none other way, there 
 being either in heaven or earth no name save that of Jesus 
 Christ whereby salvation shall come unto the children of 
 men/ every soul stands in need of the Savior's mediation, 
 since all are sinners. "For all have sinned and come short 
 of the glory of God", said Paul of old/ and John the apostle 
 added his testimony in these words : "If we say that we have 
 no sin we deceive ourselves, and the truth is not in us."* 7 
 
 Who shall question the justice of God, which denies sal- 
 vation to all who will not comply with the prescribed condi- 
 tions on which alone it is declared obtainable ? Christ is "the 
 author of eternal salvation unto all them that obey him"/ 1 
 and God "will render to every man according to his deeds : 
 to them who by patient continuance in well doing seek for 
 glory and honor and immortality, eternal life : but unto them 
 that are contentious, and do not obey the truth, but obey un- 
 righteousness, indignation and wrath, tribulation and an- 
 guish, upon every soul of man that doeth evil."* 
 
 Such then is the need of a Redeemer, for without Him 
 mankind would forever remain in a fallen state, and as to 
 hope of eternal progression would be inevitably lost/ The 
 mortal probation is provided as an opportunity for advance- 
 ment ; but so great are the difficulties and the dangers, so 
 strong is the influence of evil in the world, and so weak is 
 man in resistance thereto, that without the aid of a power 
 above that of humanity no soul would find its way back to 
 
 eP. of G. P., Moses 6:52; compare B. of M., 2 Nephi 25:20; Mosiah 
 3:17; 5:8; Doc. and Cov. 76:1. 
 
 /Rom. 3:23; see also verse 9; Gal. 3:22. 
 
 g 1 John 1 :8. 
 
 /iHeb. 5:9. 
 
 t'Rom. 2:6-9. 
 
 / No special treatment relating to the Fall, the Atonement, or the 
 Resurrection has been either attempted or intended in this chapter. For 
 such the student is referred to doctrinal works dealing with these 
 subjects. See the author's "Articles of Faith," lectures iii, iv. and xxi. 
 
THE NEED OF A REDEEMER. 27 
 
 God from whom it came. The need of a Redeemer lies in 
 the inability of man to raise himself from the temporal to the 
 spiritual plane, from the lower kingdom to the higher. In 
 this conception we are not without analogies in the natural 
 world. We recognize a fundamental distinction between 
 inanimate and living matter, between the inorganic and the 
 organic, between the lifeless mineral on the one hand and 
 the living plant or animal on the other. Within the limita- 
 tions of its order the dead mineral grows by accretion of 
 substance, and may attain a relatively perfect condition of 
 structure and form as is seen in the crystal. But mineral 
 matter, though acted upon favorably by the forces of nature 
 light, heat, electric energy and others can never become 
 a living organism ; nor can the dead elements, through any 
 process of chemical combination dissociated from life, enter 
 into the tissues of the plant as essential parts thereof. But 
 the plant, which is of a higher order, sends its rootlets into 
 the earth, spreads its leaves in the atmosphere, and through 
 these organs absorbs the solutions of the soil, inspires the 
 gases of the air, and from such lifeless materials weaves the 
 tissue of its wondrous structure. No mineral particle, no 
 dead chemical substance has ever been made a constituent 
 of organic tissue except through the agency of life. We 
 may, perhaps with profit, carry the analogy a step farther. 
 The plant is unable to advance its own tissue to the animal 
 plane. Though it be the recognized order of nature that 
 the "animal kingdom" is dependent upon the "vegetable 
 kingdom" for its sustenance, the substance of the plant may 
 become part of the animal organism only as the latter 
 reaches down from its higher plane and by its own vital 
 action incorporates the vegetable compounds with itself. In 
 turn, animal matter can never become, even transitorily, part 
 of a human body, except as the living man assimilates it, 
 and by the vital processes of his own existence lifts, for the 
 time being, the substance of the animal that supplied him 
 
28 JESUS THE CHRIST. [CHAP. 3. 
 
 food to the higher plane of his own existence. The com- 
 parison herein employed is admittedly defective if carried 
 beyond reasonable limits of application; for the raising of 
 mineral matter to the plane of the plant, vegetable tissue to 
 the level of the animal, and the elevation of either to the 
 human plane, is but a temporary change ; with the dissolu- 
 tion of the higher tissues the material thereof falls again to 
 the level of the inanimate and the dead. But, as a means of 
 illustration the analogy may not be wholly without value. 
 
 So, for the advancement of man from his present fallen 
 and relatively degenerate state to the higher condition of 
 spiritual life, a power above his own must cooperate. 
 Through the operation of the laws obtaining in the higher 
 kingdom man may be reached and lifted ; himself he cannot 
 save by his own unaided effort.^ A Redeemer and Savior 
 of mankind is beyond all question essential to the realization 
 of the plan of the Eternal Father, "to bring to pass the 
 immortality and eternal life of man";' and that Redeemer 
 and Savior is Jesus the Christ, beside whom there is and 
 can be none other. 
 
 NOTES TO CHAPTER 3. 
 
 i. God's Foreknowledge Not a Determining Cause. "Re- 
 specting the foreknowledge of God, let it not be said that divine 
 omniscience is of itself a determining cause whereby events are 
 inevitably brought to pass. A mortal father, who knows the weak- 
 nesses and frailties of his son, may by reason of that knowledge 
 sorrowfully predict the calamities and sufferings awaiting his 
 wayward boy. He may foresee in that son's future a forfeiture 
 of blessings that could have been won, loss of position, self- 
 respect, reputation and honor ; even the dark shadows of a felon's 
 cell and the night of a drunkard's grave may appear in the sad- 
 dening visions of that fond father's soul ; yet, convinced by ex- 
 perience of the impossibility of bringing about that son's reform, 
 he foresees the dread developments of the future, and he finds 
 but sorrow and anguish in his knowledge. Can it be said that 
 the father's foreknowledge is a cause of the son's sinful life? 
 
 k A comparison related to that given in the text is treated at length 
 by Henry Drummond in his essay, "Biogenesis," which the reader may 
 study with profit. 
 
 / P. of G. P., Moses 1:39. 
 
NOTES. 29 
 
 The son, perchance, has reached his maturity; he is the master of 
 his own destiny; a free agent unto himself. The father is power- 
 less to control by force or to direct by arbitrary command ; and, 
 while he would gladly make any effort or sacrifice to save his son 
 from the fate impending, he fears for what seems to be an awful 
 certainty. But surely that thoughtful, prayerful, loving parent 
 does not, because of his knowledge, contribute to the son's^ way- 
 wardness. To reason otherwise would be to say that a neglect- 
 ful father, who takes not the trouble to study the nature and 
 character of his son, who shuts his eyes to sinful tendencies, and 
 rests in careless indifference as to the probable future, will by his 
 very heartlessness be benefitting his child, because his lack 
 of forethought cannot operate as a contributory cause to dere- 
 liction. 
 
 "Our Heavenly Father has a full knowledge of the nature 
 and disposition of each of His children, a knowledge gained by 
 long observation and experience in the past eternity of our pri- 
 meval childhood; a knowledge compared with which that gained 
 by _ earthly ^ parents through mortal experience with their children 
 is infinitesimally small. By reason of that surpassing knowledge, 
 God reads the future of child and children, of men individually 
 and of men collectively as communities and nations; He knows 
 what each will do under given conditions, and sees the end from 
 the beginning. His foreknowledge is based on intelligence and 
 reason. He foresees the future as a state which naturally 
 and surely will be ; not as one which must be because He 
 has arbitrarily willed that it shall be." From the author's Great 
 Apostasy, pp. 19, 20. 
 
 2. Man Free to Choose for Himself. -"The Father of souls 
 has endowed His children with the divine birthright of free 
 agency; He does not and will not control them by arbitrary 
 force ; He impels no man toward sin ; He compels none to right- 
 eousness. Unto man has been given freedom to act for himself ; 
 and, associated with this independence, is the fact of strict re- 
 sponsibility and the assurance of individual accountability. In 
 the judgment with which we shall be judged, all the conditions 
 and circumstances of our lives shall be considered. The inborn 
 tendencies due to heredity, the effect of environment whether 
 conducive to good or evil, the wholesome teachings of youth, 
 or the absence of good instruction these and all other con- 
 tributory elements must be taken into account in the rendering 
 of a just verdict as to the soul's guilt or innocence. Neverthe- 
 less, the divine wisdom makes plain what will be the result with 
 given conditions operating on known natures and dispositions 
 of men, while every individual is _ free to Choose good or ^ evil 
 within the limits of the many conditions existing and operative." 
 Great Apostasy, p. 21 ; see also Articles of Faith, iii :i, 2. 
 
 3. The Fall a Process of Physical Degeneracy. A modern 
 revelation given to the Church in 1833 (Doc. and Cov. Sec. 89), 
 prescribes rules for right living, particularly as regards the uses 
 of stimulants, narcotics, and foods unsuited to the body. Con- 
 cerning the physical causes by which the fall was brought about, 
 
30 JESUS THE CHRIST. [CHAP. 3. 
 
 and the close relation between those causes and current viola- 
 tions of the Word of Wisdom embodied in the revelation referred 
 to above, the following is in point. "This, [the Word of Wis- 
 dom] like other revelations that have come in the present dis- 
 pensation, is not wholly new. It is as old as the human race. 
 The principle of the Word of Wisdom was revealed unto Adam. 
 All the essentials of the Word of Wisdom were made known 
 unto him in his immortal state, before he had taken into his body 
 those things that made of it a thing of earth. He was warned 
 against that very practise. He was not told to treat his body 
 as something to be tortured. He was not told to look upon it as 
 the fakir of India has come to look upon his body, or professes 
 to look upon it, as a thing to be utterly contemned; but he was 
 told that he must not take into that body certain things which 
 were there at hand. He was warned that, if he did, his body 
 would lose the power which it then held of living for ever, and 
 that he would become subject to death. It was pointed out to 
 him, as it has been pointed out to you, that there are many good 
 fruits to be plucked, to be eaten, to be enjoyed. We believe in 
 enjoying good food. We think that these good things are given 
 us of God. We believe in getting all the enjoyment out of eat- 
 ing that we can; and, therefore, we should avoid gluttony, and 
 we should avoid extremes in all our habits of eating; and as was 
 told unto Adam, so is it told unto us : Touch not these things ; 
 for in the day that thou doest it thy life shall be shortened and 
 thou shalt die. 
 
 ''Here let me say that therein consisted the fall the eating 
 of things unfit, the taking into the body of the things that made 
 of that body a thing of earth: and I take this occasion to raise 
 my voice against the false interpretation of scripture, which has 
 been adopted by certain people, and is current in their minds, 
 and is referred to in a hushed and half -secret way, that the fall 
 of man consisted in some offense against the laws of chastity 
 and of virtue. Such a doctrine is an abomination. What right 
 have we to turn the scriptures from their proper sense and mean- 
 ing? What right have we to declare that God meant not what 
 He said? The fall was a natural process, resulting through the 
 incorporation into the bodies of our first parents of the things 
 that came from food unfit, through the violation of the command 
 of God regarding what they should eat. Don't go around whis- 
 pering that the fall consisted in the mother of the race losing 
 her chastity and her virtue. It is not true; the human race is 
 not born of fornication. These bodies that are given unto _us are 
 given in the way that God has provided. Let it not be said that 
 the patriarch of the race, who stood with the gods before he 
 came here upon the earth, and his equally royal consort, were 
 guilty of any such foul offense. The adoption of that belief has 
 led many to excuse departures from the path of chastity and 
 the path of virtue, by saying that it is the sin of the race, that 
 it is as old as Adam. It was not introduced by Adam. It was 
 not committed by Eve. It was the introduction of the devil and 
 came in order that he might sow the seeds of early death in the 
 foodies of men and women, that the race should degenerate as it 
 
NOTES. 31 
 
 has degenerated whenever the laws of virtue and of chastity have 
 been transgressed. 
 
 "Our first parents were pure and noble, and when we pass 
 behind the veil we shall perhaps learn something of their high 
 estate, more than we know now. But be it known that they 
 were pure; they were noble. It is true that they disobeyed the 
 law of God, in eating things they were told not to eat; but who 
 amongst you can rise up and condemn?" From an address by 
 the author at the Eighty-fourth Semiannual Conference of the 
 Church, Oct. 6, 1913; published in the Proceedings of the Con- 
 ference, pp. 118, 119. 
 
 4. Christ Wrought Redemption from the Fall. "The Savior 
 thus becomes master of the situation the debt is paid, the re- 
 demption made, the covenant fulfilled, justice satisfied, the will 
 of God done, and all power is now given into the hands of the 
 Son of God the power of the resurrection, the power of the 
 redemption, the power of salvation, the power to enact 
 laws for the carrying out and accomplishment of this 
 design. Hence life and immortality are brought to light, the 
 gospel is introduced, and He becomes the author of eternal 
 life and exaltation. He is the Redeemer, the Resurrector, the 
 vSavior of man and the world; and He has appointed the law 
 of the gospel as the medium which must be complied with in this 
 world or the next, as He complied with His Father's law; hence 
 'he that believeth shall be saved, and he that believeth not shall 
 be damned.' The plan, the arrangement, the agreement, the 
 covenant was made, entered into and accepted before the founda- 
 tion of the world; it was prefigured by sacrifices, and was car- 
 ried out and consummated on the cross. Hence being the me- 
 diator between God and man, He becomes by right the dictator 
 and director on earth and in heaven for the living and for the 
 dead, for the past, the present and the future, pertaining to man 
 as associated with this earth or the heavens, in time or eternity, 
 the Captain of our salvation, the Apostle and High-Priest of our 
 profession, the Lord and Giver of life." John Taylor, Mediation 
 and Atonement, p. 171. 
 
 5. Redemption from the Effect of the Fall. " 'Mormonism' 
 accepts the doctrine of the fall, and the account of the transgres- 
 sion in Eden, as set forth in Genesis ; but it affirms that none but 
 Adam is or shall be answerable for Adam's disobedience; that 
 mankind in general are absolutely absolved from responsibility 
 for that 'original sin/ and that each shall account for his own 
 transgressions alone; that the fall was foreknown of God, that 
 it was turned to good effect by which the necessary condition of 
 mortality should be inaugurated ; and that a Redeemer was pro- 
 vided before the world was ; that general salvation, in the sense 
 of redemption from the effects of the fall, comes to all without 
 their seeking it; but that individual salvation or rescue from the 
 effects of personal sins is to be acquired by each for himself by 
 faith and good works through the redemption wrought by Jesus 
 Christ." From the author's Story and Philosophy of 'Mormonism,' 
 
 J). III. 
 
JESUS THE CHRIST. [CHAP. 4. 
 
 CHAPTER 4. 
 THE ANTEMORTAL GODSHIP OF CHRIST. 
 
 It now becomes our purpose to inquire as to the position 
 and status of Jesus the Christ in the antemortal world, from 
 the period of the solemn council in heaven, in which He 
 was chosen to be the future Savior and Redeemer of man- 
 kind, to the time at which He was born in the flesh. 
 
 We claim scriptural authority for the assertion that Jesus 
 Christ was and is God the Creator, the God who revealed 
 Himself to Adam, Enoch, and all the antediluvial patriarchs 
 and prophets down to Noah ; the God of Abraham, Isaac and 
 Jacob ; the God of Israel as a united people, and the God of 
 Ephraim and Judah after the disruption of the Hebrew 
 nation ; the God who made Himself known to the prophets 
 from Moses to Malachi; the God of the Old Testament 
 record ; and the God of the Nephites. We affirm that Jesus 
 Christ was and is Jehovah, the Eternal One. 
 
 The scriptures specify three personages in the Godhead ; 
 (i) God the Eternal Father, (2) His Son Jesus Christ, and 
 (3) the Holy Ghost. These constitute the Holy Trinity, 
 comprizing three physically separate and distinct individuals, 
 who together constitute the presiding council of the heavens." 
 At least two of these appear as directing participants in the 
 work of creation ; this fact is instanced by the plurality ex- 
 pressed in Genesis : "And God said, I^et us make man in our 
 image, after our likeness" ; and later, in the course of con- 
 sultation concerning Adam's act of transgression, "the Lord 
 God said, Behold, the man is become as one of us." & From 
 the words of Moses, as revealed anew in the present dis- 
 
 a See "God and the Godhead," in the author's "Articles of Faith," lec- 
 ture ii. 
 
 fc On. 1:26; and 3:22. 
 
JESUS CHRIST THE CREATOR. 33 
 
 pensation, we learn more fully of the Gods who were actively 
 engaged in the creation of this earth: "And I, God, said 
 unto mine Only Begotten, which was with me from the be- 
 ginning : Let us make man in our image, after our likeness." 
 Then, further, with regard to the condition of Adam after 
 the fall: "I, the Lord God, said unto mine Only Begotten: 
 Behold, the man is become as one of us." c In the account of 
 the creation recorded by Abraham, "the Gods" are repeat- 
 edly mentioned/ 
 
 As heretofore shown in another connection, the Father 
 operated in the work of creation through the Son, who 
 thus became the executive through whom the will, command- 
 ment, or word of the Father was put into effect. It is with 
 incisive appropriateness therefore, that the Son, Jesus Christ, 
 is designated by the apostle ^ohn as the Word ; or as de- 
 clared by the Father "the word of my power"/ The part 
 taken by Jesus Christ in the creation, a part so prominent as 
 to justify our calling Him the Creator, is set forth in many 
 scriptures. The author of the Epistle to the Hebrews refers in 
 this wise distinctively to the Father and the Son as separate 
 though associated Beings: "God, who at sundry times and 
 in divers manners spake in time past unto the fathers by the 
 prophets, hath in these last days spoken unto us by his Son, 
 whom he hath appointed heir of all things, by whom also 
 he made the worlds."^ Paul is even more explicit in 
 his letter to the Colossians, wherein, speaking of Jesus the 
 Son, he says : "For by him were all things created, that are 
 in heaven, and that are in earth, visible and invisible, whether 
 they be thrones, or dominions, or principalities, or powers : 
 all things were created by him, and for him : and he is be- 
 fore all things, and by him all things consist."* 7 And here 
 let be repeated the testimony of John, that by the Word, 
 
 cP. of G. P., Moses 2:26; and 4:28. 
 
 dP. of G. P., Abraham, chaps. 4 and 5. 
 
 <?See page 10; John 1:1; and P. of G. P., Moses 1:32. 
 
 /Heb. 1:1, 2; see also 1 Cor. 8:6. 
 
 g Colos. 1:16, 17. 
 
34 [OT/JESUS THE CHRIST. [CHAP. 4. 
 
 who was with God, and who was God even in the beginning, 
 all things were made; "and without him was not anything 
 made that was made." 71 
 
 That the Christ who was to come was in reality God the 
 Creator was revealed in plainness to the prophets on the 
 western hemisphere. Samuel, the converted L,amanite, in 
 preaching to the unbelieving Nephites justified his testimony 
 as follows : "And also that ye might know of the coming of 
 Jesus Christ, the Son of God, the Father of heaven and of 
 earth, the Creator of all things, from the beginning; and 
 that ye might know of the signs of his coming, to the intent 
 that ye might believe on his name." 1 ' 
 
 To these citations of ancient scripture may most properly 
 be added the personal testimony of the L/ord Jesus after He 
 had become a resurrected Being. In His visitation to the 
 Nephites He thus proclaimed Himself : "Behold, I am Jesus 
 Christ the Son of God. I created the heavens and the earth, 
 and all things that in them are. I was with the Father from 
 the beginning. I am in the Father, and the Father in me ; 
 and in me hath the Father glorified his name."'' To the 
 Nephites, who failed to comprehend the relation between the 
 gospel declared unto them by the Resurrected Lord, and the 
 Mosaic law which they held traditionally to be in force, and 
 who marveled at His saying that old things had passed away, 
 He explained in this wise : "Behold I say unto you, that the 
 law is fulfilled that was given unto Moses. Behold, I am he 
 that gave the law, and I am he who covenanted with my 
 people Israel : therefore, the law in me is fulfilled, for I have 
 come to fulfil the law ; therefore it hath an end." & 
 
 Through revelation in the present or last dispensation 
 the voice of Jesus Christ, the Creator of heaven and earth, 
 has been heard anew : "Hearken, O ye people of my church 
 
 1-1 3 
 
 iB. of M., Helaman 14:12; see also Mosiah 3:8; 4:2; Alma 11:39. 
 /B. of M., 3 Nephi 9:15. 
 fcB. of M., 3 Nephi 15 ;4, . 
 
DIVINE TITLES OF JESUS CHRIST. 35 
 
 to whom the kingdom has been given hearken ye and give 
 ear to him who laid the foundation- of the earth, who made 
 the heavens and all the hosts thereof, and by whom all things 
 were made which live, and move, and have a being."' And 
 again, "Behold, I am Jesus Christ the Son of the living God, 
 who created the heavens and the earth ; a light which cannot 
 be hid in darkness. " m 
 
 The divinity of Jesus Christ is indicated by the specific 
 names and titles authoritatively applied to Him. According 
 to man's judgment there may be but little importance at- 
 tached to names ; but in the nomenclature of the Gods every 
 name is a title of power or station. God is righteously 
 zealous of the sanctity of His own name" and of names given 
 by His appointment. In the case of children of promise 
 names have been prescribed before birth ; this is true of our 
 Lord Jesus and of the Baptist, John, who was sent to pre- 
 pare the way for the Christ. Names of persons have been 
 changed by divine direction, when not sufficiently definite as 
 titles denoting the particular service to which the bearers 
 were called, or the special blessings conferred upon them. 
 
 Jesus is the individual name of the Savior, and as thus 
 spelled is of Greek derivation; its Hebrew equivalent was 
 Yehoshua or Yeshua, or, as we render it in English, Joshua. 
 In the original the name was well understood as meaning 
 "Help of Jehovah", or "Savior". Though as common an 
 appellation as John or Henry or Charles today, the name was 
 nevertheless divinely prescribed, as already stated. Thus, 
 unto Joseph, the espoused husband of the Virgin, the angel 
 said, "And thou shalt call his name JESUS: for he shall 
 save his people from their sins."^ 
 
 Christ is a sacred title, and not an ordinary appellation 
 or common name ; it is of Greek derivation, and in meaning 
 
 /Doc. and Cov. 45:1. 
 
 mDoc. and Cov. 14:9; see also 29:1, 31; 76:24. 
 
 n Exo. 20:7; Lev. 19:12; Deut. 5:11. 
 
 o Note 1, end of chapter. 
 
 p Matt, 1:21; see also verses 23, 25; Luke 1:31. 
 
36 JESUS THE CHRIST. [CHAP. 4. 
 
 is identical with its Hebrew equivalent Messiah or Messias, 
 signifying the Anointed Onefl Other titles, each possessing 
 a definitive meaning, such as Emmanuel, Savior, Redeemer, 
 Only Begotten Son, Lord, Son of God, Son of Man, and 
 many more, are of scriptural occurrence; the fact of main 
 present importance to us is that these several titles are ex- 
 pressive of our Lord's divine origin and Godship. As seen, 
 the essential names or titles of Jesus the Christ were made 
 known before His birth, and were revealed to prophets who 
 preceded Him in the mortal state/ 
 
 Jehovah is the Anglicized rendering of the Hebrew, 
 Yahveh or Jahveh, signifying the Self -existent One, or The 
 Eternal. This name is generally rendered in our English 
 version of the Old Testament as LORD, printed in cap- 
 itals/ The Hebrew, Hhyeh, signifying / Am, is related in 
 meaning and through derivation with the term Yahveh or 
 Jehovah; and herein lies the significance of this name by 
 which the Lord revealed Himself to Moses when the latter 
 received the commission to go into Egypt and deliver the 
 children of Israel from bondage : "Moses said unto God, 
 Behold, when I come unto the children of Israel, and shall 
 say unto them, The God of your fathers hath sent me unto 
 you ; and they shall say to me, What is his name ? what shall 
 I say unto them? And God said unto Moses, I AM THAT 
 I AM : and he said, Thus shalt thou say unto the children of 
 Israel, I AM hath sent me unto you."* In the succeeding 
 verse the Lord declares Himself to be "the God of Abraham, 
 the God of Isaac, and the God of Jacob." While Moses was in 
 Egypt, the Lord further revealed Himself, saying "I am the 
 LORD: and I appeared unto Abraham, unto Isaac, and unto 
 
 gjohn 1:41; 4:25. 
 
 r Luke 1:31; 2:21; Matt. 1:21, 25; see also verse 23 and compare Isa. 
 7:14; Luke 2:11. See further P. of G. P., Moses 6:51, 57; 7:20; 8:24. B. of M., 
 1 Nephi 10:4; 2 Nephi 10:3; Mosiah 3:8. 
 
 .y The name appears thus in Gen. 2:5; see also Exo. 6:2-4; and read for 
 comparison Gen. 17:1; 35:11. 
 
 t Exo. 3:13, 14; compare with respect to the fact of eternal duration ex- 
 pressed in this name, Isa. 44:6; John 8:58; Colos. 1:17; Heb. 13:8; Rev. 1:4; 
 see also P. of G. P., Moses 1:3 and the references there given. 
 
JESUS CHRIST IS JEHOVAH. 37 
 
 Jacob, by the name of God Almighty, but by my name 
 JEHOVAH was I not known to them."" The central fact 
 connoted by this name, / Am, or Jehovah, the two having 
 essentially the same meaning, is that of existence or duration 
 that shall have no end, and which, judged by all human 
 standards of reckoning, could have had no beginning; the 
 name is related to such other titles as Alpha and Omega, the 
 first and the last, the beginning and the end. v 
 
 Jesus, when once assailed with question and criticism 
 from certain Jews who regarded their Abrahamic lineage as 
 an assurance of divine preferment, met their abusive words 
 with the declaration : "Verily, verily, I say unto you, Before 
 Abraham was, I am". w The true significance of this saying 
 would be more plainly expressed were the sentence punctu- 
 ated and pointed as follows : "Verily, verily, I say unto you, 
 Before Abraham, was I AM ;" which means the same as had 
 He said Before Abraham, was I, Jehovah. The captious 
 Jews were so offended at hearing Him use a name which, 
 through an erroneous rendering of an earlier scripture/ 
 they held was not to be uttered on pain of death, that they 
 immediately took up stones with the intent of killing Him. 
 The Jews regarded Jehovah as an ineffable name, not to be 
 spoken; they substituted for it the sacred, though to them 
 the not-forbidden name, Adonai, signifying the Lord. The 
 original of the terms Lord and God as they appear in the 
 Old Testament, was either Yahveh or Adonai; and the divine 
 Being designated by these sacred names was, as shown by 
 the scriptures cited, Jesus the Christ. John, evangelist and 
 apostle, positively identifies Jesus Christ with Adonai, or the 
 Lord who spoke through the voice of Isaiah,^ and with 
 Jehovah who spoke through Zechariah/ 
 
 u Exo. 6:2, 3. Note 2, end of chapter. 
 s/Rev. 1:11, 17; 2:8; 22:13; compare Isa. 41:4; 44:6; 48:12. 
 wjohn 8:58. 
 
 x Lev. 24:16. Note 3, end of chapter. 
 y Isa. 6:8-11; and compar^ John 12:40, 41. 
 . 12:10; compare John 19:37. 
 
38 JESUS THE CHRIST. [CHAP. 4. 
 
 The name Elohim is of frequent occurrence in the He- 
 brew texts of the Old Testament, though it is not found in 
 our English versions. In form the word is a Hebrew plural 
 noun;* but it connotes the plurality of excellence or in- 
 tensity, rather than distinctively of number. It is expressive 
 of supreme or absolute exaltation and power. Elohini, as 
 understood and used in the restored Church of Jesus Christ, 
 is the name-title of God the Eternal Father, whose firstborn 
 Son in the spirit is Jehovah the Only Begotten in the flesh, 
 Jesus Christ. 
 
 Jesus of Nazareth, who in solemn testimony to the Jews 
 declared Himself the I Am or Jehovah, who was God before 
 Abraham lived on earth, was the same Being who is repeat- 
 edly proclaimed as the God who made covenant with Abra- 
 ham, Isaac, and Jacob; the God who led Israel from the 
 bondage of Egypt to the freedom of the promised land, the 
 one and only God known by direct and personal revelation to 
 the Hebrew prophets in general. 
 
 The identity of Jesus Christ with the Jehovah of the 
 Israelites was well understood by the Nephite prophets, and 
 the truth of their teachings was confirmed by the risen Lord 
 who manifested Himself unto them shortly after His ascen- 
 sion from the midst of the apostles at Jerusalem. This is 
 the record : "And it came to pass that the Lord spake unto 
 them saying, Arise and come forth unto me, that ye may 
 thrust your hands into my side, and also that ye may feel the 
 prints of the nails in my hands and in my feet, that ye may 
 know that I am the God of Israel, and the God of the whole 
 earth, and have been slain for the sins of the world. " & 
 
 It would appear unnecessary to cite at greater length in 
 substantiating our affirmation that Jesus Christ was God 
 even before He assumed a body of flesh. During that ante- 
 
 a The singular, "Eloah," appears only in poetic visage. 
 
 b B. of M., 3 Nephi 11:13, 14; also 1 Nephi 17:40 and observe from 
 verse 30 that the Redeemer is here spoken of as the God who delivered 
 Israel. See further Mosiah 7:19. Chapter 39 herein. 
 
ANNOUNCEMENTS OF JESUS CHRIST BY THE FATHER. 39 
 
 mortal period there was essential difference between the 
 Father and the Son, in that the former had already passed 
 through the experiences of mortal life, including death and 
 resurrection, and was therefore a Being possessed of a per- 
 fect, immortalized body of flesh and bones, while the Son 
 was yet unembodied. Through His death and subsequent 
 resurrection Jesus the Christ is today a Being like unto the 
 Father in all essential characteristics. 
 
 A general consideration of scriptural evidence leads to 
 the conclusion that God the Eternal Father has manifested 
 Himself to earthly prophets or revelators on very few occa- 
 sions, and then principally to attest the divine authority of 
 His Son, Jesus Christ. As before shown, the Son was the 
 active executive in the work of creation ; throughout the 
 creative scenes the Father appears mostly in a directing or 
 consulting capacity. Unto Adam, Enoch, Noah, Abraham 
 and Moses the Father revealed Himself, attesting the God- 
 ship of the Christ, and the fact that the Son was the chosen 
 Savior of mankind/ On the occasion of the baptism of 
 Jesus, the Father's voice was heard, saying, "This is my 
 beloved Son, in whom I am well pleased" ; d and at the trans- 
 figuration a similar testimony was given by the Father/ On 
 an occasion yet later, while Jesus prayed in anguish of soul, 
 submitting Himself that the Father's purposes be fulfilled 
 and the Father's name glorified, "Then came there a voice 
 from heaven, saying, I have both glorified it, and will glorify 
 it again."/ The resurrected and glorified Christ was an- 
 nounced by the Father to the Nephites on the western 
 hemisphere, in these words: "Behold my beloved Son, in 
 whom I am well pleased, in whom I have glorified my name : 
 hear ye him."^ From the time of the occurrence last noted, 
 
 cP. of G. P., Moses 1:8, 31-33; 2:1; 4:2, 3; 6:57; compare 7:35, 39, 47, 
 53-59; 8:16, 19, 23, 24- Abraham 3:22-28. See chapter 5 herein. 
 dMatt. 3:17; also Mark 1:11; Luke 3:22. 
 tfMatt. 17:5; Luke 9:35. 
 /John 12:28. 
 ffE. of M., 3 Nephi 11:7. 
 
40 JESUS THE CHRIST. [CHAP. 4. 
 
 the voice of the Father was not heard again among men, so 
 far as the scriptures aver, until the spring of 1820, when 
 both the Father and the Son ministered unto the prophet 
 Joseph Smith, the Father saying, "This is my beloved Son, 
 hear him !" /l These are the instances of record in which the 
 Eternal Father has been manifest in personal utterance or 
 other revelation to man apart from the Son. God the 
 Creator, the Jehovah of Israel, the Savior and Redeemer of 
 all nations, kindreds and tongues, are the same, and He is 
 Jesus the Christ. 
 
 NOTES TO CHAPTER 4. 
 
 I. Names Given of God. The significance of names when 
 
 ?iven of God finds illustration in many scriptural instances. The 
 ollowing are examples: "Jesus" meaning Savior (Matt. 1:21; 
 Luke 1:31); "John," signifying Jehovah's gift, specifically applied 
 to the Baptist, who was sent to earth to prepare the way for 
 Jehovah's coming in the flesh (Luke 1:13); "Ishmael," signifying 
 God shall hear him (Gen. 16:11) ; "Isaac," meaning laughter (Gen. 
 17:19, compare 18:10-15). As instances of names changed by 
 divine authority to express added blessings, or special callings, 
 consider the following: "Abram," which connoted nobility or 
 exaltation and as usually rendered, father of elevation, was changed 
 to "Abraham," father of a multitude which expressed the reason 
 for the change as given at the time thereof, "for a father of many 
 nations have I made thee" (Gen. 17:5). ^ "Sarai," ^ the name of 
 Abraham's wife, and of uncertain distinctive meaning, was sub- 
 stituted by "Sarah" which signified the princess (Gen 17:15). 
 "Jacob/' a name given to the son of Isaac with reference to a 
 circumstance attending his birth, and signifying a supplant er, was 
 superseded by "Israel' meaning a soldier of God, a prince of God; 
 as expressed in the words effecting the change, "Thy name shall 
 be called no more Jacob, but Israel, for as a prince hast thoti 
 power with God and with men, and hast prevailed." (Gen. 32:28; 
 compare 35:9, 10.) "Simon," meaning a hearer, the name of the 
 man who became the chief apostle of Jesus Christ, was changed 
 by the Lord to "Cephas" (Aramaic) or "Peter" (Greek) meaning 
 a rock (John 1:42; Matt. 16:18; Luke 6:14). On James and John 
 the sons of Zebedee. the Lord conferred the name or title "Boan- 
 erges" meaning sons of thunder (Mark 3:17)- 
 
 The following is an instructive excerpt: "Name in the scrip- 
 tures not only = that by which a person is designated, but fre- 
 quently = all that is known to belong to the person having this 
 designation, and the person himself. Thus 'the name of God' or 
 'of Jehovah/ etc., indicates His authority (Deut. 18:20; Matt. 
 
 h P. of G. P. Joseph Smith 2:17. 
 
NOTES. 41 
 
 21:9, etc.), His dignity and glory (Isa. 48:9, etc.), His protection 
 and favor (Prov. 18:10, etc.), His character (Exo. 34:5, 14, com- 
 pare 6, 7, etc.), His divine attributes in general (Matt. 6:9, etc.), 
 etc. The Lord is said to set or put His name where the revela- 
 tion or manifestation of His perfections is made (Deut. 12:5, 
 14:24, etc.). To believe in or on the name of Christ is to receive 
 and treat Him in accordance with the revelation which the scrip- 
 tures make of Him (John 1:12; 2:23), etc." Smith's Comprehen- 
 sive Dictionary of the Bible, article "Name." 
 
 2. Jesus Christ, the God of Israel. "That Jesus Christ was 
 the same Being who called Abraham from his native country, 
 who led Israel out of the land of Egypt with mighty miracles 
 and wonders, who made known to them His law amid the thun- 
 derings of Sinai, who delivered them from their enemies, who 
 chastened them for their disobedience, who inspired their proph- 
 ets, and whose glory filled Solomon's temple, is evident from all 
 the inspired writings, and in none more so than in the Bible. 
 
 "His lamentation over Jerusalem evidences that, in His hu- 
 manity, He had not forgotten His former exalted position : 'O 
 Jerusalem, Jerusalem, thou that killest the prophets, and stonest 
 them which are sent unto thee, how often would I have gathered 
 
 thy children together, and ye would not!' (Matt. 
 
 23:37). It was this Creator of the world, this mighty Ruler, this 
 Controller of the destinies of the human famity, who, in His last 
 moments, cried out in the agony of His soul, 'My God, my God, 
 why hast thou forsaken me?'" (Mark 15:34.) From Compendium 
 of the Doctrines of the Gospel, by Franklin D. Richards and James 
 A. Little. 
 
 3. "Jehovah" a Name Not Uttered by the Jews. Long 
 prior to the time of Christ, certain schools among the Jews, ever 
 intent on the observance of the letter of the law, though not 
 without disregard of its spirit, had taught that the mere utter- 
 ance of the name of God was blasphemous, and that the sin of 
 so doing constituted a capital offense. This extreme conception 
 arose from the accepted though uninspired interpretation of 
 Lev. 24:16, "And he that blasphemeth the name of the Lord, he 
 shall surely be put to death, and all the congregation shall cer- 
 tainly stone him : as well the stranger, as he that is born in the 
 land, when he blasphemeth the name of the Lord, shall be put 
 to death." We take the following from Smith's Comprehensive 
 Dictionary of the Bible, article "Jehovah" : "The true pronuncia- 
 tion of this name, [Yehovah] by which God was known to the 
 Hebrews, has been entirely lost, the Jews themselves scrupulously 
 avoiding every mention of it, and substituting in its stead one or 
 other of the words with whose proper vowel-points it may hap- 
 pen to be written [Adonai, Lord, or Elohini, God] 
 
 According to Jewish tradition it was pronounced but once a year 
 by the high priest on the day of atonement when he entered the 
 Holy of Holies ; but on this point there is some doubt." 
 
42 JESUS THE CHRIST. [CHAP. 5. 
 
 
 
 CHAPTER 5. 
 EARTHLY ADVENT OF THE CHRIST PREDICTED. 
 
 The coming of Christ to earth to tabernacle in the flesh 
 was no unexpected or unheralded event. For centuries 
 prior to the great occurrence the Jews had professed to be 
 looking for the advent of their King ; and, in the appointed 
 ceremonials of worship as in private devotions, the coming 
 of the promised Messiah was prominent as a matter of the 
 supplication of Israel to Jehovah. True, there was much 
 diversity in lay opinion and in rabbinical exposition as to the 
 time and manner of His appearing; but the certainty thereof 
 w r as fundamentally established in the beliefs and hopes of the 
 Hebrew nation. 
 
 The records known to us as the books of the Old Testa- 
 ment, together with other inspired writings once regarded 
 as authentic but excluded from later compilations as not 
 strictly canonical were current among the Hebrews at and 
 long before the time of Christ's birth. These scriptures had 
 their beginning in the proclamation of the law through 
 Moses/ who wrote the same, and delivered the writing into 
 the official custody of the priests with an express command 
 that it be read in the assemblies of the people at stated times. 
 To these earlier writings were added the utterances of di- 
 vinely commissioned prophets, the records of appointed his- 
 torians, and the songs of inspired poets, as the centuries 
 passed ; so that at the time of our Lord's ministry the Jews 
 possessed a great accumulation of writings accepted and 
 revered by them as authoritative. b These records are rich 
 
 aDeut. 31:9, 24-26; compare 17: 
 & "Articles of Faith," xiii:7-10. 
 
 :18-20. 
 
CHRIST'S ADVENT REVEALED TO ADAM. 43 
 
 in prediction and promise respecting the earthly advent of 
 the Messiah, as are other scriptures to which the Israel of 
 old had not access. 
 
 Adam, the patriarch of the race, rejoiced in the assur- 
 ance of the Savior's appointed ministry, through the accept- 
 ance of which, he, the transgressor, might gain redemption. 
 Brief mention of the plan of salvation, the author of which 
 is Jesus Christ, appears in the promise given of God follow- 
 ing the fall that though the devil, represented by the ser- 
 pent in Eden, should have power to bruise the heel of 
 Adam's posterity, through the seed of the woman should 
 come the power to bruise the adversary's head. c It is sig- 
 nificant that this assurance of eventual victory over sin and 
 its inevitable effect, death, both of which were introduced to 
 earth through Satan the arch-enemy of mankind, was to be 
 realized through the offspring of woman ; the promise was 
 not made specifically to the man, nor to the pair. The only 
 instance of offspring from woman dissociated from mortal 
 fatherhood is the birth of Jesus the Christ, who was the 
 earthly Son of a mortal mother, begotten by an immortal 
 Father. He is the Only Begotten of the Eternal Father in 
 the flesh, and was born of woman. 
 
 Through scriptures other than those embodied in the 
 Old Testament we learn with greater fulness of the revela- 
 tions of God to Adam respecting the coming of the Re- 
 deemer. As a natural and inevitable result of his diso- 
 bedience, Adam had forfeited the high privilege he once 
 enjoyed that of holding direct and personal association 
 with his God ; nevertheless in his fallen state he was visited 
 by an angel of the Lord, who revealed unto him the plan 
 of redemption : "And after many days an angel of the 
 Lord appeared unto Adam, saying: Why dost thou offer 
 sacrifices unto the Lord? And Adam said unto him: I 
 know not, save the Lord commanded me. And then the 
 
 cGen. 3:15; compare Heb. 2:14; Rev. 12:9; 20:3. 
 
44 
 
 JESUS THE CHRIST. [CHAP. 5. 
 
 angel spake, saying: This thing is a similitude of the sac- 
 rifice of the Only Begotten of the Father, which is full of 
 grace and truth. Wherefore, thou shalt do all that thou 
 doest in the name of the Son, and thou shalt repent and call 
 upon God in the name of the Son for evermore. And in 
 that day the Holy Ghost fell upon Adam, which beareth 
 record of the Father and the Son, saying: I am the Only 
 Begotten of the Father from the beginning, henceforth and 
 for ever, that as thou hast fallen thou mayest be redeemed, 
 and all mankind, even as many as will."'* 
 
 The Lord's revelation to Adam making known the or- 
 dained plan whereby the Son of God was to take upon 
 Himself flesh in the meridian of time, and become the Re- 
 deemer of the world, was attested by Enoch, son of Jared 
 and father of Methuselah. From the words of Enoch we 
 learn that to him as to his great progenitor, Adam, the very 
 name by which the Savior would be known among men was 
 revealed "which is Jesus Christ, the only name which shall 
 be given under heaven, whereby salvation shall come unto 
 the children of men."* The recorded covenant of God with 
 Abraham, and the reiteration and confirmation thereof with 
 Isaac and in turn with Jacob that through their posterity 
 should all nations of the earth be blessed presaged the 
 birth of the Redeemer through that chosen lineage/ Its 
 fulfilment is the blessed heritage of the ages. 
 
 In pronouncing his patriarchal blessing upon the head 
 of Judah, Jacob prophesied: "The sceptre shall not depart 
 from Judah, nor a lawgiver from between his feet, until 
 Shiloh come; and unto him shall the gathering of the peo- 
 ple be." That by Shiloh is meant the Christ is evidenced 
 by the fulfilment of the conditions set forth in the predic- 
 
 <fP. of G. P., Moses 5:6-9. Note 1, end of chapter. 
 f P. of G. P., Moses 6:52; study paragraphs 50-56; see also Gen. 5:18, 21- 
 24; Jude 14. Note 4, end of chapter. 
 
 /Gen. 12:3; 18:18; 22:18; 26:4; 28:14; compare Acts 3:25; Gal. 3:8. 
 g Gen. 49:10. 
 
CHRIST'S ADVENT PREFIGURED BY SACRIFICE. 45 
 
 tion, in the state of the Jewish nation at the time of our 
 Lord's birth. 7 * JK"" 
 
 Moses proclaimed the coming of a great Prophet in 
 Israel, whose ministry was to be of such importance that all 
 men who would not accept Him would be under condemna- 
 tion; and that this prediction had sole reference to Jesus 
 Christ is conclusively shown by later scriptures. Thus spake 
 the Lord unto Moses: "I will raise them up a Prophet 
 from among their brethren, like unto thee, and will put my 
 words in his mouth; and he shall speak unto them all that 
 I shall command him. And it shall come to pass, that who- 
 soever will not hearken unto my words which he shall speak 
 in my name, I will require it of him." 1 The system of sac- 
 rifice expressly enjoined in the Mosaic code was essentially 
 a prototype of the sacrificial death to be accomplished by the 
 Savior on Calvary. The blood of countless altar victims, 
 slain by Israel's priests in the course of prescribed ritual, 
 ran throughout the centuries from Moses to Christ as a 
 prophetic flood in similitude of the blood of the Son of God 
 appointed to be shed as an expiatory sacrifice for the redemp- 
 tion of the race. But, as already shown, the institution of 
 bloody sacrifice as a type of the future death of Jesus Christ 
 dates from the beginning of human history ; since the offer- 
 ing of animal sacrifices through the shedding of blood was 
 required of Adam, to whom the significance of the ordi- 
 nance, as "a similitude of the sacrifice of the Only Begotten 
 of the Father", was expressly defined.' 
 
 The paschal lamb, slain for every Israelitish household at 
 the annually recurring feast of the Passover, was a particular 
 type of the Lamb of God who in due time would be slain for 
 the sins of the world. The crucifixion of Christ was effected 
 at the Passover season; and the consummation of the su- 
 
 h Note 2, end of chapter. 
 
 i Deut. 18:15-19; compare John 1:45; Acts 3:22; 7:37; see also a specific 
 confirmation by our Lord after His resurrection, 3 Nephi 20:23. 
 / Note 1, end of chapter. 
 
46 JESUS THE CHRIST. [CHAP. 5. 
 
 preme Sacrifice, of which the paschal lambs had been but 
 lesser prototypes, led Paul the apostle to affirm in later 
 times ! "For even Christ our passover is sacrificed for us." a 
 
 Job in the day of dire affliction rejoiced in his testimony 
 of the coming Messiah, and declared with prophetic convic- 
 tion : "I know that my redeemer liveth, and that he shall 
 stand at the latter day upon the earth. " k The songs of 
 David the psalmist abound in oft-recurring allusion to the 
 earthly life of Christ, many circumstances of which are de- 
 scribed in detail, and, as to these, corroboration of the utter- 
 ances is found in New Testament scriptures/ 
 
 Isaiah, whose prophetic office was honored by the per- 
 sonal testimony of Christ and the apostles, manifested in 
 numerous passages the burden of his conviction relating to 
 the great event of the Savior's advent and ministry on 
 earth. With the forcefulness of direct revelation he told of 
 the Virgin's divine maternity, whereof Immanuel should be 
 born, and his prediction was reiterated by the angel of the 
 LyOrd, over seven centuries later." 1 Looking down through 
 the ages the prophet saw the accomplishment of the divine 
 purposes as if already achieved, and sang in triumph : "For 
 unto us a child is born, unto us a son is given : and the gov- 
 ernment shall be upon his shoulder: and his name shall be 
 called Wonderful, Counselor, The mighty God, The ever- 
 lasting Father, The Prince of Peace. Of the increase of 
 his government and peace there shall be no end, upon the 
 throne of David, and upon his kingdom, to order it, and to 
 
 cl Cor. 5:7. Tor references to Christ as the Lamb of God, see John 
 1:29, 36; 1 Peter 1:19; Rev. chaps. 5, 6, 7, 12, 13, 14, 15, 17, 19, 21, 22; also 
 B. of M., 1 Nephi 10:10, and chaps. 11, 12, 13, 14; 2 Nephi 31:4, 5, 6; 33:14; 
 Alma 7:14; Mormon 9:2, 3; Doc. and Cov. 58:11; 132:19. 
 
 k Job 19:25; see also verses 26-27. 
 
 /Instances: Psalm 2:7; compare Acts 13:33; Heb. 1:5; 5;5. Psa. 16:10; 
 compare Acts 13:34-37. Psa. 22:18; compare Matt. 27:35; Mark 15:24; Luke 
 23:34; John 13:24. Psa. 41:9; compare John 13:18. Psa. 69:9 and 21; com- 
 pare Matt. 27:34, 4~S; Mark 15:23; Tohn 19:29; and John 2:17. Psa. 110:1 and 
 4; compare Matt. 22:44; Mark 12:35-37; Luke 20:41-44; and Heb. 5:6. Psa. 
 118:22, 23; compare Matt. 21:42; Mark 12:10; Luke 20:17; Acts 4:11; Eph. 
 2:20; 1 Peter 2:4, 7. The following are known specifically as Messianic 
 Psalms: 2, 21, 22, 45, 67, 60, 89, 96, 110, 132; in them the psalmist extols in 
 poetic measure the excellencies of the Messiah, and the certainty o f rlis 
 
 C0m m g lsa. 7:14; compare Matt. 1:21-23. 
 
OLD TESTAMENT PREDICTIONS OF CHRIST. 47 
 
 establish it with judgment and with justice from henceforth 
 even forever."" 
 
 Immediately prior to its fulfilment, the blessed promise 
 was repeated by Gabriel, sent from the presence of God to 
 the chosen Virgin of Nazareth.* As made known to the 
 prophet and by him proclaimed, the coming Lord was the 
 living Branch that should spring from the undying root 
 typified in the family of Jesse f the foundation Stone insur- 
 ing the stability of Zion ; the Shepherd of the house of 
 Israel f the Light of the world,* to Gentile as well as Jew ; 
 the Leader and Commander of His people/ The same in- 
 spired voice predicted the forerunner who should cry in the 
 wilderness: "Prepare ye the way of the Lord, make straight 
 in the desert a highway for our God."" 
 
 Isaiah was permitted to read the scroll of futurity as to 
 many distinguishing conditions to attend the Messiah's lowly 
 life and atoning death. In Him the prophet saw One who 
 would be despized and rejected of men, a Man of sorrows, 
 acquainted with grief, One to be wounded and bruised for 
 the transgressions of the race, on whom would be laid the 
 iniquity of us all a patient and willing Sacrifice, silent under 
 affliction, as a lamb brought to the slaughter. The Lord's 
 dying with sinners, and His burial in the tomb of the wealthy 
 were likewise declared with prophetic certainty. 6 
 
 Unto Jeremiah came the word of the Lord in terms of 
 plainness, declaring the sure advent of the King by whom 
 the safety of both Judah and Israel should be assured ; v the 
 
 nlsa. 9:6, 7. 
 
 oLuke 1:26-33. 
 
 p Isa. 11:1 and 10; compare Rom. 15:12; Rev. 5:5; 22:16; see also Jer. 
 
 qlsa. 28:16; compare Psa. 118:22; Matt. 21:42; Acts 4:11; Rom. 9:33: 
 10:11; Eph. 2:20; 1 Peter 2:6-8. 
 
 rlsa. 40:9-11; compare John 10:11, 14; Heb. 13:20; 1 Peter 2:25; 5:4; see 
 also Ezek. 34:23. 
 
 slsa. 42:1; see also 9:2; 49:6; 60:3; compare Matt. 4:14-16; Luke 2:32; 
 Acts 13:47; 26:18; Eph. 5:8, 14. 
 
 t Isa. 55:4; compare John 18:37. 
 
 ttlsa. 40:3; compare Matt. 3:3; Mark 1:3; Luke 3:4; John 1:23. 
 
 b Isa. 53; study the entire chapter; compare Acts 8:32-35. 
 
 vjer. 23:5, 6; see also 33:14-16. 
 
48 JESUS THE CHRIST. [CHAP. 5. 
 
 Prince of the House of David, through whom the divine 
 promise to the son of Jesse should be realized. Under the 
 same spirit prophesied Ezekiel,* Hosea,^ and Micah/ Zec- 
 hariah broke off in the midst of fateful prediction to voice 
 the glad song of thanksgiving and praise as he beheld in 
 vision the simple pageantry of the King's triumphal entry 
 into the city of David. Then the prophet bewailed the 
 grief of the conscience-smitten nation, by whom, as was 
 foreseen, the Savior of humankind would be pierced, even 
 unto death f and showed that, when subdued by contrition 
 His own people would ask, "What are these wounds in 
 thy hands ?", the Lord woul3 answer : "Those with which I 
 was wounded in the house of my friends. " c The very price 
 to be paid for the betrayal of the Christ to His death was 
 foretold as in parable.^ 
 
 The fact, that these predictions of the Old Testament 
 prophets had reference to Jesus Christ and to Him only, is 
 put beyond question by the attestation of the resurrected 
 Lord. To the assembled apostles He said : "These are the 
 words which I spake unto you, while I was yet with you, 
 that all things must be fulfilled, which were written in the 
 law of Moses, and in the prophets, and in the psalms, con- 
 cerning me. Then opened he their understanding, that 
 they might understand the scriptures, and said unto them, 
 Thus it is written, and thus it behoved Christ to suffer, and 
 to rise from the dead the third day.' v 
 
 John the Baptist, whose ministry immediately preceded 
 that of the Christ, proclaimed the coming of One mightier 
 than himself, One who should baptize with the Holy Ghost, 
 and specifically identified Jesus of Nazareth as that One, 
 
 w Jer. 30:9. 
 
 w j cr. ou :. 
 
 *Ezek. 34:23; 37:24, 25. 
 
 y Hos. 11:11; compare Matt. 2:15. 
 
 sMic. 5:2; compare Matt. 2:6; John 7:42. 
 
 o Zech. 9:9; compare Matt. 21:4-9. 
 
 & Zech. 12:10; compare John 19:37. 
 
 cZech. 13:6. 
 
 d Zech. 11:12, 13; compare Matt. 26:15; 27:3-10. 
 
 e Luke 24:44, 46; see also verses 25-27. 
 
BOOK OF MORMON PREDICTIONS OF CHRIST. 49 
 
 the Son of God, the Lamb who should assume the burden of 
 the world's sins/ 
 
 The predictions thus far cited as relating to the life, min- 
 istry, and death of the Lord Jesus, are the utterances of 
 prophets who, excepting Adam and Enoch, lived and died 
 on the eastern hemisphere. All save John the Baptist are 
 of Old Testament record, and he, a contemporary of the 
 Christ in mortality, figures in the early chapters of the Gos- 
 pels. It is important to know that the scriptures of the 
 western hemisphere are likewise explicit in the declaration 
 of the great truth that the Son of God would be born in 
 the flesh. The Book of Mormon contains a history of a 
 colony of Israelites, of the tribe of Joseph, who left Jeru- 
 salem 600 B. C., during the reign of Zedekiah, king of 
 Judah, on the eve of the subjugation of Judea by Nebuchad- 
 nezzar and the inauguration of the Babylonian captivity. 
 This colony was led by divine guidance to the American 
 continent, whereon they developed into a numerous and 
 mighty people ; though, divided by dissension, they formed 
 two opposing nations known respectively as Nephites and 
 Lamanites. The former cultivated the arts of industry and 
 refinement, and preserved a record embodying both history 
 and scripture, while the latter became degenerate and de- 
 based. The Nephites suffered extinction about 400 A. D., 
 but the Lamanites lived on in their degraded course, and 
 are today extant upon the land as the American Indians.* 7 
 
 The Nephite annals from the beginning thereof down to 
 the time of our Lord's birth abound in prediction and prom- 
 ise of the Christ ; and this chronicle is followed by a record 
 of the actual visitation of the resurrected Savior to the 
 Nephites, and the establishment of His Church among them. 
 Unto Lehi, the leader of the colony, the Lord revealed the 
 time, place, and manner of Christ's then future advent, 
 
 /Matt. 3:11; Mark 1:8; Luke 3:16; John 1:15, 26, 27, 29-36; see also Acts 
 1:5, 8; 11:16; 19:4. 
 
 g Note 3, end of chapter. 
 
50 JESUS THE CHRIST. [CHAP. 5. 
 
 together with many important facts of His ministry, and 
 the preparatory work of John the forerunner. This revela- 
 tion was given while the company was journeying in the 
 wilderness of Arabia, prior to their crossing the great 
 waters. The prophecy is thus written by Nephi, a son of 
 Lehi and his successor in the prophetic calling : "Yea, even 
 six hundred years from the time that my father left Jeru- 
 salem, a prophet would the Lord God raise up among the 
 Jews; even a Messiah; or, in other words, a Saviour of the 
 world. And he also spake concerning the prophets, how 
 great a number had testified of these things concerning this 
 Messiah, of whom he had spoken, or this Redeemer of the 
 world. Wherefore all mankind were in a lost and in a 
 fallen state, and ever would be, save they should rely on this 
 Redeemer. And he spake also concerning a prophet who 
 should come before the Messiah, to prepare the way of the 
 Lord ; yea, even he should go forth and cry in the wilder- 
 ness, Prepare ye the way of the Lord, and make his paths 
 straight ; for there standeth one among you whom ye know 
 not ; and he is mightier than I, whose shoe's lachet I am not 
 worthy to unloose. And much spake my father concerning 
 this thing. And my father said he should baptize in Betha- 
 bary, beyond Jordan ; and he also said he should baptize 
 with water ; even that he should baptize the Messiah with 
 water. And after he had baptized the Messiah with water, 
 he should behold and bear record, that he had baptized the 
 Lamb of God, who should take away the sins of the world. 
 And it came to pass after my father had spoken these words, 
 he spake unto my brethren concerning the gospel which 
 should be preached among the Jews ; and also concerning 
 the dwindling of the Jews in unbelief. And after they had 
 slain the Messiah, who should come, and after he had been 
 slain, he should rise from the dead, and should make him- 
 self manifest, by the Holy Ghost, unto the Gentiles." 7 ' 
 
 AB. of M., 1 Nephi 10:4-11. 
 
BOOK OF MORMON PREDICTIONS OF CHRIST. 51 
 
 At a later time Nephi writes, not as his father's scribe, 
 but as a prophet and revelator voicing the word of God as 
 made known to himself. He was permitted to behold in 
 vision and to declare to his people the circumstances of the 
 Messiah's birth, His baptism by John and the ministration 
 of the Holy Ghost with its accompanying sign of the dove ; 
 he beheld our Lord moving as a Teacher of righteousness 
 among the people, healing the afflicted and rebuking spirits 
 of evil; he saw and bare record of the dread scenes of 
 Calvary ; he beheld and predicted the calling of the chosen 
 Twelve, the apostles of the Lamb, for so these were desig- 
 nated by Him who vouchsafed the vision. Moreover he 
 told of the iniquity of the Jews, who were seen in contention 
 with the apostles ; and thus concludes the portentous proph- 
 ecy : "And the angel of the Lord spake unto me again, 
 saying, Thus shall be the destruction of all nations, kin- 
 dreds, tongues, and people, that shall fight against the 
 twelve apostles of the Lamb." 1 ' Soon after the defection 
 whereby the distinction between Nephites and Lamanites 
 was established, Jacob, a brother of Nephi, continued in 
 prophecy of the assured coming of the Messiah, specifically 
 declaring that He would minister at Jerusalem and affirming 
 the necessity of His atoning death as the ordained means of 
 human redemption.'' The prophet Abinadi, in his fearless 
 denunciation of sin to the wicked king Noah, preached the 
 Christ who was to come;^ and righteous Benjamin, who was 
 at once prophet and king, proclaimed the same great truth 
 to his people about 125 B. C. So taught Alma* in his in- 
 spired admonition to his wayward son, Corianton ; and so 
 also Amulek m in his contention with Zeezrom. So pro- 
 claimed the Lamanite prophet, Samuel, only five years prior 
 
 t'B. of M., 1 Nephi chapters 11 and 12; see also 19:10. 
 j B. of M., 2 Nephi 9:5, 6; 10:3. See also Nephi's prophecy 25:12-14; and 
 chap. 26. 
 
 k B. of M., Mosiah 13:33-35; 15:1-13, 
 IE. of M., Alma 39:15; 40:1-3. 
 wB. of M., Alma 11:31-44. 
 
52 JESUS THE CHRIST. [CHAP. 5. 
 
 to the actual occurrence ; furthermore he specified the signs 
 by which the birth of Jesus in Judea would be made known 
 to the people of the western world. Said he: "Behold, I 
 give unto you a sign ; for five years more cometh, and be- 
 hold, then cometh the Son of God to redeem all those who 
 shall believe on his name. And behold, this will I give 
 unto you for a sign at the time of his coming; for behold, 
 there shall be great lights in heaven, insomuch that in the 
 night before he cometh there shall be no darkness, insomuch 
 that it shall appear unto man as if it was day, therefore there 
 shall be one day and a night, and a day, as if it were one 
 day, and there were no night; and this shall be unto you 
 for a sign; for ye shall know of the rising of the sun, and 
 also of its setting; therefore they shall know of a surety 
 that there shall be two days and a night; nevertheless the 
 night shall not be darkened ; and it shall be the night before 
 he is born. And behold there shall a new star arise, such 
 an one as ye never have beheld; and this also shall be a 
 sign unto you. And behold this is not all, there shall be 
 many signs and wonders in heaven."" 
 
 Thus the scriptures of both hemispheres and in all ages 
 of ante-meridian time bore solemn testimony to the certainty 
 of Messiah's advent; thus the holy prophets of old voiced 
 the word of revelation predicting the coming of the world's 
 King and Lord, through whom alone is salvation provided, 
 and redemption from death made sure. It is a character- 
 istic of prophets sent of God that they possess and proclaim 
 a personal assurance of the Christ, "for the testimony of 
 Jesus is the spirit of prophecy. " Not a word of inspired 
 prophecy relating to the great event has been found void. 
 The literal fulfilment of the predictions is ample attestation 
 of their origin in divine revelation, and proof conclusive of 
 the divinity of Him whose coming was so abundantly fore- 
 told. 
 
 
 
 .a* 
 
 n B. of M., Helaman 14:1-6; compare 3 Nephi 1:4-21. 
 oRev. 19:10. 
 
NOTES. 53 
 
 NOTES TO CHAPTER 5. 
 
 i. The Antiquity of Sacrifice as a Prototype of Christ's 
 Atoning Death. While the Biblical record expressly attests the 
 offering of sacrifices long prior to Israel's exodus from Egypt 
 e. g. by Abel and by Cain (Gen. 4:3, 4) ; by Noah after the deluge 
 (Gen. 8:20) ; by Abraham (Gen. 22:2, 13) ; by Jacob (Gen. 31:54; 
 46:1) it is silent concerning the divine origin of sacrifice as a 
 propitiatory requirement prefiguring the atoning death of Jesus 
 Christ. The difficulty of determining time and circumstance, under 
 which the offering of symbolical sacrifices originated amongst 
 mankind, is recognized by all investigators save those who 
 admit > the validity of modern revelation. The necessity of 
 assuming early instruction from God to man on the subject has 
 been asserted by many Bible scholars. Thus, the writer of 
 the article "Sacrifice" in the Cassell Bible Dictionary says : "The 
 idea of sacrifice is prominent throughout the scriptures, and 
 one of the most ancient and widely recognized in the rites of 
 religion throughout the world. There is also a remarkable sim- 
 ilarity in the developments and applications of the idea. On 
 these and other accounts it has been judiciously inferred that 
 sacrifice formed an element in the primeval worship of man ; 
 and that its universality is not merely an indirect argument for 
 the unity of the human race, but an illustration and confirmation 
 of the first inspired pages of the world's history. The notion of 
 sacrifice can hardly be viewed as a product of unassisted human 
 nature, and must therefore be traced to a higher source and viewed 
 as a divine revelation to primitive man." 
 
 Smith's Diet, of the Bible presents the following: "In trac- 
 ing the history of sacrifice from its first beginning to its perfect 
 development in the Mosaic ritual, we are at once met by the 
 long-disputed question as to the origin of sacrifice, whether it 
 arose from a natural instinct of man, sanctioned and guided by 
 God, or was the subject of some distinct primeval revelation. 
 There can be no doubt that sacrifice was sanctioned by God's 
 Law, with a special, typical reference to the Atonement of Christ; 
 its universal prevalence, independent of, and often opposed to, 
 man's natural reasonings on his relation to God, shows it to 
 have been primeval, and deeply rooted in the instincts of hu- 
 manity. Whether it was first enjoined by an external command, 
 or was based on that sense of sin and lost communion with God, 
 which is stamped by His hand on the heart of man is an his- 
 torical question, perhaps insoluble." 
 
 The difficulty vanishes, and the "historical question" as to 
 the origin of sacrifice is definitely solved by the revelations of 
 God in the current dispensation, whereby parts of the record of 
 Moses not contained in the Bible have been restored to human 
 knowledge. The scripture quoted in the text (pp. 43, 44) makes 
 clear the fact that the offering of sacrifices was required of Adam 
 after his transgression, and that the significance of the divinely 
 established requirement was explained in fulness to the patriarch 
 of the race. The shedding of the blood of animals in sacrifice 
 
54 JESUS THE CHRIST. [CHAP. 5. 
 
 to God, as a prototype "of the sacrifice of the Only Begotten of 
 the Father," dates from the time immediately following the fall. 
 Its origin is based on a specific revelation to Adam. See P. of 
 G. P., Moses 5:5-8. 
 
 2. Jacob's Prophecy Concerning "Shiloh." The prediction 
 of the patriarch Jacob that the sceptre should not depart from 
 Judah before the coming of Shiloh has given rise to much 
 disputation among Bible students. Some insist that "Shiloh" 
 is the name of a place and not that of a person. That there was 
 a place known by that name is beyond question (see Josh. 18:1; 
 19:51; 21:2; 22:9; i Sam. 1:3; Jer. 7:12); but the name occurring 
 in Gen. 49:10 is plainly that of a person. It should be known 
 that the use of the word in the King James or authorized version 
 of the Bible is held to be correct by many eminent authorities. 
 Thus, in Dummelow's Commentary on the Holy Bible, we read : 
 "This verse has always been regarded by both Jews and Chris- 
 tians as a remarkable prophecy of the coming of the Messiah. 
 . ... On the rendering given above, the whole verse fore- 
 tells that Judah would retain authority until the advent of the 
 rightful ruler, the Messiah, to whom all peoples would gather. 
 And, broadly speaking, it may be said that the last traces of 
 Jewish legislative power (as vested in the Sanhedrin) did not 
 disappear until the coming of Christ and the destruction of Jerusa- 
 lem, from which time His kingdom was set up among men." 
 
 Adam Clarke, in his exhaustive Bible Commentary, briefly 
 analyzes the objections urged against the admissibility of this 
 passage as applying to the Messiah's advent, and dismisses them 
 all as unfounded. His conclusion as to the meaning of the 
 passage is thus worded: "Judah shall continue a distinct tribe 
 until the Messiah shall come; and it did so; and after His coming 
 it was confounded with the others, so that all distinction has been 
 ever since lost." 
 
 Prof. Douglas, as cited in Smith's Dictionary, "claims that 
 something of Judah's sceptre still remained, a total eclipse being 
 no proof that the day is at an end that the proper fulfilment 
 of the prophecy did not begin till David's time, and is consum- 
 mated in Christ according to I^uke I '.32, 33." 
 
 The accepted meaning of the word by derivation is "Peace- 
 able," and this is applicable to the attributes of the Christ, who 
 in Isa. 9:6, is designated the Prince of Peace. 
 
 Eusebius, who lived between 260 and 339 A. D., and is 
 known in ecclesiastical history as Bishop of Csesarea, wrote : 
 "At the time that Herod was king, who was the first foreigner 
 that reigned over the Jewish people, the prophecy recorded by 
 Moses received its fulfilment, viz. 'That a prince should not fail 
 of Judah, nor a ruler from his loins, until He should come for 
 whom it is reserved, the expectation of nations.'" (The quoted 
 passage is founded on the Septuagint rendering of Genesis 
 49:10). 
 
 Some critics have held that in Jacob's use of the word 
 "Shiloh" he did not intend it as a name or proper noun at all. 
 The writer of the article "Shiloh" in Cassell's Bible Dictionary 
 
NOTES. 55 
 
 says : "The preponderance of evidence is in favor of the Mes- 
 sianic interpretation, but opinions are very divided respecting the 
 retention of the word 'Shiloh' as a proper name Not- 
 withstanding all the objections that are urged against it being 
 so regarded, we are of the opinion that it is rightly con- 
 sidered to be a proper name, and that the English version 
 represents the true sense of the passage. We recommend those 
 who wish to enter more fully into a question which cannot well 
 be discussed without Hebrew criticism, to the excellent notes 
 upon Gen. 49:10 in the 'Commentary on the Pentateuch' by Keil 
 and Delitzsch. Here the text is thus rendered: 'The sceptre 
 shall not depart from Judah, nor the ruler's staff from between 
 his feet, till Shiloh come, and the willing obedience of the nations 
 be to him.' 
 
 ''Notwithstanding the slight put upon the Messianic in- 
 terpretation by some writers, even those from whom we should 
 scarcely expect it, we see this explanation confirmed and not 
 weakened in the events of history. The text is not taken to 
 mean that Judah should at no time be without a royal ruler of 
 his own, but that the regal power should not finally cease from 
 Judah until Shiloh had come. The objections founded on the 
 Babylonian captivity, and similar intermissions, are of no force, 
 because it is the complete and final termination which is pointed 
 out, and that only happened after the time of Christ." See 
 further The Book of Prophecy, by G. Smith, LL.D., p. 320. See 
 also Compendium of the Doctrines of the Gospel, by Franklin D. 
 Richards and James A. Little, article "Christ's First Coming." 
 
 3. Nephites and Lamanites. The progenitors of the Ne- 
 phite nation were led from Jerusalem, 600 B. C., by Lehi, a Jew- 
 ish prophet of the tribe of Manasseh. His immediate family, at 
 the time of their departure from Jerusalem, comprized his wife 
 Sariah, and their sons, Laman, Lemuel, Sam, and Nephi ; at a 
 later stage of the history, daughters are mentioned, but whether 
 any of these were born before the family exodus we 
 are not told. Beside his own family, the colony of Lehi included 
 Zoram, and Ishmael, the latter an Israelite of the tribe of 
 Ephraim. Ishmael, with his family, joined Lehi in the wilder- 
 ness ; and his descendants were numbered with the nation of 
 whom we are speaking. The company journeyed somewhat east 
 of south, keeping near the borders of the Red Sea ; then, chang- 
 ing their course to the eastward, crossed the peninsula of Arabia; 
 and there, on the shores of the Arabian Sea, built and provisioned 
 a vessel in which they committed themselves to divine care upon 
 the waters. Their voyage carried them eastward across the 
 Indian Ocean, then over the south Pacific Ocean to the western 
 coast of South America, whereon they landed (590 B. C.) . . . 
 The people established themselves on what to them was the 
 land of promise; many children were born, and in the course of 
 a few generations a numerous posterity held possession of the 
 land. After the death of Lehi, a division occurred, some of the 
 people accepting as their leader, Nephi, who had been duly ap- 
 pointed to the prophetic office ; while the rest proclaimed Laman, 
 the eldest of Lehi's sons, as their chief. Henceforth the divided 
 
56 JESUS THE CHRIST. [CHAP. 5. 
 
 people were known as Nephites and Lamanites respectively. At 
 times they observed toward each other fairly friendly relations ; 
 but generally they were opposed, the Lamanites manifesting im- 
 placable hatred and hostility toward their Nephite kindred. 
 The Nephites advanced in the arts of civilization, built large 
 cities and established prosperous commonwealths; yet they often 
 fell into transgression; and the Lord chastened them by allowing 
 their foes to become victorious. They spread northward, occu- 
 pying the northern part of South America; then, crossing the 
 Isthmus, they extended their domain over the southern, central 
 and eastern portions of what is now the United States of America. 
 The Lamanites, while increasing in numbers, fell under the curse 
 of darkness; they became dark in skin and benighted in spirit, 
 forgot the God of their fathers, lived a wild nomadic life, and de- 
 generated into the fallen state in which the American Indians 
 their lineal descendants were found by those who rediscovered 
 the western continent in later times. See the author's Articles of 
 Faith xiv:7, 8. 
 
 4. The First Gospel Dispensation. The gospel of Jesus 
 Christ was revealed to Adam. Faith in God the Eternal Father, 
 and in His Son the Savior of Adam and all his posterity, repent- 
 ance of sin, water baptism by immersion, and the reception of the 
 Holy Ghost as a divine bestowal were proclaimed in the beginning 
 of human history as the essentials to salvation. The following 
 scriptures attest this fact. "And thus the Gospel began to be 
 preached, from the beginning, being declared by holy angels sent 
 forth from the presence of God, and by his own voice, and by 
 the gift of the Holy Ghost" (Moses 5:58). The prophet Enoch 
 thus testified : "But God hath made known unto our fathers that 
 all men must repent. And he called upon our father Adam by his 
 own voice, saying: I am God; I made the world, and men before 
 they were in the flesh. And he also said unto him : If thou wilt 
 turn unto me, and hearken unto my voice, and believe, and repent 
 of all thy transgressions, and be baptized, even in water, in the 
 name of mine Only Begotten Son, who is full of grace and truth, 
 which is Jesus Christ, the only name which shall be given under 
 heaven, whereby salvation shall come unto the children of men, 
 ye shall receive the gift of the Holy Ghost, asking all things in 
 his name, and whatsoever ye shall ask, it shall be given you" 
 (Moses 6:50-52; read also 53-6i). "And now, behold, I say unto 
 you : This is the plan of salvation unto all men, through the blood 
 of mine Only Begotten, who shall come in the meridian of time" 
 (62). "And it came to pass, when the Lord had spoken with 
 Adam, our father, that Adam cried unto the Lord, and he was 
 caught away by the Spirit of the Lord, and was carried down into 
 the water, and was laid under the water, and was brought forth 
 out of the water. And thus he was baptized, and the Spirit of 
 God descended upon him, and thus he was born of the Spirit, and 
 became quickened in the inner man. And he heard a voice out of 
 heaven, saying: Thou art baptized with fire, and with the Holy 
 Ghost. This is the record of the Father, and the Son, from hence- 
 forth and for ever" (64-66). Compare Doc. and Cov. 29:42. 
 
THE MERIDIAN OF TIME. 5? 
 
 toa 
 
 CHAPTER 6. 
 
 THE MERIDIAN OF TIME. 
 
 if o;i? 
 
 Unto Moses, with whom the Lord spake "face to face, 
 as a man speaketh unto his f riend," a the course of the human 
 race, both as then past and future, was made known; and 
 the coming of the Redeemer was recognized by him as the 
 event of greatest import in all the happenings to which the 
 earth and its inhabitants would be witness. The curse of 
 God had aforetime fallen upon the wicked, and upon the 
 earth because of them, "For they would not hearken unto his 
 voice, nor believe on his Only Begotten Son, even him whom 
 he declared should come in the meridian of time, who was 
 prepared from before the foundation of the world. " & In this 
 scripture appears the earliest mention of the expressive and 
 profoundly significant designation of the period in which 
 the Christ should appear the meridian of time. If the ex- 
 pression be regarded as figurative, be it remembered the 
 figure is the Lord's. 
 
 The term "meridian", as commonly used, conveys the 
 thought of a principal division of time or space \ c thus we 
 speak of the hours before the daily noon as ante-meridian 
 (a. m.) and those after noon as post-meridian (p. m.). So 
 the years and the centuries of human history are divided by 
 ,the great event of the birth of Jesus Christ. The years pre- 
 ceding that epoch-making occurrence are now designated as 
 time Before Christ (B. C.) ; while subsequent years are each 
 
 a Exo. 33:11; see also Numb. 12:8; Deut. 34:10; compare P. of G. P., 
 Moses 1:2, 11, 31. 
 
 b P. of G. P., Moses 5:57; for later mention of the "meridian of time," 
 see 6:56-62; and 7:46; and compare Doc. and Cov. 20:26; 39:3. 
 
 c "Meridian: figuratively, the highest point or culmin- 
 
 ating-point of anything; the zenith; as the meridian of life." "New Stand. 
 Diet." 
 
58 JESUS THE CHRIST. [CHAP. 6. 
 
 specified as a certain Year of our Lord, or, as in the Latin 
 tongue, Anno Domini (A. D.). Thus the world's chronology 
 has been adjusted and systematized with reference to the 
 time of the Savior's birth ; and this method of reckoning is 
 in use among all Christian nations. It is instructive to note 
 that a similar system was adopted by the isolated branch of 
 the house of Israel that had been brought from the land of 
 Palestine to the western continent ; for from the appearance 
 of the promised sign among the people betokening the birth 
 of Him who had been so abundantly predicted by their 
 prophets, the Nephite reckoning of the years, starting with 
 the departure of Lehi and his colony from Jerusalem, was 
 superseded by the annals of the new era. d 
 
 The occasion of the Savior's advent was preappointed ; 
 and the time thereof was specifically revealed through au- 
 thorized prophets on each of the hemispheres. The long 
 history of the Israelitish nation had unfolded a succession of 
 events that found a relative culmination in the earthly mis- 
 sion of the Messiah. That we may the better comprehend 
 the true significance of the Lord's life and ministry while in 
 the flesh, some consideration should be given to the political, 
 social, and religious condition of the people amongst whom 
 He appeared and with whom He lived and died. Such con- 
 sideration involves at least a brief review of the antecedent 
 history of the Hebrew nation. The posterity of Abraham 
 through Isaac and Jacob had early come to be known by the 
 title in which they took undying pride and found inspiring 
 promise, Israelites, or the children of Israel/ Collectively 
 they were so designated throughout the dark days of their 
 bondage in Egypt / so during the four decades of the exodus 
 and the return to the land of promise^ and on through the 
 period of their prosperity as a mighty people under the ad- 
 
 d B of M., 3 Nephi 2:8; compare 4 Nephi 1:1, 21; Mormon 8;6; Moroni 
 10:1. 
 
 <-Gen. 32:28; 35:10. 
 
 /Exo. 1:1, 7; 9:6, 7; 12:3, etc. 
 
 0Exo. 12:35, 40; 13:19; 15:1; Numb. 20:1, 19, 24, etc. 
 
KINGDOMS OF ISRAEL AND JUDAH. 59 
 
 ministration of the judges, and as a united monarchy during 
 the successive reigns of Saul, David, and Solomon.' 1 
 
 Immediately following the death of Solomon, about 975 
 B. C. according to the most generally accepted chronology, 
 the nation was disrupted by revolt. The tribe of Judah, 
 part of the tribe of Benjamin, and small remnants of a few 
 other tribes remained true to the royal succession, and ac- 
 cepted Rehoboam, son of Solomon, as their king; while the 
 rest, usually spoken of as the Ten Tribes, broke their alle- 
 giance to the house of David, and made Jeroboam, an 
 Ephraimite, their king. The Ten Tribes retained the title 
 Kingdom of Israel though also known as Ephraim.* Reho- 
 boam and his adherents were distinctively called the King- 
 dom of Judah. For about two hundred and fifty years the 
 two kingdoms maintained their separate autonomy; then, 
 about 722 or 721 B. C., the independent status of the King- 
 dom of Israel was destroyed, and the captive people were 
 transported to Assyria by Shalmanezer and others. Subse- 
 quently they disappeared so completely as to be called the 
 IvOst Tribes. The Kingdom of Judah was recognized as a 
 nation for about one hundred and thirty years longer ; then, 
 about 588 B. C., it was brought into subjection by Nebuchad- 
 nezzar, through whom the Babylonian captivity was inaug- 
 urated. For three score years and ten Judah was kept in 
 exile and virtual bondage, in consequence of their transgres- 
 sion as had been predicted through Jeremiah.- 7 Then the 
 L,ord softened the hearts of their captors, and their restora- 
 tion was begun under the decree of Cyrus the Persian, who 
 had subdued the Babylonian kingdom. The Hebrew people 
 were permitted to return to Judea, and to enter upon the 
 work of rebuilding the temple at Jerusalem.* 
 
 h See mention throughout the books of Judges, 1 and 2 Samuel, 1 and 2 
 Kings, and references therein. 
 
 tlsa. 11:13; 17:3; Ezek. 37:16-22; Hos. 4:17. 
 
 ;Jer. 25:11, 12; see also 29:10. 
 
 k Ezra 1:1-4; the author, "House of the Lord," pp. 47-53; also "Articles 
 of Faith" xvihl-22. 
 
00 JESUS THE CHRIST. [CHAf. t). 
 
 A great company of the exiled Hebrews availed them- 
 selves of this opportunity to return to the lands of their 
 fathers, though many elected to remain in the country of 
 their captivity, preferring Babylon to Israel. The "whole 
 congregation" of the Jews who returned from the Baby- 
 lonian exile were but "forty and two thousand three hundred 
 and three score, beside their servants and their maids, of 
 whom there were seven thousand three hundred thirty and 
 seven." The relatively small size of the migrating nation 
 is further shown by the register of their beasts of burden.' 
 While those who did return strove valiantly to reestablish 
 themselves as the house of David, and to regain some meas- 
 ure of their former prestige and glory, the Jews were never 
 again a truly independent people. In turn they were preyed 
 upon by Greece, Egypt, and Syria ; but about 164-163 B. C., 
 the people threw off, in part at least, the alien yoke, as a 
 result of the patriotic revolt led by the Maccabees, the most 
 prominent of whom was Judas Maccabeus. The temple 
 service, which had been practically abolished through the 
 proscription of victorious foes, was reestablished. In the 
 year 163 B. C., the sacred structure was rededicated, and the 
 joyful occasion was thereafter celebrated in annual festival 
 as the Feast of Dedication." During the reign of the Mac- 
 cabees, however, the temple fell into an almost ruinous con- 
 dition, more as a result of the inability of the reduced and 
 impoverished people to maintain it than through any further 
 decline of religious zeal. In the hope of insuring a greater 
 measure of national protection, the Jews entered into an 
 unequal alliance with the Romans and eventually became 
 tributary to them, in which condition the Jewish nation con- 
 tinued throughout the period of our L,ord's ministry. In the 
 meridian of time Rome was virtually mistress of the world. 
 When Christ was born Augustus Caesar was emperor of 
 
 /Ezra 2:64-67. 
 
 m "House of the Lord," pp. 51-53. 
 
 Josephus, Ant. xii:6 and 7; 2 Maccabees 2:19; 10:1-8; also John 10:22. 
 
 oLuke 2:1. 
 
JEWISH EXCLUSIVENESS. 61 
 
 Rome, and the Idumean, Herod/ surnamed the Great, was 
 the vassal king of Judea. 
 
 Some semblance of national autonomy was maintained by 
 the Jews under Roman dominion, and their religious cere- 
 monials were not seriously interfered with. The established 
 orders in the priesthood were recognized, and the official acts 
 of the national council, or Sanhedrin,^ were held to be bind- 
 ing by Roman law ; though the judicial powers of this body 
 did not extend to the infliction of capital punishment with- 
 out the sanction of the imperial executive. It was the estab- 
 lished policy of Rome to allow to her tributary and vassal 
 peoples freedom in worship so long as the mythological dei- 
 ties, dear to the Romans, were not maligned nor their altars 
 desecrated. 
 
 Needless to say, the Jews took not kindly to alien dom- 
 ination, though for many generations they had been trained 
 in that experience, their reduced status having ranged from 
 nominal vassalage to servile bondage. They were already 
 largely a dispersed people. All the Jews in Palestine at the 
 time of Christ's birth constituted but a small remnant of the 
 great Davidic nation. The Ten Tribes, distinctively the 
 aforetime kingdom of Israel, had then long been lost to his- 
 tory, and the people of Judah had been widely scattered 
 among the nations. 
 
 In their relations with other peoples the Jews generally 
 endeavored to maintain a haughty exclusiveness, which 
 brought upon them Gentile ridicule. Under Mosaic law 
 Israel had been required to keep apart from other nations ; 
 they attached supreme importance to their Abrahamic lineage 
 as children of the covenant, "an holy people unto the Lord," 
 whom He had chosen "to be a special people unto himself, 
 above all people that are upon the face of the earth"/ Judah 
 had experienced the woful effects of dalliance with pagan 
 
 pMa.it. 2:1. Page 106. 
 q Note 1, end of chapter. 
 
 rDeut. 7:6; see also 10:15; Exo. 19:5, 6; Psa. 135:4; Isa. 41:8; 45:4; 
 compare 1 Peter 2:9. 
 
 a Note 6, end of chapter. 
 
62 JESUS THE CHRIST. [CHAP. 6. 
 
 nations, and, at the time we are now considering, a Jew who 
 permitted himself unnecessary association with a Gentile be- 
 came an unclean being requiring ceremonial cleansing to free 
 him from defilement. Only in strict isolation did the leaders 
 find hope of insuring the perpetuity of the nation. 
 
 It is no exaggeration to say that the Jews hated all other 
 peoples and were reciprocally despized and contemned by 
 all others. They manifested especial dislike for the Samar- 
 itans, perhaps because this people persisted in their efforts 
 to establish some claim of racial relationship. These Samari- 
 itans were a mixed people, and were looked upon by the 
 Jews as a mongrel lot, unworthy of decent respect. When 
 the Ten Tribes were led into captivity by the king of Assyria, 
 foreigners were sent to populate Samaria/ These inter- 
 married with such Israelites as had escaped the captivity; 
 and some modification of the religion of Israel, embodying 
 at least the profession of Jehovah worship, survived in 
 Samaria. The Samaritan rituals were regarded by the Jews 
 as unorthodox, and the people as reprobate. At the time of 
 Christ the enmity between Jew and Samaritan was so intense 
 that travelers between Judea and Galilee would make long 
 detours rather than pass through the province of Samaria 
 which lay between. The Jews would have no dealings with 
 the Samaritans/ 
 
 The proud feeling of self -sufficiency, the obsession for 
 exclusiveness and separation so distinctively a Jewish trait 
 at that time was inculcated at the maternal knee and em- 
 phasized in synagog and school. The Talmud," which in 
 codified form post-dates the time of Christ's ministry, en- 
 joined all Jews against reading the books of alien nations, 
 declaring that none who so offended could consistently hope 
 for Jehovah's favor." Josephus gives his endorsement to 
 
 
 s2 Kings 17:24. 
 
 fjohn 4:9; Luke 9:51-53. Pages 172, 183 herein. 
 
 u Note 2, end of chapter. 
 
 v Bab. Talmud, Sanhedrin, 90. 
 
SCRIBES AND RABBIS. 63 
 
 similar injunction, and records that wisdom among the Jews 
 meant only familiarity with the law and ability to discourse 
 thereon. w A thorough acquaintanceship with the law was 
 demanded as strongly as other studies were discountenanced. 
 Thus the lines between learned and unlearned came to be 
 rigidly drawn ; and, as an inevitable consequence those who 
 were accounted learned, or so considered themselves, looked 
 down upon their unscholarly fellows as a class distinct and 
 inferior.* 
 
 Long before the birth of Christ, the Jews had ceased to 
 be a united people even in matters of the law, though the law 
 was their chief reliance as a means of maintaining national 
 solidarity. As early as four score years after the return 
 from the Babylonian exile, and we know not with accuracy 
 how much earlier, there had come to be recognized, as men 
 having authority, certain scholars afterward known as 
 scribes, and honored as rabbis 3 * or teachers. In the days of 
 Ezra and Nehemiah these specialists in the law constituted a 
 titled class, to whom deference and honor were paid. Ezra 
 is designated "the priest, the scribe, even a scribe of the 
 words of the commandments of the Lord, and of his statutes 
 to Israel"/ The scribes of those days did valuable service 
 under Ezra, and later under Nehemiah, in compiling the 
 sacred writings then extant; and in Jewish usage those ap- 
 pointed as guardians and expounders of the law came to be 
 known as members of the Great Synagog, or Great Assem- 
 bly, concerning which we have little information through 
 canonical channels. According to Talmudic record, the or- 
 ganization consisted of one hundred and twenty eminent 
 scholars. The scope of their labors, according to the ad- 
 monition traditionally perpetuated by themselves, is thus ex- 
 pressed : Be careful in judgment; set up many scholars, and 
 
 wjosephus, Ant. xx, 11:2. 
 
 .tfNote the emphasis given to this distinction in John 7:45-49; 
 9:34. 
 
 y Note 3, end of chapter. 
 
 #Ezra 7:11; see also verses 6, 10, 12. 
 
64 JESUS THE CHRIST. [CHAP. 6. 
 
 make a hedge about the law. They followed this behest by 
 much study and careful consideration of all traditional de- 
 tails in administration ; by multiplying scribes and rabbis 
 unto themselves ; and, as some of them interpreted the re- 
 quirement of setting up many scholars, by writing many 
 books and tractates ; moreover, they made a fence or hedge 
 about the law by adding numerous rules, which prescribed 
 with great exactness the officially established proprieties for 
 every occasion. 
 
 Scribes and rabbis were exalted to the highest rank in the 
 estimation of the people, higher than that of the Levitical or 
 priestly orders ; and rabbinical sayings were given precedence 
 over the utterances of the prophets, since the latter were re- 
 garded as but messengers or spokesmen, whereas the living 
 scholars were of themselves sources of wisdom and author- 
 ity. Such secular powers as Roman suzerainty permitted the 
 Jews to retain were vested in the hierarchy, whose members 
 were able thus to gather unto themselves practically all of- 
 ficial and professional honors. As a natural result of this 
 condition, there was practically no distinction between Jewish 
 civil and ecclesiastical law, either as to the code or its admin- 
 istration. Rabbinism comprized as an essential element the 
 doctrine of the equal authority of oral rabbinical tradition 
 with the written word of the law. The aggrandizement im- 
 plied in the application of the title "Rabbi" and the self-pride 
 manifest in welcoming such adulation were especially for- 
 bidden by the I^ord, who proclaimed Himself the one Mas- 
 ter; and, as touching the interpretation of the title held by 
 some as "father", Jesus proclaimed but one Father and He 
 in heaven : "But be not ye called Rabbi : for one is your 
 Master, even Christ; and all ye are brethren. And call no 
 man your father upon the earth : for one is your Father, 
 which is in heaven. Neither be ye called masters : for one is 
 Master, even Christ." a 
 
 a Matt. 23:8-10; see also John 1:38; 3:2. 
 
PHARISEES AND SADDUCEES. 65 
 
 The scribes, whether so named or designated by the more 
 distinguishing appellation, rabbis, were repeatedly denounced 
 by Jesus, because of the dead literalism of their teachings, 
 and the absence of the spirit of righteousness and virile mor- 
 ality therefrom ; and in such denunciations the Pharisees are 
 often coupled with the scribes. The judgment of the Christ 
 upon them is sufficiently expressed by His withering impre- 
 cation: "Woe unto you, scribes and Pharisees, hypo- 
 crites !" & 
 
 The origin of the Pharisees is not fixed by undisputed 
 authority as to either time or circumstance; though it is 
 probable that the sect or party had a beginning in connection 
 with the return of the Jews from the Babylonian captivity. 
 New ideas and added conceptions of the meaning of the law 
 were promulgated by Jews who had imbibed of the spirit of 
 Babylon ; and the resulting innovations were accepted by 
 some and rejected by others. The name "Pharisee" does not 
 occur in the Old Testament, nor in the Apocrypha, though 
 it is probable that the Assideans mentioned in the books of 
 the Maccabees c were the original Pharisees. By derivation 
 the name expresses the thought of separatism ; the Pharisee, 
 in the estimation of his class, was distinctively set apart from 
 the common people, to whom he considered himself as truly 
 superior as the Jews regarded themselves in contrast with 
 other nations. Pharisees and scribes were one in all essen- 
 tials of profession, and rabbinism was specifically their doc- 
 trine. 
 
 In the New Testament the Pharisees are often mentioned 
 as in opposition to the Sadducees ; and such were the rela- 
 tions of the two parties that it becomes a simpler matter to 
 contrast one with the other than to consider each separately. 
 The Sadducees came into existence as a reactionary organi- 
 
 & Matt. 23:13, 14, 15, 23. etc., read the entire chapter; compare Mark 
 12:38-40; Luke 20:46; see also as instances of special denunciation of the 
 Pharisees Luke 11:37-44. Note also that the lawyers, who were profession- 
 ally associated with the scribes, are included in the sweeping criticism: 
 verses 45-54. See pages 552-560 herein. 
 
 cl Maccabees 2:42; 7:13-17; 2 Maccabees 14:6. 
 
66 JESUS THE CHRIST. [CHAP. 6. 
 
 zation during the second century B. C., in connection with an 
 insurgent movement against the Maccabean party. Their 
 platform was that of opposition to the ever-increasing mass 
 of traditional lore, with which the law was not merely being 
 fenced or hedged about for safety, but under which it was 
 being buried. The Sadducees stood for the sanctity of the 
 law as written and preserved, while they rejected the whole 
 mass of rabbinical precept both as orally transmitted and as 
 collated and codified in the records of the scribes. The 
 Pharisees formed the more popular party ; the Sadducees 
 figured as the aristocratic minority. At the time of Christ's 
 birth the Pharisees existed as an organized body numbering 
 over six thousand men, with Jewish women very generally 
 on their side in sympathy and effort ; d while the Sadducees 
 were so small a faction and of such limited power that, when 
 they were placed in official positions, they generally followed 
 the policy of the Pharisees as a matter of incumbent ex- 
 pediency. The Pharisees were the Puritans of the time, un- 
 flinching in their demand for compliance with the traditional 
 rules as well as the original law of Moses. In this connec- 
 tion note Paul's confession of faith and practise when ar- 
 raigned before Agrippa "That after the most straitest sect 
 of our religion I lived a Pharisee."* The Sadducees prided 
 themselves on strict compliance with the law, as they con- 
 strued it, irrespective of all scribes or rabbis. The Sadducees 
 stood for the temple and its prescribed ordinances, the Phar- 
 isees for the synagog and its rabbinical teachings. It is 
 difficult to decide which were the more technical if we judge 
 each party by the standard of its own profession. By way of 
 illustration : the Sadducees held to the literal and full exac- 
 tion of the Mosaic penalty an eye for an eye and a tooth for 
 a tooth^ while the Pharisees contended on the authority of 
 rabbinical dictum, that the wording was figurative, and 
 
 djosephus, Antiquities, xvii, 2:4. 
 
 fActs 28:5; see also 23:6; Philip. 3:5. 
 
 /Exo. 21:23-35; Lev. 24:20; Deut. 19:21; contrast Matt. 5:38-44. 
 
ESSENES AND OTHER PARTIES. 67 
 
 that therefore the penalty could be met by a fine in money or 
 goods. 
 
 Pharisees and Sadducees differed on many important if 
 not fundamental matters of belief and practise, including the 
 preexistence of spirits, the reality of a future state involving 
 reward and punishment, the necessity for individual self- 
 denial, the immortality of the soul, and the resurrection from 
 the dead ; in each of which the Pharisees stood for the affirm- 
 ative while the Sadducees denied.^ Josephus avers the 
 doctrine of the Sadducees is that the soul and body perish 
 together ; the law is all that they are concerned to observe. h 
 They were "a skeptical school of aristocratic traditionalists ; 
 adhering only to the Mosaic law."* 
 
 Among the many other sects and parties established on 
 the ground of religious or political differences, or both, are 
 the Essenes, the Nazarites, the Herodians and the Galileans. 
 The Essenes were characterized by professions of ultra- 
 piety ; they considered even the strictness of Pharisaic pro- 
 fession as weak and insufficient; they guarded membership 
 in their order by severe exactions extending through a first 
 and a second novitiate; they were forbidden even to touch 
 food prepared by strangers ; they practised strict temperance 
 and rigid self-denial, indulged in hard labor preferably that 
 of agriculture, and were forbidden to trade as merchants, to 
 take part in war, or to own or employ slaves.'' Nazarites are 
 not named in the New Testament, though of specific record 
 in the earlier scriptures ; k and from sources other than scrip- 
 tural we learn of their existence at and after the time of 
 Christ. The Nazarite was one of either sex who was bound 
 to abstinence and sacrifice by a voluntary vow for special 
 service to God ; the period of the vow might be limited or 
 
 g Note 4, end of chapter. 
 
 h Josephus, Antiquities xviii, 1:4. 
 
 i "New Stand. Diet.," under "Sadducees." 
 
 j Josephus, Antiquities xviii, 1 :5. 
 
 A Numb. 6:2-21; Judges 13:5, 7; 16:17; Amos. 2:11, 12. Page 87. 
 
68 JESUS THE CHRIST. [CHAP. 6. 
 
 for life. While the Essenes cultivated an ascetic brother- 
 hood, the Nazarites were devoted to solitary discipline. 
 
 The Herodians constituted a politico-religious party who 
 favored the plans of the Herods under the professed belief 
 that through that dynasty alone could the status of the Jew- 
 ish people be maintained and a reestablishment of the nation 
 be secured. We find mention of the Herodians laying aside 
 their partisan antipathies and acting in concert with the 
 Pharisees in the effort to convict the L,ord Jesus and bring 
 Him to death. 7 The Galileans or people of Galilee were dis- 
 tinguished from their fellow Israelites of Judea by greater 
 simplicity and less ostentatious devotion in matters pertaining 
 to the law. They were opposed to innovations, yet were 
 generally more liberal or less bigoted than some of the pro- 
 fessedly devout Judeans. They were prominent as able de- 
 fenders in the wars of the people, and won for themselves a 
 reputation for bravery and patriotism. They are mentioned 
 in connection with certain tragical occurrences during our 
 Lord's lifetime. 
 
 The authority of the priesthood was outwardly acknowl- 
 edged by the Jews at the time of Christ ; and the appointed 
 order of service for priest and Levite was duly observed. 
 During the reign of David, the descendants of Aaron, who 
 were the hereditary priests in Israel, had been divided into 
 twenty-four courses," and to each course the labors of the 
 sanctuary were alloted in turn. Representatives of but four 
 of these courses returned from the captivity, but from these 
 the orders were reconstructed on the original plan. In the 
 days of Herod the Great the temple ceremonies were con- 
 ducted with great display and outward elaborateness, as an 
 essential matter of consistency with the splendor of the 
 structure, which surpassed in magnificence all earlier sanc- 
 tuaries. Priests and Invites, therefore, were in demand for 
 
 
 /Matt. 22:15, 16; Mark 12:13. 
 
 wLuke 13:1, 2; see also John 4:45; Mark 14:70; Acts 2:7. 
 
 nl Chron. 24:1-18. 
 
 o Note 5, end of chapter. 
 
NOTES. 69 
 
 continuous service, though the individuals were changed at 
 short intervals according to the established system. In the 
 regard of the people the priests were inferior to the rabbis, 
 and the scholarly attainments of a scribe transcended in 
 honor that pertaining to ordination in the priesthood. The 
 religion of the time was a matter of ceremony and formality, 
 of ritual and performance; it had lost the very spirit of 
 worship, and the true conception of the relationship between 
 Israel and Israel's God was but a dream of the past. 
 
 Such in brief were the principal features of the world's 
 condition, and particularly as concerns the Jewish people, 
 when Jesus the Christ was born in the meridian of time. 
 
 NOTES TO CHAPTER 6. 
 
 i. The Sanhedrin. This, the chief court or high council of 
 the Jews, derives its name from the Greek sunedrion, signifying 
 "a council." In English it is sometimes though inaccurately 
 written "Sanhedrim." The Talmud traces the origin of this 
 body to the calling of the seventy elders whom Moses associated 
 with himself, making seventy-one in all, to administer as judges 
 in Israel (Numb. 11:16, 17). The Sanhedrin in the time of 
 Christ, as also long before, comprized seventy-one members, in- 
 cluding the high-priest who presided in the assembly. It appears 
 to have been known in its earlier period as the Senate, and was 
 occasionally so designated even after Christ's death, (Josephus, 
 Antiquities xii, 3:3; compare Acts 5:21); the name "Sanhedrin" 
 came into general use during the reign of Herod the Great; but 
 the term is not of Biblical usage; its equivalent in the New 
 Testament is "council" (Matt. 5:22; 10:17; 26:59) though it must 
 be remembered that the same term is applied to courts of lesser 
 jurisdiction than that of the Sanhedrin, and to local tribunals. 
 (Matt. 5:22; 10:17; 26:59; Mark 13:9; see also Acts 25:12.) 
 
 The following, from the Standard Bible Dictionary, is in- 
 structive : "Those qualified to be members were in general of 
 the priestly house and especially of the Sadducean nobility. But 
 from the days of Queen Alexandra (69-68 B. C.) onward, there 
 were with these chief priests also many Pharisees in it under 
 the name of scribes and elders. These three classes are found 
 combined in Matt. 27:41; Mark 11:27; 14:43, 53; 15:1. How such 
 members were appointed is not entirely clear. The aristocratic 
 character of the body and the history of its origin forbid the 
 belief that it was by election. Its nucleus probably consisted of 
 the members of certain ancient families, to which, however, from 
 time to time others were added by the secular rulers. The pre- 
 siding officer was the high priest, who at first exercized in it 
 
70 JESUS THE CHRIST. [CHAP. 6. 
 
 more than the authority of a member, claiming a voice equal to 
 that of the rest of the body. But after the reduction of the high 
 priesthood from a hereditary office to one bestowed by the po- 
 litical ruler according to his pleasure, and the frequent changes 
 in the office introduced by the new system, the high priest 
 naturally lost his prestige. Instead of holding in his hands the 
 'government of the nation/ he came to be but one of many to 
 share this power; those who had served as high priests being 
 still in esteem among their nation, and having lost their office 
 not for any reason that could be considered valid by the relig- 
 ious _sense of the community, exerted a large influence over the 
 decisions of the assembly. In the New Testament they are re- 
 garded as the rulers (Matt. 26:59; 27:41; Acts 4:5, 8; Luke 23:13, 
 35; John 7:26), and Josephus' testimony supports this view. The 
 functions of the Sanhedrin were religious and moral, and also 
 political. In the latter capacity they further exercized ad- 
 ministrative as well as judicial functions. As a religious tribunal, 
 the Sanhedrin wielded a potent influence over the whole of the 
 Jewish world (Acts 9:2); but as a court of justice, after the 
 division of the country upon the death of Herod, its jurisdiction 
 was limited to Judea. Here, however, its power was absolute 
 even to the passing of sentence of death (Josephus, Ant. xiv, 
 9:3, 4; Matt. 26:3; Acts 4:5; 6:12; 22:30), although it had no 
 authority to carry the sentence into execution except as approved 
 and ordered by the representative of the Roman government. 
 The law by which the Sanhedrin governed was naturally the 
 Jewish, and in the execution of it this tribunal had a police of 
 its own, and made arrests at its discretion (Matt. 26:47). 
 . . . While the general authority of the Sanhedrin extended 
 over the whole of Judea, the towns in the country had local 
 councils of their own (Matt. 5:22; 10:17; Mark 13:9; Josephus, 
 B. J. ii, 14:1), for the administration of local affairs. These 
 were constituted of elders (Luke 7:3), at least seven in number, 
 (Josephus, Ant. iv, 8:14; B. J. ii, 20:5), and in some of the 
 largest towns as many as twenty-three. What the relation of 
 these to the central council in Jerusalem was does not appear 
 clearly. ...... Some sort of mutual recognition existed 
 
 among them; for whenever the judges of the local court could 
 not agree it seems that they were in the habit of referring their 
 cases to the Sanhedrin in Jerusalem. (Josephus, Ant. iv, 8:14; 
 Mishna, Sanh. 11:2)." 
 
 2. Talmud. "The body of Jewish civil and religious law 
 (and discussion directly or remotely relating thereto) not com- 
 prized in the Pentateuch, commonly including the Mishna and the 
 Gemara, but sometimes limited to the latter; written in Aramaic. 
 It exists in two great collections, the Palestinian Talmud, or 
 Talmud of the Land of Israel, or Talmud of the West, or, more 
 popularly, Jerusalem Talmud, embodying the discussions on the 
 Mishna of the Palestinian doctors from the 2d to the middle of 
 the 5th century; and the Babylonian, embodying those of the 
 Jewish doctors in Babylonia, from about 190 to the 7th century." 
 New Standard Diet. The Mishna comprizes the earlier portions 
 of the Talmud; the Gemara is made up of later writings and is 
 
.T& NOTES ' 
 
 largely an exposition of the Mishna. An edition of the Baby- 
 lonian Talmud alone (issued at Vienna in 1682) comprized 
 twenty-four tomes. (Geikie.) 
 
 3. Rabbis. The title Rabbi is equivalent to our distinctive 
 appellations Doctor, Master, or Teacher. By derivation it means 
 Master or my Master, thus connoting dignity and rank asso- 
 ciated with politeness of address. A definite explanation of the 
 term is given by John (1:38), and the same meaning attaches 
 by implication to its use as recorded by Matthew (23:8). It 
 was applied as a title of respect to Jesus on several occasions 
 (Matt. 23:7, 8; 26:25, 49; Mark 9:5; 11:21; 14:45; John 1:38, 49; 
 3:2, 26; 4:31; 6:25; 9:2; ii :8). The title was of comparatively 
 recent usage in the time of Christ, as it appears to have first 
 come into general use during the reign of Herod the Great, 
 though the earlier teachers, of the class without the name of 
 Rabbis, were generally reverenced, and the title was carried back 
 to them by later usage. Rab was an inferior title and Rabban 
 a superior one to Rabbi. Rabboni was expressive of most pro- 
 found respect, love and honor (see John 20:16). At the time of 
 our Lord's ministry the Rabbis were held in high esteem, and 
 rejoiced in the afHations of precedence and honor among men. 
 They were almost exclusively of the powerful Pharisaic party. 
 
 The following is from Geikie's Life and Words of Christ, 
 vol. i, chap. 6: "If the most important figures in the society of 
 Christ's day were the Pharisees, it was because they were the 
 Rabbis or teachers of the Law. As such they received super- 
 stitious honor, which was, indeed, the great motive, with many, 
 to court the title or join the party. The Rabbis were classed 
 with Moses, the patriarchs, and the prophets, and claimed equal 
 reverence. Jacob and Joseph were both said to have been 
 Rabbis. The Targum of Jonathan substitutes Rabbis, or Scribes, 
 for the word 'prophets' where it occurs. Josephus speaks of the 
 prophets of Saul's day as Rabbis. In the Jerusalem Targum 
 
 all the patriarchs are learned Rabbis They were 
 
 to be dearer to Israel than father or mother because parents 
 avail only in this world [as was then taught] but the Rabbi 
 forever. They were set above kings, for is it not written 
 'Through me kings reign'? Their entrance into a house brought 
 a blessing; to live or to eat with them was the highest good for- 
 tune. . . . The Rabbis went even further than this in exalt- 
 ing their order. The Mishna declares that it is a greater crime 
 to speak anything to their discredit, than to speak against the 
 
 words of the Law Yet in form, the Law received 
 
 boundless honor. Every saying of the Rabbis had to be based 
 on some words of it, which were, however, explained in their 
 own way. The spirit of the times, the wild fanaticism of the 
 people, and their own bias, tended alike to make them set value 
 only on ceremonies and worthless externalisms, to the utter neg- 
 lect of the spirit of the sacred writings. Still it was held that 
 the Law needed no confirmation, while the words of the Rabbis 
 did. So far as the Roman authority under which they lived left 
 them ffee, the Jews willingly put all power in the hands of the 
 Rabbis- They or their nominees tilled every office, ffom the 
 
 bfiigl arft o* ba)j 
 
72 JESUS THE CHRIST. [CHAP. 6. 
 
 highest in the priesthood to the lowest in the community. They 
 were the casuists, the teachers, the priests, the judges, the mag- 
 istrates, and the physicians of the nation The 
 
 central and dominant characteristic of the teaching of the Rabbis 
 was the certain advent of a great national Deliverer the Messiah 
 or Anointed of God or in the Greek translation of the title, the 
 Christ. In no other nation than the Jews has such a conception 
 
 ever taken such root or shown such vitality 
 
 It was agreed among the Rabbis that His birthplace must be 
 Bethlehem, and that He must rise from the tribe of Judah." 
 
 Individual rabbis gathered disciples about them, and, in- 
 evitably, rivalry became manifest. Rabbinical schools and acad- 
 emies were established, each depending for its popularity on the 
 greatness of some rabbi. The most famous of these insti- 
 tutions in the time of Herod I. were the school of Hillel and 
 that of his rival Shammai. Later, tradition invested these with 
 the title "the fathers of old." It appears from the trifling mat- 
 ters over which the followers of these two disagreed, that only 
 by opposition could either maintain a distinguishing status. 
 Hillel is reputed as the grandfather of Gamaliel, the rabbi and 
 doctor of the law at whose feet Saul of Tarsus, afterward Paul 
 the apostle, received his early instruction (Acts 22:3). So far 
 as we have historic record of the views, principles or beliefs 
 advocated by the rival schools of Hillel and Shammai, it appears 
 that the former stood for a greater degree of liberality and tol- 
 erance, while the later emphasized a strict and possibly narrow 
 interpretation of the law and its associated traditions. The de- 
 pendence of the rabbinical schools on the authority of tradition 
 is illustrated by an incident of record to the effect that even the 
 prestige of the great Hillel did not insure him against uproar 
 when once he spoke without citing precedent; only when he 
 added that so had his masters Abtalion and Shemajah spoken 
 did the tumult subside. 
 
 4. Sadducean Denial of the Resurrection. As set forth in 
 the text, the Sadducees formed an association numerically small 
 as compared with the more popular and influential Pharisees. 
 In the Gospels the Pharisees are of frequent mention, and very 
 commonly in connection with the scribes, while the Sadducees 
 are less frequently named. In the Acts of the Apostles, the 
 Sadducees appear frequently as opponents of the Church. This 
 condition was doubtless due to the prominence given the resur- 
 rection from the dead among the themes of the apostolic preach- 
 ing, the Twelve continually bearing testimony to the actual 
 resurrection of Christ. Sadducean doctrine denied the actuality 
 and possibility of a bodily resurrection, the contention resting 
 mainly on the ground that Moses, who was regarded as the 
 supreme mortal lawgiver in Israel, and the chief mouthpiece of 
 Jehovah, had written nothing concerning life after death. The 
 following is taken from Smith's Dictionary of the Bible, article 
 "Sadducees," as touching this matter: "The denial of man's 
 resurrection after death followed in the conception of the Sad- 
 ducees as a logical conclusion from their denial that Moses had 
 revealed to the Israelites the Oral Law. For on a point so 
 
NOTES, 73 
 
 momentous as a second life beyond the grave, no religious party 
 among the Jews would have deemed themselves bound to accept 
 any doctrine as an article of faith, unless it had been proclaimed 
 by Moses, their great legislator; and it is certain that in the 
 written Law of the Pentateuch there is a total absence of any 
 assertion by Moses of the resurrection of the dead. This fact 
 is presented to Christians in a striking manner by the well- 
 known words of the Pentateuch which are quoted by Christ in 
 argument with the Sadducees on this subject (Exo. 3:6, 16; Mark 
 12:26,27; Matt. 22:31, 32; Luke 20:37). It cannot be doubted 
 that in such a case Christ would quote to His powerful adver- 
 saries the most cogent text in the Law; and yet the text actually 
 quoted does not do more than suggest an inference on this great 
 doctrine. It is true that passages in other parts of the Old 
 Testament express a belief in the resurrection (Isa. 26:19; Dan. 
 12:2; Job 19:26; and in some of the Psalms) ; and it may at first 
 sight be a subject of surprize that the Sadducees were not con- 
 vinced by the authority of those passages. But although the 
 Sadducees regarded the books which contained these passages as 
 sacred, it is more than doubtful whether any of the Jews re- 
 garded them as sacred in precisely the same sense as the written 
 Law. To the Jews Moses was and is a colossal form, preemi- 
 nent in authority above all subsequent prophets." 
 
 5. The Temple of Herod. "Herod's purpose in the great 
 undertaking [that of restoring the temple, and of enlarging it on 
 a plan of unprecedented magnificence] was that of aggrandizing 
 himself and the nation, rather than the rendering of homage to 
 Jehovah. His proposition to rebuild or restore the temple on 
 a scale of increased magnificence was regarded with suspicion 
 and received with disfavor by the Jews, who feared that were the 
 ancient edifice demolished, the arbitrary monarch might abandon 
 his plan and the people would be left without a temple. To allay 
 these fears the king proceeded to reconstruct and restore the 
 old edifice, part by part, directing the work so that at no time 
 was the temple service seriously interrupted. So little of the 
 ancient structure was allowed to stand, however, that the temple 
 of Herod must be regarded as a new creation. The work was 
 begun about sixteen years before the birth of Christ; and while 
 the Holy House itself was practically completed within a year 
 and a half, this part of the labor having been performed by a 
 body of one thousand priests specially trained for the purpose, 
 the temple area was a scene of uninterrupted building operations 
 down to the year 63 A. D. We read that in the time of Christ's 
 ministry the temple had been forty-six years in building; and at 
 that time it was unfinished. 
 
 "The Biblical record gives us little information regarding 
 this the last and the greatest of ancient temples ; for what we 
 know concerning it we are indebted mainly to Josephus, with 
 some corroborative testimony found in the Talmud. In all 
 essentials the Holy House, or Temple proper, was similar to the 
 two earlier houses of sanctuary, though externally far more 
 elaborate and imposing than either; but in the matter of sur- 
 rounding courts and associated buildings, the Temple of Herod 
 
74 JESUS THE CHRIST. [CHAP. 6. 
 
 preeminently excelled Yet its beauty and grandeur 
 
 lay in architectural excellence rather than in the sanctity of its 
 worship or in the manifestation of the Divine Presence within 
 its walls. Its ritual and service were largely man-prescribed; 
 for while the letter of the Mosaic Law was professedly observed, 
 the law had been supplemented and in many features supplanted 
 by rule and priestly prescription. The Jews professed to con- 
 sider it holy, and by them it was proclaimed as the House of the 
 Lord. Devoid though it was of the divine accompaniments of 
 earlier shrines accepted of God, and denied as it was by priestly 
 arrogance and usurpation, as also by the selfish interest of traffic 
 and trade, it was nevertheless recognized even by our Lord the 
 Christ as His Father's House. (Mitti 21:12; compare Mark 
 11:15; Luke 19:45.) .... For thirty or more years after 
 the death of Christ, the Jews continued the work of adding to 
 and embellishing the temple buildings. The elaborate design 
 conceived and projected by Herod had been practically com- 
 pleted; the temple was well-nigh finished, and, as soon after* 
 ward appeared, was ready for destruction. Its fate had been 
 definitely foretold by the Savior Himself." From the author's 
 House of the Lord, pp. 54-6i. 
 
 6. State of the World at the Time of the Savior's Birth. 
 At the beginning of the Christian era, the Jews, in common with 
 most other nations, were subjects of the Roman empire. They 
 were allowed a considerable degree of liberty in maintaining their 
 religious observances and national customs generally, but their 
 status was far from that of a free and independent people. The 
 period was one of comparative peace a time marked by fewer 
 wars and less dissension than the empire had known for many 
 years. These conditions were favorable for the mission of the 
 Christ, and for the founding of His Church on earth. The religious 
 systems extant at the time of Christ's earthly ministry may be 
 classified in a general way as Jewish and Pagan, with a minor 
 system the Samaritan which was essentially a mixture of the 
 other two. The children of Israel alone proclaimed the existence 
 of the true and living God; they alone looked forward to the 
 advent of the Messiah, whom mistakenly they awaited as a pros- 
 pective conqueror coming to crush the enemies of their nation. 
 All other nations, tongues, and peoples, bowed to pagan deities, 
 and their worship comprized nought but the sensual rites of 
 heathen idolatry. Paganism was a religion of form and ceremony, 
 based on polytheism a belief in the existence of a multitude of 
 gods, which deities were subject to all the vices and passions of 
 humanity, while distinguished by immunity from death. Morality 
 and virtue were unknown as elements of heathen service; and the 
 dominant idea in pagan worship was that of propitiating the gods, 
 in the hope of averting their anger and purchasing their favor. 
 See the author's The Great Apostasy, I '.2-4, and notes following 
 the chapter cited. 
 
 
ZACHARIAS THE PRIEST. 75 
 
 &f$b 
 em ; 
 
 ^' 'ujTiit ftf ft ir 
 
 CHAPTER 7. 
 
 GABRIEL'S ANNUNCIATION OF JOHN AND OF JESUS. 
 
 JOHN THE FORERUNNER. 
 
 Associated with the prophecies of the birth of Christ are 
 predictions concerning one who should precede Him, going 
 before to prepare the way. It is not surprizing that the 
 annunciation of the immediate advent of the forerunner was 
 speedily followed by that of the Messiah ; nor that the procla- 
 mations were made by the same heavenly embassador 
 Gabriel, sent from the presence of God. a 
 
 About fifteen months prior to the Savior's birth, Zacha- 
 Has, a priest of the Aaronic order, was officiating in the 
 functions of his office in the temple at Jerusalem. His wife, 
 Elisabeth, was also of a priestly family, being numbered 
 among the descendants of Aaron. The couple had never 
 been blessed with children ; and at the time of which we 
 speak they were both well stricken in years and had sorrow- 
 fully given up hope of posterity. Zacharias belonged to the 
 course of priests named after Abijah, and known in later 
 time as the course of Abia. This was the eighth in the 
 order of the twenty-four courses established by David the 
 king, each course being appointed to serve in turn a week at 
 the sanctuary. b It will be remembered that on the return 
 of the people from Babylon only four of the courses were 
 represented ; but of these four each averaged over fourteen 
 hundred men. c 
 
 During his week of service each priest was required to 
 maintain scrupulously a state of ceremonial cleanliness of 
 
 a Luke 1:19, 26; see also Dan. 8:16; 9:21-23. 
 & Luke 1:5; compare 1 Chron. 24:10. 
 cEzra 2:36-39, 
 
76 JESUS THE CHRIST. [CHAP. 7. 
 
 person ; he had to abstain from wine, and from food except 
 that specifically prescribed; he had to bathe frequently; he 
 lived within the temple precincts and thus was cut off from 
 family association; he was not allowed to come near the 
 dead, nor to mourn in the formal manner if death should rob 
 him of even his nearest and dearest of kin. We learn that the 
 daily selection of the priest who should enter the Holy 
 Place, and there burn incense on the golden altar, was de- 
 termined by lot;** and furthermore we gather, from non- 
 scriptural history, that because of the great number of 
 priests the honor of so officiating seldom fell twice to the 
 same person. 
 
 On this day the lot had fallen to Zacharias. It was a 
 very solemn occasion in the life of the humble Judean 
 priest this one day in his life on which the special and par- 
 ticularly sacred service was required of him. Within the 
 Holy Place he was separated by the veil of the temple only 
 from the Oracle or Holy of Holies the inner sanctuary into 
 which none but the high priest might enter, and he only on 
 the Day of Atonement, after long ceremonial preparation/ 
 The place and the time were conducive to the highest and 
 most reverential feelings. As Zacharias ministered within 
 the Holy Place, the people without bowed themselves in 
 prayer, watching for the clouds of incense smoke to appear 
 above the great partition which formed the barrier between 
 the place of general assembly and the Holy Place, and await- 
 ing the reappearance of the priest and his pronouncement of 
 the benediction. 
 
 Before the astonished gaze of Zacharias, at this supreme 
 moment of his priestly service, there appeared, standing on 
 the right of the golden altar of incense, an angel of the Lord. 
 Many generations had passed in Jewry since any visible 
 presence other than mortal had been manifest within the 
 
 d Luke 1:8, 9; read the entire chapter. 
 
 <?Lev. chap. 16; Heb. 9:1-7; see also "House of the Lord," p. 59, and 
 compare pp. 24 and 39, Note 6, end of chapter, 
 
GABRIEL'S ANNUNCIATION TO ZACHARIAS. 77 
 
 temple, either in the Holy Place or the Holy of Holies ; the 
 people regarded personal visitations of heavenly beings as 
 occurrences of the past ; they had come almost to believe 
 that there were no longer prophets in Israel. Nevertheless, 
 there was always a feeling of anxiety, akin to that of troubled 
 expectancy, whenever a priest approached the inner sanctu- 
 ary, which was regarded as the particular abode of Jehovah 
 should He ever again condescend to visit His people. In 
 view of these conditions we read without surprize that this 
 angelic presence troubled Zacharias and caused fear to fall 
 upon him. The words of the heavenly visitant, however, 
 were comforting though of startling import, embodying as 
 they did the unqualified assurance that the man's prayers 
 had been heard, and that his wife should bear him a son, 
 who must be named John/ The promise went even further, 
 specifying that the child to be born of Elisabeth would be a 
 blessing to the people; many would rejoice at his birth; he 
 would be great in the sight of the Lord, and must be guarded 
 against wine and strong drink ? he would be rilled with the 
 Holy Ghost, would be the means of turning many souls to 
 God, and would go before to make ready a people prepared 
 to receive the Messiah. 
 
 Doubtless Zacharias recognized in the predicted future 
 of the yet unborn child, the great forerunner, of whom the 
 prophets had told and the psalmist had sung ; but that such 
 a one should be offspring of himself and his aged wife 
 seemed impossible despite the angel's promise. The man 
 doubted, and asked whereby he should know that what his 
 visitant had spoken was true: "And the angel answering 
 said unto him, I am Gabriel, that stand in the presence of 
 God ; and am sent to speak unto thee, and to shew thee these 
 glad tidings. And, behold, thou shalt be dumb, and not able 
 
 / Page 40. For other instances of children promised in spite of barren- 
 ness due to a-ge or other causes, see Isaac (Gen. 17:18, 17 and 21:1-3); Sam- 
 son, (Judges, chap. 13); Samuel (1 Sam. chap 1); son of the Shunammite 
 (2 Kings 4:14-17). 
 
 g Note 1, end of chapter. 
 
78 JESUS THE CHPviST. [CHAP. 7. 
 
 to speak, until the day that these things shall be performed, 
 because thou believest not my words, which shall be fulfilled 
 in their season. " h When the highly blessed though sorely 
 smitten priest at length came from within and appeared be- 
 fore the expectant congregation, already made anxious by 
 his delayed return, he could but mutely dismiss the assembly 
 and by signs indicate that he had seen a vision. The penalty 
 for doubt was already operative ; Zacharias was dumb. 
 
 In due time the child was born, there in the hill country 
 of Judea* where Zacharias and Elisabeth had their home ; 
 and, on the eighth day following the birth the family assem- 
 bled in accordance with custom and Mosaic requirement, to 
 name the babe in connection with the rite of circumcision.'' 
 All suggestions that he be called after his father were over- 
 ruled by Zacharias, who wrote with decisive finality: "His 
 name is John." Thereupon the dumb /e - priest's tongue was 
 loosed, and being filled with the Holy Ghost he burst forth 
 in prophecy, praise and song; his inspired utterances have 
 been set to music and are sung in worship by many Christian 
 congregations as the Benedictus : 
 
 "Blessed be the Lord God of Israel ; for he hath visited 
 and redeemed his people, and hath raised up an horn of 
 salvation for us in the house of his servant David ; as he 
 spake by the mouth of his holy prophets, which have been 
 since the world began : that we should be saved from our 
 enemies, and from the hand of all that hate us ; to perform 
 the mercy promised to our fathers, and to remember his holy 
 covenant ; the oath which he sware to our father Abraham, 
 that he would grant unto us, that we being delivered out of 
 the hand of our enemies might serve him without fear, in 
 holiness and righteousness before him, all the days of our 
 life. And thou, child, shalt be called the prophet of the 
 Highest : for thou shalt go before the face of the Lord to 
 prepare his ways; to give knowledge of salvation unto his 
 
 JrLuke 1:19, 20. 
 
 t'Luke 1:57; compare verse 39. 
 
 /Note 2, end of chapter. 
 
 k Note 3, end of chapter. 
 
WHAT MANNER OF CHILD SHALL THIS BE? 79 
 
 people by the remission of their sins, through the tender 
 mercy of our God; whereby the dayspring from on high 
 hath visited us, to give light to them that sit in darkness 
 and in the shadow of death, to guide our feet into the way 
 of peace." l 
 
 The last words Zacharias had uttered prior to the inflic- 
 tion of dumbness were words of doubt and unbelief, words in 
 which he had called for a sign as proof of authority of one 
 who came from the presence of the Almighty ; the words with 
 which he broke his long silence were words of praise unto 
 God in whom he had all assurance, words that were as a 
 sign to all who heard, and the fame whereof spread through- 
 out the region. 
 
 The unusual circumstances attending the birth of John, 
 notably the months of dumbness passed by the father and 
 his sudden recovery of speech on the bestowal of the fore- 
 appointed name, caused many to marvel and some to fear, 
 as they asked : "What manner of child shall this be !" 
 When, a man grown, John raised his voice in the wilderness, 
 again in fulfilment of prophecy, the people questioned as to 
 whether he was not the Messiah." 1 Of his life between in- 
 fancy and the beginning of his public ministry, a period of 
 approximately thirty years, we have of record but a single 
 sentence : "And the child grew, and waxed strong in spirit, 
 and was in the deserts till the day of his shewing unto 
 Israel."" 
 
 THE; ANNUNCIATION TO THE; VIRGIN. 
 
 Six months after the visitation of Gabriel to Zacharias, 
 and three months prior to the birth of John, the same heav- 
 enly messenger was sent to a young woman named Mary, 
 who lived at Nazareth, a town in Galilee. She was of the 
 lineage of David; and though unmarried was betrothed 
 
 /Luke 1:68-79. 
 
 m Luke 1:65, 66; see also 3:15. 
 
 nLuke 1:80. 
 
80 JESUS THE CHRIST. [CHAP. 7. 
 
 or espoused to a man named Joseph, who also was of royal 
 descent through the Davidic line. The angel's salutation, 
 while full of honor and blessing, caused Mary to wonder and 
 to feel troubled. "Hail, thou that art highly favoured, the 
 Lord is with thee: blessed art thou among women";* thus 
 did Gabriel greet the virgin. 
 
 In common with other daughters of Israel, specifically 
 those of the tribe of Judah and of known descent from 
 David, Mary had doubtless contemplated, with holy joy and 
 ecstasy, the coming of the Messiah through the royal line; 
 she knew that some Jewish maiden was yet to become the 
 mother of the Christ. Was it possible that the angel's 
 words to her had reference to this supreme expectation and 
 hope of the nation? She had little time to turn these things 
 in her mind, for the angel continued : "Fear not, Mary : for 
 thou hast found favour with God. And, behold, thou shalt 
 conceive in thy womb, and bring forth a son, and shalt call 
 his name JESUS. He shall be great, and shall be called the 
 Son of the Highest : and the Lord God shall give unto him 
 the throne of his father David : and he shall reign over the 
 house of Jacob for ever ; and of his kingdom there shall be 
 no end."^ 
 
 Even yet she comprehended but in part the import of 
 this momentous visitation. Not in the spirit of doubt such 
 as had prompted Zacharias to ask for a sign, but through an 
 earnest desire for information and explanation, Mary, con- 
 scious of her unmarried status and sure of her virgin con- 
 dition, asked: "How shall this be, seeing I know not a 
 man?" The answer to her natural and simple inquiry was 
 the announcement of a miracle such as the world had never 
 known not a miracle in the sense of a happening contrary 
 to nature's law, nevertheless a miracle through the operation 
 of higher law, such as the human mind ordinarily fails to 
 comprehend or regard as possible. Mary was informed that 
 
 o Luke 1 :28. 
 Luke 1:30-33. 
 
! ' THE ONLY BEGOTTEN SON OF GOD. 81 
 
 she would conceive and in time bring forth a Son, of whom 
 no mortal man would be the father: "And the angel an- 
 swered and said unto her, The Holy Ghost shall come upon 
 thee, and the power of the Highest shall overshadow thee : 
 therefore also that holy thing which shall be born of thee 
 shall be called the Son of God."? 
 
 Then the angel told her of the blessed condition of her 
 cousin Elisabeth, who had been barren ; and by way of suf- 
 ficient and final explanation added : "For with God nothing 
 shall be impossible." With gentle submissiveness and hum- 
 ble acceptance, the pure young virgin replied : "Behold the 
 handmaid of the Lord ; be it unto me according to thy word/' 
 
 His message delivered, Gabriel departed, leaving the 
 chosen Virgin of Nazareth to ponder over her wondrous 
 experience. Mary's promised Son was to be "The Only 
 Begotten" of the Father in the flesh; so it had been both 
 positively and abundantly predicted. True, the event was 
 unprecedented; true also it has never been paralleled; but 
 that the virgin birth would be unique was as truly essential 
 to the fulfilment of prophecy as that it should occur at all. 
 That Child to be born of Mary was begotten of Elohim, the 
 Eternal Father, not in violation of natural law but in 
 accordance with a higher manifestation thereof; and, the 
 offspring from that association of supreme sanctity, celes- 
 tial Sireship, and pure though mortal maternity, was of right 
 to be called the "Son of the Highest." In His nature would 
 be combined the powers of Godhood with the capacity and 
 possibilities of mortality ; and this through the ordinary oper- 
 ation of the fundamental law of heredity, declared of God, 
 demonstrated by science, and admitted by philosophy, that 
 living beings shall propagate after their kind. The Child 
 Jesus was to inherit the physical, mental, and spiritual traits, 
 tendencies, and powers that characterized His parents one 
 immortal and glorified God, the other human woman. 
 
 1:35; see also preceding verses, 31-33. 
 
S2 JESUS THE CHRIST. [CHAP. 7. 
 
 Jesus Christ was to be born of mortal woman, but was 
 not directly the offspring of mortal man, except so far as 
 His mother was the daughter of both man and woman. In 
 our L,ord alone has been fulfilled the word of God spoken in 
 relation to the fall of Adam, that the seed of the woman 
 should have power to overcome Satan by bruising the ser- 
 pent's head/ 
 
 In respect to place, condition, and general environment, 
 Gabriel's annunciation to Zacharias offers strong contrast 
 to the delivery of his message to Mary. The prospective 
 forerunner of the Lord was announced to his father within 
 the magnificent temple, and in a place the most exclusively 
 sacred save one other in the Holy House, under the light 
 shed from the golden candlestick, and further illumined by 
 the glow of living coals on the altar of gold; the Messiah 
 was announced to His mother in a small town far from the 
 capital and the temple, most probably within the walls of a 
 jmple Galilean cottage. 
 
 MARY S VISIT TO HE)R COUSIN 
 
 ' 
 
 It was natural that Mary, left now to herself with a 
 secret in her soul, holier, greater, and more thrilling than 
 any ever borne before or since, should seek companionship, 
 and that of some one of her own sex, in whom she could con- 
 fide, from whom she might hope to derive comfort and sup- 
 port, and to whom it would be not wrong to tell what at that 
 time was probably known to no mortal save herself. Her 
 heavenly visitant had indeed suggested all this in his mention 
 of Elisabeth, Mary's cousin, herself a subject of unusual 
 blessing, and a woman through whom another miracle of 
 God had been wrought. Mary set out with haste from Naz- 
 areth for the hill country of Judea, on a journey of about a 
 hundred miles if the traditional account be true that the little 
 town of Juttah was the home of Zacharias. There was 
 
 rPag 43) fend Gen. $|1A< 
 
THE MAGNIFICAT. 83 
 
 'mutual joy in the meeting between Mary the youthful virgin, 
 and Elisabeth, already well advanced in life. From what of 
 Gabriel's words her husband had communicated, Elisabeth 
 must have known that the approaching birth of her son would 
 soon be followed by that of the Messiah, and that therefore 
 the day for which Israel had waited and prayed through the 
 long dark centuries was about to dawn. When Mary's 
 salutation fell upon her ears, the Holy Ghost bore witness 
 that the chosen mother of the Lord stood before her in the 
 person of her cousin; and as she experienced the physical 
 thrill incident to the quickening spirit of her own blessed 
 conception, she returned the greeting of her visitor with 
 reverence : "Blessed art thou among women, and blessed is 
 the fruit of thy womb. And whence is this to me, that the 
 mother of my Lord should come to me ?"* Mary responded 
 with that glorious hymn of praise, since adopted in the mu- 
 sical ritual of churches as the Magnificat : 
 
 "My soul doth magnify the Lord, and my spirit hath re- 
 joiced in God my Saviour. For he hath regarded the low 
 estate of his handmaiden : for, behold, from henceforth all 
 generations shall call me blessed. For he that is mighty 
 hath done to me great things ; and holy is his name. And 
 his mercy is on them that fear him from generation to gen- 
 eration. He hath shewed strength with his arm; he hath 
 scattered the proud in the imagination of their hearts. He 
 hath put down the mighty from their seats, and exalted them 
 of low degree. He hath filled the hungry with good things ; 
 and the rich he hath sent empty away. He hath holpen his 
 servant Israel, in remembrance of his mercy ; as he spake to 
 our fathers, to Abraham, and to his seed for ever."* 
 
 MARY AND JOSEPH. 
 
 The visit lasted about three months, after which time 
 Mary returned to Nazareth. The real embarrassment of her 
 position she had now to meet. At the home of her cousin 
 
 .sLuke 1:42; read verses 39-56. 
 fLuke 1:46-55. 
 
84 JESUS THE CHRIST. [CHAP. 7. 
 
 she had been understood; her condition had served to con- 
 firm the testimony of Zacharias and Elisabeth; but how 
 would her word be received at her own home? And espe- 
 cially, how would she be regarded by her espoused hus- 
 band?" Betrothal, or espousal, in that time was in some 
 respects as binding as the marriage vow, and could only be 
 set aside by a ceremonial separation akin to divorce ; yet an 
 espousal was but an engagement to marry, not a marriage. 
 When Joseph greeted his promised bride after her three 
 months' absence, he was greatly distressed over the indica- 
 tions of her prospective maternity. Now the Jewish law 
 provided for the annulment of a betrothal in either of two 
 ways by public trial and judgment, or by private agreement 
 attested by a written document signed in the presence of 
 witnesses. Joseph was a just man, a strict observer of the 
 law, yet no harsh extremist; moreover he loved Mary and 
 would save her all unnecessary humiliation, whatever might 
 be his own sorrow and suffering. For Mary's sake he 
 dreaded the thought of publicity ; and therefore determined 
 to have the espousal annulled with such privacy as the law 
 allowed. He was troubled and thought much of his duty in 
 the matter, when, "behold, the angel of the Lord appeared 
 unto him in a dream, saying, Joseph, thou son of David, fear 
 not to take unto thee Mary thy wife : for that which is con- 
 ceived in her is of the Holy Ghost. And she shall bring 
 forth a son, and thou shalt call his name JESUS : for he shall 
 save his people from their sins." 1 ' 
 
 Great was Joseph's relief of mind; and great his joy in 
 the realization that the long predicted coming of the Messiah 
 was at hand ; the words of the prophets would be fulfilled ; 
 a virgin, and she the one in the world most dear to him, had 
 conceived, and in due time would bring forth that blessed 
 Son, Emmanuel, which name by interpretation means "God 
 
 Note 4, end of chapter. 
 wMatt. 1:20, 21; read 18-25. 
 
THE ROYAL LINEAGE OF JESUS. 85 
 
 with us." w The angel's salutation was significant ; "Joseph, 
 thou son of David/' was the form of address ; and the use of 
 that royal title must have meant to Joseph that, though he 
 was of kingly lineage, marriage with Mary would cast no 
 shadow upon his family status. Joseph waited not; to in- 
 sure Mary all possible protection and establish his full legal 
 right as her lawful guardian he hastened the solemnization 
 of the marriage, and "did as the angel of the Lord had bid- 
 den him, and took unto him his wife : and knew her not till 
 she had brought forth her firstborn son: and he called his 
 name JESUS."* 
 
 The national hope of a Messiah based on promise and 
 prophecy had become confused in the Jewish mind, through 
 the influence of rabbinism with its many vagaries, and its 
 "private interpretation"^ made to appear authoritative by the 
 artificially sustained prestige of the expositors; yet certain 
 conditions had been emphasized as essential, even by the 
 rabbis, and by these essentials would be judged the claim of 
 any Jew who might declare himself to be the long expected 
 One. It was beyond question that the Messiah was to be 
 born within the tribe of Judah and through the line of de- 
 scent from David, and, being of David He must of necessity 
 be of the lineage of Abraham, through whose posterity, ac- 
 cording to the covenant, all nations of the earth were to be 
 blessed/ 
 
 Two genealogical records purporting to give the lineage 
 of Jesus are found in the New Testament, one in the first 
 chapter of Matthew, the other in the third chapter of Luke. 
 These records present several apparent discrepancies, but 
 such have been satisfactorily reconciled by the research of 
 specialists in Jewish genealogy. No detailed analysis of the 
 matter will be attempted here ; but it should be borne in mind 
 
 w Matt. 1:22-23; compare Isa. 7:14; see also 9:6. 
 
 *Matt. 1:24, 25. \ 
 
 y2 Peter 1:20. 
 
 s Gen. 12:3; 18:18; 22:18; 26:4; compare Acts 3:25; Gal. 3:8. 
 
86 JESUS THE CHRIST. [CHAI. 7. 
 
 that the consensus of judgment on the part of investigators 
 is that Matthew's account is that of the royal lineage, estab- 
 lishing the order of sequence among the legal successors to 
 the. throne of David, while the account given by Luke is a 
 personal pedigree, demonstrating descent from David with- 
 out Adherence to the line of legal succession to the throne 
 through primogeniture or nearness of kin. Luke's record 
 is regarded by many, however, as the pedigree of Mary, 
 while Matthew's is accepted as that of Joseph. The all im- 
 portant fact to be remembered is that the Child promised by 
 Gabriel to Mary, the virginal bride of Joseph, would be born 
 in the royal line. A personal genealogy of Joseph was 
 essentially that of Mary also, for they were cousins. Joseph 
 is named as son of Jacob by Matthew, and as son of Heli by 
 Luke ; but Jacob and Heli were brothers, and it appears that 
 one of the two was the father of Joseph and the other the 
 father of Mary and therefore father-in-law to Joseph. That 
 Mary was of Davidic descent is plainly set forth in many 
 scriptures ; for since Jesus was to be born of Mary, yet was 
 not begotten by Joseph, who was the reputed, and, according 
 to the law of the Jews, the legal, father, the blood of David's 
 posterity was given to the body of Jesus through Mary alone. 
 Our Lord, though repeatedly addressed as Son of David, 
 never repudiated the title but accepted it as rightly applied 
 to Himself. b Apostolic testimony stands in positive asser- 
 tion of the royal heirship of Christ through earthly lineage, 
 as witness the affirmation of Paul, the scholarly Pharisee: 
 "Concerning his Son Jesus Christ our Lord, which was 
 made of the seed of David according to the flesh;" and 
 again : "Remember that Jesus Christ of the seed of David 
 was raised from the dead." c 
 
 In all the persecutions waged by His implacable haters, 
 
 a Note 5, end of chapter. 
 
 b For instances see Matt. 9:27; 15:22; 21:9; 20:30, 31, with which com- 
 pare Luke 18:38, 39. 
 
 c Rom. 1:3; 2 Tim. 2:8; see also Acts 2:30; 13:23; compare Psa. 132:11; 
 see also Luke 1 :32. 
 
THE RIGHTFUL HEIR TO DAVID - S THRONE. 87 
 
 in all the false accusations brought against Him, in the 
 specific charges of sacrilege and blasphemy based on His 
 acknowledgment of the Messiahship as His own, no mention 
 is found of even an insinuation that He could not be the 
 Christ through any ineligibility based on lineage. Genealogy 
 was assiduously cared for by the Jews before, during, and 
 after the time of Christ ; indeed their national history was 
 largely genealogical record ; and any possibility of denying 
 the Christ because of unattested descent would have been 
 used to the fullest extent by insistent Pharisee, learned 
 scribe, haughty rabbi, and aristocratic Sadducee. 
 
 At the time of the Savior's birth, Israel was ruled by 
 alien monarchs. The rights of the royal Davidic family were 
 unrecognized; and the ruler of the Jews was an appointee 
 of Rome. Had Judah been a free and independent nation, 
 ruled by her rightful sovereign, Joseph the carpenter would 
 have been her crowned king; and his lawful successor to 
 the throne would have been Jesus of Nazareth, the King of 
 the Jews. 
 
 Gabriel's annunciation to Mary was that of the Son of 
 David, on whose coming the hope of Israel rested as on a 
 sure foundation. The One, thus announced, was Emmanuel, 
 even God who was to dwell in flesh with His people/ the 
 Redeemer of the world, Jesus the Christ. 
 
 NOTES TO CHAPTER 7. 
 
 i. John the Baptist Regarded as a Nazarite. The instruc- 
 tion of the angel Gabriel to Zacharias, that the promised son, 
 John, was to "drink neither wine nor strong drink," and the adult 
 life of John as a dweller in the desert, together with his ^ habit of 
 wearing rough garb, have led commentators and Biblical spe- 
 cialists to assume that he was a "Nazarite for life." It is to be 
 remembered, however, that nowhere in scripture extant is John 
 the Baptist definitely called a Nazarite. A Nazarite, the name 
 signifying consecrated or separated, was one, who by personal 
 vow or by that made for him by his parents, was set apart to 
 some special labor or course of life involving self denial. (See 
 page 67). Smith's Comp. Diet, of the Bible says: "There is no 
 
 dMatt. 1:23. 
 
88 JESUS THE CHRIST. [CHAP. 7. 
 
 notice in the Pentateuch of Nazarites for life; but the regula- 
 tions for the vow of a Nazarite of days are given (Numb. 6:1-2). 
 The Nazarite, during the term of his consecration, was bound to 
 abstain from wine, grapes, and every production of the vine, 
 and from every kind of intoxicating drink. He was forbidden to 
 cut the hair of his head, or to approach any dead body, even 
 that of his nearest relation." The sole instance of a Nazarite 
 for life named in the scriptures is that of Samson, whose mother 
 was required to put herself under Nazarite observances prior to 
 his birth, and the child was to be a Nazarite to God from his 
 birth (Judges 13:3-7, 14). In the strictness of his life, John the 
 Baptist is to be credited with all the personal discipline required 
 of Nazarites whether he was under voluntary or parental vows 
 or was not so bound. 
 
 2. Circumcision, while not exclusively a Hebrew or an 
 Israelitish practise, was made a definite requirement through the 
 revelations of God to Abraham, as the sign of the covenant be- 
 tween Jehovah and the patriarch. (Gen. 17:9-14.) This cove- 
 nant was made to include the establishment of Abraham's pos- 
 terity as a great nation, and provided that through his descend- 
 ants should all nations of the earth be blessed (Gen. 22:18) a 
 promise which has been proved to mean that through that 
 lineage should the Messiah be born. Circumcision was a bind- 
 ing condition; and its practise therefore became a national char- 
 acteristic. Every male was to be circumcized eight days after 
 birth (Gen. 17:12; Lev. 12:3). This requirement as to age came 
 to be so rigidly enforced, that even if the eighth day fell on a 
 Sabbath the rite had to be performed on that day (John 7:22, 23). 
 All male slaves had to be circumcized (Gen. 17:12, 13) and even 
 strangers who sojourned with the Hebrews and desired to par- 
 take of the Passover with them had to submit to the require- 
 ment (Exo. 12:48). From the Standard Bible Dictionary we take 
 the following: "The ceremony indicated the casting off of un- 
 cleanness as a preparation for entrance into the privileges of 
 membership in Israel. In the New Testament, with its transfer 
 of emphasis from the external and formal to the inner and 
 spiritual side of things, it was first declared unnecessary for 
 Gentile converts to the gospel to be circumcized (Acts 15:28), 
 and afterward the rite was set aside even by Jewish Christians." 
 It became customary to name a child at the time it was circum- 
 cized, as is instanced in the case of John, son of Zacharias (Luke 
 i :59). 
 
 3. Zacharias' Affliction. The sign for which Zacharias 
 asked was thus given by the angel: "Behold, thou shalt be dumb, 
 and not able to speak, until the day that these things shall be 
 performed, because thou believest not my words, which shall be 
 fulfilled in their season." (Luke I -.20.) From the account of the 
 circumcision and naming of the boy, John, it is held by some that 
 the afflicted father was also deaf, as the company "made signs" 
 to him as to how he would have his son named (verse 62). 
 
 4. Jewish Betrothal. The vow of espousal, or betrothal, 
 has always been regarded as sacred and binding in Jewish law. 
 In a manner it was as binding as a marriage ceremony, though 
 
NOTES. : 89 
 
 it carried none of the particular rights of marriage. The follow- 
 ing succinct statements are taken from Geikie's Life and Words 
 of Christ, vol. I. p. 09: "Among the Jews of Mary's day it was 
 even more of an actual engagement [than it later came to be]. 
 The betrothal was formally made with rejoicings in the house 
 of the bride under a tent or slight canopy raised for the purpose. 
 It was called the 'making sacred' as the bride thenceforth was 
 sacred to her husband in the strictest sense. To make it legal, 
 the bridegroom gave his betrothed a piece of money, or the 
 worth of it, before witnesses, with the words, 'Lo, thou art be- 
 trothed unto me,' or by a formal writing in which similar words 
 and the maiden's name were given, and this in the same way was 
 handed to her before witnesses." 
 
 5. Genealogies of Joseph and Mary. "It is now almost cer- 
 tain that the genealogies in both Gospels are genealogies of 
 Joseph, which if we may rely on early traditions of their con- 
 sanguinity involve genealogies of Mary also. The Davidic de- 
 scent of Mary is implied in Acts 2:30; 13:23; Rom. 1:3; Luke 
 1 132, etc. St. Matthew gives the legal descent of Joseph through 
 the elder and regal line, as heir to the throne of David ; St. Luke 
 gives the natural descent. Thus, the real father of Salathiel was 
 heir of the house of Nathan, but the childless Jeconiah (Jer. 
 22:30) was the last lineal representative of the elder kingly line. 
 The omission of some obscure names and the symmetrical ar- 
 rangement into tesseradecads were common Jewish customs. 
 It is not too much to say that after the labors of Mill (On the 
 Mythical Interpretation of the Gospels, pp. 147-217) and Lord A. C. 
 Hervey (On the Genealogies of Our Lord, 1853 ^ scarcely a single 
 difficulty remains in reconciling the apparent divergencies. And 
 thus in this as in so many other instances, the very discrepancies 
 which^ appear to be most irreconcilable, and most fatal to the 
 historic accuracy of the four evangelists, turn out, on closer and 
 more patient investigation, to be fresh proofs that they are not 
 only entirely independent, but also entirely trustworthy." 
 Farrar, Life of Christ, p. 27, note. 
 
 The writer of the article "Genealogy of Jesus Christ" in 
 Smith's Bible Diet, says : "The New Testament gives us the 
 genealogy of but one person, pur Savior (Matt, i; Luke 3). . . 
 . . . The following propositions will explain the true con- 
 struction of these genealogies (so Lord A. C. Hervey) : i. They 
 are both the genealogies of Joseph, i.e. of Jesus Christ, as the 
 reputed and legal son of Joseph and Mary. 2. The genealogy 
 of Matthew is, as Grotius asserted, Joseph's genealogy as legal 
 successor to the throne of David. That of Luke is Joseph's pri- 
 vate genealogy, exhibiting his real birth, as David's son, and 
 thus showing why he was heir to Solomon's crown. The simple 
 principle that one evangelist exhibits that genealogy which con- 
 tained the successive heirs to David's and Solomon's throne, 
 while the other exhibits the paternal stem of him who was the 
 heir, explains all the anomalies of the two pedigrees, their agree- 
 ments as well as their discrepancies, and the circumstance of 
 their being two at all. 3. Mary, the mother of Jesus, was prob- 
 
90 
 
 JESUS THE CHRIST. [CHAP. 7. 
 
 ably the daughter of Jacob, and first cousin to Joseph her hus- 
 band." 
 
 A valuable contribution to the literature of this subject ap- 
 pears in the Journal of the Transactions of the Victoria Institute, 
 or Philosophical Society of Great Britain, 1912, vol. 44, pp. 9-36, as 
 an article, "The Genealogies of our Lord," by Mrs. A. S. Lewis, 
 and discussion thereof by many scholars of acknowledged ability. 
 The author, Mrs. Lewis, is an authority on Syriac manuscripts, 
 and is one of the two women who, in 1892, discovered in the 
 library of St. Catherine's monastery on Mount Sinai, the Syriac 
 palimpsest MS. of the four Gospels. The gifted author holds 
 that Matthew's account attests the royal pedigree of Joseph, 
 and that Luke's genealogical table proves the equally royal 
 descent of Mary. Mrs. Lewis says : "The Sinai Palimpsest also 
 tells us that Joseph and Mary went to Bethlehem, to be en- 
 rolled there, because they were both of the house and lineage of 
 David." 
 
 Canon Girdlestone, in discussing the article, says in pertinent 
 emphasis of Mary's status as a princess of royal blood through 
 descent from David: "When the angel was foretelling to Mary 
 the birth of the Holy Child, he said, 'The Lord God shall give 
 Him the throne of His father David.' Now if Joseph, her be- 
 trothed, had alone been descended from David, Mary would 
 have answered, 'I am not yet married to Joseph,' whereas she did 
 answer simply, 'I am an unmarried woman/ which plainly im- 
 plies if I were married, since I am descended from David, I 
 could infuse my royal blood into a son, but how can I have a 
 royal son while I am a virgin ?' " 
 
 After brief mention of the Jewish law relating" to adoption, 
 wherein it is provided (according to Hammurabi's Code, section 
 188), that if a man teach his adopted son a handicraft, the son is 
 thereby confirmed in all the rights of heirship, Canon Girdle- 
 stone adds : "If the crown of David had been assigned to his 
 successor in the days of Herod it would have, been placed on the 
 head of Joseph. And who would have been the legal successor 
 to Joseph? Jesus of Nazareth would have been then the King 
 of the^ Jews, and the title on the cross spoke the truth. God 
 had raised Him up to the house of David." 
 
 6. The Inner Sanctuary of the Temple. The Holy of 
 Holies in the Temple of Herod retained the form and dimensions 
 of the Oracle in the Temple of Solomon ; it was therefore a cube, 
 twenty cubits in each principal measurement. Between this and the 
 Holy Place hung a double veil, of finest material, elaborately em- 
 broidered. The outer of the two veils was open at the north end, 
 the inner at the south ; so that the high priest who entered at the 
 appointed time once a year could pass between the veils without 
 exposing the Holy of Holies. The sacred chamber was empty 
 save for a large stone upon which the high priest sprinkled the 
 sacrificial blood on the Day of Atonement; this stone occupied the 
 place of the Ark and its Mercy Seat. Outside the veil, in the Holy 
 Place, stood the altar of incense, the seven-branched candlestick, 
 and the table of shewbread. The House of the Lord, p. 59. 
 
THE TAXING OR ENROLMENT. 91 
 
 amfotv h . noi jsitttet^di ; ^adeliassOTiiy t tobqgaa 
 
 igacn-nrI : Daqesicsjij yd 
 
 CHAPTER 8. 
 
 - 
 
 THE BABE OF BETHLEHEM. 
 
 THE BIRTH OF JESUS. 
 
 Equally definite with the prophecies declaring that the 
 Messiah would be born in the lineage of David are the pre- 
 dictions that fix the place of His birth at Bethlehem, a small 
 town in Judea. There seems to have been no difference of 
 opinion among priests, scribes, or rabbis on the matter, either 
 before or since the great event. Bethlehem, though small 
 and of little importance in trade or commerce, was doubly 
 endeared to the Jewish heart as the birthplace of David and 
 as that of the prospective Messiah. Mary and Joseph lived 
 in Nazareth of Galilee, far removed from Bethlehem of 
 Judea ; and, at the time of which we speak, the maternity of 
 the Virgin was fast approaching. 
 
 At that time a decree went out from Rome ordering a 
 taxing of the people in all kingdoms and provinces tributary 
 to the empire; the call was of general scope, it provided 
 "that all the world should be taxed. " a The taxing herein 
 referred to may properly be understood as an enrolment,* 7 
 or a registration, whereby a census of Roman subjects would 
 be secured, upon which as a basis the taxation of the differ- 
 ent peoples would be determined. This particular census 
 was the second of three such general registrations recorded 
 by historians as occurring at intervals of about twenty years. 
 Had the census been taken by the usual Roman method, 
 each person would have been enrolled at the town of his resi- 
 dence ; but the Jewish custom, for which the Roman law had 
 
 ' .isJa 
 
 a Luke 2:1; see also verses 2-4. Note 1, end of chapter. 
 b Note marginal reading, Oxford and Bagster Bibles. 
 
9 JESUS THE CHRIST. [CHAP. 8. 
 
 respect, necessitated registration at the cities or towns 
 claimed by the respective families as their ancestral homes. 
 As to whether the requirement was strictly mandatory that 
 every family should thus register at the city of its ancestors, 
 we need not be specially concerned ; certain it is that Joseph 
 and Mary went to Bethlehem, the city of David, to be in- 
 scribed under the imperial decree. 
 
 The little town was crowded at the time, most likely by 
 the multitude that had come in obedience to the same sum- 
 mons ; and, in consequence, Joseph and Mary failed to find 
 the most desirable accommodations and had to be content 
 with the conditions of an improvised camp, as travelers un- 
 numbered had done before, and as uncounted others have 
 done since, in that region and elsewhere. We cannot rea- 
 sonably regard this circumstance as evidence of extreme 
 destitution ; doubtless it entailed inconvenience, but it gives 
 us no assurance of great distress or suffering.** It was 
 while she was in this situation that Mary the Virgin gave 
 birth to her firstborn, the Son of the Highest, the Only 
 Begotten of the Eternal Father, Jesus the Christ. 
 
 But few details of attendant circumstances are furnished 
 us. We are not told how soon the birth occurred after the 
 arrival of Mary and her husband at Bethlehem. It may 
 have been the purpose of the evangelist who made the record 
 to touch upon matters of purely human interest as lightly 
 as was consistent with the narration of fact, in order that 
 the central truth might neither be hidden nor overshadowed 
 by unimportant incident. We read in Holy Writ this only of 
 the actual birth: "And so it was, that, while they were 
 there, the days were accomplished that she should be de- 
 livered. And she brought forth her firstborn son, and 
 wrapped him in swaddling clothes, and laid him in a manger ; 
 
 because there was no room for them in the inn."* 
 
 
 
 c Note 1, end of chapter. 
 d Note 2, end of chapter. 
 Luke 2:6, 7. 
 
ANGELIC VISITATION TO THE SHEPHERDS. 93 
 
 In vivid contrast with the simplicity and brevity of the 
 scriptural account and of its paucity of incidental details, is 
 the mass of circumstance supplied by the imagination of 
 men, much of which is wholly unsupported by authoritative 
 record and in many respects is plainly inconsistent and un- 
 true. It is the part of prudence and wisdom to segregate 
 and keep distinctly separate the authenticated statements of 
 fact, in so momentous a matter, from the fanciful com- 
 mentaries of historians, theologians, and writers of fiction, 
 as also from the emotional rhapsodies of poets and artistic 
 extravaganzas wrought by chisel or brush. 
 
 From the period of its beginning, Bethlehem had been 
 the home of people engaged mostly in pastoral and agricul- 
 tural pursuits. It is quite in line with what is known of 
 the town and its environs to find at the season of Messiah's 
 birth, which was in the springtime of the year, that flocks 
 were in the field both night and day under the watchful care 
 of their keepers. Unto certain of these humble shepherds 
 came the first proclamation that the Savior had been born. 
 Thus runs the simple record : "And there were in the same 
 country shepherds abiding in the field, keeping watch over 
 their flock by night. And, lo, the angel of the Lord came 
 upon them, and the glory of the Lord shone round about 
 them : and they were sore afraid. And the angel said unto 
 them, Fear not : for, behold, I bring you good tidings of 
 great joy, which shall be to all people. For unto you is 
 born this day in the city of David a Saviour, which is Christ 
 the Lord. And this shall be a sign unto you : Ye shall find 
 the babe wrapped in swaddling clothes, lying in a manger. 
 And suddenly there was with the angel a multitude of the 
 heavenly host praising God, and saying, Glory to God in the 
 highest, and on earth peace, good will toward men.'^ 
 
 Tidings of such import had never before been delivered 
 by angel or received by man good tidings of great joy, 
 
 /Luke 2:8-14. 
 
94 JESUS THE CHRIST. [CHAP. 8. 
 
 given to but few and those among the humblest of earth, 
 but destined to spread to all people. There is sublime 
 grandeur in the scene, as there is divine authorship in the 
 message, and the climax is such as the mind of man could 
 never have conceived the sudden appearance of a multi- 
 tude of the heavenly host, singing audibly to human ears 
 the briefest, most consistent and most truly complete of all 
 the songs of peace ever attuned by mortal or spirit choir. 
 What a consummation to be wished Peace on earth ! But 
 how can such come except through the maintenance of good 
 will toward men ? And through what means could glory 
 to God in the highest be more effectively rendered? 
 
 The trustful and unsophisticated keepers of sheep had 
 not asked for sign or confirmation ; their faith was in unison 
 with the heavenly communication ; nevertheless the angel 
 had given them what he called a sign, to guide them in 
 their search. They waited not, but went in haste, for in 
 their hearts they believed, yea, more than believed, they 
 knew, and this was the tenor of their resolve : "Let us now 
 go even unto Bethlehem, and see this thing which is come 
 to pass, which the Lord hath made known unto us." 5 ' They 
 found the Babe in the manger, with the mother and Joseph 
 near by ; and, having seen, they went out and testified to the 
 truth concerning the Child. They returned to their flocks, 
 glorifying and praising God for all they had heard and seen. 
 
 There is meaning as deep as the pathos that all must feel 
 in the seemingly parenthetical remark by Luke : "But Mary 
 kept all these things, and pondered them in her heart." 71 It 
 is apparent that the great truth as to the personality and 
 mission ot her divine Son had not yet unfolded itself in its 
 fulness to her mind. The whole course of events, from the 
 salutation of Gabriel to the reverent testimony of the shep- 
 herds concerning the announcing angel and the heavenly 
 
 pLuke 2:15. 
 h Luke 2:19. 
 
PRESENTATION OF JESUS IN THE TEMPLE. 95 
 
 hosts, was largely a mystery to that stainless mother and 
 wife. 
 
 ,*ri] 
 
 REQUIREMENTS OF THE LAW STRICTLY OBSERVED. 
 
 The Child was born a Jew ; the mother was a Jewess, and 
 the reputed and legal father, Joseph, was a Jew. The true 
 paternity of the Child was known to but few, perhaps at that 
 time to none save Mary, Joseph, and possibly Elisabeth and 
 Zacharias; as He grew He was regarded by the people as 
 Joseph's son.* The requirements of the law were carried 
 out with exactitude in all matters pertaining to the Child. 
 When eight days old He was circumcized, as was required of 
 every male born in Israel / and at the same time He received 
 as an earthly bestowal the name that had been prescribed at 
 the annunciation. He was called JESUS, which, being in- 
 terpreted is Savior; the name was rightfully His for He 
 came to save the people from their sins. & 
 
 Part of the law given through Moses to the Israelites in 
 the wilderness and continued in force down through the 
 centuries, related to the procedure prescribed for women 
 after childbirth.' In compliance therewith, Mary remained 
 in retirement forty days following the birth of her Son ; then 
 she and her husband brought the Boy for presentation before 
 the Lord as prescribed for the male firstborn of every family. 
 It is manifestly impossible that all such presentations could 
 have taken place in the temple, for many Jews lived at great 
 distances from Jerusalem ; it was the rule, however, that 
 parents should present their children in the temple when 
 possible. Jesus was born within five or six miles from Jeru- 
 salem ; He was accordingly taken to the temple for the cere- 
 monial of redemption from the requirement applying to the 
 firstborn of all Israelites except Levites. It will be remem- 
 bered that the children of Israel had been delivered from the 
 
 t'Luke 4:22; Matt. 13:55; Mark 6:3. 
 
 /Gen. 17:12, 13; Lev. 12:3; compare John 7:22. Page 88. 
 
 &Luke 2:21; compare 1:31; Matt. 1:21. 25. 
 
 /Lev. chafi. 12. 
 
96 JESUS THE CHRIST. [CHAP. 8. 
 
 bondage of Egypt with the accompaniment of signs and 
 wonders. Because of Pharaoh's repeated refusals to let the 
 people go, plagues had been brought upon the Egyptians, 
 one of which was the death of the firstborn throughout the 
 land, excepting only the people of Israel. In remembrance 
 of this manifestation of power, the Israelites were required 
 to dedicate their firstborn sons to the service of the sanctu- 
 ary." 1 Subsequently the Lord directed that all males belong- 
 ing to the tribe of Levi should be devoted to this special 
 labor instead of the firstborn in every tribe ; nevertheless the 
 eldest son was still claimed as particularly the Lord's own, 
 and had to be formally exempted from the earlier require- 
 ment of service by the paying of a ransom." 
 
 In connection with the ceremony of purification, every 
 mother was required to furnish a yearling lamb for a burnt 
 offering, and a young pigeon or dove for a sin offering ; but 
 in the case of any woman who was unable to provide a lamb, 
 a pair of doves or pigeons might be offered. We learn of 
 the humble circumstances of Joseph and Mary from the fact 
 that they brought the less costly offering, two doves or 
 pigeons, instead of one bird and a lamb. 
 
 Among the righteous and devout Israelites were some 
 who, in spite of traditionalism, rabbinism, and priestly cor- 
 ruption, still lived in righteous expectation of inspired con- 
 fidence, awaiting patiently the consolation of Israel. One 
 of these was Simeon, then living in Jerusalem. Through the 
 power of the Holy Ghost he had gained the promise that he 
 should not see death until he had looked upon the Lord's 
 Christ in the flesh. Prompted by the Spirit he repaired to 
 the temple on the day of the presentation of Jesus, and rec- 
 ognized in the Babe the promised Messiah. In the moment 
 of realization that the hope of his life had found glorious 
 consummation, Simeon raised the Child reverently in his 
 
 wExo. 12:29; 13:2, 12; 22:29, 30. 
 nNumb. 8:15-18; 18:15, 16. 
 
 2:25; see also verse 38; Mark 15:43; compare Psa. 40.1. 
 
SIMEON AND ANNA. 97 
 
 arms, and, with the simple but undying eloquence that comes 
 of God uttered this splendid supplication, in which thanks- 
 giving, resignation and praise are so richly blended: 
 -nid 
 
 "Lord, now lettest thou thy servant depart in peace, 
 according to thy word : for mine eyes have seen thy salva- 
 tion, which thou hast prepared before the face of all people ; 
 a light to lighten the Gentiles, and the glory of thy people 
 Israel."* 
 
 Then under the spirit of prophecy, Simeon told of the 
 greatness of the Child's mission, and of the anguish that the 
 mother would be called to endure because of Him, which 
 would be even like unto that of a sword piercing her soul. 
 The Spirit's witness to the divinity of Jesus was not to be 
 confined to a man. There was at that time in the temple a 
 godly woman of great age, Anna, a prophetess who devoted 
 herself exclusively to temple service ; and she, being inspired 
 of God, recognized her Redeemer, and testified of Him to all 
 about her. Both Joseph and Mary marveled at the things 
 that were spoken of the Child; seemingly they were not yet 
 able to comprehend the majesty of Him who had come to 
 them through so miraculous a conception and so marvelous 
 a birth. 
 
 WISE MEN SEARCH FOR THE KING. 
 
 Some time after the presentation of Jesus in the temple, 
 though how long we are not told, possibly but a few days, 
 possibly weeks or even months, Herod, king of Judea, was 
 greatly troubled, as were the people of Jerusalem in general, 
 over the report that a Child of Prophecy one destined to be- 
 come King of the Jews had been born. Herod was profess- 
 edly an adherent of the religion of Judah, though by birth an 
 Idumean, by descent an Edomite or one of the posterity 
 
 p Luke 2:29-32. These verses are known in Christian hymnology as 
 the Nunc Dimittis; the name has reference to the first two words of the 
 Latin version. 
 
98 JESUS THE CHRIST. [CHAP. 8. 
 
 of Esau, all of whom the Jews hated ; and of all Edomites 
 not one was more bitterly detested than was Herod the king. 
 He was tyrannical and merciless, sparing neither foe nor 
 friend who came under suspicion of being a possible hin- 
 drance to his ambitious designs. He had his wife and sev- 
 eral of his sons, as well as others of his blood kindred, cruelly 
 murdered; and he put to death nearly all of the great na- 
 tional council, the Sanhedrin. His reign was one of revolt- 
 ing cruelty and unbridled oppression. Only when in danger 
 of inciting a national revolt or in fear of incurring the dis- 
 pleasure of his imperial master, the Roman emperor, did he 
 stay his hand in any undertaking. ^ 
 
 Rumors of the birth of Jesus reached Herod's ears in this 
 way. There came to Jerusalem certain men from afar, wise 
 men they were called, and they asked, "Where is he that is 
 born King of the Jews ? for we have seen his star in the east, 
 and are come to worship him." r Herod summoned "all the 
 chief priests and scribes of the people," and demanded of 
 them where, according to the prophets, Christ should be 
 born. They answered him: "In Bethlehem of Judea: for 
 thus it is written by the prophet, And thott Bethlehem, in the 
 land of Juda, art not the least among the princes of Juda : 
 for out of thee shall come a Governor, that shall rule my 
 people Israel."* 
 
 Herod sent secretly for the wise men, and inquired of 
 them as to the source of their information, and particularly 
 as to the time at which the star, to which they attached such 
 significance, had appeared. Then he directed them to Beth- 
 lehem, saying: "Go and search diligently for the young 
 child ; and when ye have found him, bring me word again, 
 that I may come and worship him also." As the men set 
 out from Jerusalem on the last stage of their journey of 
 inquiry and search, they rejoiced exceedingly, for the new 
 
 q Note 3, end of chapter. 
 
 rMatt. 2:2; read 1-10. 
 
 sMatt. 2:5, 6; compare Micah 5:2; John 7:42. 
 
WISE MEN VISIT THE INFANT JESUS. 99 
 
 star they had seen in the east was again visible. They found 
 the house wherein Mary was living with her husband and 
 the Babe, and as they recognized the royal Child they "fell 
 down,and worshipped him : and when they had opened their 
 treasures, they presented unto him gifts ; gold, and frankin- 
 cense, and myrrh."* Having thus gloriously accomplished 
 the purpose of their pilgrimage, these devout and learned 
 travelers prepared to return home, and would have stopped 
 at Jerusalem to report to the king as he had requested, but 
 "being warned of God in a dream that they should not return 
 to Herod, they departed into their own country another 
 way."" 
 
 Much has been written, beyond all possible warrant of 
 scriptural authority, concerning the visit of the magi, or wise 
 men, who thus sought and found the infant Christ. As a 
 matter of fact, we are left without information as to their 
 country, nation, or tribal relationship ; we are not even told 
 how many they were, though unauthenticated tradition has 
 designated them as "the three wise men," and has even given 
 them names; whereas they are left unnamed in the script- 
 ures, the only true record of them extant, and may have 
 numbered but two or many. Attempts have been made to 
 identify the star whose appearance in their eastern sky had 
 assured the magi that the King was born; but astronomy 
 furnishes no satisfactory confirmation. The recorded ap- 
 pearance of the star has been associated by both ancient and 
 modern interpreters with the prophecy of Balaam, who, 
 though not an Israelite had blessed Israel, and under divine 
 inspiration had predicted : "there shall come a Star out of 
 Jacob, and a Sceptre shall rise out of Israel. " v Moreover, 
 as already shown, the appearance of a new star was a pre- 
 dicted sign recognized and acknowledged among the people 
 of the western world as witness of Messiah's birth. 
 
 t Note 4, end of chapter. 
 
 Note 5, end of chapter. 
 
 t;Numb. 24:17. 
 
 wE. of M., Helaman 14:5; 3 Nephi 1:21. Pp. 52, 101 and 721 herein. 
 
100 iHt 'j JESUS THE CHRIST. [CHAP. 8. 
 
 FLIGHT INTO EGYPT. 
 
 Herod's perfidy in directing the magi to return and re- 
 port to him where the royal Infant was to be found, falsely 
 professing that he wished to worship Him also, while in his 
 heart he purposed taking the Child's life, was thwarted by 
 the divine warning given to the wise men as already noted. 
 Following their departure, the angel of the Lord appeared to 
 Joseph, saying: "Arise, and take the young child and his 
 mother, and flee into Egypt, and be thou there until I bring 
 thee word : for Herod will seek the young child to destroy 
 him."* In obedience to this command, Joseph took Mary 
 and her Child, and set out by night on the journey to Egypt ; 
 and there the family remained until divinely directed to re- 
 turn. When it was apparent to the king that the wise men 
 had ignored his instructions, he was exceedingly angry ; and, 
 estimating the earliest time at which the birth could have 
 occurred according to the magis' statement of the star's ap- 
 pearing, he ruthlessly ordered the slaughter of "all the chil- 
 dren that were in Bethlehem, and in all the coasts thereof, 
 from two years old and under."^ In this massacre of the 
 innocents, the evangelist found a fulfilment of Jeremiah's 
 fateful voicing of the word of the Lord, spoken six centuries 
 earlier and expressed in the forceful past tense as though 
 then already accomplished: "In Rama was there a voice 
 heard, lamentation, and weeping, and great mourning, Ra- 
 chel weeping for her children, and would not be comforted, 
 because they are not." 2 
 
 BIRTH OF JESUS MADE KNOWN TO THE NEJPHITES. 
 
 As heretofore shown, the prophets of the western hem- 
 isphere had foretold in great plainness the earthly advent of 
 the Lord, and had specifically set forth the time, place, and 
 circumstances of His birth. As the time drew near the 
 
 *Matt. 2:13. 
 
 y Matt. 2:16. 
 
 z Matt. 2:17, 18; compare Jer. 31:15. 
 
 a Page 49. 
 
SIGNS SHOWN ON THE WESTERN CONTINENT. 101 
 
 people were divided by conflicting opinions concerning the 
 reliability of these prophecies; and intolerant unbelievers 
 cruelly persecuted those, who, like Zacharias, Simeon, Anna , 
 and other righteous ones in Palestine, had maintained in 
 faith and trust their unwavering expectation of the coming 
 of the Lord. Samuel, a righteous Lamanite, who, because 
 of his faithfulness and sacrificing devotion had been blessed 
 with the spirit and power of prophecy, fearlessly proclaimed 
 the birth of Christ as near : "And behold, he said unto them, 
 Behold I give unto you a sign ; for five years more cometh, 
 and behold, then cometh the Son of God to redeem all those 
 who shall believe on his name." & The prophet told of many 
 signs and wonders, which were to mark the great event. As 
 the five years ran their course, the believers grew more stead- 
 fast, the unbelievers more violent, until the last day of the 
 specified period dawned ; and this was the "day set apart by 
 the unbelievers, that all those who believed in those traditions 
 should be put to death, except the sign should come to pass 
 which had been given by Samuel the prophet. " c 
 
 Nephi, a prophet of the time, cried unto the Lord in 
 anguish of soul because of the persecution of which his peo- 
 ple were the victims ; "and behold, the voice of the Lord 
 came unto him, saying, Lift up your head and be of good 
 cheer, for behold, the time is at hand, and on this night 
 shall the sign be given, and on the morrow come I into the 
 world, to shew unto the world that I will fulfil all that which 
 I have caused to be spoken by the mouth of my holy proph- 
 ets. Behold, I come unto my own, to fulfil all things which 
 I have made known unto the children of men, from the 
 foundation of the world, and do the will, both of the Father, 
 and of the Son; of the Father, because of me, and of the 
 Son, because of my flesh. And behold, the time is at hand, 
 and this night shall the sign be given."** 
 
 &B. of M., Helaman 14:2; read 1-9. 
 
 cB. of M., 3 Nephi 1:9; read verses 4-21. 
 
 JB. of M, 3 Nephi 1:12-21. 
 
102 JESUS THE CHRIST. [CHAP. 8. 
 
 The words of the prophet were fulfilled that night; for 
 though the sun set in its usual course there was no dark- 
 ness; and on the morrow the sun rose on a land already 
 illumined; a day and a night and another day had been as 
 one day; and this was but one of the signs. A new star 
 appeared in the firmament of the west, even as was seen by 
 the magi in the east ; and there were many other marvelous 
 manifestations as the prophets had predicted. All these 
 things occurred on what is now known as the American con- 
 tinent, six hundred years after Lehi and his little company 
 had left Jerusalem to come hither. 
 
 THE TIME OF THE BIRTH o* A JESUS. 
 
 The time of Messiah's birth is a subject upon which spe- 
 cialists in theology and history, and those who are designated 
 in literature "the learned," fail to agree. Numerous lines of 
 investigation have been followed, only to reach divergent 
 conclusions, both as to the year and as to the month and day 
 within the year at which the "Christian era" in reality began. 
 The establishment of the birth of Christ as an event marking 
 a time from which chronological data should be calculated, 
 was first effected about 532 A. D. by Dionysius Exiguus; 
 and as a basis for the reckoning of time this method has 
 come to be known as the Dionysian system, and takes for its 
 fundamental datum A. U. C. 753, that is to say 753 years 
 after the founding of Rome, as the year of our Lord's birth. 
 So far as there exists any consensus of opinion among later 
 scholars who have investigated the subject, it is to the effect 
 that the Dionysian calculation is wrong, in that it places the 
 birth of Christ between three and four years too late ; and 
 that therefore our Lord was born in the third or fourth year 
 before the beginning of what is designated by the scholars 
 of Oxford and Cambridge, "the Common Account called 
 
 Anno Domini."' 
 
 . 
 
 * Marginal reading, Oxford and Bagster Bibles. Matt. 2:1. 
 
THE YEAR OF CHRIST'S BIRTH. 103 
 
 Without attempting to analyze the mass of calculation 
 data relating to this subject, we accept the Dionysian basis 
 as correct with respect to the year, which is to say that we 
 believe Christ to have been born in the year known to us 
 as B. C. i, and, as shall be shown, in an early month of that 
 year. In support of this belief we cite the inspired record 
 known as the "Revelation on Church Government, given 
 through Joseph the Prophet, in April, 1830," which opens 
 with these words: "The rise of the Church of Christ in 
 these last days, being one thousand eight hundred and thirty 
 years since the coming of our Lord and Saviour Jesus Christ 
 in the flesh."/ 
 
 Another evidence of the correctness of our commonly 
 accepted chronology is furnished by the Book of Mormon 
 record. Therein we read that "in the commencement of the 
 first year of the reign of Zedekiah, king of Judah," the word 
 of the Lord came to Lehi at Jerusalem, directing him to 
 take his family and depart into the wilderness. 6 ' In the early 
 stages of their journey toward the sea, Lehi prophesied, as 
 had been shown him of the Lord, concerning the impending 
 destruction of Jerusalem and the captivity of the Jews. 
 Furthermore, he predicted the eventual return of the people 
 of Judah from their exile in Babylon, and the birth of the 
 Messiah, which latter event he definitely declared would take 
 place six hundred years from the time he and his people had 
 left Jerusalem.* 1 This specification of time was repeated by 
 later prophecy; 1 ' and the signs of the actual fulfilment are 
 recorded as having been realized "six hundred years from 
 the time that Lehi left Jerusalem."'' These scriptures fix the 
 time of the beginning of Zedekiah's reign as six hundred 
 years before the birth of Christ. According to the com- 
 monly accepted reckoning, Zedekiah was made king in the 
 
 /Doc. and Cov. 20:1; compare 21:3. Note 6, end of chapter. 
 
 0B. of M., 1 Nephi 1:4; 2:2-4. 
 
 AB. of M., 1 Nephi 10:4. 
 
 *B. of M., 1 Nephi 19:8; 2 Nephi 25:19. 
 
 i*. of M.. 3 Nephi !:!. 
 
104 JESUS THE CHRIST. [CHAP. 8. 
 
 year 597 B. C. k This shows a discrepancy of about three 
 years between the commonly accepted date of Zedekiah's 
 inauguration as king and that given in the Book of Mormon 
 statement ; and, as already seen, there is a difference of be- 
 tween three and four years between the Dionysian reckoning 
 and the nearest approach to an agreement among scholars 
 concerning the beginning of the current era. Book of Mor- 
 mon chronology therefore sustains in general the correctness 
 of the common or Dionysian system. 
 
 As to the season of the year in which Christ was born, 
 there is among the learned as great a diversity of opinion as 
 that relating to the year itself. It is claimed by many 
 Biblical scholars that December 25th, the day celebrated in 
 Christendom as Christmas, cannot be the correct date. We 
 believe April 6th to be the birthday of Jesus Christ as indi- 
 cated in a revelation of the present dispensation already 
 cited/ in which that day is made without qualification the 
 completion of the one thousand eight hundred and thirtieth 
 year since the coming of the Lord in the flesh. This accept- 
 ance is admittedly based on faith in modern revelation, and 
 in no wise is set forth as the result of chronological research 
 or analysis. We believe that Jesus Christ was born in 
 Bethlehem of Judea, April 6, B. C. 1. 
 
 NOTES TO CHAPTER 8. 
 
 i. ^ The "Taxing." Regarding the presence of Joseph and 
 Mary in Bethlehem, far from their Galilean home, and the im- 
 perial Decree by compliance with which they were led there, the 
 following notes are worthy of consideration. Farrar (Life of 
 Christ, p. 24, note), says: "It appears to be uncertain whether 
 the journey of Alary with her husband was obligatory or volun- 
 tary. .... Women were liable to a capitation tax, if 
 this enrolment also involved taxation. But, apart from any 
 legal necessity, it may easily be imagined that at such a moment 
 Mary would desire not to be left alone. The cruel suspicion of 
 which she had been the subject, and which had almost led to 
 the breaking off of her betrothal (Matt. 1:19) would make her 
 cling all the more to the protection of her husband." The fol- 
 
 k "Standard Bible Dictionary," edited by Jacobus, Nourse, and Zenos, 
 pub. by Funk & Wagnalls Co., New York and London, 1909, p. 915, article 
 ^Zedekiah." 
 
 I Doc. and Cov. 20:1; compare 21 A 
 
ilflH^OTES. 105 
 
 lowing excerpt is from Geikie's Life and Words of Christ, vol. i, 
 chap. 9; p. 108: "The Jewish nation had paid tribute to Rome, 
 through their rulers, since the days of Pompey; and the method- 
 ical Augustus, who now reigned, and had to restore order and 
 soundness to the finances of the empire, after the confusion and 
 exhaustion of the civil wars, took good care that this obligation 
 should neither be forgotten nor evaded. He was accustomed to 
 require a census to be taken periodically in every province of his 
 vast dominions, that he might know the number of soldiers he 
 could levy in each, and the amount of taxes due to the treasury. 
 
 In an empire embracing the then known world, 
 
 such a census could hardly have been made simultaneously, or 
 in any short or fixed time ; more probably it was the work of 
 years, in successive provinces or kingdoms. Sooner or later, 
 however, even the dominions of vassal kings like Herod had to 
 furnish the statistics demanded by their master. He had re- 
 ceived his kingdom on the footing of a subject, and grew more 
 entirely dependent on Augustus as years passed, asking his 
 sanction at every turn for steps he proposed to take. He would, 
 thus, be only too ready to meet his wish, by obtaining the statis- 
 tics he sought, as may be judged from the fact that in one of the 
 last years of his life, just before Christ's birth, he made the 
 whole Jewish nation take a solemn oath of allegiance to the 
 emperor as well as to himself. 
 
 "It is quite probable that the mode of taking the required 
 statistics was left very much to Herod, at once to show respect 
 to him before his people, and from the known opposition of the 
 Jews to anything like a general numeration, even apart from 
 the taxation to which it was designed to lead. At the time to 
 which the narrative refers, a simple registration seems to have 
 been made, on the old Hebrew plan of .enrolling by families in 
 their ancestral districts, of course for future use; and thus it 
 passed over quietly. . . . The proclamation having been 
 made through the land, Joseph had no choice but to go to 
 Bethlehem, the city of David, the place in which his family 
 descent, from the house and lineage of David, required him to 
 be inscribed." 
 
 2. Jesus Born Amidst Poor Surroundings. Undoubtedly 
 the accommodations for physical comfort amidst which Jesus 
 was born were few and poor. But the environment, considered 
 in the light of the customs of the country and time, was far 
 from the state of abject deprivation which modern and western 
 ways would make it appear. "Camping out" was no unusual 
 exigency among travelers in Palestine at the time of our Lord's 
 birth ; nor is it considered such to-day. It is, however, beyond 
 question that Jesus was born into a comparatively poor family, 
 amidst humble surroundings associated with the inconveniences 
 incident to travel. Cunningham Geikie, Life and Words of Christ, 
 chap. 9, pp. 112, 113, says: "It was to Bethlehem that Joseph 
 and Mary were coming, the town of Ruth and Boaz, and the 
 early home of their own great forefather David. As they ap- 
 proached it from Jerusalem they would pass, at the last mile, 
 a spot sacred to Jewish memory, where the light of Jacob's life 
 
106 JESUS THE CHRIST. [CHAP. 8. 
 
 went out, when his first love, Rachel, died, and was buried, as 
 her tomb still shows, 'in the way to Ephrath, which is Bethle- 
 hem.' Travel- 
 ing in the East has always been very different from Western 
 ideas. As in all thinly-settled countries, private hospitality, in 
 early times, supplied the want of inns, but it was the peculiarity 
 of the East that this friendly custom continued through a long 
 series of ages. On the great roads through barren or uninhab- 
 ited parts, the need of shelter led, very early, to the erection of 
 rude and simple buildings, of varying size, known as khans, 
 which offered the wayfarer the protection of walls and a roof, 
 and water, but little more. The smaller structures consisted of 
 sometimes only a single empty room, on the floor of which the 
 traveler might spread his carpet for sleep ; the larger ones, always 
 built in a hollow square, enclosing a court for the beasts, with 
 water in it for them and their masters. From immemorial 
 antiquity it has been a favorite mode of benevolence to raise 
 such places of shelter, as we see so far back as the times of 
 David, when Chimham built a great khan near Bethlehem, on 
 the caravan road to Egypt." 
 
 f Canon Farrar (Life of Christ, chap, i) accepts the traditional 
 belief that the shelter within which Jesus was born was that of 
 one of the numerous limestone caves which abound in the region, 
 and which are still used by travelers as resting places. He says : 
 "In Palestine it not infrequently happens that the entire khan, 
 or at any rate the portion of it in which the animals are housed, 
 is one of those innumerable caves which abound in the limestone 
 rocks of its central hills. Such seems to have been in the case at 
 the little town of Bethlehem-Ephratah, in the land of Judah. 
 Justin Martyr, the Apologist, who, from his birth at Shechem, 
 was familiar with Palestine, and who lived less than a century 
 after the time of our Lord, places the scene of the nativity in a 
 cave. This is, indeed, the ancient and constant tradition both 
 of the Eastern and the Western Churches, and it is one of the few 
 to which, though unrecorded in the Gospel history, we may attach 
 a reasonable probability." 
 
 3. Herod the Great. The history of Herod I, otherwise 
 known as Herod the Great, must be sought in special works, in 
 which the subject is treated at length. Some of the principal 
 facts should be considered in our present study, and for the 
 assistance of the student a few extracts from works regarded as 
 reliable are presented herewith. 
 
 Condensed from part of article in the Standard Bible Dic- 
 tionary, edited by Jacobus, Nourse, and Zenos ; published by 
 Funk and W agnails Co., 1909: Herod I, the son of Antipater, 
 was early given office by his father, who had been made pro- 
 curator of Judea. The first office which Herod held was that of 
 governor of Galilee. He was then a young man of about twenty- 
 five, energetic and athletic. Immediately he set about the erad- 
 ication of the robber bands that infested his district, and soon 
 was able to execute the robber chief Hezekiah and several of his 
 followers. For this he was summoned to Jerusalem by the 
 Sanhedrin, tried and condemned, but with the connivance of 
 
NOTES. 107 
 
 Hyrcanus II [the high priest and ethnarch] lie escaped by night 
 He went to Rome where he was appointed King of Judea by 
 Antony and Octavius. For the next two years he was engaged 
 in fighting the forces of Antigonus, whom he finally defeated, 
 and in 37 B. C. gained possession of Jerusalem. As king, Herod 
 confronted serious difficulties. The Jews objected to him be- 
 cause of his birth and reputation. The Asmonean family re- 
 garded him as a usurper, notwithstanding the fact that he had 
 married Mariamne. The Pharisees were shocked at his Hellen- 
 istic sympathies, as well as at his severe methods of government. 
 On the other hand the Romans held him responsible for the 
 order of his kingdom, and the protection of the eastern frontier 
 of the Republic. Herod met these various difficulties with char- 
 acteristic energy and even cruelty, and generally with cold 
 sagacity. Although he taxed the people severely, in times of 
 famine he remitted their dues and even sold his plate to get 
 means to buy them food. While he never became actually 
 friendly with the Pharisees, they profited by his hostility to the 
 party of the Asmoneans, which led at the beginning of his reign 
 to the execution of a number of Sadducees who were members 
 of the Sanhedrin. 
 
 From Smith's Comprehensive Dictionary of the Bible : The 
 latter part "of the reign of Herod was undisturbed by external 
 troubles, but his domestic life was embittered by an almost un- 
 interrupted series of injuries and cruel acts of vengeance. The 
 terrible acts of bloodshed which Herod perpetrated in his own 
 family were accompanied by others among his subjects equally 
 terrible, from the number who fell victims to them. According 
 to the well-known story, he ordered the nobles whom he had 
 called to him in his last moments to be executed immediately 
 after his decease, that so at least his death might be attended 
 by universal mourning. It was at the time of his fatal illness 
 that he must have caused the slaughter of the infants at Beth- 
 lehem" (Matt. 2:16-18). 
 
 The mortal end of the tyrant and multi-murderer is thus 
 treated by Farrar in his Life of Christ, pp. 54,55: "It must have 
 been very shortly after the murder of the innocents that Herod 
 died. Only five days before his death he had made a frantic at- 
 tempt at suicide, and had ordered the execution of his eldest son 
 Antipater. His death-bed, which once more reminds us of 
 Henry VIII., was accompanied by circumstances of peculiar 
 horror; and it has been asserted that he died of a loathsome 
 disease, which is hardly mentioned in history, except in the case 
 of men who have been rendered infamous by an atrocity of per- 
 secuting zeal. On his bed of intolerable anguish, in that splendid 
 and luxurious palace which he had built for himself, under the 
 palms of Jericho, swollen with disease and scorched by thirst, 
 ulcerated externally and glowing inwardly with a 'soft slow fire,' 
 surrounded by plotting sons and plundering slaves, detesting all 
 and detested by all, longing for death as a release from his 
 tortures yet dreading it as the beginning of worse terrors, stung 
 by remorse yet still unslaked with murder, a horror to all around; 
 
108 JESUS THE CHRIST. [CHAP. 8. 
 
 him yet in his guilty conscience a worse terror to himself, de- 
 voured by the premature corruption of an anticipated grave, 
 eaten of worms as though visibly smitten by the finger of God's 
 wrath after seventy years of successful villainy, the wretched 
 old man, whom men had c.illed the Great, lay in savage frenzy 
 awaiting his last hour. As he knew that none would shed one 
 tear for him, he determined that they should shed many for 
 themselves, and issued an order that, under pain of death, the 
 principal families of the kingdom and the chiefs of the tribes 
 should come to Jericho. They came, and then, shutting them in 
 the hippodrome, he secretly commanded his sister Salome that 
 at the moment of his death they should all be massacred. And 
 so, choking as it were with blood, devising massacres in its very 
 delirium, the soul of Herod passed forth into the night." 
 
 For mention of the Temple of Herod see Note 5, following 
 Chapter 6. 
 
 4. Gifts from the Wise Men to the Child Jesus. The scrip- 
 tural account of the visit of the wise men to Jesus and His 
 mother states that they "fell down and worshipped him," and 
 furthermore that "when they had opened their treasures, they 
 presented unto him gifts ; gold, and frankincense, and myrrh." 
 The offering of gifts to a superior in rank, either as to worldly 
 status or recognized spiritual endowment, was a custom of early 
 days and still prevails in many oriental lands. It is worthy of 
 note that we have no record of these men from the east offering 
 gifts to Herod in his palace; they did, however, impart of their 
 treasure to the lowly Infant, in whom they recognized the King 
 they had come to seek. The tendency to ascribe occult signifi- 
 cance to even trifling details mentioned in scripture, and par- 
 ticularly as regards the life of Christ, has led to many fanciful 
 suggestions concerning the gold and frankincense and myrrh 
 specified in this incident. Some have supposed a half-hidden 
 symbolism therein gold a tribute to His royal estate, frankin- 
 cense an offering in recognition of His priesthood, and myrrh 
 for His burial. The sacred record offers no basis for such con- 
 jecture. Myrrh and frankincense are aromatic resins derived 
 from plants indigenous to eastern lands, and they have been 
 used from very early times in medicine and in the preparation of 
 perfumes and incense mixtures. They were presumably among 
 the natural productions of the lands from which the magi came, 
 though probably even there they were costly and highly esteemed. 
 Such, together with gold, which is of value among aii nations, 
 were most appropriate as gifts for a king. Any mystical signifi- 
 cance one may choose to attach to the presents must be remem- 
 bered as his own supposition or fancy, and not as based on scrip- 
 tural warrant. 
 
 5. Testimonies from Shepherds and Magi. The following 
 instructive note on the testimonies relating to Messiah's birth, 
 is taken from the Young Men's Mutual Improvement Association 
 Manual for 1897-8: "It will be observed that the testimonies 
 concerning the birth of the Messiah are from two extremes, the 
 lowly shepherds in the Judean field, and the learned magi from 
 
NOTES. 109 
 
 the far east. We cannot think this is the result of mere chance, 
 but that in it may be discerned the purpose and wisdom of God. 
 All Israel was looking forward to the coming of the Messiah, 
 and in the birth of Jesus at Bethlehem, the hope of Israel 
 though unknown to Israel is fulfilled. Messiah, of whom the 
 prophet spake, is born. But there must be those who can testify 
 of that truth, and hence to the shepherds who watched their 
 flocks by night an angel was sent to say : 'Fear not, behold I 
 bring you good tidings of great joy, which shall be to all people; 
 ,for unto you is born this day, in the city of David, a Saviour, 
 which is Christ, the Lord.' And for a sign of the truth of the 
 message, they were to find the child wrapped in swaddling 
 clothes, lying in a manger in Bethlehem. And they went with 
 haste and found Mary and Joseph, and the babe lying in a 
 manger ; and when they had seen it, they made known abroad 
 the saying which was told them concerning this child. God had 
 raised up to Himself witnesses among the people to testify that 
 Messiah was born, that the hope of Israel was fulfilled. But 
 there were classes of people among the Jews whom these lowly 
 shepherd witnesses could not reach, and had they been able to 
 reach them, the story of the angel's visit, and the concourse of 
 angels singing the magnificent song of 'Peace on earth, good 
 will to men/ would doubtless have been accounted an idle tale of 
 superstitious folk, deceived by their own over-wrought imagina- 
 tions or idle dreams. Hence God raised up another class of 
 witnesses the 'wise men from the east' witnesses that could 
 enter the royal palace of proud King Herod and boldly ask: 
 'Where is he that is born king of the Jews? for we have seen 
 his star in the east, and are come to worship him' ; a testimony 
 that startled Herod and troubled all Jerusalem. So that indeed 
 God raised up witnesses for Himself to meet all classes and 
 conditions of men the testimony of angels for the poor and 
 the lowly; the testimony of wise men for the haughty king and 
 proud priests of Judea. So that of the things concerning the 
 birth of Messiah, no less than of the things of His death and 
 resurrection from the dead, His disciples could say, 'these things 
 were not done in a corner.' " <-- 
 
 6. The Year of Christ's Birth. In treating this topic Dr. 
 Charles F. Deems (The Light of the Nations, p. 28), after giving 
 careful consideration of the estimates, calculations, and assump- 
 tions of men who have employed many means in their investiga- 
 tion and reach only discordant results says : "It is annoying to 
 see learned men use the same apparatus of calculation and reach 
 the most diverse results. It is bewildering to attempt a recon- 
 ciliation of these varying calculations." In an appended note 
 the same author states : "For example : the birth of our L,ord 
 is placed in B. C. I by Pearson and Hug ; B. C. 2 by Scalinger ; 
 B. C. 3 by Baronius and Paulus ; B. C. 4 by Bengel, Wieseler, 
 and Greswell; B. C. 5 by Usher and Petavius ; B. C. 6 by Strong, 
 Luvin, and Clark; B. C. 7 by Ideler and Sanclemente." 
 
 
110 JESUS THE CHRIST. [CHAP. 9. 
 
 CHAPTER 9. 
 THE BOY OF NAZARETH. 
 
 Joseph, Mary, and her Son remained in Egypt until after 
 the death of Herod the Great, which event was made known 
 by another angelic visitation. Their stay in the foreign land 
 was probably brief, for Herod did not long survive the 
 babes he had slain in Bethlehem. In the return of the family 
 from Egypt the evangelist finds a fulfilment of Hosea's 
 prophetic vision of what should be : "Out of Egypt have I 
 called my son." a 
 
 It appears to have been Joseph's intention to make a 
 home for the family in Judea, possibly at Bethlehem the 
 city of his ancestors and a place now even more endeared to 
 him as the birthplace of Mary's Child but, learning on the 
 way that Herod's son Archelaus ruled in the place of his 
 wicked father, Joseph modified his purpose ; and, "being 
 warned of God in a dream, he turned aside into the parts of 
 Galilee: and he came and dwelt in a city called Nazareth: 
 that it might be fulfilled which was spoken by the prophets, 
 He shall be called a Nazarene." & 
 
 While Archelaus, who appears to have been a natural 
 heir to his infamous father's wickedness and cruelty, ruled in 
 Judea, c for a short time as king, then with the less exalted 
 title of ethnarch, which had been decreed to him by the em- 
 peror, his brother Antipas governed as tetrarch in Galilee. 
 Herod Antipas was well nigh as vicious and reprobate as 
 others of his unprincipled family, but he was less aggressive 
 in vindictiveness, and in that period of his reign was com- 
 paratively tolerant.** 
 
 a Matt. 2:15; compare Hos. 11:1. 
 
 b Matt. 2:19-23. IS'ote 5. end of chapter. 
 
 c Note 1, end of chapter. 
 
 d Note 2, end of chapter. 
 
THE BOYHOOD OF JESUS. Ill 
 
 Concerning the home life of Joseph and his family in 
 Nazareth, the scriptural record makes but brief mention. 
 The silence with which the early period of the life of Jesus 
 is treated by the inspired historians is impressive ; while the 
 fanciful accounts written in later years by unauthorized 
 hands are full of fictitious detail, much of which is positively 
 revolting in its puerile inconsistency. None but Joseph, 
 Mary, and the other members of the immediate family or 
 close associates of the household could have furnished the 
 facts of daily life in the humble home at Nazareth ; and from 
 these qualified informants Matthew and Luke probably de- 
 rived the knowledge of which they wrote. The record made 
 by those who knew is marked by impressive brevity. In this 
 absence of detail we may see evidence of the genuineness of 
 the scriptural account. Inventive writers would have sup- 
 plied, as, later, such did supply, what we seek in vain within 
 the chapters of the Gospels. With hallowed silence do the 
 inspired scribes honor the boyhood of their Lord; he who 
 seeks to invent circumstances and to invest the life of Christ 
 with fictitious additions, dishonors Him. Read thoughtfully 
 the attested truth concerning the childhood of the Christ: 
 "And the child grew, and waxed strong in spirit, filled with 
 wisdom : and the grace of God was upon him."* 
 
 In such simplicity is the normal, natural development of 
 the Boy Jesus made clear. He came among men to experi- 
 ence all the natural conditions of mortality ; He was born as 
 truly a dependent, helpless babe as is any other child; His 
 infancy was in all common features as the infancy of others ; 
 His boyhood was actual boyhood, His development was as 
 necessary and as real as that of all children. Over His mind 
 had fallen the veil of forgetfulness common to all who are 
 born to earth, by which the remembrance of primeval exist- 
 ence is shut off. The Child grew, and with growth there 
 came to Him expansion of mind, development of faculties, 
 
 e Luke 2:40. 
 
112 JESUS THE CHRIST. [CHAP. 9. 
 
 and progression in power and understanding. His advance- 
 ment was from one grace to another, not from gracelessness 
 to grace ; from good to greater good, not from evil to good ; 
 from favor with God to greater favor, not from estrange- 
 ment because of sin to reconciliation through repentance and 
 propitiation/ 
 
 Our knowledge of Jewish life in that age justifies the in- 
 ference that the Boy was well taught in the law and the 
 scriptures, for such was the rule. He garnered knowledge 
 by study, and gained wisdom by prayer, thought, and effort. 
 Beyond question He was trained to labor, for idleness was 
 abhorred then as it is now r ; and every Jewish boy, whether 
 carpenter's son, peasant's child, or rabbi's heir, was required 
 to learn and follow a practical and productive vocation. 
 Jesus was all that a boy should be, for His development was 
 unretarded by the dragging weight of sin; He loved and 
 obeyed the truth and therefore was free.*? 
 
 Joseph and Mary, devout and faithful in all observances 
 of the law, went up to Jerusalem every year at the feast of 
 the Passover. This religious festival, it should be remem- 
 bered, was one of the most solemn and sacred among the 
 many ceremonial commemorations of the Jews ; it had been 
 established at the time of the peoples' exodus from Egypt, 
 in remembrance of the outstretched arm of power by which 
 God had delivered Israel after the angel of destruction had 
 slain the firstborn in every Egyptian home and had merci- 
 fully passed over the houses of the children of Jacob. 7 * It 
 was of such importance that its annual recurrence was made 
 the beginning of the new year. The law required all males 
 to present themselves before the Lord at the feast. The 
 rule was that women should likewise attend if not lawfully 
 detained ; and Mary appears to have followed both the spirit 
 of the law and the letter of the rule, for she habitually ac- 
 
 / Note 3, end of chapter. 
 
 Compare His teachings after He had reached manhood, e.g. John 8:32,, 
 
 /tDeut. 16:1-6; compare Exo. 12:2. 
 
JESUS WHEN TWELVE YEARS OF AGE. 113 
 
 companied her husband to the annual gathering at Jeru- 
 salem, ^r 
 
 When Jesus had attained the age of twelve years He 
 was taken by His mother and Joseph to the feast as the law 
 required ; whether the Boy had ever before been present on 
 such an occasion we are not told. At twelve years of age a 
 Jewish boy was recognized as a member of his home com- 
 munity ; he was required then to enter with definite purpose 
 upon his chosen vocation ; he attained an advanced status as 
 an individual in that thereafter he could not be arbitrarily 
 disposed of as a bond-servant by his parents ; he was ap- 
 pointed to higher studies in school and home ; and, when 
 accepted by the priests, he became a "son of the law." It 
 was the common and very natural desire of parents to have 
 their sons attend the feast of the Passover and be present 
 at the temple ceremonies as recognized members of the con- 
 gregation when of the prescribed age. Thus came the Boy 
 Jesus to the temple. 
 
 The feast proper lasted seven days, and in the time of 
 Christ was annually attended by great concourses of Jews; 
 Josephus speaks of such a Passover gathering as "an innum- 
 erable multitude." 1 ' The people came from distant provinces 
 in large companies and caravans, as a matter of convenience 
 and as a means of common protection against the marauding 
 bands which are known to have infested the country. As 
 members of such a company Joseph and his family traveled. 
 
 When, following the conclusion of the Passover, the 
 Galilean company had gone a day's journey toward home, 
 Joseph and Mary discovered to their surprize and deep con- 
 cern that Jesus was not with their company. After a fruit- 
 less search among their friends and acquaintances, they 
 turned back toward Jerusalem seeking the Boy. Their in- 
 quiries brought little comfort or assistance until three days 
 had passed ; then "they found him in the temple, sitting in 
 
 Josephus; Wars of the Jews, ii, 1:3. 
 
114 JESUS THE CHRIST. [CHAP. 9. 
 
 the midst of the doctors, both hearing them and asking them 
 questions."' It was no unusual thing for a twelve year old 
 boy to be questioned by priests, scribes, or rabbis, nor to be 
 permitted to ask questions of these professional expounders 
 of the law, for such procedure was part of the educational 
 training of Jewish youths ; nor was there anything surpriz- 
 ing in such a meeting of students and teachers within the 
 temple courts, for the rabbis of that time were accustomed to 
 give instruction there ; and people, young and old, gathered 
 about them, sitting at their feet to learn ; but there was much 
 that was extraordinary in this interview as the demeanor of 
 the learned doctors showed, for never before had such a 
 student been found, inasmuch as "all that heard him were 
 astonished at his understanding and answers." The inci- 
 dent furnishes evidence of a wellspent boyhood and proof 
 of unusual attainments.* 
 
 The amazement of Mary and her husband on finding the 
 Boy in such distinguished company, and so plainly the ob- 
 ject of deference and respect, and the joy of seeing again the 
 beloved One who to them had been lost, did not entirely 
 banish the memory of the anguish His absence had caused 
 them. In words of gentle yet unmistakable reproof the 
 mother said: "Son, why hast thou thus dealt with us? be- 
 hold, thy father and I have sought thee sorrowing." The 
 Boy's reply astonished them, in that it revealed, to an extent 
 they had not before realized, His rapidly maturing powers of 
 judgment and understanding. Said He: "How is it that 
 ye sought me ? wist ye not that I must be about my Father's 
 business ?" 
 
 Let us not say that there was unkind rebuke or unfilial 
 reproof in the answer of this most dutiful of sons to His 
 mother. His reply was to Mary a reminder of what she 
 seems to have forgotten for the moment the facts in the 
 
 /Luke 2:46; read 41-52. 
 
 k Compare Matt. 7:28, 29; 13:54; Mark 6:2; Luke 4:22. 
 
IN HIS FATHER'S HOUSE. 115 
 
 matter of her Son's paternity. She had used the words 
 "thy father and I ;" and her Son's response had brought 
 anew to her mind the truth that Joseph was not the Boy's 
 father. She appears to have been astonished that One so 
 young should so thoroughly understand His position with 
 respect to herself. He had made plain to her the inad- 
 vertent inaccuracy of her words ; His Father had not been 
 seeking Him ; for was He not even at that moment in His 
 Father's house, and particularly engaged in His Father's 
 business, the very work to which His Father had appointed 
 Him? 
 
 He had in no wise intimated a doubt as to Mary's mater- 
 nal relationship to Himself ; though He had indisputably 
 shown that He recognized as His Father, not Joseph of 
 Nazareth, but the God of Heaven. Both Mary and Joseph 
 failed to comprehend the full import of His words. Though 
 He understood the superior claim of duty based on His 
 divine Sonship, and had shown to Mary that her authority 
 as earthly mother was subordinate to that of His immortal 
 and divine Father, nevertheless He obeyed her. Interested 
 as were the doctors in this remarkable Boy, much as He had 
 given them to ponder over through His searching questions 
 and wise answers, they could not detain Him, for the very 
 law they professed to uphold enjoined strict obedience to 
 parental authority. "And he went down with them, and 
 came to Nazareth, and was subject unto them: but his 
 mother kept all these sayings in her heart." s^ 
 
 What marvelous and sacred secrets were treasured in that 
 mother's heart ; and what new surprizes and grave problems 
 were added day after day in the manifestations of unfolding 
 wisdom displayed by her more than mortal Son! Though 
 she could never have wholly forgotten, at times she seem- 
 ingly lost sight of, her Son's exalted personality. That 
 such conditions should exist was perhaps divinely appointed. 
 There could scarcely have been a full measure of truly hu- 
 
116 JESUS THE CHRIST. [CHAP. 9. 
 
 man experience in the relationship between Jesus and His 
 mother, or between Him and Joseph, had the fact of His 
 divinity been always dominant or even prominently appar- 
 ent. Mary appears never to have fully understood her Son ; 
 at every new evidence of His uniqueness she marveled and 
 pondered anew. He was hers, and yet in a very real sense 
 not wholly hers. There was about their relation to each 
 other a mystery, awful yet sublime, a holy secret which that 
 chosen and blessed mother hesitated even to tell over to 
 herself. Fear must have contended with joy within her soul 
 because of Him. The memory of Gabriel's glorious prom- 
 ises, the testimony of the rejoicing shepherds, and the adora- 
 tion of the magi must have struggled with that of Simeon's 
 portentous prophecy, directed to herself in person : "Yea, a 
 sword shall pierce through thy own soul also." ; 
 
 As to the events of the eighteen years following the re- 
 turn of Jesus from Jerusalem to Nazareth, the scriptures 
 are silent save for one rich sentence of greatest import : 
 "And Jesus increased in wisdom and stature, and in favor 
 with God and man." m Plainly this Son of the Highest was 
 not endowed with a fulness of knowledge, nor with the com- 
 plete investiture of wisdom, from the cradle. M Slowly the 
 assurance of His appointed mission as the Messiah, of whose 
 coming He read in the law, the prophets, and the psalms, 
 developed within His soul ; and in devoted preparation for 
 the ministry that should find culmination on the cross He 
 passed the^ears of youth and early manhood. From the 
 chronicles of later years we learn that He was reputed with- 
 out question to be the son of Joseph and Mary, and was 
 regarded as the brother of other and younger children of the 
 family. He was spoken of both as a carpenter and a car- 
 penter's son ; and, until the beginning of His public ministry 
 
 /Luke 2:35. 
 
 wLuke 2:52. 
 
 nNote 3, end of chapter. 
 
JESUS OF NAZARETH. 
 
 He appears to have been of little prominence even in the 
 small home community.* 
 
 He lived the simple life, at peace with His fellows, in 
 communion with His Father, thus increasing in favor with 
 God and men. As shown by His public utterances after He 
 had become a man, these years of seclusion were spent in 
 active effort, both physical and mental. Jesus was a close 
 observer of nature and men. He was able to draw illustra- 
 tions with which to point His teachings from the varied 
 occupations, trades and professions ; the ways of the lawyer 
 and the physician, the manners of the scribe, the Pharisee 
 and the rabbi, the habits of the poor, the customs of the rich, 
 the life of the shepherd, the farmer, the vinedresser and the 
 fisherman were all known to Him. He considered the 
 lilies of the field, and the grass in meadow and upland, the 
 birds which sowed not nor gathered into barns but lived 
 on the bounty of their Maker, the foxes in their holes, the 
 petted house dog and the vagrant cur, the hen sheltering her 
 brood beneath protecting wings all these had contributed 
 to the wisdom in which He grew, as had also the moods 
 of the weather, the recurrence of the seasons, and all the 
 phenomena of natural change and order. 
 
 Nazareth was the abode of Jesus until He was about 
 thirty years of age; and, in accordance with the custom of 
 designating individuals by the names of their home towns 
 as additions to their personal names/ our L,ord came to be 
 generally known as Jesus of Nazareth.^ He is also referred 
 to as a Nazarene, or a native of Nazareth, and this fact is 
 cited by Matthew as a fulfilment of earlier prediction, though 
 our current compilation of scriptures constituting the Old 
 Testament contains no record of such prophecy. It is prac- 
 tically certain that this prediction was contained in some one 
 
 oMatt. 13:55, 56; Mark 6:3; Luke 4:22; compare Matt. 12:46, 47; Gal. 
 1:19. 
 
 p For illustrative examples see Joseph of Arimathea (Mark 15:43); 
 Mary Magdalene, so known from her native town of Magdala (Matt. 
 27:56); Judas Iscariot, possibly named after his home in Kerioth (Matt. 
 10:4; see page 225 herein.) 
 
 GMatt. 21:11; John 18:5; 19:19; Acts 2:22; 3:6; see also Luke 4:16. 
 
118 JESUS THE CHRIST. [CHAP. 9. 
 
 of the many scriptures extant in earlier days but since lost/ 
 That Nazareth was an obscure village, of little honor or re- 
 nown, is evidenced by the almost contemptuous question of 
 Nathanael, who, on being informed that the Messiah had 
 been found in Jesus of Nazareth, asked: "Can there any 
 good thing come out of Nazareth ?" J The incredulous query 
 has passed into a proverb current even today as expressive 
 of any unpopular or unpromising source of good. Nathanael 
 lived in Cana, but a few miles from Nazareth, and his sur- 
 prize at the tidings brought by Philip concerning the Mes- 
 siah incidentally affords evidence of the seclusion in which 
 Jesus had lived. 
 
 So passed the boyhood, youth, and early manhood of the 
 Savior of mankind. 
 
 ^\* 
 NOTES TO CHAPTER 9. 
 
 f / 
 
 1. Archelaus Reigned in Herod's Stead. "At his death 
 Herod [the Great] left a will according to which his kingdom 
 was to be divided among his three sons. Archelaus was to have 
 Judea, Idumea, and Samaria, with the title of king (Matt. 2:22). 
 Herod Antipas was to receive Galilee and Perea, with the title 
 of tetrarch; Philip was to come into possession of the trans- 
 Jordan territory with the title of tetrarch (Luke 3:1). This will 
 was ratified by Augustus with the exception of the title given to 
 Archelaus. Archelaus, after the ratification of Herod's will by 
 Augustus, succeeded to the rule of Judea, Samaria, and Idumea, 
 having the title of ethnarch, with the understanding that, if he 
 ruled well, he was to become king. He was, however, highly 
 unpopular with the people, and his reign was marked by dis- 
 turbances and acts of oppression. The situation became finally 
 so intolerable, that the Jews appealed to Augustus, and Arch- 
 elaus was rerrroved and sent into exile. This accounts for the 
 statement in Matt. 2:22, and possibly also suggested the point 
 of the parable (Luke 19:12, etc.)." Standard Bible Dictionary, 
 Funk and Wagnalls Co., article "Herod." Early in his reign he 
 wreaked summary vengeance on the people who ventured to 
 protest against a continuation of his father's violence, by slaugh- 
 tering three thousand or more; and the awful deed of carnage 
 was perpetrated in part within the precincts of the temple. 
 (Josephus, Antiquities xvii, 9:1-3.) 
 
 2. Herod Antipas. Son of Herod I (the Great) by a Samar- 
 
 r Note 4, end of chapter, 
 jjohn 1:45, 46. 
 
NOTES. 119 
 
 itan woman, and full brother to Archelaus. By the will of his 
 father he became tetrarch of Galilee and Perea (Matt. 14:1; Luke 
 3:19; 9:7; Acts 13:1; compare Luke 3:1). He repudiated his wife, 
 a daughter of Aretas, king of Arabia Petrea, and entered into 
 an unlawful union with Herodias, the wife of his half-brother 
 Herod Philip I (not the tetrarch Philip). John the Baptist was 
 imprisoned and finally put to death, through the anger of 
 Herodias over his denunciation of her union with Herod Antipas. 
 Herodias urged Antipas to go to Rome and petition^ Caesar for 
 the title of king (compare Mark 6:14, etc.). Antipas is the 
 Herod most frequently mentioned in the New Testament (Mark 
 6:17; 8:15; Luke 3:1; 9:7; 13:31; Acts 4:27; 13:1). He was the 
 Herod to whom Pilate sent Jesus for examination, taking ad- 
 vantage of Christ being known as a Galilean, and of the coinci- 
 dent fact of Herod's presence in Jerusalem at the time in attend- 
 ance at the Passover (Luke 23:6, etc.). For further details see 
 Smith's, Cassell's, or the Standard Bible Dictionary. 
 
 3. Testimony of John the Apostle Concerning Christ's De- 
 velopment in Knowledge and Grace. In a modern revelation, 
 Jesus the Christ has confirmed the record of John the apostle, 
 which record appears but in part in our compilation of ancient 
 scriptures. John thus attests the actuality of natural develop- 
 ment in the growth of Jesus from childhood to maturity: "And 
 I, John, saw that he received not of the fullness at the first, but 
 received grace for grace ; and he received not of the fullness at 
 first, but continued from grace to grace, until he received a 
 fullness; and thus he was called the Son of God, because he re- 
 ceived not of the fullness at the first." (Doc. and Cov. 93:12-14). 
 Notwithstanding this graded course of growth and development 
 after His birth in the flesh, Jesus Christ had been associated 
 with the Father from the beginning, as is set forth in the revela- 
 tion cited. We read therein : "And he [John] bore record, say- 
 ing, I saw his glory that he was in the beginning before the 
 world was ; therefore in the beginning the Word was, for he was 
 the Word, even the messenger of salvation, the light and the 
 Redeemer of the world ; the Spirit of truth, who came into the 
 world, because the world was made by him, and in him was the 
 life of men and the light of men. The worlds were made by 
 him : men were made by him : all things were made by him, and 
 through him, and of him. And I, John, bear record that I beheld 
 his glory, as the glory of the Only Begotten of the Father, full 
 of grace and truth, even the Spirit of truth, which came and 
 dwelt in the flesh, and dwelt among us" (verses 7-11). 
 
 4. Missing Scripture. Matthew's commentary on the abode 
 of Joseph, Mary and Jesus at Nazareth, "and he came and dwelt 
 in a city called Nazareth : that it might be fulfilled which was 
 spoken by the prophets, he shall be called a Nazarene" (2:23), 
 with the fact that no such saying of the prophets is found^ in any 
 of the books contained in the Bible, suggests the certainty of 
 lost scripture. Those who oppose the doctrine of continual 
 revelation between God and His Church, on the ground that the 
 Bible is complete as a collection of sacred scriptures, and that 
 alleged revelation not found therein must therefore be spurious, 
 
120 JESUS THE CHRIST. [CHAP. 9. 
 
 may profitably take note of the many books not included in the 
 Bible, yet mentioned therein, generally in such a way as to leave 
 no doubt that they were once regarded as authentic. Among 
 these extra-Biblical scriptures, the following may be named; 
 some of them are in existence to-day, and are classed with the 
 Apocrypha; but the greater number are unknown. We read of 
 the Book of the Covenant (Exo. 24:7) ; Book of the Wars of the 
 Lord (Numb. 21:14) ; Book of Jasher (Josh. 10:13) ; Book of the 
 Statutes (i Sam. 10:25); Book of Enoch (Jude 14); Book of the 
 Acts of Solomon (i Kings 11:41); Book of Nathan the Prophet, 
 and that of Gad the Seer (i Chron. 29:29) ; Book of Ahijah the 
 Shilonite, and visions of Iddo the Seer (2 Chron. 9 129) ; Book of 
 Shemaiah (2 Chron. 12:15) ; Story of the Prophet Iddo (2 Chron. 
 13 :22) ; Book of Jehu (2 Chron. 20 :34) ; the Acts of Uzziah, by 
 Isaiah, the son of Amoz (2 Chron. 26 :22) ; Sayings of the Seers 
 (2 Chron. 33:19); a missing epistle of Paul to the Corinthians 
 (i Cor. 5:9); a missing epistle to the Ephesians (Eph. 3:3); 
 missing epistle to the Colossians, written from Laodicea (Col. 
 4:16) ; a missing epistle of Jude (Jude 3). 
 
 5. Nazareth. A town or "city" in Galilee, of which Biblica! 
 mention is found in the New Testament only. Josephus say? 
 nothing concerning the place. The name of the existing village, or 
 the Nazareth of to-day, is En-Nasirah. This occupies an upland 
 site on the southerly ridge of Lebanon, and "commands a splendid 
 view of the Plain of Esdraelon and Mount Carmel, and is very 
 picturesque in general" (Zenos). The author of the article 
 "Nazareth" in Smith's Bible Diet, identifies the modern En-Nazirah, 
 with the Nazareth of old on the following grounds : "It is on the 
 lower declivities of a hill or mountain (Luke 4:29); it is within 
 the limits of the province of Galilee (Mark 1 :9) ; it is near Cana 
 (John 2:1, 2, 11) ; a precipice exists in the neighborhood (Luke 
 4 :29) ; and a series of testimonials reaching back to Eusebius 
 represent the place as having occupied the same position." The 
 same writer adds : "Its population is 3000 or 4000 ; a few are 
 Mohammedans, the rest Latin and Greek Christians. Most of 
 the houses are well built of stone, and appear neat and com- 
 fortable. The streets or lanes are narrow and crooked, and after 
 rain are so full of mud and mire as to be almost impassable." At 
 the time of Christ's life the town was not only regarded as unim- 
 portant by the Judeans who professed but little respect for Galilee 
 or the Galileans, but as without honor by the Galileans themselves, as 
 appears from the fact that the seemingly contemptuous question, 
 "Can there any good thing come out of Nazareth?" was uttered by 
 Nathanael (John I :46), who was a Galilean and a native of Cana, 
 a neighboring town to Nazareth (John 21 :2). Nazareth owes its 
 celebrity to its association with events in the life of Jesus Christ 
 (Matt. 2:23; 13:54; Mark 1:9; 6 :i; Luke 1:26; 2:4; 4:23, 34; 
 John 1:45, 46; 19^9; Acts 2:22). 
 
 noitoslloo 
 
 bnuol ion nobsb 
 
JOHN THE BAPTIST. 
 
 CHAPTER 10. 
 
 i Jii'j'iri 
 
 IN THE WILDERNESS OF JUDEA. 
 
 "3rf3Hnte-3f[ >r5f{} 
 
 THE: VOICE) IN THE: WILDERNESS. 
 
 At a time definitely stated as the fifteenth year of the 
 reign of Tiberius Caesar, emperor of Rome, the people of 
 Judea were greatly aroused over the strange preaching of a 
 man theretofore unknown. He was of priestly descent, but 
 untrained in the schools ; and, without authorization of the 
 rabbis or license from the chief priests, he proclaimed him- 
 self as one sent of God with a message to Israel. He ap- 
 peared not in the synagogs nor within the temple courts, 
 where scribes and doctors taught, but cried aloud in the wil- 
 derness. The people of Jerusalem and of adjacent rural 
 parts went out in great multitudes to hear him. He dis- 
 dained the soft garments and flowing robes of comfort, and 
 preached in his rough desert garb, consisting of a garment 
 of camel's hair held in place by a leathern girdle. The 
 coarseness of his attire was regarded as significant. Elijah 
 the Tishbite, that fearless prophet whose home had been the 
 desert, was known in his day as "an hairy man, and girt with 
 a girdle of leather about his loins ;" a and rough garments 
 had come to be thought of as a distinguishing characteristic 
 of prophets. & Nor did this strange preacher eat the food of 
 luxury and ease, but fed on what the desert supplied, locusts 
 and wild honey . c 
 
 The man was John, son of Zacharias. soon to be known 
 as the Baptist. He had spent many years in the desert, 
 apart from the abodes of men, years of preparation for his 
 
 a 2 Kings 1 :8. 
 b Note 1, end of chapter. 
 
 c Matt. 3:1-5; compare Lev. 11:22; see also Mark 1:1-8. Note 2, end of 
 chapter. 
 
122 JESUS THE CHRIST. [CHAP. 10. 
 
 particular mission. He had been a student under the tutel- 
 age of divine teachers ; and there in the wilderness of Judea 
 the word of the Lord reached him;^ as in similar environ- 
 ment it had reached Moses* and Elijah^ of old. Then was 
 heard "The voice of one crying in the wilderness, Prepare ye 
 the way of the Lord, make his paths straight."* 7 It was the 
 voice of the herald, the messenger who, as the prophets 
 had said, should go before the Lord to prepare His way. /l 
 The burden of his message was "Repent ye, for the kingdom 
 of heaven is at hand." And to such as had faith in his 
 words and professed repentance, confessing their sins, he 
 administered baptism by immersion in water proclaiming 
 the while, "I indeed baptize you with water unto repentance : 
 but he that cometh after me is mightier than I, whose shoes 
 I am not worthy to bear : he shall baptize you with the Holy 
 Ghost, and with fire."* 
 
 Neither the man nor his message could be ignored; his 
 preaching was specific in promise to the repentant soul, and 
 scathingly denunciatory to the hypocrite and the hardened 
 sinner. When Pharisees and Sadducees came to his bap- 
 tism, prating of the law, the spirit of which they ceased not 
 to transgress, and of the prophets, whom they dishonored, 
 he denounced them as a generation of vipers, and demanded 
 of them : "Who hath warned you to flee from the wrath to 
 come?" He brushed aside their oft-repeated boasts that 
 they were the children of Abraham, saying, "Bring forth 
 therefore fruits meet for repentance: and think not to say 
 within yourselves, We have Abraham to our father: for I 
 say unto you, that God is able of these stones to raise up 
 children unto Abraham."-'' The ignoring of their claims to 
 preferment as the children of Abraham was a strong rebuke, 
 . . 
 
 dLuke 3:2. 
 
 <?Exo. 3:1, 2. 
 
 /I Kings 17:2-7. 
 
 pMark 1:3. 
 
 h Mark 1:2; compare Isa. 40:3; Mai. 3:1; Matt. 11:10; Luke 7:27. 
 
 Matt. 3:11. 
 
 /Matt. 3:7-10; see also Luke 3:3-9. 
 
JOHN'S FORCEFUL PREACHING. 123 
 
 and a cause of sore affront alike to aristocratic Sadducee and 
 rule-bound Pharisee. Judaism held that the posterity of 
 Abraham had an assured place in the kingdom of the ex- 
 pected Messiah, and that no proselyte from among the Gen- 
 tiles could possibly attain the rank and distinction of which 
 the "children" were sure. John's forceful assertion that God 
 could raise up, from the stones on the river bank, children to 
 Abraham, meant to those who heard that even the lowest of 
 the human family might be preferred before themselves un- 
 less they repented and reformed.^ Their time of wordy 
 profession had passed; fruits were demanded, not barren 
 though leafy profusion; the ax was ready, aye, at the very 
 root of the tree ; and every tree that produced not good fruit 
 was to be hewn down and cast into the fire. 
 
 The people were astonished; and many, seeing them- 
 selves in their actual condition of dereliction and sin, as 
 John, with burning words laid bare their faults, cried out : 
 "What shall we do then?"' His reply was directed against 
 ceremonialism, which had caused spirituality to wither 
 almost to death in the hearts of the people. Unselfish charity 
 was demanded "He that hath two coats, let him impart to 
 him that hath none ; and he that hath meat, let him do like- 
 wise." The publicans or tax-farmers and collectors, under 
 whose unjust and unlawful exactions the people had suffered 
 so long, came asking : "Master, what shall we do ? And 
 he said unto them, Exact no more than that which is ap- 
 pointed you." To the soldiers who asked what to do he 
 replied : "Do violence to no man, neither accuse any falsely ; 
 and be content with your wages. " m 
 
 The spirit of his demands was that of a practical religion, 
 the only religion of any possible worth the religion of right 
 living. With all his vigor, in spite of his brusqueness, not- 
 withstanding his forceful assaults on the degenerate customs 
 
 k Compare a later instance, in which Christ similarly taught (John 
 
 "/Luke 3:10; compare Acts 2:37. 
 m Luke 3:10-15. 
 
JESUS THE CHRIST. [CHAP. 10. 
 
 of the times, this John was no agitator against established 
 institutions, no inciter of riot, no advocate of revolt, no pro- 
 moter of rebellion. He did not assail the tax system but the 
 extortions of the corrupt and avaricious publicans; he did 
 not denounce the army, but the iniquities of the soldiers, 
 many of whom had taken advantage of their position to bear 
 false witness for the sake of gain and to enrich themselves 
 by forcible seizure. He preached, what in the now current 
 dispensation we call the first or fundamental principles of 
 the gospel "the beginning of the gospel of Jesus Christ, the 
 Son of God,"" comprizing faith, which is vitalized belief, in 
 God; genuine repentance, which comprizes contrition for 
 past offenses and a resolute determination to turn from sin ; 
 baptism by immersion in water at his hands as the hands of 
 one having authority ; and the higher baptism by fire or the 
 bestowal of the Holy Ghost by an authority greater than 
 that possessed by himself. His preaching was positive, and 
 in many respects opposed to the conventions of the times ; 
 he made no appeal to the people through the medium of 
 miraculous manifestations \ and though many of his hearers 
 attached themselves to him as disciples/ he established no 
 formal organization, nor did he attempt to form a cult. His 
 demand for repentance was an individual call, as unto each 
 acceptable applicant the rite of baptism was individually ad- 
 ministered. 
 
 To the Jews, who were living in a state of expectancy, 
 waiting for the long-predicted Messiah, the words of this 
 strange prophet in the wilderness were fraught with deep 
 portent. Could it be that he was the Christ? He spoke of 
 One yet to come, mightier than himself, whose shoe-latchet 
 he was not worthy to loosen,^ One who would separate the 
 people as the thresher, fan in hand, blew the chaff from the 
 
 Mark 1:1. 
 
 ojohn 10:41. 
 
 />John 1:35, 37; Matt. 11:2; Luke 7:18. 
 
 q Note 3, end of chapter. 
 
JESUS APPLIES FOR BAPTISM. 126 
 
 wheat; and, he added, that mightier One "will gather the 
 wheat into his garner; but the chaff he will burn with fire 
 unquenchable." 1 " 
 
 In such wise did the predicted herald of the Lord deliver 
 his message. Himself he would not exalt; his office, how- 
 ever, was sacred to him, and with its functions he brooked 
 no interference from priest, Levite, or rabbi. He was no 
 respecter of persons; sin he denounced, sinners he ex- 
 coriated, whether in priestly vestments, peasant garb, or 
 royal robes. All the claims the Baptist had made for him- 
 self and his mission were later confirmed and vindicated by 
 the specific testimony of Christ/ John was the harbinger 
 not alone of the kingdom but of the King; and to him the 
 King in person came. 
 ' 
 
 THE BAPTISM OF JESUS TO FULFIL ALL RIGHTEOUSNESS. 
 
 When Jesus began to be about thirty years of age, * He 
 journeyed from His home in Galilee "to Jordan unto John, 
 to be baptized of him. But John forbad him, saying, I have 
 need to be baptized of thee, and comest thou to me? And 
 Jesus answering said unto him, Suffer it to be so now ; for 
 thus it becometh us to fulfil all righteousness. Then he suf- 
 fered him." 1 ' 
 
 John and Jesus were second cousins ; as to whether there 
 had existed any close companionship between the two as 
 boys or men we are not told. It is certain, however, that 
 when Jesus presented Himself for baptism, John recognized 
 in Him a sinless Man who stood in no need of repentance ; 
 and, as the Baptist had been commissioned to baptize for the 
 remission of sins, he saw no necessity of administering the 
 ordinance to Jesus. He who had received the confessions 
 
 r Luke 3:17; see also Matt. 3:12; compare Mai. 3:2. 
 jMatt. 11:11-14; 17:12; Luke 7:24-30. 
 fLuke 3:23. 
 Matt. 3:13-15. 
 
JESUS THE CHRIST. 23|; [CHAP. 10. 
 
 of multitudes now reverently confessed to One whom he 
 knew was more righteous than himself. In the light of later 
 events it appears that at this time John did not know that 
 Jesus was the Christ, the Mightier One for whom he waited 
 and whose forerunner he knew himself to be. When John 
 expressed his conviction that Jesus needed no baptismal 
 cleansing, our Lord, conscious of His own sinlessness, did 
 not deny the Baptist's imputation, but nevertheless pressed 
 His application for baptism with the significant explanation : 
 "Thus it becometh us to fulfil all righteousness." If John 
 was able to comprehend the deeper meaning of this utter- 
 ance, he must have found therein the truth that water bap- 
 tism is not alone the means provided for gaining remission 
 of sins, but is also an indispensable ordinance established in 
 righteousness and required of all mankind as an essential 
 condition for membership in the kingdom of God.*' 
 
 Jesus Christ thus humbly complied with the will of 
 the Father, and was baptized of John by immersion in 
 water. That His baptism was accepted as a pleasing and 
 necessary act of submission was attested by what immedi- 
 ately ensued : "And Jesus, when he was baptized, went up 
 straightway out of the water: and, lo, the heavens were 
 opened unto him, and he saw the Spirit of God descending 
 like a dove, and lighting upon him: and lo a voice from 
 heaven, saying, This is my beloved Son, in whom I am well 
 pleased. " w Then John knew his Redeemer. 
 
 The four Gospel-writers record the descent of the Holy 
 Ghost upon the baptized Jesus as accompanied by a visible 
 manifestation "like a dove;" and this sign had been indi- 
 cated to John as the f oreappointed means by which the Mes- 
 siah should be made known to him ; and to that sign, before 
 specified, was now added the supreme testimony of the 
 Father as to the literal Sonship of Jesus. Matthew records 
 
 v For treatment of Baptism as a universal requirement, see the author's 
 'Articles of Faith" vi: 18-29. Note 6, end of chapter. 
 
 wMatt. 3:16, 17; compare Mark 1:9-11; Luke 3:21, 22. 
 
FORTY DAYS IN THE WILDERNESS. 
 
 the Father's acknowledgment as given in the third person, 
 "This is my beloved Son ;" while both Mark and Luke give 
 the more direct address, "Thou art my beloved Son." The 
 variation, slight and essentially unimportant as it is though 
 bearing on so momentous a subject, affords evidence of in- 
 dependent authorship and discredits any insinuation of col- 
 lusion among the writers. 
 
 The incidents attending the emergence of Jesus from the 
 baptismal grave demonstrate the distinct individuality of the 
 three Personages of the Godhead. On that solemn occa- 
 sion Jesus the Son was present in the flesh; the presence of 
 the Holy Ghost was manifest through the accompanying 
 sign of the dove, and the voice of the Eternal Father was 
 heard from heaven. Had we no other evidence of the sep- 
 arate personality of each member of the Holy Trinity, this 
 instance should be conclusive; but other scriptures confirm 
 the great truth.* 
 
 THE TEMPTATIONS OI? CHRIST. 
 
 Soon after His baptism, immediately thereafter as Mark 
 asserts, Jesus was constrained by the promptings of the 
 Spirit to withdraw from men and the distractions of com- 
 munity life, by retiring into the wilderness where He would 
 be free to commune with His God. So strong was the in- 
 fluence of the impelling force that He was led thereby, or, 
 as stated by the evangelist, driven, into solitary seclusion, 
 in which He remained during forty days, "with the wild 
 beasts" of the desert. This remarkable episode in our 
 Lord's life is described, though not with equal fulness, in 
 three of the Gospels ; y John is silent thereon. 
 
 The circumstances attending this time of exile and test 
 must have been related by JesusHimself, for of other human 
 
 x Shortly before His death, the Savior promised the apostles that the 
 Father would send unto them the Comforter, which is the Holy Ghost 
 (John 14:26, and 15:26). See the author's ''Articles of Faith" ii:20-24. 
 
 ;yMatt. 4:1-11; Mark 1:12, 13; Luke 4:1-13. 
 
128 JESUS THE CHRIST. [CHAP. 10. 
 
 witnesses there were none. The recorded narratives deal 
 principally with events marking the close of the forty-day 
 period, but considered in their entirety they place beyond 
 doubt the fact that the season was one of fasting and prayer. 
 Christ's realization that He was the chosen and foreordained 
 Messiah came to Him gradually. As shown by His words 
 to His mother on the occasion of the memorable interview 
 with the doctors in the temple courts, He knew, when but 
 a Boy of twelve years, that in a particular and personal sense 
 He was the Son of God ; yet it is evident that a comprehen- 
 sion of the full purport of His earthly mission developed 
 within Him only as He progressed step by step in wisdom. 
 His acknowledgment by the Father, and the continued com- 
 panionship of the Holy Ghost, opened His soul to the glori- 
 ous fact of His divinity. He had much to think about, much 
 that demanded prayer and the communion with God that 
 prayer alone could insure. Throughout the period of retire- 
 ment, he ate not, but chose to fast, that His mortal body 
 might the more completely be subjected to His divine spirit. 
 Then, when He was hungry and physically weak, the 
 tempter came with the insidious suggestion that He use His 
 extraordinary powers to provide food. Satan had chosen 
 the most propitious time for his evil purpose. What will 
 mortals not do, to what lengths have men not gone, to 
 assuage the pangs of hunger? Esau bartered his birthright 
 for a meal. Men have fought like brutes for food. Women 
 have slain and eaten their own babes rather than endure the 
 gnawing pangs of starvation. All this Satan knew when he 
 came to the Christ in the hour of extreme physical need, and 
 said unto Him : "If thou be the Son of God, command that 
 these stones be made bread." During the long weeks of se- 
 clusion, our Lord had been sustained by the exaltation of 
 spirit that would naturally attend such all-absorbing concen- 
 tration of mind as His protracted meditation and communion 
 with the heavens undoubtedly produced; in such profound 
 
 ' 
 
TEMPTATION IN THE WILDERNESS. 19 
 
 devotion of spirit, bodily appetites were subdued and super- 
 seded; but the reaction of the flesh was inevitable. 
 
 Hungry as Jesus was, there was a temptation in Satan's 
 words even greater than that embodied in the suggestion 
 that He provide food for His famishing body the tempta- 
 tion to put to proof the possible doubt implied in the 
 tempter's "If." The Eternal Father had proclaimed Jesus 
 as His Son; the devil tried to make the Son doubt that 
 divine relationship. Why not prove the Father's interest in 
 His Son at this moment of dire necessity? Was it proper 
 that the Son of God should go hungry ? Had the Father so 
 soon forgotten as to leave His Beloved Son thus to suffer? 
 Was it not reasonable that Jesus, faint from long abstinence, 
 should provide for Himself, and particularly so since He 
 could provide, and that by a word of command, if the voice 
 heard at His baptism was that of the Eternal Father. // 
 thou be in reality the Son of God, demonstrate thy power, 
 and at the same time satisfy thy hunger such was the pur- 
 port of the diabolical suggestion. To have yielded would 
 have been to manifest positive doubt of the Father's ac- 
 knowledgment. 
 
 Moreover, the superior power that Jesus possessed 
 had not been given to Him for personal gratification, 
 but for service to others. He was to experience all the 
 trials of mortality ; another man, as hungry as He, could 
 not provide for himself by a miracle; and though by 
 miracle such a one might be fed, the miraculous supply 
 would have to be given, not provided by himself. It was 
 a necessary result of our L,ord's dual nature, comprizing 
 the attributes of both God and man, that He should endure 
 and suffer as a mortal while possessing at all times the 
 ability to invoke the power of His own Godhood by which 
 all bodily needs could be supplied or overcome. His reply 
 to the tempter was sublime and positively final : "It is writ- 
 ten, Man shall not live by bread alone, but by every word 
 
130 JESUS THE CHRIST. [CHAP. 10. 
 
 that proceedeth out of the mouth of God." 3 The word that 
 had proceeded from the mouth of God, upon which Satan 
 would have cast mistrust, was that Jesus was the Beloved 
 Son with whom the Father was well pleased. The devil was 
 foiled; Christ was triumphant. 
 
 Realizing that he had utterly failed in his attempt to in- 
 duce Jesus to use His inherent power for personal service, 
 and to trust in Himself rather than rely upon the Father's 
 providence, Satan went to the other extreme and tempted 
 Jesus to wantonly throw Himself upon the Father's pro- 
 tection. Jesus was standing upon one of the high parts of 
 the temple, a pinnacle or battlement, overlooking the spacious 
 courts, when the devil said unto Him: "If thou be the Son 
 of God, cast thyself down : for it is written, He shall give 
 his angels charge concerning thee : and in their hands they 
 shall bear thee up, lest at any time thou dash thy foot against 
 a stone." Again appears the implication of doubt.* 7 // Jesus 
 was in fact the Son of God, could He not trust His Father 
 to save Him, and particularly so as it was written that 
 angels would guard Him and bear Him up ? Christ's reply 
 to the tempter in the wilderness had embodied a scriptural 
 citation, and this He had introduced with the impressive 
 formula common to expounders of sacred writ "It is writ- 
 ten." In the second attempt, the devil tried to support his 
 suggestion by scripture, and employed a similar expression 
 "for it is written." Our Lord met and answered the 
 devil's quotation with another, saying : "It is written again, 
 Thou shalt not tempt the Lord thy God."<* 
 
 Beside the provocation to sin by wantonly placing Him- 
 self in danger, so that the Father's love might be manifested 
 in a miraculous rescue, or by refusing so to challenge the 
 Father's interposition demonstrate that He doubted His 
 
 jsrMatt. 4:4; compare Deut. 8:3. 
 
 a Note 4, end of chapter. 
 
 b Note 5, end of chapter. Page 658 herein. 
 
 cMatt. 4:6; Psalm 91:11, 12 
 
 d Matt. 4:5-7: compare Deut. 6:16. 
 
JESUS TEMPTED TO TEMPT THE FATHER. 131 
 
 status as the Beloved Son, there lurked an appeal to the 
 human side of Christ's nature, in thought of the fame which 
 an astounding exploit, such as that of leaping from the dizzy 
 height of the temple turrets and alighting unhurt, would 
 surely bring. We cannot resist the thought, though we be 
 not justified in saying that any such had even momentary 
 place in the Savior's mind, that to act upon Satan's sugges- 
 tion, provided of course the outcome proved to be such as 
 he had indicated, would have been to insure public recogni- 
 tion of Jesus as a Being superior to mortals. It would have 
 been a sign and a wonder indeed, the fame of which would 
 have spread as fire in the dry grass; and all Jewry would 
 have been aflame with excitement and interest in the Christ. 
 
 The glaring sophistry of Satan's citation of scripture was 
 unworthy a categorical reply; his doctrine deserved neither 
 logic nor argument ; his misapplication of the written word 
 was nullified by scripture that was germane ; the lines of the 
 psalmist were met by the binding fiat of the prophet of the 
 exodus, in which he had commanded Israel that they should 
 not provoke nor tempt the Lord to work miracles among 
 them. Satan tempted Jesus to tempt the Father. It is as 
 truly a blasphemous interference with the prerogatives of 
 Deity to set limitations or make fixations of time or place at 
 which the divine power shall be made manifest as it is to 
 attempt to usurp that power. God alone must decide when 
 and how His wonders shall be wrought. Once more the 
 purposes of Satan were thwarted and Christ again was 
 victor. 
 
 In the third temptation the devil refrained from further 
 appeal to Jesus to put either His own power or that of the 
 Father to the test. Twice completely foiled, the tempter 
 abandoned that plan of assault ; and, discarding all disguise 
 of purpose, submitted a definite proposition. From the top 
 of a high mountain Jesus looked over the land with its 
 wealth of city and field, of vineyard and orchard, of flocks 
 
132 JESUS THE CHRIST. [CHAP. 10. 
 
 and of herds; and in vision He saw the kingdoms of the 
 world and contemplated the wealth, the splendor, the earthly 
 glory of them all. Then saith Satan unto Him : "All these 
 things will I give thee,if thou wilt fall down and worship 
 me." So wrote Matthew; the more extended version by 
 Luke follows : "And the devil said unto him, All this power 
 will I give thee, and the glory of them : for that is delivered 
 unto me; and to whomsoever I will I give it. If thou there- 
 fore wilt worship me, all shall be thine." We need not con- 
 cern ourselves with conjecture as to whether Satan could 
 have made good his promise in the event of Christ's doing 
 him homage ; certain it is Christ could have reached out, and 
 have gathered to Himself the wealth and glory of the world 
 had He willed so to do, and thereby have failed in His Mes- 
 sianic mission. This fact Satan knew full well. Many men 
 have sold themselves to the devil for a kingdom and for less, 
 aye, even for a few paltry pence. 
 
 The effrontery of his offer was of itself diabolical. Christ, 
 the Creator of heaven and earth, tabernacled as He then 
 was in mortal flesh, may not have remembered His pre- 
 existent state, nor the part He had taken in the great 
 council of the Gods f while Satan, an unembodied spirit he 
 the disinherited, the rebellious and rejected son seeking to 
 tempt the Being through whom the world was created by 
 promising Him part of what was wholly His, still may have 
 had, as indeed he may yet have, a remembrance of those 
 primeval scenes. In that distant past, antedating the crea- 
 tion of the earth, Satan, then Lucifer, a son of the morning, 
 had been rejected; and the Firstborn Son had been chosen. 
 Now that the Chosen One was subject to the trials incident 
 to mortality, Satan thought to thwart the divine purpose by 
 making the Son of God subject to himself. He who had 
 been vanquished by Michael and his hosts and cast down as 
 a defeated rebel, asked the embodied Jehovah to worship 
 
 ': 
 
 e Pages 6-9. 
 
CHRIST'S VICTORY OVER TEMPTATION. 133 
 
 him. "Tfytn saith Jesus unto him, Get thee hence, Satan: 
 for it is written, Thou shalt worship the Lord thy God, and 
 him only shalt thou serve. Then the devil leaveth him, and 
 behold, angels came and ministered unto him."/ 
 
 It is not to be supposed that Christ's victorious emer- 
 gence from the dark clouds of the three specified tempta- 
 tions exempted Him from further assaults by Satan, or in- 
 sured Him against later trials of faith, trust, and endurance. 
 Luke closes his account of the temptations following the 
 forty-day fast as follows : "And when the devil had ended 
 all the temptation, he departed from him for a season. "^ 
 This victory over the devil and his wiles, this triumph over 
 the cravings of the flesh, the harassing doubts of the mind, 
 the suggested reaching out for fame and material wealth, 
 were great but not final successes in the struggle between 
 Jesus, the embodied God, and Satan, the fallen angel of light. 
 That Christ was subject to temptation during the period of 
 His association with the apostles He expressly affirmed.** 
 That His temptations extended even to the agony in Geth- 
 semane will appear as we proceed with this study. It is not 
 given to the rest of us, nor was it given to Jesus, to meet 
 the foe, to fight and overcome in a single encounter, once 
 for all time. The strife between the immortal spirit and 
 the flesh, between the offspring of God on the one hand, the 
 world and the devil on the other, is persistent through life. 
 
 Few events in the evangelical history of Jesus of Naz- 
 areth have given rise to more discussion, fanciful theory, 
 and barren speculation, than have the temptations. All such 
 surmizes we may with propriety ignore. To any believer in 
 the holy scriptures, the account of the temptations therein 
 given is sufficiently explicit to put beyond doubt or question 
 the essential facts ; to the unbeliever neither the Christ nor 
 
 /Matt. 4:10, 11; compare Exo. 20:3; Deut. 6:13; 10:20; Josh. 24:14; 1 Sam. 
 7:3. 
 
 0Luke 4:13. 
 A Luke 22:28. 
 
134 JESUS THE CHRIST. [CHAP. 10. 
 
 His triumph appeals. What shall it profit us tcnspeculate as 
 to whether Satan appeared to Jesus in visible form, or was 
 present only as an unseen spirit ; whether he spoke in audible 
 voice, or aroused in the mind of his intended victim the 
 thoughts later expressed by the written lines; whether the 
 three temptations occurred in immediate sequence or were 
 experienced at longer intervals? With safety we may reject 
 all theories of myth or parable in the scriptural account, and 
 accept the record as it stands ; and with equal assurance may 
 we affirm that the temptations were real, and that the trials 
 to which our Lord was put constituted an actual and crucial 
 test. To believe otherwise, one must regard the scriptures 
 as but fiction. 
 
 A question deserving some attention in this connection 
 is that of the peccability or impeccability of Christ the ques- 
 tion as to whether He was capable of sinning. Had there 
 been no possibility of His yielding to the lures of Satan, 
 there would have been no real test in the temptations, no 
 genuine victory in the result. Our Lord was sinless yet 
 peccable; He had the capacity, the ability to sin had He 
 willed so to do. Had He been bereft of the faculty to sirt, 
 He would have been shorn of His free agency ; and it was 
 to safeguard and insure the agency of man that He had 
 offered Himself, before the world was, as a redeeming sac- 
 rifice. To say that He could not sin because He was the 
 embodiment of righteousness is no denial of His agency of 
 choice between evil and good. A thoroughly truthful man 
 cannot culpably lie ; nevertheless his insurance against false- 
 hood is not that of external compulsion, but of internal re- 
 straint due to his cultivated companionship of the spirit of 
 truth. A really honest man will neither take nor covet his 
 neighbor's goods, indeed it may be said that he cannot steal ; 
 yet he is capable of stealing should he so elect. His honesty 
 is an armor against temptation; but the coat of mail, the 
 helmet, the breastplate, and the greaves, are but an outward 
 
JESUS PECCABLE BUT SINLESS. 135 
 
 covering; the man within may be vulnerable if he can be 
 reached. 
 
 But why proceed with labored reasoning, which can lead 
 to but one conclusion, when our lord's own words and other 
 scriptures confirm the fact? Shortly before His betrayal, 
 when admonishing the Twelve to humility, He said : "Ye 
 are they which have continued with me in my temptations/' 1 
 While here we find no exclusive reference to the temptations 
 immediately following His baptism, the exposition is plain 
 that He had endured temptations, and by implication, these 
 had continued throughout the period of His ministry. The 
 writer of the epistle to the Hebrews expressly taught that 
 Christ was peccable, in that He was tempted "in all points" 
 as are the rest of mankind. Consider the unambiguous 
 declaration : "Seeing then that we have a great high priest, 
 that is passed into the heavens, Jesus the Son of God, let us 
 hold fast our profession. For we have not an high priest 
 which cannot be touched with the feeling of our infirmities ; 
 but was in all points tempted like as we are, yet without sin."'' 
 And further: "Though he were a Son, yet learned he 
 obedience by the things which he suffered. " k 
 
 NOTES TO CHAPTER 10. 
 
 1. Raiment of Camel's Hair. Through the prophet Zecha- 
 riah (13:4) a time was foretold in which professing prophets 
 would no longer "wear a rough garment to deceive." Of the 
 raiment of camel's hair worn by John the Baptist, the Oxford 
 and other marginal readings render the expression "a garment 
 of hair" as more literal than the Bible text. Deems (Light of the 
 Nations, p. 74, note) says : "The garment of camel's hair was not 
 the camel's skin with the hair on, which would be too heavy to 
 wear, but raiment woven of camel's hair, such as Josephus speaks 
 of (B. J. i, 24:3)." 
 
 2. Locusts and Wild Honey. Insects of the locust or grass- 
 hopper kind were specifically declared clean and suitable for 
 food in the law given to Israel in the wilderness. "Yet these 
 may ye eat of every flying creeping thing that goeth upon all 
 
 Luke 22:28. 
 /Heb. 4:14, 15. 
 AHeb. 5:8. 
 
JESUS THE CHRIST. [CHAP. 10. 
 
 four, which have legs above their feet, to leap withal upon the 
 earth; even these of them ye may eat; the locust after his kind, 
 and the bald locust after his kind, and the beetle after his kind, 
 and the grasshopper after his kind." (Lev. 11:21, 22.) At the 
 present time locusts are used as food by many oriental peoples, 
 though usually by the poorer classes only. Of the passage re- 
 ferring to locusts as part of the Baptist's food while he lived as 
 a recluse in the desert, Farrar (Life of Christ, p. 97, note,) says: 
 "The fancy that it means the pods of the so-called locust tree 
 (carob) is a mistake. Locusts are sold as articles of food in 
 regular^ shops for the purpose at Medina ; they are plunged into 
 salt boiling water, dried in the sun, and eaten with butter, but 
 only by the poorest beggars." Geikie (Life and Words of Christ, 
 vol. i, pp. 354, 355) gives place to the following as applied to the 
 Baptist's life: "His only food was the locusts which leaped or 
 flew on the bare hills, and the honey of wild bees which he 
 found, here and there, in the clifts of the rocks, and his only 
 drink a draught of water from some rocky hollow. Locusts are 
 still the food of the poor in many parts of the East. 'All the 
 Bedouins of Arabia, and the inhabitants of towns in Nedj and 
 Hedjaz, are accustomed to eat them/ says Burckhardt. 'I have 
 seen at Medina and Tayf, locust shops, where they are sold by 
 measure. In Egypt and Nubia they are eaten only by the poor- 
 est beggars. The' Arabs, in preparing them for eating, throw 
 them alive into boiling water, with which a good deal of salt has 
 been mixed, taking them out after a few minutes, and drying 
 them in the sun. The head, feet, and wings, are then torn off, 
 the bodies cleansed from the salt, and perfectly dried. They are 
 sometimes eaten boiled in butter, or spread on unleavened bread 
 mixed with butter.' In Palestine, they are eaten only by the 
 Arabs on the extreme frontiers ; elsewhere they are looked on 
 with disgust and loathing, and only the very poorest use them. 
 Tristram, however, speaks of them as Very palatable.' 'I found 
 them very good,' says he, 'when eaten after the Arab fashion, 
 stewed with butter. They tasted somewhat like shrimps, but with 
 less flavour.' In the wilderness of Judea, various kinds abound 
 at all seasons, and spring up with a drumming sound, at every 
 step, suddenly spreading their bright hind wings, of scarlet, crim- 
 son, blue, yellow, white, green, or brown, according to the spe- 
 cies. They were 'clean/ under the Mosaic Law, and hence could 
 be eaten by John without offence." 
 
 Concerning the mention of wild honey as food used by John, 
 the author last quoted says in a continuation of the same para- 
 graph: "The wild bees in Palestine are far more numerous than 
 those kept in hives, and the greater part of the honey sold in 
 the southern districts is obtained from wild swarms. Few coun- 
 tries, indeed, are better adapted for bees. The dry climate, and 
 the stunted but varied flora, consisting largely of aromatic 
 thymes, mints, and other similar plants, with crocuses in the 
 spring, are very favourable to them, while the dry recesses of the 
 limestone rocks everywhere afford them shelter and protection 
 for their combs. In the wilderness of Judea, bees are far more 
 numerous than in any other part of Palestine, and it is, to this 
 
NOTES. 137 
 
 day, part of the homely diet of the Bedouins, who squeeze it from 
 the combs and store it in skins." 
 
 3. John's Inferiority to the Mightier One He Proclaimed. 
 
 "One mightier than I cometh, the latchet of whose shoes I am 
 not worthy to unloose" (Luke 3:16), or "whose shoes I am not 
 worthy to bear" (Matt 3:11); this was the way by which the 
 Baptist declared his inferiority to the Mightier One, who was to 
 succeed and supersede him ; and a more effective illustration 
 would be difficult to frame. To loosen the shoe latchet or san- 
 dal thong, or to carry the shoes of another, "was a menial office 
 betokening great inferiority on the part of the person perform- 
 ing it." (Smith's Diet, of the Bible.} A passage in the Talmud 
 (Tract. Kidduschin xxiiiz} requires a disciple to dp for his teacher 
 whatever a servant might be required to do for his master, except 
 the loosing of his sandal thong. Some teachers urged that a 
 disciple should carry his humility even to the extreme of carry- 
 ing his master's shoes. The humility of the Baptist, in view of 
 the widespread interest his call aroused, is impressive. 
 
 4. The Order in which the Temptations Were Presented. 
 But two of the Gospel-writers specify the temptations to which 
 Christ was subjected immediately after His baptism; Mark mere- 
 ly mentions the fact that Jesus was tempted. Matthew and Luke 
 place first the temptation that Jesus provide for Himself by 
 miraculously creating bread ; the sequence of the later trials is 
 not the same in the two records. The order followed in the 
 text is that of Matthew. 
 
 5. The Devil's "If." Note the later taunting use of that 
 diabolical if as the Christ hung upon the cross. The rulers of 
 the Jews, mocking the crucified Jesus in His agony said, "Let 
 him save himself if he be the Christ." And the soldier, reading 
 the inscription at the head of the cross derided the dying God, 
 saying: "// thou be the king of the Jews, save thyself." And 
 yet again, the unrepentant malefactor by His side cried out, "// 
 thou be Christ, save thyself and us." (Luke 23:35-39.) How 
 literally did those ratters and mockers quote the very words of 
 their father the devil (see John 8:44). See further, page 658 
 herein. 
 
 6. Baptism Required of All. Baptism is required of all 
 persons who live to the age of accountability in the flesh. None are 
 exempt. Jesus Christ, who lived as a Man without sin in the 
 midst of a sinful world, was baptized "to fulfil all righteousness." 
 Six centuries before this event, Nephi, prophesying to the people 
 on the western continent, foretold the baptism of the Savior, and 
 thus drew therefrom the necessity of baptism as a universal re- 
 quirement : "And now, if the Lamb of God, he being holy, should 
 have need to be baptized by water, to fulfil all righteousness, O 
 then, how much more need have we, being unholy, to be baptized, 
 yea, even by water. . . . Know ye not that he was holy? But 
 notwithstanding he being holy, he sheweth unto the children of 
 men, that according to the flesh, he humbleth himself before the 
 Father, and witnesseth unto the Father that he would be obedient 
 unto him in keeping his commandments" (B. of M., 2 Nephi 
 31:5, 7). See The Articles of Faith, vi:i8-2p. 
 
138 JESUS THE CHRIST. [CHAP. 11. 
 
 
 
 CHAPTER 11. 
 FROM JUDEA TO GALILEE. 
 
 THE: BAPTIST'S TESTIMONY OF JESUS. 
 
 During the period of our Lord's retirement in the wilder- 
 ness the Baptist continued his ministry, crying repentance 
 to all who would pause to hear, and administering baptism 
 to such as came duly prepared and asking with right intent. 
 The people generally were greatly concerned over the iden- 
 tity of John; and as the real import of the voice a dawned 
 upon them, their concern deepened into fear. The ever 
 recurring question was, Who is this new prophet ? Then the 
 Jews, by which expression we may understand the rulers of 
 the people, sent a delegation of priests and Levites of the 
 Pharisaic party to personally question him. He answered 
 without evasion, "I am not the Christ," and with equal de- 
 cisiveness denied that he was Elias, or more accurately, 
 Elijah, the prophet who, the rabbis said through a misin- 
 terpretation of Malachi's prediction, was to return to earth 
 as the immediate precursor of the Messiah. b Furthermore, 
 he declared that he was not "that prophet," by which was 
 meant the Prophet whose coming Moses had foretold/ and 
 who was not universally identified in the Jewish mind with 
 the expected Messiah. "Then said they unto him, Who 
 art thou ? that we may give an answer to them that sent us. 
 What sayest thou of thyself? He said, I am the voice of 
 one crying in the wilderness, Make straight the way of the 
 Lord, as said the prophet Esaias." J The Pharisaic envoys 
 then demanded of him his authority for baptizing ; in reply 
 
 o Luke 3 :4. 
 
 b John 1:21; compare Mai. 4:5. Note 1, end of chapter. 
 
 c Deut. 18:15, 18; see page 45 herein. 
 
 d John 1:22, 23; compare Isa. 4C :3. 
 
JOHN'S TESTIMONY OF CHRIST. 139 
 
 he affirmed that the validity of his baptisms would be attested 
 by One who even then was amongst them, though they knew 
 Him not, and averred : "He it is, who coming after me is 
 preferred before me, whose shoe's latchet I am not worthy to 
 unloose."* 
 
 John's testimony, that Jesus was the Redeemer of the 
 world, was declared as boldly as had been his message of the 
 imminent coming of the Lord. "Behold the Lamb of God, 
 which taketh away the sin of the world," he proclaimed ; and, 
 that none might fail to comprehend his identification of the 
 Christ, he added: "This is he of whom I said, After me 
 cometh a man which is preferred before me: for he was 
 before me. And I knew him not: but that he should be 
 made manifest to Israel, therefore am I come baptizing with 
 water. "f That the attestation of the ministering presence of 
 the Holy Ghost through the material appearance "like a 
 dove" was convincing to John is shown by his further testi- 
 mony : "And John bare record, saying, I saw the Spirit de- 
 scending from heaven like a dove, and it abode upon him. 
 And I knew him not : but he that sent me to baptize with 
 water, the same said unto me, Upon whom thou shalt see the 
 Spirit descending, and remaining on him, the same is he 
 which baptizeth with the Holy Ghost. And I saw, and bare 
 record that this is the Son of God."^ On the day following 
 that of the utterance last quoted, John repeated his testimony 
 to two of his disciples, or followers, as Jesus passed, saying 
 again : "Behold the Lamb of God." /l 
 
 THE FIRST DISCIPLES OF JESUS.*' 
 
 Two of the Baptist's followers, specifically called disci- 
 ples, were with him when for the second time he expressly 
 designated Jesus as the Lamb of God. These were Andrew 
 
 Jia oj rnom o} nwsio 3d 
 
 *John 1:25-27. 
 /John 1:29-31. 
 
 John 1:32, 34; also verses 35, 36. Note 2, end of chapter. 
 N< 
 
 lote 3, end of chapter. 
 *John 1:35-31. 
 
140 JESUS THE CHRIST. [CHAP. 11. 
 
 and John ; the latter came to be known in after years as the 
 author of the fourth Gospel. The first is mentioned by 
 name, while the narrator suppresses his own name as that 
 of the second disciple. Andrew and John were so impressed 
 by the Baptist's testimony that they immediately followed 
 Jesus ; and He, turning toward them asked : "What seek 
 ye?" Possibly somewhat embarrassed by the question, or 
 with a real desire to learn where He might be found later, 
 they replied by another inquiry : "Rabbi, where dwellest 
 thou?" Their use of the title Rabbi was a mark of honor 
 and respect, to which Jesus did not demur. His courteous 
 reply to their question assured them that their presence was 
 no unwelcome intrusion. "Come and see," said He/ The 
 two young men accompanied Him, and remained with Him 
 to learn more. Andrew, filled with wonder and joy over the 
 interview so graciously accorded, and thrilled with the spirit 
 of testimony that had been enkindled within his soul, has- 
 tened to seek his brother Simon, to whom he said : "We 
 have found the Messias." He brought Simon to see and 
 hear for himself ; and Jesus, looking upon Andrew's brother, 
 called him by name and added an appellation of distinction 
 by which he was destined to be known throughout all later 
 history : "Thou art Simon the son of Jona ; thou shalt be 
 called Cephas." The new name thus bestowed is the 
 Aramaic or Syro-Chaldaic equivalent of the Greek "Petros," 
 and of the present English "Peter," meaning "a stone. "* 
 
 On the following day Jesus set out for Galilee, possibly 
 accompanied by some or all of his newly-made disciples; 
 and on the way He found a man named Philip, in whom He 
 recognized another choice son of Israel. Unto Philip He 
 said : "Follow me." It was customary with rabbis and 
 other teachers of that time to strive for popularity, that many 
 might be drawn to them to sit at their feet and be known as 
 
 /Note 4, end of chapter. 
 
 The name thus given was afterward confirmed, with accompani- 
 ments of promise; Matt. 16:18. 
 
PHILIP AND NATHANAEL. 141 
 
 their disciples. Jesus, however, selected His own immediate 
 associates ; and, as He found them and discerned in them the 
 spirits who, in their preexistent state had been chosen for the 
 earthly mission of the apostleship, He summoned them. 
 They were the servants ; He was the Master. 7 
 
 Philip soon found his friend Nathanael, to whom he testi- 
 fied that He of whom Moses and the prophets had written 
 had at last been found; and that He was none other than 
 Jesus of Nazareth. Nathanael, as his later history demon- 
 strates, was a righteous man, earnest in his hope and expec- 
 tation of the Messiah, yet seemingly imbued with the belief 
 common throughout Jewry that the Christ was to come in 
 royal state as seemed befitting the Son of David. The mention 
 of such a One coming from Nazareth, the reputed son of a 
 humble carpenter, provoked wonder if not incredulity in the 
 guileless mind of Nathanael, and he exclaimed : "Can there 
 any good thing come out of Nazareth?" Philip's answer 
 was a repetition of Christ's words to Andrew and John 
 "Come and see." Nathanael left his seat under the fig tree," 1 
 where Philip had found him, and went to see for himself. 
 As he approached, Jesus said : "Behold an Israelite indeed, 
 in whom is no guile." Nathanael saw that Jesus could read 
 his mind, and asked in surprize: "Whence knowest thou 
 me?" In reply Jesus showed even greater powers of pene- 
 tration and perception under conditions that made ordinary 
 observation unlikely if not impossible : "Before that Philip 
 called thee, when thou wast under the fig tree, I saw thee." 
 Nathanael replied with conviction : "Rabbi, thou art the 
 Son of God ; thou art the King of Israel." Earnest as the 
 man's testimony was, it rested mainly on his recognition of 
 what he took to be a supernatural power in Jesus ; our Lord 
 assured him that he should see yet greater things : "And he 
 
 JTo the apostles the Lord said on a subsequent occasion: "Ye hav 
 not chosen me, but I have chosen you" (John 15:16; see also 6:70). 
 
 mA favorite situation for rest, meditation, and study; 1 Kings 4:25; 
 Micah 4:4. 
 
JESUS THE CHRIST. [CHAP. 11. 
 
 saith unto him, Verily, verily, I say unto you, Hereafter ye 
 shall see heaven open, and the angels of God ascending and 
 descending upon the Son of man." 
 
 SON OF MAN." 
 
 In the promise and prediction made by Christ to Na- 
 thanael, we find the significant title The Son of Man ap- 
 pearing for the first time, chronologically speaking, in the 
 New Testament. It recurs, however, about forty times, ex- 
 cluding repetitions in parallel accounts in the several Gos- 
 pels. In each of these passages it is used by the Savior dis- 
 tinctively to designate Himself. In three other instances the 
 title appears in the New Testament, outside the Gospels ; and 
 in each case it is applied to the Christ w r ith specific reference 
 to His exalted attributes as Lord and God. M 
 
 In the Old Testament, the phrase "son of man" occurs in 
 ordinary usage, denoting any human son; and it appears 
 over ninety times as an appellation by which Jehovah ad- 
 dressed Ezekiel, though it is never applied by the prophet to 
 himself.^ The context of the passages in which Ezekiel is 
 addressed as "son of man" indicates the divine intention of 
 emphasizing the human status of the prophet as contrasted 
 with the divinity of Jehovah. 
 
 The title is used in connection with the record of Daniel's 
 vision,^ in which was revealed the consummation, yet future, 
 when Adam the Ancient of Days shall sit to judge his 
 posterity ; r on which great occasion, the Son of Man is to 
 appear and receive a dominion that shall be everlasting, 
 transcendently superior to that of the Ancient of Days, and 
 embracing every people and nation, all of whom shall serve 
 the Lord, Jesus Christ, the Son of Man/ 
 
 wActs 7:56; Rev. 1:13; 14:14. 
 
 ojob 25:6; Psalms 144:3; 146:3; see also 8:4 and compare Heb. 2:6-9. 
 
 p Ezek. 2:1, 3, 6, 8; 3:1, 3, 4; 4:1; etc. 
 
 ?Do?: and'cov. 27:11; 78:15, 16; 107:54-57; 116. 
 
 jDoc. and Cov. 49:6; 58:65; 65:5; 122:8. Observe that in modern revela- 
 tion the title is used only as applying to the Christ in His resurrected and 
 glorified state. 
 
THE SON OF MAN. 143 
 
 In applying the designation to Himself, the Lord in- 
 variably uses the definite article. "The Son of Man" was 
 and is, specifically and exclusively, Jesus Christ. While as 
 a matter of solemn certainty He was the only male human 
 being from Adam down who was not the son of a mortal 
 man, He used the title in a way to conclusively demonstrate 
 that it was peculiarly and solely His own. It is plainly 
 evident that the expression is fraught with a meaning be- 
 yond that conveyed by the words in common usage. The 
 distinguishing appellation has been construed by many to 
 indicate our Lord's humble station as a mortal, and to con- 
 note that He stood as the type of humanity, holding a par- 
 ticular and unique relationship to the entire human family. 
 There is, however, a more profound significance attaching 
 to the Lord's use of the title "The Son of Man" ; and this 
 lies in the fact that He knew His Father to be the one and 
 only supremely exalted Man/ whose Son Jesus was both in 
 spirit and in body the Firstborn among all the spirit-chil- 
 dren of the Father, the Only Begotten in the flesh and 
 therefore, in a sense applicable to Himself alone, He was and 
 is the Son of the "Man of Holiness," Elohim," the Eternal 
 Father. In His distinctive titles of Sonship, Jesus expressed 
 His spiritual and bodily descent from, and His filial submis- 
 sion to, that exalted Father. 
 
 As revealed to Enoch the Seer, " Man of Holiness" is one 
 of the names by which God the Eternal Father is known ; 
 "and the name of his Only Begotten is the Son of Man, even 
 Jesus Christ." We learn further that the Father of Jesus 
 Christ thus proclaimed Himself to Enoch: "Behold, I am 
 God; Man of Holiness is my name; Man of Counsel is my 
 name; and Endless and Eternal is my name, also."*' "The 
 
 
 t Note 5, end of chapter. 
 
 Page 38. 
 
 z/P. of G. P., Moses 6:57; 7:35; see also 7:24, 47, 54, 56, 59, 65. Observe 
 that Satan addressed Moses as "son of man" in a blasphemous attempt 
 to coerce Moses into worshiping him by emphasizing the mortal weakness 
 and inferiority of the man in contrast with his own false pretension of 
 godship. (Moses 1:12.) 
 
144 . JESUS THE CHRIST. [CHAP. 11, 
 
 Son of Man" is in great measure synonymous with "The 
 Son of God," as a title denoting divinity, glory, and exalta- 
 tion; for the "Man of Holiness," whose Son Jesus Christ 
 reverently acknowledges Himself to be, is God the Eternal 
 Father. 
 
 THE MIRACLE AT CANA IN GALILEE. 
 
 Soon after the arrival of Jesus in Galilee we find Him 
 and His little company of disciples at a marriage party in 
 Cana, a neighboring town to Nazareth. The mother of 
 Jesus was at the feast ; and for some reason not explained in 
 John's narrative, she manifested concern and personal re- 
 sponsibility in the matter of providing for the guests. Evi- 
 dently her position was different from that of one present by 
 ordinary invitation. Whether this circumstance indicates 
 the marriage to have been that of one of her own immediate 
 family, or some more distant relative, we are not informed. 
 
 It was customary to provide at wedding feasts a suf- 
 ficiency of wine, the pure though weak product of the local 
 vineyards, which was the ordinary table beverage of the 
 time. On this occasion the supply of wine was exhausted, 
 and Mary told Jesus of the deficiency. Said He : "Woman, 
 what have I to do with thee? mine hour is not yet come." 
 The noun of address, "Woman," as applied by a son to his 
 mother may sound to our ears somewhat harsh, if not dis- 
 respectful ; but its use was really an expression of opposite 
 import.* To every son, the mother ought to be preeminently 
 the woman of women ; she is the one woman in the world to 
 whom the son owes his earthly existence ; and though the 
 title "Mother" belongs to every woman who has earned the 
 honors of maternity, yet to no child is there more than one 
 woman whom by natural right he can address by that title 
 of respectful acknowledgment. When, in the last dread 
 
 it/John 2:1-11. 
 
 x "The address 'Woman' was so respectful that it might be and was, 
 addressed to the queenliest." (Farrar, "The Life of Christ," p. 134.) 
 
THE FIRST MIRACLE IN CANA. 14 
 
 'scenes of His mortal experience, Christ hung in dying agony 
 upon the cross, He looked down upon the weeping Mary, 
 His mother, and commended her to the care of the beloved 
 apostle John, with the words: "Woman, behold thy son!"? 
 Can it be thought that in this supreme moment, our Lord's 
 concern for the mother from whom He was about to be sep- 
 arated by death was associated with any emotion other than 
 that of honor, tenderness and love? 5 
 
 1 Nevertheless, His words to Mary at the marriage feast 
 may have conveyed a gentle reminder of her position as the 
 mother of a Being superior to herself ; even as on that earlier 
 occasion when she had found her Boy, Jesus, in the temple, 
 He had brought home to her the fact that her jurisdiction 
 over Him was not supreme. The manner in which she told 
 Him of the insufficiency of wine probably suggested an inti- 
 mation that He use His more than human power, and by 
 such means supply the need. It was not her function to 
 direct or even to suggest the exercize of the power inherent 
 in Him as the Son of God ; such had not been inherited from 
 her. "What have I to do with thee ?" He asked ; and added : 
 "Mine hour is not yet come." Here we find no disclaimer of 
 the ability to do what she apparently wanted Him to do, but 
 the plain implication that He would act only when the time 
 was right for the purpose, and that He, not she, must decide 
 when that time hid come. She understood His meaning, in 
 part at least, and contented herself by instructing the servants 
 to do whatsoever He directed. Here again is evidence of 
 her position of responsibility and domestic authority at the 
 social gathering. 
 
 I The time for His intervention soon arrived. There stood 
 within the place six water pots ; a these He directed the ser- 
 vants to fill with water. Then, without audible command or 
 
 yjohn 19:26. 
 
 : s On a few occasions Jesus used the address "Woman" in a general 
 way: Matt. 15:28; Luke 13:12; John 4:21; 8:10; etc. 
 
 a Note 6, end of chapter. 
 
146 JESUS THE CHRIST. [CHAP. 11. 
 
 formula of invocation, as best we know, He caused to be 
 effected a transmutation within the pots, and when the 
 servants drew therefrom, it was wine, not water that issued. 
 At a Jewish social gathering, such as was this wedding fes- 
 tival, some one, usually a relative of the host or hostess, or 
 some other one worthy of the honor, was made governor of 
 the feast, or, as we say in this day, chairman, or master of 
 ceremonies. To this functionary the new wine was first 
 served; and he, calling the bridegroom, who was the real 
 host, asked him why he had reserved his choice wine till the 
 last, when the usual custom was to serve the best at the be- 
 ginning, and the more ordinary later. The immediate result 
 of this, the first recorded of our Lord's miracles, is thus 
 tersely stated by the inspired evangelist : "This beginning of 
 miracles did Jesus in Cana of Galilee, and manifested forth 
 his glory ; and his disciples believed on him." & 
 
 The circumstances incident to the miraculous act are 
 instructive to contemplate. The presence of Jesus at the 
 marriage, and His contribution to the successful conduct of 
 the feast, set the seal of His approval upon the matrimonial 
 relationship and upon the propriety of social entertainment. 
 He was neither a recluse nor an ascetic; He moved among 
 men, eating and drinking, as a natural, normal Being. c On 
 the occasion of the feast He recognized and heeded the de- 
 mands of the liberal hospitality of the times, and provided 
 accordingly. He, who but a few days before had revolted 
 at the tempter's suggestion that He provide bread for His 
 impoverished body, now used His power to supply a luxury 
 for others. One effect of the miracle was to confirm the 
 trust of those whose belief in Him as the Messiah was yet 
 young and untried. "His disciples believed on him" ; surely 
 they had believed in some measure before, otherwise they 
 
 &John 2:11. 
 
 c The absence of all false austerity and outward show of abnormal 
 abstinence in His life furnished an imagined excuse for unfounded charges 
 of excess, through which He was said to be a glutton and a winebibber. 
 (Matt. 11:19; Luke 7:34.) 
 
MIRACLES DISCUSSED. 147 
 
 would not have followed Him; but their belief was now 
 strengthened and made to approach, if indeed it ;did not 
 attain, the condition of abiding faith in their L,ord. The 
 comparative privacy attending the manifestation is impres- 
 sive; the moral and spiritual effect was for the few, -the 
 inauguration of the Lord's ministry was not to be marked 
 by public display. 
 
 MIRACLES IN GENERAL. 
 
 The act of transmutation whereby water became wine 
 was plainly a miracle, a phenomenon not susceptible of ex- 
 planation, far less of demonstration, by what we consider the. 
 ordinary operation of natural law. This was the beginning 
 of His miracles, or as expressed in the revized version of the 
 New Testament, "his signs." In many scriptures miracles are 
 called signs, as also wonders, powers, works, wonderful 
 works, mighty works/ etc. The spiritual effect of miracles 
 would be unattained were the witnesses not caused to in- 
 wardly wonder, marvel, ponder and inquire; mere surprize 
 or amazement may be produced by deception and artful 
 trickery. Any miraculous manifestation of divine power 
 would be futile as a means of spiritual effect were it unim- 
 pressive. Moreover, every miracle is a sign of God's power; 
 and signs in this sense have been demanded of prophets who 
 professed to speak by divine authority, though such signs 
 have not been given in all cases. The Baptist was credited 
 with no miracle, though he was pronounced by the Christ as 
 more than a prophet ;* and the chronicles of some earlier 
 prophets^ are devoid of all mention of miracles. On the 
 other hand, Moses, when commissioned to deliver Israel 
 from Egypt, was made to understand that the Egyptians 
 
 tfMatt. 7:22; 11:20; 12:38; 16:1; 24:24; Mark 6:14; Luke 10:13; John 2:18; 
 7:21; 10:25; 14:11; Acts 6:8; 8:6; 14:3; 19:11; Rom. 15:19; Rev. 13:13; etc. 
 <?John 10:41; Matt. 11:9. 
 /For example Zechariah and Malachi. 
 
148 JESUS THE CHRIST. [CHAP. 11. 
 
 would look for the testimony of miracles, and he was abund- 
 antly empowered therefor/ 
 
 Miracles cannot be in contravention of natural law, but 
 are wrought through the operation of laws not universally or 
 commonly recognized. Gravitation is everywhere operative, 
 but the local and special application of other agencies may 
 appear to nullify it as by muscular effort or mechanical im- 
 pulse a stone is lifted from the ground, poised aloft, or sent 
 hurtling through space. At every stage of the process, how- 
 ever, gravity is in full play, though its effect is modified by 
 that of other and locally superior energy. The human sense 
 of the miraculous wanes as comprehension of the operative 
 process increases. Achievements made possible by modern 
 invention of telegraph and telephone with or without wires, 
 the transmutation of mechanical power into electricity with 
 its manifold present applications and yet future possibilities, 
 the development of the gasoline motor, the present accom- 
 plishments in aerial navigation these are no longer miracles 
 in man's estimation, because they are all in some degree un- 
 derstood, are controlled by human agency, and, moreover, 
 are continuous in their operation and not phenomenal. We 
 arbitrarily classify as miracles only such phenomena as are 
 unusual, special, transitory, and wrought by an agency be- 
 yond the power of man's control. 
 
 In a broader sense, all nature is miracle. Man has learned 
 that by planting the seed of the grape in suitable soil, and by 
 due cultivation, he may conduce to the growth of what shall 
 be a mature and fruitful vine ; but is there no miracle, even in 
 trie sense of inscrutable processes, in that development? Is 
 there less of real miracle in the so-called natural course of 
 plant development the growth of root, stem, leaves, and 
 fruit, with the final elaboration of the rich nectar of the vine 
 than there was in what appears supernatural in the trans- 
 mutation of water into wine at Cana? 
 
 g Exo. 3:20; 4:1-9. Note 8, end of chapter. 
 
THE MIRACLES SUPPORTED BY EVIDENCE. 149 
 
 In the contemplation of the miracles wrought by Christ, 
 we must of necessity recognize the operation of a power 
 transcending our present human understanding. In this 
 field, science has not yet advanced far enough to analyze and 
 explain. To deny the actuality of miracles on the ground 
 that, because we cannot comprehend the means, the reported 
 results are fictitious, is to arrogate to the human mind the 
 attribute of omniscience, by implying that what man cannot 
 comprehend cannot be, and that therefore he is able to com- 
 prehend all that is. The miracles of record in the Gospels 
 are as fully supported by evidence as are many of the his- 
 torical events which call forth neither protest nor demand for 
 further proof, To the believer in the divinity of Christ, the 
 miracles are sufficiently attested; to the unbeliever they ap- 
 pear but as myths and fables.^ 
 
 To comprehend the works of Christ, one must know Him 
 as the Son of God ; to the man who has not yet learned to 
 know, to the honest soul who would inquire after the lyOrd, 
 the invitation is ready ; let him "Come and see." 
 
 NOTES TO CHAPTER u. 
 
 i. Misunderstanding of Malachi's Prediction. In the clos- 
 ing chapter of the compilation of scriptures known to us as the 
 Old Testament, the prophet Malachi thus describes a condition 
 incident to the last days, immediately preceding the second com- 
 ing of Christ: "For, behold, the day cometh, that shall burn as 
 an oven; and all the proud, yea, and all that do wickedly, shall 
 be stubble: and the day that cometh shall burn them up, saith 
 the Lord of hosts, that it shall leave them neither root < nor 
 branch. But unto you that fear my name shall the Sun of right- 
 eousness arise with healing in his wings." The fateful prophecy 
 concludes with the following blessed and far-reaching promise: 
 "Behold, I will send you Elijah the prophet before the coming of 
 the great and dreadful day of the Lord: and he shall turn the 
 heart of the fathers to the children, and the heart of the children 
 to their fathers, lest I come and smito the earth with a curse." 
 (Malachi 4:1, 2, 5, 6.) It has been held by theologians and Bible 
 commentators that this prediction had reference to the birth and 
 ministry of John the Baptist, (compare Matt. 11:14; 17:11; Mark 
 9:11; Luke 1:17), upon whom rested the spirit and power of 
 
 h Note 7, end of chapter. 
 
150 JESUS THE CHRIST. [CHAP. 11. 
 
 Elias (Luke 1:17). However, we have no record of Elijah hav- 
 ing ^ ministered unto the Baptist, and furthermore, the latter's 
 ministry, glorious though it was, justifies no conclusion that in 
 him did the prophecy find its full realization. In addition, it 
 should be remembered, that the Lord's declaration through 
 Malachi, relative to the day of burning in which the wicked 
 would be destroyed as stubble, yet awaits fulfilment. It is evi- 
 dent, therefore, that the commonly accepted interpretation is at 
 fault, and that we must look to a later date than the time of 
 John for the fulfilment of Malachi's prediction. The later occa- 
 sion _ has come; it belongs to the present dispensation, and marks 
 the inauguration of a work specially reserved for the Church in 
 these latter days. In the course of a glorious manifestation to 
 Joseph Smith and Oliver Cowdery, in the temple at Kirtland, 
 Ohio, April 3d, 1836, there appeared unto them Elijah, the prophet 
 of old, who had been taken from earth while still in the body. 
 He declared unto them: "Behold, the time has fully come, which 
 was spoken of by the mouth of Malachi, testifying that he 
 (Elijah) should be sent before the great and dreadful day of the 
 Lord come, to turn the hearts of the fathers to the children, and 
 the children to the fathers, lest the whole earth be smitten with a 
 curse. Therefore the keys of this dispensation are committed 
 into your hands, and by this ye may know that the great and 
 dreadful day of the Lord is near, even at the doors." (Doc. and 
 Cov. 110:13-16.) See also The House of the Lord, pp. 82-83. 
 
 2. The Sign of the Dove. "John the Baptist 
 
 had the privilege of beholding the Holy Ghost descend in the 
 form of a dove, or rather in the sign of the dove, in witness of 
 that administration. The sign of the dove was instituted before 
 the creation of the world, a witness for the Holy Ghost, and the 
 devil cannot come in the sign of a dove. The Holy Ghost is a 
 personage, and is in the form of a personage. It does not con- 
 fine itself to the form of the dove, but in sign of the dove. The 
 Holy Ghost cannot be transformed into a dove; but the sign of 
 a dove was given to John to signify the truth of the deed, as the 
 dove is an emblem or token of truth and innocence." From Ser- 
 mon by Joseph Smith, History of the Church, vol. 5, pp. 260-261. 
 
 3. The Testimony of John the Baptist. Observe that the 
 Baptist's testimony to the divinity of Christ's mission is recorded 
 as having been given after the period of our Lord's forty-day fast 
 and temptations, and therefore approximately six weeks subse- 
 quent to the baptism of Jesus. To the deputation of priests and 
 Levites of the Pharisaic party, who visited him by direction of the 
 rulers, probably by appointment from the Sanhedrin, John, after 
 disavowing that he was the Christ or any one of the prophets 
 specified in the inquiry, said : "There standeth one among you 
 whom ye know not; he it is who coming after me is preferred 
 before me." On the next day, and again on the day following 
 that, he bore public testimony to Jesus as the Lamb of God ; and 
 on the third day after the visit of the priests and Levites to John, 
 Jesus started on the journey to Galilee (John 1:19-43). 
 
 John's use of the designation "Lamb of God" implied his 
 
NOTES. 151 
 
 conception of the Messiah as One appointed for sacrifice, and 
 his use of the term is the earliest mention found in the Bible. 
 For later Biblical applications, direct or implied, see Acts 8:32; 
 I Peter 1:19; Rev. 5:6, 8, 12, 13; 6:1, 16; 7:9, 10, 17; etc. 
 
 4. "Come and See." The spirit of our Lord's invitation to 
 the young truth seekers, Andrew and John, is manifest in a sim- 
 ilar privilege extended to all. The man who would know Christ 
 must come to Him, to see and hear, to feel and know. Mission- 
 aries may carry the good tidings, the message of the gospel, but 
 the response must be an individual one. Are you in doubt as to 
 what that message means to-day? Then come and see for your- 
 self. Would you know where Christ is to be found? Come and 
 see. 
 
 5. The Eternal Father a Resurrected, Exalted Being. "As 
 the Father hath power in himself, so hath the Son power in him- 
 self, to lay down his life and take it again, so he has a body of 
 his own. The Son doeth what he hath seen the Father do: then 
 the Father hath some day laid down his life and taken it again; 
 so he has a body of his own; each one will be in his own body." 
 Joseph Smith; see Hist, of the Church, vol. 5, p. 426. 
 
 "God himself was once as we are now, and is an exalted 
 Man, and sits enthroned in yonder heavens ! That is the great 
 secret. If the veil was rent to-day, and the Great God who holds 
 this world in its orbit, and who upholds all worlds and all things 
 by his power, was to make himself visible, I say, if you were to 
 see him to-day, you would see him like a man in form like your- 
 selves in all the person, image, and very form as a man ; for 
 Adam was created in the very fashion, image, and likeness of God, 
 and received instruction from, and walked, talked and conversed 
 with him, as one man talks and communes with another." 
 Joseph Smith ; see Compendium, p. 190. 
 
 6. Waterpots for Ceremonial Cleansing. In the house at 
 Cana there stood in a place specially reserved, six waterpots of 
 stone "after the manner of the purifying of the Jews." Vessels 
 of water were provided as a matter of prescribed order in Jewish 
 homes, to facilitate the ceremonial washings enjoined by the law. 
 From these pots or jars the water was drawn off as required; 
 they were reservoirs holding the supply, not vessels used in the 
 actual ablution. 
 
 7. "The Attitude of Science Towards Miracles" is the sub- 
 ject of a valuable article by Prof. H. L. Orchard, published in 
 Journal of the Transactions of the Victoria Institute, or Philo-* 
 sophical Society of Great Britain, 1910, vol. 42, pp. 81-122. This 
 article was the Gunning Prize Essay for 1909. After a lengthy 
 analytical treatment of his subject, the author presents the fol- 
 lowing summation, which was concurred in by those who took 
 part in the ensuing discussions : "We here complete our scientific 
 investigation of Bible Miracles. It has embraced (i) the nature 
 of the phenomenon; (2) the conditions under which it is alleged 
 to have occurred; (3) the character of the testimony to its occur- 
 rence. To the inquiry Were the Bible miracles probable? sci- 
 ence answers in the affirmative. To the further inquiry Did 
 
15* 
 
 JESUS THE CHRIST. [CHAP. 11. 
 
 they actually occur? the answer of science is again, and very em- 
 phatically, in the affirmative. If we liken them to gold, she has 
 made her assay and says the gold is pure. Or the Bible miracles 
 may be compared to a string of pearls. If science seeks to know 
 whether the pearls are genuine, she may apply chemical and 
 other tests to the examination of their character; she may search 
 into the conditions and circumstances in which the alleged pearls 
 were found. Were they first found in an oyster, or in some 
 manufacturing laboratory? And she may investigate the testi- 
 mony of experts. Should the result of any one of these examina- 
 tions affirm the genuineness of the pearls, science will be slow to 
 believe that they are 'paste'; if all the results declare their gen- 
 uineness, science will not hesitate to say that they are true pearls. 
 This, as we have seen, is the case of the Bible miracles. Science, 
 therefore, affirms their actual occurrence" 
 
 8. The Testimony of Miracles. The Savior's promise in 
 a former day (Mark 16: 17-18), as in the present dispensation 
 (Doc. and Cov. 84:65-73), is definite, to the effect that specified 
 gifts of the Spirit are to follow the believer as signs of divine 
 favor. The possession and exercize of such gifts may be taken 
 therefore as essential features of the Church of Christ. Neverthe- 
 less we are not justified in regarding the evidence of miracles as 
 infallible testimony of authority from heaven; on the other hand, 
 the scriptures furnish abundant proof that spiritual powers of the 
 baser sort have wrought miracles, and will continue so to do, to 
 the deceiving of many who lack discernment. If miracles be 
 accepted as infallible evidence of godly power, the magicians of 
 Egypt, through the wonders which they accomplished in opposition 
 to the ordained plan for Israel's deliverance, have as good a 
 claim to pur respect as has Moses (Exo. 7:11). John the Revela- 
 tor saw in vision a wicked power working miracles, and thereby 
 deceiving many; doing great wonders, even bringing fire from 
 heaven (Rev. 13:11-18). Again, he saw three unclean spirits, 
 whom he knew to be 'the spirits of devils working miracles' 
 (Rev. 16:13-14). Consider, in connection with this, the predic- 
 tion made by the Savior: 'There shall arise false Christs, and 
 false prophets, and shall show great signs and wonders, insomuch 
 that, if it were possible, they shall deceive the very elect' (Matt. 
 24:24). The invalidity of miracles as a proof of righteousness is 
 indicated in an utterance of Jesus Christ regarding the events 
 of the great judgment : 'Many will say to me in that day, Lord, 
 Lord, have we not prophesied in thy name? and in thy name have 
 cast out devils? and in thy name done many wonderful works? 
 And then will I profess unto them, I never knew you ; depart 
 from me, ye that work iniquity' (Matt. 7:22-23). The Jews, to 
 whom these teachings were addressed, knew that wonders could 
 be wrought by evil powers ; for they charged Christ with working 
 miracles by the authority of Beelzebub the prince of devils (Matt. 
 12:22-30; Mark 3:22; Luke 11:15). From the author's The 
 Articles of Faith, xii:25, 26. 
 
JESUS AT THE PASSOVER FEAST. 
 
 163 
 
 i; n 
 >3edj<iB *!qtat Drill 
 
 1<&<J 
 
 CHAPTER 12. 
 
 EARLY INCIDENTS IN OUR LORD'S PUBLIC 
 MINISTRY. 
 
 ' 
 FIRST CLEARING of THE TEMPLE. 
 
 Soon after the marriage festivities in Cana, Jesus, accom- 
 panied by His disciples, as also by His mother and other 
 members of the family, went to Capernaum, a town pleas- 
 antly situated near the northerly end of the Sea of Galilee or 
 Lake of Gennesaret and the scene of many of our Lord's 
 miraculous works ; indeed it came to be known as His own 
 city. & Because of the unbelief of its people it became a sub- 
 ject of lamentation to Jesus when in sorrow He prefigured 
 the judgment that would befall the placet The exact site of 
 the city is at present unknown. On this occasion Jesus tar- 
 ried but a few days at Capernaum ; for the time of the annual 
 Passover was near, and in compliance with Jewish law and 
 custom He went up to Jerusalem. 
 
 The synoptic Gospels/ which are primarily devoted to the 
 labors of Christ in Galilee, contain no mention of His attend- 
 ance at the paschal festival between His twelfth year and the 
 time of His death; to John alone are we indebted for the 
 record of this visit at the beginning of Christ's public min- 
 istry. It is not improbable that Jesus had been present at 
 other Passovers during the eighteen years over which the 
 evangelists pass in complete and reverent silence ; but at any 
 or all such earlier visits, He, not being thirty years old, could 
 not have assumed the right or privilege of a teacher without 
 contravening established customs/ It is worth our attention 
 
 a Note 1, end of chapter. 
 
 b John 2:12; compare Matt. 4:13; 3:1. 
 
 c Matt. 11:23; Luke 10: 15. 
 
 d Note 2 end of chapter. 
 
 *Note 3, end of chapter. 
 
154 JESUS THE CHRIST. [CHAP. 12. 
 
 to note that on this, the first recorded appearance of Jesus in 
 the temple subsequent to His visit as a Boy, He should re- 
 sume His "Father's business" where He had before been 
 engaged. It was in His Father's service that He had been 
 found in discussion with the doctors of the law/ and in His 
 Father's cause He was impelled to action on this later occa- 
 sion. 
 
 The multitudinous and mixed attendance at the Passover 
 celebration has already received passing mention;* 7 some of 
 the unseemly customs that prevailed are to be held in mind. 
 The law of Moses had been supplemented by a cumulative 
 array of rules, and the rigidly enforced requirements as to 
 sacrifices and tribute had given rise to a system of sale and 
 barter within the sacred precincts of the House of the Lord. 
 In the outer courts were stalls of oxen, pens of sheep, cages 
 of doves and pigeons; and the ceremonial fitness of these 
 sacrificial victims was cried aloud by the sellers, and charged 
 for in full measure. It was the custom also to pay the yearly 
 poll tribute of the sanctuary at this season the ransom offer- 
 ing required of every male in Israel, and amounting to half 
 a shekel^ for each, irrespective of his relative poverty or 
 wealth. This was to be paid "after the shekel of the sanctu- 
 ary," which limitation, as rabbis had ruled, meant payment in 
 temple coin. Ordinary money, varieties of which bore effigies 
 and inscriptions of heathen import, was not acceptable, and 
 as a result, money-changers plied a thriving trade on the 
 temple grounds. 
 
 Righteously indignant at what He beheld, zealous for the 
 sanctity of His Father's House, Jesus essayed to clear the 
 place ;* and, pausing not for argument in words, He promptly 
 applied physical force almost approaching violence the one 
 form of figurative language that those corrupt barterers for 
 
 /Page 114; Luke 2: 46-49. 
 g Page 113. Note 4, end of chapter. 
 AExo. 30:11-16. Note 11, end of chapter, 
 tjohn 2:14-17. 
 
FIRST CLEARING OF THE TEMPLE. 155 
 
 pelf could best understand. Hastily improvizing a whip of 
 small cords, He laid about Him on every side, liberating and 
 driving out sheep, oxen, and human traffickers, upsetting the 
 tables of the exchangers and pouring out their heterogeneous 
 accumulations of coin. With tender regard for the impris- 
 oned and helpless birds He refrained from assaulting their 
 cages; but to their owners He said: "Take these things 
 hence;" and to all the greedy traders He thundered forth a 
 command that made them quail: "Make not my Father's 
 house an house of merchandise." His disciples saw in the 
 incident a realization of the psalmist's line: "The zeal of 
 thine house hath eaten me up."'' 
 
 The Jews, by which term we mean the priestly officials 
 and rulers of the people, dared not protest this vigorous 
 action on the ground of unrighteousness ; they, learned in the 
 law, stood self -convicted of corruption, avarice, and of per- 
 sonal responsibility for the temple's defilement. That the 
 sacred premises were in sore need of a cleansing they all 
 knew ; the one point upon which they dared to question the 
 Cleanser was as to why He should thus take to Himself the 
 doing of what was their duty. They practically submitted to 
 His sweeping intervention, as that of one whose possible in- 
 vestiture of authority they might be yet compelled to ac- 
 knowledge. Their tentative submission was based on fear, 
 and that in turn upon their sin-convicted consciences. Christ 
 prevailed over those haggling Jews by virtue of the eternal 
 principle that right is mightier than wrong, and of the 
 psychological fact that consciousness of guilt robs the culprit 
 of valor when the imminence of just retribution is apparent 
 to his soul. fe Yet, fearful lest He should prove to be a 
 prophet with power, such as no living priest or rabbi even 
 professed to be, they timidly asked for credentials of His au- 
 thority "What sign shewest thou unto us, seeing that thou 
 
 j Compare Psalm 69:9. 
 
 5, end of chapter. 
 
156 JESUS THE CHRIST, [CHAP. 12. 
 
 doest these things ?" Curtly, and with scant respect for this 
 demand, so common to wicked and adulterous men/ Jesus 
 replied : "Destroy this temple and in three days I will raise 
 it up." m 
 
 Blinded by their own craft, unwilling to acknowledge the 
 L,ord's authority, yet fearful of the possibility that they were 
 opposing one who had the right to act, the perturbed officials 
 found in the words of Jesus reference to the imposing temple 
 of masonry within whose walls they stood. They took 
 courage ; this strange Galilean, who openly flouted their au- 
 thority, spoke irreverently of their temple, the visible expres- 
 sion of the profession they so proudly flaunted in words 
 that they were children of the covenant, worshipers of the 
 true and living God, and hence superior to all heathen and 
 pagan peoples. With seeming indignation they rejoined : 
 "Forty and six years was this temple in building, and wilt 
 thou rear it up in three days ?" n Though frustrated in their 
 desire to arouse popular indignation against Jesus at this 
 time, the Jews refused to forget or forgive His words. When 
 afterward He stood an undefended prisoner, undergoing an 
 illegal pretense of trial before a sin-impeached court, the 
 blackest perjury uttered against Him was that of the false 
 witnesses who testified : "We heard him say, I will destroy 
 this temple that is made with hands, and within three days I 
 will build another made without hands." And while He 
 hung in mortal suffering, the scoffers who passed by the 
 cross wagged their heads and taunted the dying Christ with 
 "Ah, thou that destroyest the temple, and buildest it in three 
 days, save thyself, and come down from the cross. " p Yet 
 His words to the Jews who had demanded the credentials of 
 a sign had no reference to the colossal Temple of Herod, but 
 to the sanctuary of His own body, in which, more liter- 
 
 
 /Matt. 12:38, 39; compare 16:1; Mark 8:11; John 8:30; I Cor. 1:22. 
 mjohn 2:19; read verses 18-22. 
 n Note 6, end of chapter. 
 oMark 14:58. Page 624 herein. 
 15:29, 30. 
 
THE TEMPLE OF THE LORD'S BODY. 157 
 
 ally than in the man-built Holy of Holies, dwelt the ever 
 living Spirit of the Eternal God. "The Father is in me" 
 was His doctrine. 9 
 
 "He spake of the temple of His body," the real tabernacle 
 of the Most High/ This reference to the destruction of the 
 temple of His body, and the renewal thereof after three days, 
 is His first recorded prediction relating to His appointed 
 death and resurrection. Even the disciples did not compre- 
 hend the profound meaning of His words until after His 
 resurrection from the dead ; then they remembered and un- 
 derstood. The priestly Jews were not as dense as they ap- 
 peared to be, for we find them coming to Pilate while the 
 body of the crucified Christ lay in the tomb, saying : "Sir, 
 we remember that that deceiver said, while he was yet alive, 
 After three days I will rise again. " s Though we have many 
 records of Christ having said that He would die and on the 
 third day would rise again, the plainest of such declarations 
 were made to the apostles rather than openly to the public. 
 The Jews who waited upon Pilate almost certainly had in 
 mind the utterance of Jesus when they had stood, nonplussed 
 before Him, at the clearing of the temple courts/ 
 
 Such an accomplishment as that of defying priestly usage 
 and clearing the temple purlieus by force could not fail to 
 impress, with varied effect, the people in attendance at the 
 feast; and they, returning to their homes in distant and 
 widely separated provinces, would spread the fame of the 
 courageous Galilean Prophet. Many in Jerusalem believed 
 on Him at the time, mainly because they were attracted by 
 the miracles He wrought ; but He refused to "commit him- 
 self unto them," realizing the insecure foundation of their 
 professions. Popular adulation was foreign to His purpose ; 
 
 qjohn 10:38; 17:21. 
 r John 2:19-22; com] 
 2:9; Heb. 8:2. 
 
 ^ ^ 
 
 "compare I Cor. 3:16, 17; 6:19; 2 Cor. 6:16; see further Col. 
 
 jMatt. 27:63. Page 665. 
 
 t As Canon Farrar has tersely written, "Unless the 'we remember* was a 
 distinct falsehood, they could have been referring to no other occasion than 
 this." ("Life of Christ," p. 155.) 
 
JESUS THE CHRIST. [CHAP. 12. 
 
 He wanted no motley following, but would gather around 
 Him such as received the testimony of His Messiahship from 
 the Father. "He knew all men, and needed not that any 
 should testify of man : for he knew what was in man."** 
 
 The incident of Christ's forcible clearing of the temple 
 is a contradiction of the traditional conception of Him as of 
 One so gentle and unassertive in demeanor as to appear un- 
 manly. Gentle He was, and patient under affliction, mer- 
 r.iful and long-suffering in dealing with contrite sinners, yet 
 stern and inflexible in the presence of hypocrisy, and un- 
 sparing ir- His denunciation of persistent evil-doers. His 
 mood was adapted to the conditions to which He addressed 
 Himself ; tender words of encouragement or burning ex- 
 pletives of righteous indignation issued with equal fluency 
 from His lips. His nature was no poetic conception of 
 cherubic sweetness ever present, but that of a Man, with 
 the emotions and passions essential to manhood and manli- 
 ness. He, who often wept with compassion, at other times 
 evinced in word and action the righteous anger of a God. 
 But of all His passions, however gently they rippled or 
 strongly surged, He was ever master. Contrast the gentle 
 Jesus moved to hospitable service by the needs of a festal 
 party in Cana, with the indignant Christ plying His whip, 
 and amidst commotion and turmoil of His own making, driv- 
 ing cattle and men before Him as an unclean herd. 
 
 iBepa ^tofacw 
 
 JESUS AND NICODEMUS. 
 
 That the wonderful deeds wrought by Christ at and about 
 the time of this memorable Passover had led some of the 
 learned, in addition to many of the common people, to be- 
 lieve in Him, is evidenced by the fact that Nicodemus, who 
 was a Pharisee in profession and who occupied a high place 
 as one of the rulers of the Jews, came to Him on an errand 
 
 wjohn 2:23-25. 
 ojohn 3:1-21. 
 
EVERY MAN MUST BE BORN ANEW. 159 
 
 of inquiry. There is significance in the circumstance that 
 this visit was made at night. Apparently the man was im- 
 pelled by a genuine desire to learn more of the Galilean, 
 whose works could not be ignored; though pride of office 
 and fear of possible suspicion that he had become attached 
 to the new Prophet led him to veil his undertaking with 
 privacy ? Addressing Jesus by the title he himself bore, and 
 which he regarded as one of honor and respect, he said: 
 "Rabbi, we know that thon art a teacher come from God : 
 for no man can do these miracles that thou doest, except God 
 be with him." w Whether his use of the plural pronoun 
 "we" indicates that he was sent by the Sanhedrin, or by the 
 society of Pharisees the members of which were accus- 
 tomed to so speak, as representatives of the order or was 
 employed in the rhetorical sense as indicating himself alone, 
 is of little importance. He acknowledged Jesus as a 
 "teacher come from God," and gave reasons for so regarding 
 Him. Whatever of feeble faith might have been stirring 
 in the heart of the man, such was founded on the evidence 
 of miracles, supported mainly by the psychological effect of 
 signs and wonders. We must accord him credit for sin- 
 cerity and honesty of purpose. 
 
 Without waiting for specific questions, "Jesus answered 
 and said unto him, Verily, verily, I say unto thee, Except a 
 man be born again, he cannot see the kingdom of God." 
 Nicodemus appears to have been puzzled ; he asked how such 
 a rejuvenation was possible. "How can a man be born when 
 he is old? can he enter the second time into his mother's 
 womb, and be born?" We do Nicodemus no injustice in 
 assuming that he as a rabbi, a man learned in the scriptures, 
 ought to have known that there was other meaning in the 
 words of Jesus than that of a mortal, literal birth. More- 
 over, were it possible that a man could be born a second 
 
 v Note 7, end of chapter, 
 wjohn 3:2; read verses 1-21. 
 
160 JESUS THE CHRIST. [CHAP. 12. 
 
 time literally and in the flesh, how could such a birth profit 
 him in spiritual growth? It would be but a reentrance on 
 the stage of physical existence, not an advancement. The 
 man knew that the figure of a new birth was common in the 
 teachings of his day. Every proselyte to Judaism was 
 spoken of at the time of his conversion as one new-born. 
 
 The surprize manifested by Nicodemus was probably due, 
 in part at least, to the universality of the requirement as an- 
 nounced by Christ. Were the children of Abraham included ? 
 The traditionalism of centuries was opposed to any such 
 view. Pagans had to be born again through a formal ac- 
 ceptance of Judaism, if they would become even small 
 sharers of the blessings that belonged as a heritage to the 
 house of Israel ; but Jesus seemed to treat all alike, Jews and 
 Gentiles, heathen idolaters and the people who with their 
 lips at least called Jehovah, God. 
 
 Jesus repeated the declaration, and with precision, em- 
 phasizing by the impressive "Verily, verily," the greatest les- 
 son that had ever saluted the ears of this ruler in Israel: 
 "Verily, verily, I say unto thee, Except a man be born of 
 water and of the Spirit, he cannot enter into the kingdom of 
 God." That the new birth thus declared to be absolutely 
 essential as a condition of entrance into the kingdom of God, 
 applicable to every man, without limitation or qualification, 
 was a spiritual regeneration, was next explained to the won- 
 dering rabbi : "That which is born of the flesh is flesh ; and 
 that which is born of the Spirit is spirit. Marvel not that I 
 said unto thee, Ye must be born again." Still the learned 
 Jew pondered yet failed to comprehend. Possibly the sound 
 of the night breeze was heard at that moment ; if so, Jesus 
 was but utilizing the incident as a skilful teacher would do 
 to impress a lesson when He continued : "The wind bloweth 
 where it listeth, and thou hearest the sound thereof, but canst 
 not tell whence it cometh, and whither it goeth: so is every 
 one that is born of the Spirit." Plainly stated, Nicodemus 
 
AN UNINFORMED MASTER IN ISRAEL. 
 
 was given to understand that his worldly learning and official 
 status availed him nothing in any effort to understand the 
 things of God ; through the physical sense of hearing he 
 knew that the wind blew ; by sight he could be informed of its 
 passage : yet what did he know of the ultimate cause of even 
 this simple phenomenon? If Nicodemus would really be 
 instructed in spiritual matters, he had to divest himself of 
 the bias due to his professed knowledge of lesser things. 
 
 Rabbi and eminent Sanhedrist though he was, there at 
 the humble lodging of the Teacher from Galilee, he was in 
 the presence of a Master. In the bewilderment of ignorance 
 he asked, "How can these things be ?" The reply must have 
 been humbling if not humiliating to the man : "Art thou a 
 master of Israel, and knowest not these things ?" Plainly a 
 knowledge of some of the fundamental principles of the 
 gospel had been before accessible; Nicodemus was held in 
 reproach for his lack of knowledge, particularly as he was 
 a teacher of the people. Then our Lord graciously ex- 
 pounded at greater length, testifying that He spoke from 
 sure knowledge, based upon what He had seen, while Nico- 
 demus and his fellows were unwilling to accept the witness 
 of His words. Furthermore, Jesus averred His mission to 
 be that of the Messiah, and specifically foretold His death 
 and the manner thereof that He, the Son of Man, must be 
 lifted up, even as Moses had lifted the serpent in the wilder- 
 ness as a prototype, whereby Israel might escape the fatal 
 plague. x 
 
 The purpose of the foreappointed death of the Son of 
 Man was : "That whosoever believeth in him should not 
 perish, but have eternal life" ; for to this end, and out of His 
 boundless love to man had the Father devoted His Only 
 Begotten Son. And further, while it was true that in His 
 mortal advent the Son had not come to sit as a judge, but 
 
 to teach, persuade and save, nevertheless condemnation 
 
 , 
 
 *Numb. 21:7-9. 
 
162 JESUS THE CHRIST. [CHAP. 12. 
 
 would surely follow rejection of that Savior, for light had 
 come, and wicked men avoided the light, hating it in their 
 preference for the darkness in which they hoped to hide their 
 evil deeds. Here again, perhaps, Nicodemus experienced a 
 twinge of conscience, for had not he been afraid to come 
 in the light, and had he not chosen the dark hours for his 
 visit ? Our Lord's concluding words combined both instruc- 
 tion and reproof : "But he that doeth truth cometh to the 
 light, that his deeds may be made manifest, that they are 
 wrought in God." 
 
 The narrative of this interview between Nicodemus and 
 the Christ constitutes one of our most instructive and prec- 
 ious scriptures relating to the absolute necessity of unre- 
 served compliance with the laws and ordinances of the gos- 
 pel, as the means indispensable to salvation. Faith in Jesus 
 Christ as the Son of God, through whom alone men may 
 gain eternal life; the forsaking of sin by resolute turning 
 away from the gross darkness of evil to the saving light of 
 righteousness ; the unqualified requirement of a new birth 
 through baptism in water, and this of necessity by the mode 
 of immersion, since otherwise the figure of a birth would be 
 meaningless; and the completion of the new birth through 
 baptism by the Spirit all these principles are taught herein 
 in such simplicity and plainness as to make plausible no 
 man's excuse for ignorance. 
 
 If Jesus and Nicodemus were the only persons present at 
 the interview, John, the writer, must have been informed 
 thereof by one of the two. As John was one of the early 
 disciples, afterward one of the apostles, and as he was dis- 
 tinguished in the apostolic company by his close personal 
 companionship with the Lord, it is highly probable that he 
 heard the account from the lips of Jesus. It was evidently 
 John's purpose to record the great lesson of the occasion 
 rather than to tell the circumstantial story. The record 
 begins and ends with equal abruptness; unimportant inci- 
 
DISPUTATION CONCERNING BAPTISM. 163 
 
 dents are omitted; every line is of significance; the writer 
 fully realized the deep import of his subject and treated it 
 accordingly. Later mention of Nicodemus tends to confirm 
 the estimate of the man as he appears in this meeting with 
 Jesus that of one who was conscious of a belief in the 
 Christ, but whose belief was never developed into such gen- 
 uine and virile faith as would impel to acceptance and com- 
 pliance irrespective of cost or consequence.^ 
 
 FROM CITY TO COUNTRY. 
 
 Leaving Jerusalem, Jesus and His disciples went into the 
 rural parts of Judea, and there tarried, doubtless preaching 
 as opportunity was found or made ; and those who believed 
 on Him were baptized. 3 The prominent note of His early 
 public utterances was that of His forerunner in the wilder- 
 ness: "Repent: for the kingdom of heaven is at hand." 
 The Baptist continued his labors; though doubtless, since 
 his recognition of the Greater One for whose coming he 
 had been sent to prepare, he considered the baptism he ad- 
 ministered as of somewhat different significance. He had 
 at first baptized in preparation for One who was to come ; 
 now he baptized repentant believers unto Him who had 
 come. 
 
 Disputation had arisen between some of John's zealous 
 adherents and one or more Jews* 7 concerning the doctrine of 
 purifying. The context^ leaves little room for doubt that a 
 question was involved as to the relative merits of John's 
 baptism and that administered by the disciples of Jesus. 
 With excusable ardor and well-intended zeal for their mas- 
 ter, the disciples of John, who had been embroiled in the 
 dispute, came to him saying : "Rabbi, he that was with thee 
 beyond Jordan, to whom thou bearest witness, behold, the 
 
 y Note 8, end of chapter. See "Articles of Faith," v:l-5. 
 s John 3:22; compare 4:2. 
 a Matt. 4:17; compare Mark 1:15. 
 .b Note 9, end of chapter, 
 cjohn 3:25-36. 
 
164 JESUS THE CHRIST. [CHAP. 12. 
 
 same baptizeth, and all men come to him." John's sup- 
 porters were concerned at the success of One whom they 
 regarded in some measure as a rival to their beloved teacher. 
 Had not John given to Jesus His first attestation ? "He to 
 whom thou bearest witness" said they, not deigning even to 
 designate Jesus by name. Following the example of 
 Andrew, and of John the future apostle, the people were 
 leaving the Baptist and gathering about the Christ. John's 
 reply to his ardent followers constitutes a sublime instance 
 of self-abnegation. His answer was to this effect: A man 
 receives only as God gives unto him. It is not given to me 
 to do the work of Christ. Ye yourselves are witnesses 
 that I disclaimed being the Christ, and that I said I was one 
 sent before Him. He is as the Bridegroom ; I am only as the 
 friend of the bridegroom/ His servant; and I rejoice greatly 
 in being thus near Him ; His voice gives me happiness ; and 
 thus my joy is fulfilled. He of whom you speak stands at 
 the beginning of His ministry ; I near the end of mine. He 
 must increase but I must decrease. He came from heaven 
 and therefore is superior to all things of earth ; nevertheless 
 men refuse to receive His testimony. To such a One, the 
 Spirit of God is not apportioned; it is His in full measure. 
 The Father loveth Him, the Son, and hath given all things 
 into His hand, and : "He that believeth on the Son hath ever- 
 lasting life : and he that believeth not the Son shall not see 
 life ; but the wrath of God abideth on him."^ 
 
 In such a reply, under the existent conditions, is to be 
 found the spirit of true greatness, and of a humility that 
 could rest only on a conviction of divine assurance to the 
 Baptist as to himself and the Christ. In more than one 
 sense was John great among all who are born of women/ 
 He had entered upon his work when sent of God so to do ? 
 
 d Note 10, end of chapter. 
 ejohn 3:27-36. 
 /Matt. 11:11. 
 g Luke 3:2,3. 
 
NOTES. 165 
 
 he realized that his work had been in a measure superseded, 
 and he patiently awaited his release, in the meantime con- 
 tinuing in the ministry, directing souls to his Master. The 
 beginning of the end was near. He was soon seized and 
 thrown into a dungeon ; where, as shall be shown, he was 
 beheaded to sate the vengeance of a corrupt woman whose 
 sins he had boldly denounced. h 
 
 The Pharisees observed with increasing apprehension the 
 growing popularity of Jesus, evidenced by the fact that 
 even more followed after Him and accepted baptism at the 
 hands of His disciples than had responded to the Baptist's 
 call. Open opposition was threatened ; and as Jesus desired 
 to avert the hindrance to His work which such persecution 
 at that time would entail, He withdrew from Judea and re- 
 tired to Galilee, journeying by way of Samaria. This return 
 to the northern province was effected after the Baptist had 
 been cast into prison. 1 ' 
 
 NOTES TO CHAPTER 12. 
 
 i. Sea of Galilee. This, the largest body of fresh water in 
 Palestine, is somewhat pear-shape in outline and measures ap- 
 proximately thirteen miles in extreme length on a northerly- 
 southerly line and between six and seven miles in greatest width. 
 The river Jordan enters it at the northeast extremity and flows 
 out at the south-west; the lake may be regarded, therefore, as a 
 great expansion of the river, though the water-filled depression 
 is about two hundred feet in depth. The outflowing Jordan con- 
 nects the sea of Galilee with the Dead Sea, the latter a body of 
 intensely saline water, which in its abundance of dissolved salts 
 and in the consequent density of its brine is comparable to the 
 Great Salt Lake in Utah, though the chemical composition of the 
 waters is materially different. The sea of Galilee is referred to 
 by Luke, in accordance with its more appropriate classification, 
 as a lake (Luke 5:1, 2; 8:22, 23, 33). Adjoining the lake on the 
 north-west is a plain, which in earlier times was highly culti- 
 vated: this was known as the land of Gennesaret (Matt. 14:34; 
 Mark 6:53) ; and the water body came to be known as the sea or 
 lake of Gennesaret (Luke 5:1). From the prominence of one of 
 the cities on its western shore, it was known also as the sea of 
 Tiberias (John 6:1, 23; 21 :i). In the Old Testament it is called 
 
 A Matt. 14:3-12. 
 *Matt. 4:12. 
 
166 JESUS THE CHRIST. [CHAP. 12. 
 
 the sea of Chinnereth (Numb. 34:11) or Chinneroth (Josh. 12:3) 
 after the name of a contiguous city (Josh. 19:35). The surface 
 of the lake or sea is several hundred feet below normal sea-level, 
 681 feet lower than the Mediterranean according to Zenos, or 
 700 feet as stated by some others. This low-lying position gives 
 to the region a semi-tropical climate. Zenos, in the Standard 
 Bible Dictionary, says : "The waters of the lake are noted for 
 abundant fish. The industry of fishing was accordingly one of 
 
 the most stable resources of the country round about 
 
 Another feature of the sea of Galilee is its susceptibility to sud- 
 den storms. These are occasioned partly by its lying so much 
 lower than the surrounding tableland (a fact that creates a dif- 
 ference of temperature and consequent disturbances in the at- 
 mosphere), and partly by the rushing of gusts of wind down 
 the Jordan valley from the heights of Hermon. The event 
 recorded in Matt. 8:24 is no extraordinary case. Those who ply 
 boats on the lake are obliged to exercize great care to avoid 
 peril from such storms. The shores of the sea of Galilee as 
 well as the lake itself were the scenes of many of the most re- 
 markable events recorded in the Gospels." 
 
 2. The Four Gospels, All careful students of the New Tes- 
 tament must have observed that the books of Matthew, Mark, 
 and Luke, treat the events of the Savior's sayings and doings in 
 Galilee with greater fulness than they accord to His work in 
 Judea; the book or Gospel of John, on the other hand, treats 
 particularly the incidents of our Lord's Judean ministry, without 
 excluding, however, important events that occurred in Galilee. 
 In style of v/riting and method of treatment, the authors of the 
 first three Gospels (evangelists as they and John are collectively 
 styled in theologic literature) differ more markedly from the 
 author of the fourth Gospel than among themselves. The events 
 recorded by the first three can be more readily classified, col- 
 lated, or arranged, and in consequence the Gospels written by 
 Matthew, Mark, and Luke are now commonly known as the 
 Synoptics, or Synoptic Gospels. 
 
 3. Thirty Years of Age. According to Luke (3:23) Jesus 
 was about thirty years of age at the time of His baptism, and we 
 find that soon thereafter, He entered publicly upon the work of 
 His ministry. The law provided that at the age of thirty years 
 the Levites were required to enter upon their special service 
 (Numb. 4:3). Clarke, Bible Commentary, treating the passage in 
 Luke 3 :23, says : "This was the age required by the law to 
 which the priests must arrive before they could be installed in 
 their office." Jesus may possibly have had regard for what had 
 become a custom of the time, in waiting until He had attained 
 that age before entering publicly on the labors of a Teacher 
 among the people. Not being of Levitical descent He was not 
 eligible to priestly ordination in the Aaronic order, and^ there- 
 fore, certainly did not wait for such before beginning His min- 
 istry. To have taught in public at an earlier age would have 
 been to arouse criticism, and objection, which might have re- 
 sulted in serious handicap or hindrance at the outset 
 
NOTES. 167 
 
 4. Throngs and Confusion at the Passover Festival. While 
 it is admittedly impossible that even a reasonably large fraction 
 of the Jewish people could be present at the annual Passover 
 gatherings at Jerusalem, and in consequence provision was made 
 for local observance of the feast, the usual attendance at the 
 temple celebration in the days ot Jesus was undoubtedly enor- 
 mous. Josephus calls the Passover throngs "an innumerable 
 multitude" (Wars, ii, 1:3), and in another place (Wars, vi, 9:3) 
 states that the attendance reached the enormous aggregate of 
 three millions of souls; such is the record, though many modern 
 writers treat the statement as an exaggeration. Josephus says 
 that for the purpose of giving the emperor Nero information as 
 to the numerical strength of the Jewish people, particularly in 
 Palestine, the chief priests were asked by Cestius to count the 
 number of lambs slain at the feast, and the number reported was 
 256,500, which on the basis of between ten and eleven persons 
 to each paschal table would indicate the presence, he says, of at 
 least 2,700,200, not including visitors other than Jews, and such 
 of the people of Israel as were debarred from participation in 
 the paschal meal because of ceremonial unfitness. 
 
 The scenes of confusion, inevitable under the conditions then 
 prevailing, are admirably summarized by Geikie (Life and Words 
 of Christ, chap. 30), who cites many earlier authorities for his 
 statements : "The streets were blocked by the crowds from all 
 parts, who had to make their way to the Temple, past flocks of 
 sheep, and droves of cattle, pressing on in the sunken middle 
 part of each street reserved for them, to prevent contact and 
 defilement. Sellers of all possible wares beset the pilgrims, for 
 the great feasts were, as has been said, the harvest time of all 
 trades at Jerusalem, just as, at Mecca, even at this day, the time 
 of the great concourse of^ worshippers at the tomb of the 
 Prophet, is that of the busiest trade among the merchant pil- 
 grims, who form the caravans from all parts of the Mohammedan 
 world. 
 
 "Inside the Temple space, the noise and pressure were, if 
 possible, worse. Directions were posted up to keep to the right 
 or the left, as in the densest thoroughfares of London. The 
 outer court, which others than Jews might enter, and which was, 
 therefore, known as the Court of the Heathen, was in part, cov- 
 ered with pens for sheep, goats, and cattle, for the feast and the 
 thank-offerings. Sellers shouted the merits of their beasts, sheep 
 bleated, and oxen lowed. It was, in fact, the great yearly fair of 
 Jerusalem, and the crowds added to the din and tumult, till the 
 services in the neighboring courts were sadly disturbed. Sellers 
 of doves, for poor women coming for purification from all parts 
 of the country, and for others, had a space set apart for ^hem. 
 Indeed, the sale of doves was, in great measure, secretly, in the 
 hands of the priests themselves: Kaunas, the high priest, espe- 
 cially, gaining great profits from his dove cotes on Mount Olivet. 
 The rents of the sheep and cattle pens, and the profits on the 
 doves, had led the priests to sanction the incongruity of^ thus 
 turning the Temple itself into a noisy market. Nor was this all 
 
168 JESUS THE CHRIST. [CHAP. 12. 
 
 Potters pressed on the pilgrims their clay dishes and ovens for 
 the Passover lamb; hundreds of traders recommended their 
 wares aloud; shops for wine, oil, salt, and all else needed for 
 sacrifices, invited customers ; and, in addition, persons going 
 across the city, with all kinds of burdens, shortened their 
 journey by crossing the Temple grounds. The provision for 
 paying the tribute, levied on all, for the support of the Temple, 
 added to the distraction. On both sides of the east Temple 
 gate, stalls had for generations been permitted for changing 
 foreign money. From the fifteenth of the preceding month 
 money-changers had been allowed to set up their tables in the 
 city, and from the twenty-first, or twenty days before the Pass- 
 over, to ply their trade in the Temple itself. Purchasers of 
 materials for offerings paid the amount at special stalls, to an 
 officer of the Temple, and received a leaden cheque for which 
 they got what they had bought, from the seller. Large sums, 
 moreover, were changed, to be cast, as free offerings, into one 
 of the thirteen chests which formed the Temple treasury. Every 
 Jew, no matter how poor, was, in addition, required to pay yearly 
 a half-shekel about eighteen pence as atonement money for 
 his soul, and for the support of the Temple. As this would not 
 be received except in a native coin, called the Temple shekel, 
 which was not generally current, strangers had to change their 
 Roman, Greek, or Eastern money, at the stalls of the money- 
 changers, to get the coin required. The trade gave ready means 
 for fraud, which was only top common. Five per cent, exchange 
 was charged, but this was indefinitely increased by tricks and 
 chicanery, for which the class had everywhere earned so bad a 
 name, that like the publicans, their witness would not be taken 
 before a court." 
 
 Touching the matter of the defilement to which the temple 
 courts had been subjected by traffickers acting under priestly 
 license, Farrar, (Life of Christ, p. 152), gives us the following: 
 "And this was the entrance-court to the Temple of the Most 
 High! The court which was a witness that that house should 
 be a House of Prayer for all nations had been degraded into a 
 place which, for foulness, was more like shambles, and for bust- 
 ling commerce more like a densely-crowded bazaar ; while the 
 lowing of oxen, the bleating of sheep, the Babel of many lan- 
 guages, the huckstering and wrangling, and the clinking of 
 money and of balances (perhaps not always just), might ^ be 
 heard in the adjoining courts, disturbing the chant of the Levites 
 and the prayers of priests !" 
 
 5. The Servility of the Jews in the Presence of Jesus. The 
 
 record of the achievement of Jesus, in ridding the temple courts 
 of those who had made the House of the Lord a market place, 
 contains nothing to suggest the inference that He exercized 
 superhuman strength or more than manly vigor. He employed 
 a whip of His own making, and drove all before Him. They fled 
 helter-skelter. None are said to have voiced an objection until 
 the expulsion had been made complete. ^ Why did not some 
 among the multitude object? The submission appears to have 
 
NOTES. 169 
 
 been abject and servile in the extreme. Farrar, (Lt/ of Christ, 
 pp. 151, 152) raises the question and answers it with excellent 
 reasoning and in eloquent lines : "Why did not this multitude of 
 ignorant pilgrims resist? Why did these greedy chafferers con- 
 tent themselves with dark scowls and muttered maledictions, 
 while they suffered their oxen and sheep to be chased into the 
 streets and themselves ejected, and their money flung rolling on 
 the floor, by one who was then young and unknown, and in the 
 garb of despised Galilee? Why, in the same way we might ask, 
 did Saul suffer Samuel to beard him in the very presence of his 
 army? Why did David abjectly obey the orders of Joab? Why 
 did Ahab not dare to arrest Elijah at the door of Naboth's vine- 
 yard? Because sin is weakness; because there is in the world 
 nothing so abject as a guilty conscience, nothing so invincible 
 as the sweeping tide of a Godlike indignation against all that is 
 base and wrong. How could these paltry sacrilegious buyers and 
 sellers, conscious of wrongdoing, oppose that scathing rebuke, 
 or face the lightnings of those eyes that were enkindled by an 
 outraged holiness? When Phinehas the priest was zealous for 
 the Lord of Hosts, and drove through the bodies of the prince 
 of Simeon and the Midianitish woman with one glorious thrust 
 of his indignant spear, why did not guilty Israel avenge that 
 splendid murder? Why did not every man of the tribe of Simeon 
 become a Goel to the dauntless assassin? Because Vice cannot 
 stand for one moment before Virtue's uplifted arm. Base and 
 grovelling as they were, these money-mongering Jews felt, in all 
 that remnant of their souls which was not yet eaten away by 
 infidelity and avarice, that the Son of Man was right. 
 
 "Nay, even the Priests and Pharisees, and Scribes and 
 Levites, devoured as they were by pride and formalism, could 
 not condemn an act which might have been performed by a 
 Nehemiah or a Judas Maccabaeus, and which agreed with all that 
 was purest and best in their traditions. But when they had 
 heard of this deed, or witnessed it, and had time to recover from 
 the breathless mixture of admiration, disgust, and astonishment 
 which it inspired, they came to Jesus, and though they did not 
 dare to condemn what He had done, yet half indignantly asked 
 Him for some sign that He had a right to act thus." 
 
 6. Jewish Regard for the Temple. The Jews professed 
 high regard for the temple. "An utterance of the Savior, con- 
 strued by the dark-minded as an aspersion upon the temple, was 
 used against Him as one of the chief accusations on which His 
 death was demanded. When the Jews clamored for a sign of 
 His authority He predicted His own death and subsequent resur- 
 rection, saying, 'Destroy this temple, and in three days I will 
 raise it up.' (John 2:19-22; see also Matt. 26:61; 27:40; Mark 
 14:58; 15:29). They blindly regarded this remark as a disre- 
 spectful allusion to their temple, a structure built by human 
 hands, and they refused to forget or forgive. That this venera- 
 tion continued after the crucifixion of our Lord is evident from 
 accusations brought against Stephen, and still later against Paul. 
 In their murderous rage the people accused Stephen of disrespect 
 
170 JESUS THE CHRIST. [CHAP. 12. 
 
 for the temple, and brought false witnesses who uttered perjured 
 testimony saying, 'This man ceaseth not to speak blasphemous 
 words against this holy place.' (Acts 6:13.) And Stephen was 
 numbered with the martyrs. When it was claimed that Paul had 
 brought with him into the temple precincts, a Gentile, the whole 
 city was aroused, and the infuriated mob dragged Paul from the 
 place and sought to kill him. (Acts 21:26-31.)" The author; 
 House of the Lord, pp. 60, 61. 
 
 7. Some of the "Chief Rulers" Believed. Nicodemus was 
 not the only one among the ruling classes who believed in Jesus ; 
 but of most of these we learn nothing to indicate that they had 
 sufficient courage to come even by night to make independent 
 and personal inquiry. They feared the result in loss of popu- 
 larity and standing. We read in John 12:42, 43: "Nevertheless 
 among the chief rulers also many believed on him; but because 
 of the Pharisees they did not confess him, lest they should be 
 put out of the synagogue: for they loved the praise of men more 
 than the praise of God." Note also the instance of the scribe 
 who proffered to become a professed disciple, but, probably be- 
 cause of some degree of insincerity or unfitness, was rather dis- 
 couraged than approved by Jesus. (Matt. 8:19, 20.) 
 
 8. Nicodemus. The course followed by this man evidences 
 at once that he really believed in Jesus as one sent of God, and 
 that his belief failed of development into a condition of true faith, 
 which, had it but been realized, might have led to a life of de- 
 voted service in the Master's cause. When at a later stage than 
 that of his interview with Christ the chief priests and Pharisees 
 upbraided the officers whom they had sent to take Jesus into 
 custody and who returned to report their failure, Nicodemus, one 
 of the council, ventured to mildly expostulate against the mur- 
 derous determination of the rulers, by stating a general proposi- 
 tion in interrogative form: "Doth our law judge any man before 
 it hear him and know what he doeth?" He was answered. by his 
 colleagues with contempt, and appears to have abandoned his 
 well-intended effort (John 7:50-53; read preceding verses 30-49). 
 We next hear of him bringing a costly contribution of myrrh and 
 aloes, about a hundred-weight, to be used in the burial of Christ's 
 then crucified body; but even in this deed of liberality and devo- 
 tion, in which his sincerity of purpose cannot well be questioned, 
 he had been preceded by Joseph of Arimathea, a man of rank, 
 who had boldly asked for and secured the body for reverent 
 burial (John 19:38-42). Nevertheless Nicodemus did more than 
 did most of his believing associates among the noble and great 
 ones; and to him let all due credit be given; he will not fail of 
 his reward. 
 
 9. "The Jews" or "A Jew." We read that "there arose a 
 question between some of John's disciples and the Jews about 
 purifying" (John 3:25). Bearing in mind that the expression 
 "the Jews" is very commonly used by the author of the fourth 
 Gospel to designate the officials or rulers among the people, ^he 
 passage quoted may be understood to mean that the Baptist's 
 disciples were engaged in disputation with the priestly rulers. 
 
NOTES. 171 
 
 it is held, however, by Biblical scholars generally, that "the 
 Jews" in this passage is a mistranslation, and that the true ren- 
 dering is "a Jew." The disputation concerning purifying appears 
 to have arisen between some of the Baptist's followers and a 
 single opponent; and the passage as it appears in the King James 
 version of the Bible is an instance of scripture not translated 
 correctly. 
 
 10. Friend of the Bridegroom. Judean marriage customs 
 in the days of Christ required the appointing of a chief grooms- 
 man, who attended to all the preliminaries and made arrange- 
 ments for the marriage feast, in behalf of the bridegroom. He 
 was distinctively known as the friend of the bridegroom. When 
 the ceremonial requirements had been complied with, and the 
 bride had been legally and formally given unto her spouse, the 
 joy of the bridegroom's friend was fulfilled inasmuch as his ap- 
 pointed duties had been successfully discharged. (John 3:29.) 
 According to Edersheim, (Life and Times of Jesus the Messiah, 
 vol. i, p. 148), by the simpler customs prevalent in Galilee a 
 "friend of the bridegroom" was not often chosen; and (pp. 663-4) 
 the expression "children of the bridechamber" (Matt. 9:15; 
 Mark 2:19; Luke 5:34, in all of which citations the expression is 
 used by Jesus), was applied collectively to all the invited guests 
 at a wedding festival. He says: "As the institution of 'friends 
 of the bridegroom' prevailed in Judea, but not in Galilee, this 
 marked distinction of the 'friend of the bridegroom' in the mouth 
 of the Judean John, and 'sons (children) of the bridechamber' in 
 that of the Galilean Jesus, is itself evidential of historic ac- 
 curacy." 
 
 11. The Atonement Money. In the course of the exodus, 
 the Lord required of every male in Israel who was twenty years 
 old or older at the time of a census the payment of a ransom, 
 amounting to half a shekel (Exp. 30:12-16). See pages 383 and 
 396 herein. As to the use to which this money was to be put> the 
 Lord thus directed Moses : "And thou shalt take the atonement 
 money of the children of Israel, and shalt appoint it for the ser- 
 vice of the tabernacle of the congregation ; that it may be a 
 memorial unto the children of Israel before the Lord, to make an 
 atonement for your souls" (Exo. 30:16; see also 38:25-31). In 
 time, the tax of half a shekel, equivalent to a bekah (Exo. 38:26), 
 was collected annually, though for this exaction no scriptural 
 authority is of record. This tax must not be confused with the 
 redemption money, amounting to five shekels for every firstborn 
 male, the payment of which exempted the individual from service in 
 the labors of the sanctuary. In place of the firstborn sons in all 
 the tribes, the Lord designated the Levites for this special ministry ; 
 nevertheless He continued to hold the firstborn males as peculiarly 
 His own, and required the payment of a ransom as a mark of their 
 redemption from the duties of exclusive service. See Exo. 13 :2, 
 13-15; Numb. 3:13, 40-51; 8:15-18; 18:15, 16; also pages 95, 96 
 herein. 
 
 e < id Josh. 24:32. ,1 stoVL o 
 
JESUS THE CHRIST. [CHAP. 13. 
 
 CHAPTER 13. 
 HONORED BY STRANGERS, REJECTED BY HIS OWN. 
 
 JESUS AND THE SAMARITAN WOMAN. 
 
 The direct route from Judea to Galilee lay through 
 Samaria; but many Jews, particularly Galileans, chose to 
 follow an indirect though longer way rather than traverse 
 the country of a people so despized by them as were the 
 Samaritans. The ill-feeling between Jews and Samaritans 
 had been growing for centuries, and at the time of our 
 Lord's earthly ministry had developed into most intense 
 hatreds The inhabitants of Samaria were a mixed people, 
 in whom the blood of Israel was mingled with that of the 
 Assyrians and other nations ; and one cause of the animosity 
 existing between them and their neighbors both on the north 
 and the south was the Samaritans' claim for recognition as 
 Israelites ; it was their boast that Jacob was their father ; but 
 this the Jews denied. The Samaritans had a version of the 
 Pentateuch, which they revered as the law, but they rejected 
 all the prophetical writings of what is now the Old Testa- 
 ment, because they considered themselves treated with in- 
 sufficient respect therein. 
 
 To the orthodox Jew of the time a Samaritan was more 
 unclean than a Gentile of any other nationality. It is inter- 
 esting to note the extreme and even absurd restrictions then 
 in force in the matter of regulating unavoidable relations be- 
 tween the two peoples. The testimony of a Samaritan could 
 not be heard before a Jewish tribunal. For a Jew to eat 
 food prepared by a Samaritan was at one time regarded by 
 rabbinical authority as an offense as great as that of eating 
 
 a Note 1, end of chapter. 
 
JESUS IN SAMARIA. 173 
 
 the flesh of swine. While it was admitted that produce from 
 a field in Samaria was not unclean, inasmuch as it sprang 
 directly from the soil, such produce became unclean if sub- 
 jected to any treatment at Samaritan hands. Thus, grapes 
 and grain might be purchased from Samaritans, but neither 
 wine nor flour manufactured therefrom by Samaritan labor. 
 On one occasion the epithet "Samaritan" was hurled at 
 Christ as an intended insult. "Say we not well that thou 
 art a Samaritan, and hast a devil ?" & The Samaritan con- 
 ception of the mission of the expected Messiah was some- 
 what better founded than was that of the Jews, for the 
 Samaritans gave greater prominence to the spiritual king- 
 dom the Messiah would establish, and were less exclusive in 
 their views as to whom the Messianic blessings would be ex- 
 tended. 
 
 In His journey to Galilee Jesus took the shorter course, 
 through Samaria; and doubtless His choice was guided by 
 purpose, for we read that "He must needs go" that way. c 
 The road led through or by the town called Sychar,^ "near to 
 the parcel of ground that Jacob gave to his son Joseph."* 
 There was Jacob's well, which was held in high esteem, not 
 only for its intrinsic worth as an unfailing source of water, 
 but also because of its association with the great patriarch's 
 life. Jesus, travel-worn and weary, rested at the well, while 
 His disciples went to the town to buy food. A woman came 
 to fill her water- jar, and Jesus said to her: "Give me to 
 drink." By the rules of oriental hospitality then prevailing, 
 a request for water was one that should never be denied if 
 possible to grant; yet the woman hesitated, for she was 
 amazed that a Jew should ask a favor of a Samaritan, how- 
 ever great the need. She expressed her surprize in the ques- 
 tion : "How is it that thou, being a Jew, askest drink of me, 
 
 b John 
 
 cjohn 4:4; for incidents following see verses 5-43. 
 
 
 d Note 2, end of chapter. 
 <?Gen. 33:19; and Josh. 24:32. 
 
174 JESUS THE CHRIST. [CHAP. 13, 
 
 which am a woman of Samaria ? for the Jews have no deal- 
 ings with the Samaritans." Jesus, seemingly forgetful of 
 thirst in His desire to teach, answered her by saying: "If 
 thou knewest the gift of God, and who it is that saith to thee, 
 Give me to drink ; thou wouldest have asked of him, and he 
 would have given thee living water." The woman reminded 
 Him that He had no bucket or cord with which to draw from 
 the deep well, and inquired further as to His meaning, add- 
 ing : "Art thou greater than our father Jacob, which gave 
 us the well, and drank thereof himself, and his children, and 
 his cattle?" 
 
 Jesus found in the woman's words a spirit similar to that 
 with which the scholarly Nicodemus had received His teach- 
 ings; each failed alike to perceive the spiritual lesson He 
 would impart. He explained to her that water from the 
 well would be of but temporary benefit ; to one who drank 
 of it thirst would return; "But," he added, "whosoever 
 drinketh of the water that I shall give him shall never thirst ; 
 but the water that I shall give him shall be in him a well of 
 water springing up into everlasting life." The woman's in- 
 terest was keenly aroused, either from curiosity or as an 
 emotion of deeper concern, for she now became the peti- 
 tioner, and, addressing Him by a title of respect, said : "Sir, 
 give me this water, that I thirst not, neither come hither to 
 draw." She could see nothing beyond the material advantage 
 attaching to water that would once and for all quench thirst. 
 The result of the draught she had in mind would be to give 
 her immunity from one bodily need, and save her the labor 
 of coming to draw from the well. 
 
 The subject of the conversation was abruptly changed by 
 Jesus bidding her to go, call her husband, and return. To 
 her reply that she had no husband Jesus revealed to her His 
 superhuman powers of discernment, by telling her she had 
 spoken truthfully, inasmuch as she had had five husbands, 
 while the man with whom she was then living was not her 
 
JESUS AND THE SAMARITAN WOMAN. 175 
 
 husband. Surely no ordinary being could have so read the 
 unpleasing story of her life; she impulsively confessed her 
 conviction, saying : "Sir, I perceive that thou art a prophet." 
 She desired to turn the conversation, and, pointing to Mount 
 Gerizim, upon which the sacrilegious priest Manasseh had 
 erected a Samaritan temple, she remarked with little per- 
 tinence to what had been said before: "Our fathers wor- 
 shipped in this mountain ; and ye say, that in Jerusalem is 
 the place where men ought to worship." Jesus replied in 
 yet deeper vein, telling her that the time was near when 
 neither that mountain nor Jerusalem would be preeminently 
 a place of worship ; and He clearly rebuked her presumption 
 that the traditional belief of the Samaritans was equally good 
 with that of the Jews ; for, said He : "Ye worship ye know 
 not what : we know what we worship : for salvation is of the 
 Jews." Changed and corrupted as the Jewish religion had 
 become, it was better than that of her people ; for the Jews 
 did accept the prophets, and through Judah the Messiah had 
 come. But, as Jesus expounded the matter to her, the place 
 of worship was of lesser importance than the spirit of the 
 worshiper. "God is a Spirit: and they that worship him 
 must worship him in spirit and in truth." 
 
 Unable or unwilling to understand Christ's meaning, the 
 woman sought to terminate the lesson by a remark that prob- 
 ably was to her but casual : "I know that Messias cometh, 
 which is called Christ: when he is come, he will tell us all 
 things." Then, to her profound amazement, Jesus rejoined 
 with the awe-inspiring declaration : "I that speak unto thee 
 am he." The language was unequivocal, the assertion one 
 that required no elucidation. The woman must regard Him 
 thereafter as either an imposter or the Messiah. She left 
 her pitcher at the well, and hastening to the town told of her 
 experience, saying: "Come, see a man, which told me all 
 things that ever I did : is not this the Christ ?" 
 
 Near the conclusion of the interview between Jesus and 
 
176 AM <J JESUS THE CHRIST. [CHAP. 13. 
 
 the woman, the returning disciples arrived with the pro- 
 visions they had gone to procure. They marveled at finding 
 the Master in conversation with a woman, and a Samaritan 
 woman at that, yet none of them asked of Him an explana- 
 tion. His manner must have impressed them with the 
 seriousness and solemnity of the occasion. When they urged 
 Him to eat He said : "I have meat to eat that ye know not 
 of." To them His words had no significance beyond the 
 literal sense, and they queried among themselves as to 
 whether some one had brought Him food during their ab- 
 sence ; but He enlightened them in this way : "My meat is 
 to do the will of him that sent me, and to finish his work." 
 
 A crowd of Samaritans appeared, coming from the city. 
 Looking upon them and upon the grain fields nearby, Jesus 
 continued: "Say not ye, There are yet four months, and 
 then cometh harvest? behold, I say unto you, Lift up your 
 eyes, and look on the fields; for they are white already to 
 harvest." The import of the saying seems to be that while 
 months would elapse before the wheat and the barley were 
 ready for the sickle, the harvest of souls, exemplified by the 
 approaching crowd, was even then ready ; and that from 
 what He had sown the disciples might reap, to their ines- 
 timable advantage, since they would have wages for their 
 hire and would gather the fruits of other labor than their 
 own. 
 
 Many of the Samaritans believed on Christ, at first on 
 the strength of the woman's testimony, then because of their 
 own conviction ; and they said to the woman at whose behest 
 they had at first gone to meet Him : "Now we believe, not 
 because of thy saying : for we have heard him ourselves, and 
 know that this is indeed the Christ, the Saviour of the 
 world." Graciously He acceded to their request to remain, 
 and tarried with them two days. It is beyond question that 
 Jesus did not share in the national prejudice of the Jews 
 against the people of Samaria ; an honest soul was acceptable 
 
HEALING OF THE NOBLEMAN'S SON. 177 
 
 to Him come whence he may. Probably the seed sown dur- 
 ing this brief stay of our Lord among the despized people of 
 Samaria was that from which so rich a harvest was reaped 
 by the apostles in after years/ 
 
 JESUS AGAIN IN GALILEE: AT CANA AND NAZARETH. 
 
 fibitod >\ ;$nbi dbtov/ srr) rrgj;o 
 
 Following the two days' sojourn among the Samaritans, 
 Jesus, accompanied by the disciples who had traveled with 
 Him. from Judea, resumed the journey northward into Gal- 
 ilee, from which province He had been absent several 
 months. Realizing that the people of Nazareth, the town in 
 which He had been brought up, would be probably loath to 
 acknowledge Him as other than the carpenter, or, as He 
 stated, knowing that "a prophet hath no honour in his own 
 country, "^ He went first to Cana. The people of that sec- 
 tion, and indeed the Galileans generally, received Him glad- 
 ly; for many of them had attended the last Passover and 
 probably had been personal witnesses of the wonders He 
 had wrought in Judea. While at Cana He was visited by a 
 nobleman, most likely a high official of the province, who 
 entreated Him to proceed to Capernaum and heal his son, 
 who was then lying at the point of death. With the prob- 
 able design of showing the man the true condition of his 
 mind, for we cannot doubt that Jesus could read his thoughts, 
 our Lord said to him : "Except ye see signs and wonders, 
 ye will not believe." 71 As observed in earlier instances, 
 notably in the refusal of Jesus to commit Himself to the pro- 
 fessing believers at Jerusalem, whose belief rested solely on 
 their wonder at the things He did,* our Lord would not re- 
 gard miracles, though wrought by Himself, as a sufficient 
 and secure foundation for faith. The entreating nobleman, 
 in anguish over the precarious state of his son, in no way 
 
 fl) }o 
 
 /Acts 8:5; 9:31; 15:3. 
 
 pTohn 4:44; compare Matt. 13:57; Mark 6:4; Luke 4:24. 
 
 h John 4:48; read verses 46-54. 
 
 tjohn 2:23, 24. 
 
178 JESUS THE CHRIST. [CHAP. 13. 
 
 resented the rebuke such as a captious mind may have found 
 in the Lord's reply ; but with sincere humility, which showed 
 his belief that Jesus could heal the boy, he renewed and em- 
 phasized his plea : "Sir, come down ere my child die." 
 
 Probably the man had never paused to reason as to the 
 direct means or process by which death might be averted and 
 healing be insured through the words of any being; but in 
 his heart he believed in Christ's power, and with pathetic 
 earnestness besought our Lord to intervene in behalf of his 
 dying son. He seemed to consider it necessary that the 
 Healer be present, and his great fear was that the boy would 
 not live until Jesus could arrive. "Jesus saith unto him, Go 
 thy way ; thy son liveth. And the man believed the word that 
 Jesus had spoken unto him, and he went his way." The 
 genuineness of the man's trust is shown by his grateful ac- 
 ceptance of the Lord's assurance, and by the contentment 
 that he forthwith manifested. Capernaum, where his son 
 lay, was about twenty miles away ; had he been still solic- 
 itous and doubtful he would probably have tried to return 
 home that day, for it was one o'clock in the afternoon when 
 Jesus spoke the words that had given to him such relief ; 
 but he journeyed leisurely, for on the following day he was 
 still on the road, and was met by some of his servants who 
 had been sent to cheer him with the glad word of his son's 
 recovery. He inquired when the boy had begun to amend, 
 and was told that at the seventh hour on the yesterday the 
 fever had left him. That was the time at which Christ had 
 said, "Thy son liveth." The man's belief ripened fast, and 
 both he and his household accepted the gospel.' This was 
 the second miracle wrought by Jesus when in Cana, though 
 in this instance the subject of the blessing was in Capernaum. 
 
 Our Lord's fame spread through all the region round 
 about. During a period not definitely stated, He taught in 
 the synagogs of the towns and was received with favor, 
 
 /Note 3, end of chapter. 
 
IN THE SYNAGOG AT NAZARETH. 179 
 
 being "glorified of all."* He then returned to Nazareth, 
 His former home, and, as was His custom, attended the 
 synagog service on the Sabbath day. Many times as boy 
 and man He had sat in that house of worship, listening to 
 the reading of the law and the prophets and to the com- 
 mentaries or Targums' relating thereto, as delivered by ap- 
 pointed readers; but now, as a recognized teacher of legal 
 age He was eligible to take the reader's place. On this occa- 
 sion He stood up to read, when the service had reached the 
 stage at which extracts from the prophetical books were to 
 be read to the congregation. The minister in charge handed 
 Him the roll, or book, of Isaiah ; He turned to the part 
 known to us as the beginning of the sixty-first chapter, and 
 read : "The Spirit of the Lord is upon me, because he hath 
 anointed me to preach the gospel to the poor ; he hath sent 
 me to heal the broken-hearted, to preach deliverance to the 
 captives, and recovering of sight to the blind, to set at lib- 
 erty them that are bruised, to preach the acceptable year of 
 the Lord." m Handing the book to the minister, He sat 
 down. It was allowable for the reader in the service of the 
 Jewish synagog to make comments in explanation of what 
 had been read ; but to do so he must sit. When Jesus took 
 His seat the people knew that He was about to expound the 
 text, and "the eyes of all them that were in the synagogue 
 were fastened on him." The scripture He had quoted was 
 one recognized by all classes as specifically referring to the 
 Messiah, for whose coming the nation waited. The first 
 sentence of our L/ord's commentary was startling ; it involved 
 no labored analysis, no scholastic interpretation, but a direct 
 and unambiguous application: "This day is this scripture 
 fulfilled in your ears." There was such graciousness in His 
 words that all wondered, and they said, "Is not this Joseph's 
 son?"" 
 
 T7~1 A 1, 1- J in 99 W 9f ft rfSUOlfit 
 
 k Luke 4:14, 15; read verses 16-32. 
 
 / Note 4, end of chapter. 
 
 mLuke 4:18, 19; compare Isa. 61:1, 2. 
 
 n Luke 4:22; compare Matt. 13:55-57; Mark 6:3; John 6:42. 
 
180 JESUS THE CHRIST. [CHAP. 13. 
 
 Jesus knew their thoughts even if He heard not their 
 words, and, forestalling their criticism, He said : "Ye will 
 surely say unto me this proverb, Physician, heal thyself : 
 whatsoever we have heard done in Capernaum, do also here 
 in thy country. And he said, Verily I say unto you, No 
 prophet is accepted in his own country." In their hearts the 
 people were eager for a sign, a wonder, a miracle. They 
 knew that Jesus had wrought such in Cana, and a boy in 
 Capernaum had been healed by His word ; at Jerusalem too 
 He had astonished the people with mighty works. Were 
 they, His townsmen, to be slighted? Why would He not 
 treat them to some entertaining exhibition of His powers? 
 He continued His address, reminding them that in the days 
 of Elijah, when for three years and a half no rain had fallen, 
 and famine had reigned, the prophet had been sent to but 
 one of the many widows, and she a woman of Sarepta in 
 Sidon, a Gentile, not a daughter of Israel. And again, 
 though there had been many lepers in Israel in the days of 
 Elisha, but one leper, and he a Syrian, not an Israelite, had 
 been cleansed through the prophet's ministration, for 
 Naaman alone had manifested the requisite faith. 
 
 Then great was their wrath. Did He dare to class them 
 with Gentiles and lepers? Were they to be likened unto 
 despized unbelievers, and that too by the son of the village 
 carpenter, who had grown from childhood in their com- 
 munity? Victims of diabolical rage, they seized the Lord 
 and took Him to the brow of the hill on the slopes of which 
 the town was built, determined to avenge their wounded 
 feelings by hurling Him from the rocky cliffs. Thus early 
 in His ministry did the forces of opposition attain murderous 
 intensity. But our Lord's time to die had not yet come. 
 The infuriated mob was powerless to go one step farther 
 than their supposed victim would permit. "But he passing 
 through the midst of them went his way." Whether they 
 were overawed by the grace of His presence, silenced by the 
 
A DEMONIAC HEALED. .181 
 
 power of His words, or stayed by some more appalling in- 
 tervention, we are not informed. He departed from the un- 
 believing Nazarenes, and thenceforth Nazareth was no 
 longer His home. 
 
 FlfJU 
 IN CAPERNAUM. 
 
 ' 
 
 Jesus wended His way to Capernaum, which became to 
 Him as nearly a place of abode as any He had in Galilee. 
 There He taught, particularly on Sabbath days ; and the peo- 
 ple were astonished at His doctrine, for He spoke with au- 
 thority and power/ In the synagog, on one of these occa- 
 sions, was a man who was a victim of possession, and sub- 
 ject to the ravages of an evil spirit, or, as the text so force- 
 fully states, one who "had a spirit of an unclean devil." It is 
 significant that this wicked spirit, which had gained such 
 power over the man as to control his actions and utterances, 
 was terrified before our Lord and cried out with a loud voice, 
 though pleadingly : "Let us alone ; what have we to do with 
 thee, thou Jesus of Nazareth? art thou come to destroy us? 
 I know thee who thou art ; the Holy One of God." Jesus re- 
 buked the unclean spirit, commanding him to be silent, and 
 to leave the man ; the demon obeyed the Master, and after 
 throwing the victim into violent though harmless paroxysm, 
 left him. Such a miracle caused the beholders to wonder 
 the more, and they exclaimed : "What a word is this ! for 
 with authority and power he cornmandeth the unclean spirits, 
 and they come out. And the fame of him went out into 
 every place of the country round about."'? 
 
 In the evening of the same day, when the sun had set, 
 and therefore after the Sabbath had passed/ the people 
 flocked about Him, bringing their afflicted friends and kin- 
 
 
 
 o Note 5, end of chapter. 
 
 />Luke 4:32; compare Matt. 7:28, 29; 13:54; Mark 1:22. 
 gLuke 4:33-37; and Mark 1:23-28. Note 6, end of chapter, 
 r The Jews' Sabbath began at sunset Friday and ended with the setting 
 of the sun on Saturday. 
 
182 JESUS THE CHRIST. [CHAP. 13. 
 
 dred ; and these Jesus healed of their divers maladies whether 
 of body or of mind. Among those so relieved were many 
 who had been possessed of devils, and these cried out, testi- 
 fying perforce of the Master's divine authority : "Thou art 
 Christ the Son of God."' 
 
 On these as on other occasions, we find evil spirits voic- 
 ing through the mouths of their victims their knowledge 
 that Jesus was the Christ ; and in all such instances the Lord 
 silenced them with a word ; for He wanted no such testimony 
 as theirs to attest the fact of His Godship. Those spirits 
 were of the devil's following, members of the rebellious and 
 defeated hosts that had been cast down through the power of 
 the very Being whose authority and power they now ac- 
 knowledged in their demoniac frenzy. Together with Satan 
 himself, their vanquished chief, they remained unembodied, 
 for to all of them the privileges of the second or mortal 
 estate had been denied;* their remembrance of the scenes 
 that had culminated in their expulsion from heaven was 
 quickened by the presence of the Christ, though He stood in 
 a body of flesh. 
 
 Many modern writers have attempted to explain the 
 phenomenon of demoniacal possession ; and beside these 
 there are not a few who deny the possibility of actual dom- 
 ination of the victim by spirit personages. Yet the scrip- 
 tures are explicit in showing the contrary. Our Lord dis- 
 tinguished between this form of affliction and that of simple 
 bodily disease in His instructions to the Twelve : "Heal the 
 sick, cleanse the lepers, raise the dead, cast out devils."" In 
 the account of the incidents under consideration, the evan- 
 gelist Mark observes the same distinction, thus : "They 
 brought unto him all that were diseased, and them that were 
 possessed with devils." In several instances, Christ, in re- 
 buking demons, addressed them as individuals distinct from 
 
 .yLuke 4:41; compare Mark 1:34; 3:11, 12; 5:1-18; Matt. 8:28-34. 
 
 t Pages 6, 7. 
 
 ttMatt. 10:8; see verse 1; compare 4:24; Mark 1:32; 16:17, 18; Luke 9:1 
 
DEMONIACAL POSSESSION. 183 
 
 the human being afflicted/ and in one such instance com- 
 manded the demon to "come out of him, and enter no more 
 into him." w 
 
 In this matter as in others the simplest explanation is the 
 pertinent truth ; theory raised on other than scriptural found- 
 ation is unstable. Christ unequivocally associated demons 
 with Satan, specifically in His comment on the report of the 
 Seventy whom He authorized and sent forth, and who testi- 
 fied with joy on their return that even the devils had been 
 subject unto them through His name ; and to those faithful 
 servants He said: "I beheld Satan as lightning fall from 
 heaven. "* The demons that take possession of men, over- 
 ruling their agency and compelling them to obey Satanic 
 bidding, are the unembodied angels of the devil, whose tri- 
 umph it is to afflict mortals, and if possible to impel them to 
 sin. To gain for themselves the transitory gratification of 
 tenanting a body of flesh, these demons are eager to enter 
 even into the bodies of beasts.^ 
 
 Possibly it was during the interval between the rebuking 
 of the evil spirit in the synagog and the miracles of heal- 
 ing and casting out devils in the evening of that Sabbath, 
 that Jesus went to the house of Simon, whom He had before 
 named Peter, and there found the mother-in-law of His 
 disciple lying ill of fever. Acceding to the request of faith 
 He rebuked the disease; the woman was healed forthwith, 
 rose from her bed, and ministered the hospitality of her 
 home unto Jesus and those who were with Him/ 
 
 NOTES TO CHAPTER 13. 
 
 i. Animosity Between Jews and Samaritans. In any con- 
 
 sideration of the Samaritans, it must be kept in mind that a cer- 
 tain city and the district or province in which it was situated 
 were both known as Samaria. The principal facts pertaining to 
 
 . :32; Mark 1:25; Luke 4:35. 
 wMark 9:25. 
 
 .arLuke 10:17, 18; compare Rev. 12:7-9. 
 vMatt. 8:29-33; Mark 5:11-14; Luke 8:32-34. 
 *Matt. 8:14, 15; Mark 1:29-31; Luke 4:38, 39. 
 
184 JESUS THE CHRIST. [CHAP. 13. 
 
 the origin of the Samaritans and the explanation of the mutual 
 animosity existing between that people and the Jews in the time 
 of Christ, have been admirably summarized by Geikie (Life and 
 Words of Christ, vol. i, pp. 495-6). Omitting his citation of au- 
 thorities, we quote: "After the deportation of the Ten Tribes 
 to Assyria, Samaria had been repeopled by heathen colonists 
 from various provinces of the Assyrian empire, by fugitives from 
 the authorities of Judea, and by stragglers of one or other of the 
 Ten Tribes, who found their way home again. The first heathen 
 settlers, terrified at the increase of wild animals, especially lions, 
 and attributing it to their not knowing the proper worship of 
 the God of the country, sent for one of the exiled priests, and, 
 under his instructions, added the worship of Jehovah to that of 
 their idols an incident in their history from which later Jewish 
 hatred and derision taunted them as 'proselytes of the lions/ as it 
 branded them, from their Assyrian origin, with the name of 
 Cuthites. Ultimately, however, they became even more rigidly 
 attached to the Law of Moses than the Jews themselves. Anx- 
 ious to be recognized as Israelites, they set their hearts on join- 
 ing the Two Tribes, on their return from captivity, but the stern 
 Puritanism of Ezra and Nehemiah admitted no alliance between 
 the pure blood of Jerusalem and the tainted race of the north. 
 Resentment at this affront was natural, and excited resentment 
 in return, till, in Christ's day, centuries of strife and mutual 
 injury, intensified by theological hatred on both sides, had made 
 them implacable enemies. The Samaritans had built a temple on 
 Mount Gerizim, to rival that of Jerusalem, but it had been de- 
 stroyed by John Hyrcanus, who had also levelled Samaria to the 
 ground. They claimed for their mountain a greater holiness 
 than that of Moriah; accused the Jews of adding to the word of 
 God, by receiving the writings of the prophets, and prided them- 
 selves on owning only the Pentateuch as inspired ; favoured 
 Herod because the Jews hated him, and were loyal to him and 
 the equally hated Romans; had kindled false lights on the hills, 
 to vitiate the Jewish reckoning by the new moons, and thus 
 throw their feasts into confusion, and, in the early youth of 
 Jesus, had even defiled the very Temple itself, by strewing human 
 bones in it, at the Passover. 
 
 "Nor had hatred slumbered on the side of the Jews. They 
 knew the Samaritans only as Cuthites, or heathens from Cuth. 
 'The race that I hate is no race,' says the son of Sirach. It was 
 held that a people who once had worshipped five gods could 
 have no part in Jehovah. The claim of the Samaritans that 
 Moses had buried the Tabernacle and its vessels on the top of 
 Gerizim, was laughed to scorn. It was said that they had dedi- 
 cated their temple, under Antiochus Epiphanes, to the Greek 
 Jupiter. Their keeping the commands of Moses even more 
 strictly than the Jews, that it might seem they were really of 
 Israel, was not denied; but their heathenism, it was said, had 
 been proved by the discovery of a brazen dove, which they 
 worshipped, on the top of Gerizim. It would have been enough 
 that they boasted of Herod as their good king, who had married 
 a daughter of their people; that he had been free to follow, in 
 
NOTES. 185 
 
 their country, his Roman tastes, so hated in Judea; that they had 
 remained quiet, after his death, when Judea and Galilee were in 
 uproar, and that for their peacefulness a fourth of their taxes 
 had been remitted and added to the burdens of Judea. Their 
 friendliness to the Romans was an additional provocation. While 
 the Jews were kept quiet only by the sternest severity, and strove 
 to the utmost against the introduction of anything foreign, the 
 Samaritans rejoiced in the new importance which their loyalty to 
 the empire had given them. Shechem flourished : close by, in 
 Csesarea, the procurator held his court: a division of cavalry, in 
 barracks at Sebaste the old Samaria had been raised in the 
 territory. The Roman _ strangers were more than welcome to 
 while away the summer in their umbrageous valleys. 
 
 "The illimitable hatred, rising from so many sources, found 
 vent in the tradition that a special curse had been uttered against 
 the Samaritans, by Ezra, Zerubbabel, and Joshua. It was said 
 that these great ones assembled the whole congregation of Israel 
 in the Temple, and that three hundred priests, with three hun- 
 dred trumpets, and three hundred books of the Law, and three 
 hundred scholars of the Law, had been employed to repeat, 
 amidst the most solemn ceremonial, all the curses of the Law 
 against the Samaritans. They had been subjected to every form 
 of excommunication ; by the incommunicable name of Jehovah ; 
 by the Tables of the Law, and by the heavenly and earthly syna- 
 gogues. The very name became a reproach. 'We know that 
 Thou art a Samaritan, and hast a devil/ said the Jews, to Jesus, 
 
 in Jerusalem A Samaritan egg, as the hen laid it, 
 
 could not be unclean, but what of a boiled egg? Yet interest 
 and convenience strove, by subtle casuistry, to invent excuses for 
 what intercourse was unavoidable. ^ The country of the Cuthites 
 was clean, so that a Jew might, without scruple, gather and eat 
 its produce. The waters of Samaria were clean, so that a Jew 
 might drink them or wash in them. Their dwellings were clean, 
 so that he might enter them, and eat or lodge in them. Their 
 roads were clean, so that the dust of them did not defile a Jew's 
 feet. The Rabbis even went so far in their contradictory utter- 
 ances, as to say that the victuals of the Cuthites were allowed, 
 if none of their wine or vinegar were mixed with them, and even 
 their unleavened bread was to be reckoned fit for use at the 
 Passover. Opinions thus wavered, but, as a rule, harsher feeling 
 prevailed." 
 
 That the hostile sentiment has continued unto this day, at 
 least on the part of the Jews, is affirmed by Frankl and others. 
 Thus, as quoted by Farrar (p. 166 note): "'Are you a Jew?' 
 asked Salameh Cohen, the Samaritan high priest, of Dr. Frankl; 
 'and do you come to us, the Samaritans, who are despised by 
 the Jews?' (Jews in the East, ii, 329). He added that they would 
 willingly live in friendship with the Jews, but that the Jews 
 avoided all intercourse with them. Soon after, visiting Sephared- 
 ish Jews of Nablous, Dr. Frankl asked one of that sect, 'if he had 
 any intercourse with the Samaritans?' The women retreated 
 with a cry of horror, and one of them said, 'Have you been 
 
JESUS THE CHRIST. [CHAP. 13. 
 
 among the worshipers of the pigeons?' I said that I had. The 
 women again fell back with the same expression of repugnance 
 and one of them said, 'Take a purifying bath!'" (idem, p. 334). 
 Canon Farrar adds, "I had the pleasure of spending a day among 
 the Samaritans encamped on Mount Gerizim, for their annual 
 passover, and neither in their habits nor apparent character could 
 I see any cause for all this horror and hatred." 
 
 2. Sychar. The town where dwelt the Samaritan woman 
 with whom Jesus conversed at Jacob's well, is named Sychar in 
 John 4:5; the name occurs nowhere else in the Bible. Attempts 
 have been made to identify the place with Shechem, a city dear 
 to the Jewish heart because of its prominence in connection with 
 the lives of the early patriarchs. It is now generally admitted, 
 however, that Sychar was a small village on the site of the pres- 
 ent Askar, which is, says Zenos, "a village with a spring and 
 some ancient rock-hewn tombs, about five eighths of a mile north 
 of Jacob's well." 
 
 3. The Nobleman of Capernaum. The name of the noble- 
 man whose son was healed by the word of Jesus is not given. 
 Attempts to identify him with Chuza, the steward of Herod 
 Antipas, are based on unreliable tradition. The family of the 
 nobleman accepted the teachings of Christ. "Joanna the wife of 
 Chuza Herod's steward" (Luke 8:3) was among the grateful and 
 honorable women who had been recipients of our Lord's healing 
 ministry, and who contributed of their substance for the further- 
 ance of His work. Unconfirmed tradition should not be con- 
 founded with authentic history. 
 
 4. The Targums are ancient Jewish paraphrases on the 
 scriptures, which were delivered in the synagogs in the lan- 
 guages of the common people. In the time of Christ the lan- 
 guage spoken by the Jews was not Hebrew, but an Aramaic dia- 
 lect. Edersheim states that pure Hebrew was the language of 
 scholars and of the synagog, and that the public readings from 
 the scriptures had to be rendered by an interpreter. "In earliest 
 times indeed," says he, "it was forbidden to the Methurgeman 
 [interpreter] to read his translation, or to write down a Targum, 
 lest the paraphrase should be regarded as of equal authority with 
 the original." The use of written targums was "authoritatively 
 sanctioned before the end of the second century after Christ. 
 This is the origin of our two oldest extant Targumim that of 
 Onkelos (as it is called) on the Pentateuch; and that on the 
 Prophets, attributed to Jonathan the son of Uzziel. These names 
 do not indeed, accurately represent the authorship of the oldest 
 Targumim, which may more correctly be regarded as later and 
 authoritative recensions of what, in some form, had existed be- 
 fore. But although these works had their origin in Palestine, it 
 is noteworthy that in the form in which at present we possess 
 them, they are the outcome of the schools of Babylon." (Life 
 and Times of Jesus the Messiah, vol. i, pp. 10, n.) 
 
 5. Capernaum. "The name Capernaum signifies, according 
 to some authorities, 'the Village of Nahum,' according to others, 
 'the Village of Consolation.' As we follow the history of Jesus 
 
NOTES. 187 
 
 we shall discover that many of His mighty works were wrought, 
 and many of His most impressive words were spoken in Caper- 
 naum. The infidelity of the inhabitants, after all the discourses 
 and wonderful works which He had done among them, brought 
 out the saying of Jesus, 'And thou, Capernaum, which art exalted 
 unto heaven, shalt be cast down to hell.' (Matt. 11:23.) So 
 thoroughly has this prediction been fulfilled that no trace of the 
 city remains, and the very site which it occupied is now a matter 
 of conjecture, there being even no ecclesiastical tradition of the 
 locality. At the present day two spots have claims which are 
 urged, each with such arguments of probability as to make the 
 
 whole question the most difficult in sacred topography 
 
 . . We shall probably never be able to know the exact fact. 
 Jesus damned it to oblivion, and there it lies. We shall content 
 ourselves with the New Testament notices as bearing on the 
 work of Jesus. 
 
 "We learn that it was somewhere on the borders of Zabulun 
 and Nephtali, on the western shore of the Sea of Galilee, (com- 
 pare Matt. 4:13, with John 6:24). It was near or in 'the land of 
 Gennesaret' (compare Matt. 14:34, with John 6:17, 21, 24), a plain 
 about three miles long and one mile wide, which we learn from 
 Josephus was one of the most prosperous and crowded districts 
 of Palestine. It was probably on the great road leading from 
 Damascus to the south, 'by the way of the sea.' (Matt. 4:15.) 
 There was great wisdom in selecting this as a place to open a 
 great public ministry. It was full of a busy population. The 
 exceeding richness of the wonderful plain of Gennesaret sup- 
 ported the mass of inhabitants it attracted. Josephus (B. J., iii, 
 10 :8) gives a glowing- description of this land." Deems Light of 
 the Nations, pp. 167, 168. 
 
 6. Knowledge Does Not Insure Salvation. James of old 
 chided his brethren for certain empty professions (James 2:19). 
 Said he in effect: You take pride and satisfaction in declaring 
 your belief in God; you boast of being distinguished from the 
 idolaters and the heathen because you accept one God; you do 
 well to so profess, and so believe; but, remember, others do like- 
 wise; even the devils believe; and, we may add, so firmly that they 
 tremble at thought of the fate which that belief makes sure. 
 Those confessions of the devils, that Christ was the Son of 
 God, were founded on knowledge ; yet their knowledge of the 
 great truth did not change their evil natures. How different was 
 their acknowledgment of the Savior from that of Peter, who, to 
 the Master's question "Whom say ye that I am?" replied in prac- 
 tically the words used by the unclean spirits before cited, "Thou 
 art the Christ, the Son of the living God" (Matt. 16:15-16; see 
 also Mark 8:29; Luke 9:20). Peter's faith had already shown its 
 vital power ; it had caused him to forsake much that had been 
 dear, to follow his Lord through persecution and suffering, and 
 to put away worldliness with all its fascinations, for the sacrific- 
 ing godliness which his faith made so desirable. His knowledge 
 of God as the Father, and of the Son as the Redeemer, was per- 
 haps no greater than that of the unclean spirits ; but while to them 
 that knowledge was but an added cause of condemnation, to him 
 it was a means of salvation. Abridged from The Articles of Faith, 
 v: 3, 4- 
 
188 JESUS THE CHRIST. [CHAP. 14. 
 
 CHAPTER 14. 
 
 CONTINUATION OF OUR LORD'S MINISTRY IN 
 GALILEE. 
 
 A LEPER MADE CLEAN. 
 
 Early in the morning following that eventful Sabbath in 
 Capernaum, our Lord arose "a great while before day" and 
 went in quest of seclusion beyond the town. In a solitary 
 place He gave Himself to prayer, thus demonstrating the fact 
 that, Messiah though He was, He was profoundly conscious 
 of His dependence upon the Father, whose work He had 
 come to do. Simon Peter and other disciples found the place 
 of His retirement, and told Him of the eager crowds who 
 sought Him. Soon the people gathered about Him, and 
 urged that He remain with them ; but "he said unto them, I 
 must preach the kingdom of God to other cities also : for 
 therefore am I sent." a And to the disciples He said : "Let 
 us go into the next towns, that I may preach there also : for 
 therefore came I forth. " & Thence He departed, accompanied 
 by the few whom He had already closely associated with 
 Himself, and ministered in many towns of Galilee, preaching 
 in the synagogs, healing the sick, and casting out devils. 
 
 Among the afflicted seeking the aid that He alone could 
 give came a leper , c who knelt before Him, or bowed with his 
 face to the ground, and humbly professed his faith, saying : 
 "If thou wilt, thou canst make me clean." The petition im- 
 plied in the words of this poor creature was pathetic; the 
 confidence he expressed is inspiring. The question in his 
 mind was not Can Jesus heal me? but Will He heal me? 
 
 a Luke 4:42-44. 
 
 bMark 1:38. 
 
 cMark 1:40-45; Matt. 8:2-4; Luke 5:12-15. 
 
 \o *%htoK sAT ra : idA .no ; inBam B 
 
THE HEALING OF A LEPER. 189 
 
 In compassionate mercy Jesus laid His hand upon the suf- 
 ferer, unclean though he was, both ceremonially and physic- 
 ally, for leprosy is a loathsome affliction, and we know that 
 this man was far advanced in the disease since we are told 
 that he was "full of leprosy." Then the Lord said : "I will : 
 be thou clean." The leper was immediately healed. Jesus 
 instructed him to show himself to the priest, and make the 
 offerings prescribed in the law of Moses for such cases as 
 his/ 
 
 In this instruction we see that Christ had not come to 
 destroy the law, but, as He affirmed at another time, to fulfil 
 it ; e and at this stage of His work the fulfilment was incom- 
 plete. Moreover, had the legal requirements been disre- 
 garded in as serious a matter as that of restoring an outcast 
 leper to the society of the community from which he had 
 been debarred, priestly opposition, already waxing strong 
 and threatening against Jesus, would have been augmented, 
 and further hindrance to the Lord's work might have re- 
 sulted. There was to be no delay in the man's compliance 
 with the Master's instruction; Jesus "straitly charged him, 
 and forthwith sent him away." Furthermore He explicitly 
 directed the man to tell nobody of the manner of his healing. 
 There was perhaps good reason for this injunction of silence, 
 aside from the very general course of our Lord in discoun- 
 tenancing undesirable notoriety ; for, had word of the miracle 
 preceded the man's appearing before the priest, obstacles 
 might have been thrown in the way of his Levitical recogni- 
 tion as one who was clean. The man, however, could not 
 keep the good word to himself, but went about "and began 
 to publish it much, and to blaze abroad the matter, insomuch 
 that Jesus could no more openly enter into the city, but was 
 without in desert places : and they came to him from every 
 quarter."/ 
 
 JLev. 14:2-10. Note I, end of chapter. 
 eUatt. 5:17. 
 / Mark 1 :45. 
 
190 JESUS THE CHRIST. [CHAP. 14. 
 
 A PALSIED MAN HEAU3D AND FORGIVEN. 
 
 It must be borne in mind that no one of the evangelists 
 attempts to give a detailed history of all the doings of Jesus, 
 nor do all follow the same order in relating the incidents with 
 which they associate the great lessons of the Master's teach- 
 ings. There is much uncertainty as to the actual sequence of 
 events. 
 
 "Some days" after the healing of the leper, Jesus was 
 again in Capernaum. The details of His employment dur- 
 ing the interval are not specified ; but, we may be sure that 
 His work continued, for His characteristic occupation was 
 that of going about doing good. 6 ' His place of abode in Ca- 
 pernaum was well known, and word was soon noised about 
 that He was in the house.' 1 A great throng gathered, so that 
 there was no room to receive them ; even the doorway was 
 crowded, and later comers could not get near the Master. 
 To all who were within hearing Jesus preached the gospel. 
 A little party of four approached the house bearing a litter 
 or pallet on which lay a man afflicted with palsy, a species 
 of paralysis which deprived the subject of the power of vol- 
 untary motion and usually of speech ; the man was helpless. 
 His friends, disappointed at finding themselves unable to 
 reach Jesus because of the press, resorted to an unusual ex- 
 pedient, which exhibited in an unmistakable way their faith 
 in the L,ord as One who could rebuke and stay disease, and 
 their determination to seek the desired blessing at His hands. 
 
 By some means they carried the afflicted man to the flat 
 roof of the house, probably by an outside stairway or by the 
 use of a ladder, possibly by entering an adjoining house, 
 ascending the stairs to its roof and crossing therefrom to the 
 house within which Jesus was teaching. They broke away 
 part of the roof, making an opening, or enlarging that of the 
 
 g Acts 10:38. 
 
 JtMark 2:1-12; compare Matt. 9:2-8; Luke 5:17-24. 
 
. "THY SINS BE FORGIVEN THEE." 191 
 
 trapdoor such as the houses of that place and time were 
 usually provided with ; and, to the surprize of the assembled 
 crowd, they then let down through the tiling the portable 
 couch upon which the palsied sufferer lay. Jesus was deeply 
 impressed by the faith and works*' of those who had thus 
 labored to place a helpless paralytic before Him ; doubtless, 
 too, He knew of the trusting faith in the heart of the suf- 
 ferer ; and, looking compassionately upon the man, He said : 
 "Son, thy sins be forgiven thee." 
 
 Among the people there assembled were scribes, Phari- 
 sees, and doctors of the law, not only representatives of the 
 local synagog but some who had come from distant towns in 
 Galilee, and some from Judea, and even from Jerusalem. 
 The official class had opposed our Lord and His works on 
 earlier occasions, and their presence in the house at this time 
 boded further unfriendly criticism and possible obstruction. 
 They heard the words spoken to the paralytic, and were 
 angered thereat. In their hearts they accused Jesus of the 
 awful offense of blasphemy, which consists essentially in 
 claiming for human or demon power the prerogatives of God, 
 or in dishonoring God by ascribing to Him attributes short 
 of perfection.-'' These unbelieving scholars, who incessantly 
 wrote and talked of the coming of the Messiah, yet rejected 
 Him when He was there present, murmured in silence, say- 
 ing to themselves : "Who can forgive sins but God only ?" 
 Jesus knew their inmost thoughts,* and made reply thereto, 
 saying: "Why reason ye these things in your hearts? 
 Whether is it easier to say to the sick of the palsy, Thy sins 
 be forgiven thee ; or to say, Arise, and take up thy bed, and 
 walk ?" And then to emphasize, and to put beyond question 
 His possession of divine authority, He added : "But that ye 
 may know that the Son of man hath power on earth to for- 
 2 
 
 {Compare James 2:14-18. 
 /Note 2, end of chapter. 
 
 k See another instance of our Lord reading unuttered thoughts, Luke 
 7:39-50. 
 
192 JESUS THE CHRIST. YHT*' [CHAP. 14. 
 
 give sins, (he saith to the sick of the palsy,) I say unto thee, 
 Arise, and take up thy bed, and go thy way into thine house." 
 The man arose, fully restored ; and, taking up the mattress 
 upon which he had been brought, walked out before them. 
 The amazement of the people was mingled with reverence, 
 and many glorified God, of whose power they were wit- 
 nesses. 
 
 The incident demands our further study. According to 
 one of the accounts, the Lord's first words to the afflicted 
 one were : "Son, be of good cheer ;" followed directly by the 
 comforting and authoritative assurance : "Thy sins be for- 
 given thee." 7 The man was probably in a state of fear ; he 
 may have known that his ailment was the result of wicked 
 indulgences; nevertheless, though he may have considered 
 the possibility of hearing only condemnation for his trans- 
 gression, he had faith to be brought. In this man's condi- 
 tion there was plainly a close connection between his past 
 sins and his present affliction ; and in this particular his case 
 is not unique, for we read that Christ admonished another, 
 whom He healed, to sin no more lest a worse thing befall 
 him. We are not warranted, however, in assuming that 
 all bodily ills are the result of culpable sin ; and against such 
 a conception stands the Lord's combined instruction and re- 
 buke to those who, in the case of a man born blind, asked 
 who had sinned, the man or his parents to bring so grievous 
 an affliction upon him, to which inquiry our Lord replied that 
 the man's blindness was due neither to his own sin nor to that 
 of his parents." 
 
 In many instances, however, disease is the direct result of 
 individual sin. Whatever may have been the measure of 
 past offense on the part of the man suffering from palsy, 
 Christ recognized his repentance together with the faith that 
 accompanied it, and it was the Lord's rightful prerogative 
 
 /Matt. 9:2. Note 5, end of chapter, 
 mjohn 5:14. Page 208. 
 John 9:1-3. 
 
: A MUTTERED CHARGE OF BLASPHEMY. 193 
 
 to decide upon the man's fitness to receive remission of his 
 sins and relief from his bodily affliction. The interrogative 
 response of Jesus to the unuttered criticism of the scribes, 
 Pharisees, and doctors, has been interpreted in many ways. 
 He inquired which was easier, to say, "Thy sins be forgiven 
 thee," or to say, "Arise, and take up thy bed, and walk." 
 Is it not a rational explanation that, when spoken authorita- 
 tively by Him, the two expressions were of allied meaning ? 
 The circumstance should have been a sufficient demonstra- 
 tion to all who heard, that He, the Son of Man, claimed and 
 possessed the right and the power to remit both physical 
 and spiritual penalties, to heal the body of visible disease, 
 and to purge the spirit of the no less real malady of sin. In 
 the presence of people of all classes Jesus thus openly as- 
 serted His divinity, and affirmed the same by a miraculous 
 manifestation of power. 
 
 The charge of blasphemy, which the rabbinical critics 
 formulated in their minds against the Christ, was not to end 
 as a mental conception of theirs, nor to be nullified by our 
 Lord's later remarks. It was through perjured testimony 
 that He finally received unrighteous condemnation and was 
 sent to His death. Already, in that house at Caper- 
 naum, the shadow of the cross had fallen athwart the course 
 of His life, 
 -moo aniBoad "^pj^riia bne , ' bus <muibo iBluqoq 
 
 PUBLICANS AND SINNERS. 
 
 1-11 r 2 r PP* bi 11 j kSSL^SS 
 
 From the house Jesus repaired to the seaside, whither the 
 people followed Him ; there He taught them again. At the 
 close of His discourse He walked farther and saw a man 
 named Levi, one of the publicans* 7 or official collectors of 
 taxes, sitting at the custom-house where the tariff levied 
 under Roman law had to be paid. This man was known 
 also as Matthew, a name less distinctively Jewish than is 
 
 o Compare John 10:33, and 5:18; Matt. 26:65, 66. 
 $ Note 3, end of chapter, 
 
194 JESUS THE CHRIST. [CHAP. 14. 
 
 L,evi. g He afterward became one of the Twelve and the 
 author of the first of the evangelical Gospels. To him Jesus 
 said, "Follow me," Matthew left his place and followed the 
 Lord. Some time later the new disciple provided a great 
 feast at his house, in honor of the Master ; and other disciples 
 were present. So obnoxious to the Jews was the power of 
 Rome to which they were subject, that they regarded with 
 aversion all officials in Roman employ. Particularly humil- 
 iating to them was the system of compulsory taxation, by 
 which they, the people of Israel, had to pay tribute to an 
 alien nation, which in their estimation was wholly pagan and 
 heathenofcf? 
 
 Naturally, the collectors of these taxes were abhorred; 
 and they, known as publicans, probably resented the dis- 
 courteous treatment by inconsiderate enforcement of the tax 
 requirements, and, as affirmed by historians, often inflicted 
 unlawful extortion upon the people. If publicans in general 
 were detested, we can readily understand how bitter would 
 be the contempt in which the Jews would hold one of their 
 own nation who had accepted appointment as such an official. 
 In this unenviable status was Matthew when Jesus called 
 him. The publicans formed a distinct social class, for from 
 the community in general they were practically ostracized. 
 All who associated with them were made to share in the 
 popular odium, and "publicans and sinners" became a com- 
 mon designation for the degraded caste. To Matthew's 
 feast many of his friends and some of his fellow officials 
 jwere invited, so that the gathering was largely made up of 
 these despized "publicans and sinners." And to such an 
 assemblage went Jesus with His disciples. 
 
 The scribes and Pharisees could not let pass such an op- 
 portunity for faultfinding and caustic criticism. They hesi- 
 tated to address themselves directly to Jesus, but of the dis- 
 ciples they asked in disdain: "Why eateth your Master 
 
 " ; <) JJfiM trO o 
 
 g Matt. 9:9-13; Mark 2:13-17; Luke 5:27-32. 
 
PUBLICANS AND SINNERS. 195 
 
 with publicans and sinners?" The Master heard, and re- 
 plied with edifying incisiveness mingled with splendid irony. 
 Citing one of the common aphorisms of the day, He said: 
 "They that be whole need not a physician, but they that are 
 sick." To this He added: "I am not come to call the 
 righteous, but sinners to repentance." The hypercritical 
 Pharisees were left to make their own application of the 
 rejoinder, which some may have understood to mean that 
 their self-righteousness was arraigned and their claims to 
 superiority derided. Aside from the veiled sarcasm in the 
 Master's words, they ought to have perceived the wisdom 
 enshrined in His answer and to have profited thereby. Is 
 not the physician's place among the afflicted ones? Would 
 he be justified in keeping aloof from the sick and the suffer- 
 ing? His profession is that of combating disease, prevent- 
 ing when possible, curing when necessary, to the full extent 
 of his ability. If the festive assembly at Matthew's house 
 really did comprize a number of sinners, was not the occa- 
 sion one of rare opportunity for the ministrations of the 
 Physician of Souls? The righteous need no call to repent- 
 ance ; but are the sinners to be left in sin, because those who 
 profess to be spiritual teachers will not condescend to ex- 
 tend a helping hand? 
 
 THE OLD AND THE NEW. 
 
 Shortly after the entertainment provided by Matthew, the 
 Pharisees were ready with another criticism, and in this they 
 were associated with some of the Baptist's adherents. John 
 was in prison; but many of those who had been drawn to 
 his baptism, and had professed discipleship to him, still clung 
 to his teachings, and failed to see that the Greater One of 
 whom he had testified was then ministering amongst them. 
 The Baptist had been a scrupulous observer of the law ; his 
 strict asceticism vied with the rigor of Pharisaic profession. 
 
196 JESUS THE CHRIST. [CHAP. 14. 
 
 His non-progressive disciples, now left without a leader, 
 naturally fell in with the Pharisees. Some of John's disci- 
 ples came to Jesus, and questioned Him concerning His 
 seeming indifference in the matter of fasting. They pro- 
 pounded a plain question : "Why do the disciples of John 
 and of the Pharisees fast, but thy disciples fast not ?" r To 
 the friends of the now imprisoned Baptist our Lord's reply 
 must have brought memories of their beloved leader's words, 
 when he had compared himself to the Bridegroom's friend, 
 and had plainly told them who was the real Bridegroom/ 
 "Jesus said unto them, Can the children of the bridechamber 
 fast, while the bridegroom is with them ? as long as they have 
 the bridegroom with them, they cannot fast. But the days 
 will come, when the bridegroom shall be taken away from 
 them, and then shall they fast in those days."* 
 
 If the questioners were able to comprehend the true im- 
 port of this reply, they could not fail to find therein an im- 
 plied abrogation of purely ceremonial observances comprized 
 in the code of rabbinical rules and the numerous traditions 
 associated with the law. But to make the subject clearer 
 to their biased minds, Jesus gave them illustrations, which 
 may be classed as parabolic. "No man also," said He, "sew- 
 eth a piece of new cloth on an old garment: else the new 
 piece that filled it up taketh away from the old, and the rent 
 is made worse. And no man putteth new wine into old 
 bottles : else the new wine doth burst the bottles, and the 
 wine is spilled, and the bottles will be marred : but new wine 
 must be put into new bottles."" 
 
 In such wise did our Lord proclaim the newness and 
 completeness of His gospel. It was in no sense a patching 
 up of Judaism. He had not come to mend old and torn 
 garments ; the cloth He provided was new, and to sew it on 
 
 
 
 rMark 2:18-22; Matt. 9:14-17; Luke 5:33-39. 
 s Page 164. 
 f Mark 2:19, 20. 
 u Mark 2:21, 22. 
 
OLD CLOTH AND OLD BOTTLES. 197 
 
 the old would be but to tear afresh the threadbare fabric and 
 leave a more unsightly rent than at first. Or to change the 
 figure, new wine could not safely be entrusted to old bottles. 
 The bottles here referred to were really bags, made of the 
 skins of animals, and of course they deteriorated with age. 
 Just as old leather splits or tears under even slight strain, 
 so the old bottle-skins would burst from the pressure of fer- 
 menting juice, and the good wine would be lost. The gospel 
 taught by Christ was a new revelation, superseding the past, 
 and marking the fulfilment of the law; it was no mere 
 addendum, nor was it a reenactment of past requirements; 
 it embodied a new and an everlasting covenant. Attempts 
 to patch the Judaistic robe of traditionalism with the new 
 fabric of the covenant could result in nothing more sightly 
 than a rending of the fabric. The new wine of the gospel 
 could not be held in the old time-worn containers of Mosaic 
 libations. Judaism would be belittled and Christianity per- 
 verted by any such incongruous association^ 
 
 FISHERS OF MEN. 
 
 It is improbable that the disciples who followed Jesus in 
 the early months of His ministry had remained with Him 
 continuously down to the time now under consideration. We 
 find that some of those who were later called to the apostle-' 
 ship were following their vocation as fishermen even while 
 Jesus was actively engaged as a Teacher in their own neigh- 
 borhood. One day, as the Lord stood by the lake or sea of 
 Galilee, the people pressed about Him in great numbers, 
 eager to hear more of the wondrous words He was wont to 
 speak. w Near the place were two fishing boats drawn in 
 upon the beach ; the owners were close by, washing and 
 mending their nets. One of the boats belonged to Simon 
 Peter, who had already become identified with the Master's 
 
 v See "The Great Apostasy" 7:5. 
 
 5::I-11; compare Matt. 4:18-22; Mark 1:16-20. 
 
198 JESUS THE CHRIST. [CHAP. 14. 
 
 work; this boat Jesus entered, and then asked Simon to 
 thrust out a little from the land. Seating Himself, as 
 teachers of that time usually did in delivering discourses, the 
 Lord preached from this floating pulpit to the multitude on 
 shore. The subject of the address is not given us. 
 
 When the sermon was ended, Jesus directed Simon to 
 launch out into deep water and then let down the nets for a 
 draught. Presumably Andrew was with his brother and 
 possibly other assistants were in the boat. Simon replied to 
 Jesus : "Master, we have toiled all the night, and have taken 
 nothing: nevertheless at thy word I will let down the net." 
 It was soon filled with fishes ; so great was the haul that the 
 net began to break, and the busy fishermen signalled to those 
 in the other boat to come to their assistance. The catch 
 filled both boats so that they appeared to be in danger of 
 sinking. Simon Peter was overcome with this new evi- 
 dence of the Master's power, and, falling at the feet of Jesus, 
 he exclaimed : "Depart from me ; for I am a sinful man, O 
 Lord." Jesus answered graciously and with promise : "Fear 
 not; from henceforth thou shalt catch men."* The occu- 
 pants of the second boat were Zebedee and his two sons 
 James and John, the last named being he who with Andrew 
 had left the Baptist to follow Jesus at the Jordan.^ Zebedee 
 and his sons were partners with Simon in the fishing busi- 
 ness. When the two boats were brought to land, the brothers 
 Simon and Andrew, and Zebedee's two sons James and John, 
 left their boats and accompanied Jesus. 
 
 The foregoing treatment is based on Luke's record ; the 
 briefer and less circumstantial accounts given by Matthew 
 and Mark omit the incident of the miraculous draught of 
 fishes, and emphasize the calling of the fishermen. To Simon 
 and Andrew Jesus said: "Come ye after me, and I will 
 make you to become fishers of men." The contrast thus 
 
 x Note 4, end of chapter. 
 ;yPage 140. 
 
NOTES. 199 
 
 presented between their former vocation and their new call- 
 ing is strikingly forceful. Theretofore they had caught fish, 
 (and the fate of the fish was death ; thereafter they were to 
 draw men to a life eternal. To James and John the call 
 was no less definite ; and they too left their all to follow the 
 iMaster. 
 
 NOTES TO CHAPTER 14. 
 
 i. Leprosy. In Biblical usage this name is applied to sev- 
 eral diseases, all, however having some symptoms in common, 
 at least in the earlier stages of the malady. The real leprosy is 
 a scourge and a plague in many oriental lands to-day. Zenos, in 
 Standard Bible Diet., says : 'True leprosy, as known in modern 
 times, is an affection characterized by the appearance of nodules 
 in the eye-brows, the cheeks, the nose, and the lobes of the ears, 
 also in the hands and feet, where the disease eats into the joints, 
 causing the falling off of fingers and toes. If nodules do not 
 appear, their place is taken by spots of blanched or discolored 
 skin (Mascular leprosy). Both forms are based upon a func- 
 tional degeneration of the nerves of the skin. Its cause was dis- 
 covered by Hansen in 1871 to be a specific bacillus ; Defective 
 diet, however, seems to serve as a favorable condition for the 
 culture of the bacillus. Leprosy was one of the few abnormal 
 conditions of the body which the Levitical law declared unclean. 
 Elaborate provision was therefore made for testing its existence 
 and for the purification of those who were cured of it." 
 
 Deems, Light of the Nations, p. 185, summing up the condi- 
 tions incident to the advanced stages of the dread disease, writes: 
 "The symptoms and the effects of this disease are very loath- 
 some. There comes a white swelling or scab, with a change of 
 the color of the hair on the part from its natural hue to yellow ; 
 then the appearance of a taint going deeper than the skin, or raw 
 flesh appearing in the swelling. Then it spreads and attacks the 
 cartilaginous portions of the body. The nails loosen and drop 
 off v the gums are absorbed, and the teeth decay and fall out ; the 
 breath is a stench, the nose decays; fingers, hands, feet, may be 
 lost, or the eyes eaten out. The human beauty has gone into 
 corruption, and the patient feels that he is being eaten as by a 
 fiend, who consumes him slowly in a long remorseless meal that 
 will not end until he be destroyed. He is shut out from his fel- 
 lows. As they approach he must cry, 'Unclean! unclean!' that 
 all humanity may be warned from his precincts. He must aban- 
 don wife and child. He must go to live with other lepers, in 
 disheartening view of miseries similar to his own. He must dwell 
 in dismantled houses or in the tombs. He is, as Trench says, a 
 dreadful parable of death. By the laws of Moses (Lev. 13:45; 
 Numb. 6:9; Ezek. 24:17) he was compelled, as if he were mourn- 
 
200 JESUS THE CHRTST. [CHAP. 14. 
 
 ing for his own decease, to bear about him the emblems of death, 
 the rent garments; he was to keep his head bare and his lip cov- 
 ered, as was the custom with those who were in communion with 
 the dead. When the Crusaders brought the leprosy from the 
 East, it was usual to clothe the leper in a shroud, and to say for 
 him the masses for the dead In all ages this in- 
 describably horrible malady has been considered incurable. The 
 Jews believed that it was inflicted by Jehovah directly, as a pun- 
 ishment for some extraordinary perversity or some transcendent 
 act of sinfulness, and that only God could heal it. When Naaman 
 was cured, and his flesh came back like that of a little child, he 
 said, 'Now I know that there is no God in all the earth but in 
 Israel.' (2 Kings 5:14, 15.)" 
 
 The fact that leprosy is not ordinarily communicable by mere 
 outward contact is accentuated by Trench, Notes on the Miracles, 
 pp. 165-168, and the isolation of lepers required by the Mosaic 
 law is regarded by him as an intended object lesson and figure to 
 illustrate spiritual uncleanness. He says : "I refer to the mis- 
 taken assumption that leprosy was catching from one person to 
 another; and that the lepers were so carefully secluded from their 
 fellowmen lest they might communicate the disease to others, as 
 in like manner that the torn garment, the covered lip, the cry, 
 'Unclean, unclean' (Lev. 13:45) were warnings to all that they 
 should keep aloof, lest unawares touching a leper, or drawing 
 unto too great a nearness, they should become partakers of this 
 disease. So far from any danger of the kind existing, nearly all 
 who have looked closest into the matter agree that the sickness 
 was incommunicable by ordinary contact from one person to an- 
 other. A leper might transmit it to his children, or the mother 
 of a leper's children might take it from him; but it was by no 
 ordinary contact communicable from one person to another. All 
 the notices in the Old Testament, as well as in other Jewish 
 books, confirm the statement that we have here something very 
 much higher than a mere sanitary regulation. Thus, when the 
 law of Moses was not observed, no such exclusion necessarily 
 found place; Naaman the leper commanded the armies of Syria 
 (2 Kings 5:1); Gehazi, with his leprosy that never should be 
 cleansed, (2 Kings 5 -.27) talked familiarly with the king of apos- 
 tate Israel (2 Kings 8:5) How, moreover, should the 
 
 Levitical priests, had the disease been this creeping infection, 
 have ever themselves escaped it, obliged as they were by their 
 very office to submit the leper to actual handling and closest 
 examination? .... Leprosy was nothing short of a living 
 death, a corrupting of all the humors, a poisoning of the very 
 springs, of life; a dissolution, little by little, of the whole body, 
 so that one limb after another actually decayed and fell away. 
 Aaron exactly describes the appearance which the leper presented 
 to the eyes of the beholders, when, pleading for Miriam, he says, 
 'Let her not be as one dead, of whom the flesh is half consumed 
 when he cometh out of his mother's womb.' (Numb. 12:12.) 
 The disease, moreover, was incurable by the art and skill of man; 
 not that the leper might not return to health; for, however rare, 
 
NOTES. 201 
 
 such cases are contemplated in the Levitical law. . rfgi'5 . The 
 leper, thus fearfully bearing about the body the outward and 
 visible tokens of sin in the soul, was treated throughout as a 
 sinner, as one in whom sin had reached its climax, as one dead 
 in trespasses and sins. He was himself a dreadful parable of 
 death. He bore about him the emblems of death (Lev. 13:45); 
 the rent garments, mourning for himself as one dead; the head 
 bare as they were wont to have it who were defiled by com- 
 munion with the dead (Numb. 6:9; Ezek. 24:27) ; and the lip cov- 
 ered (Ezek. 24:17) But the leper was as one dead, 
 
 and as such was shut out of the camp (Lev. 13:46; Numb. 5:2-4), 
 and the city (2 Kings 7:3), this law being so strictly enforced 
 that even the sister of Moses might not be exempted from it 
 (Numb. 12 :i4, 15) ; and kings themselves, as Uzziah (2 Chron. 
 26:21; 2 Kings 15:5) must submit to it; men being by this exclu- 
 sion taught that what here took place in a figure, should take 
 place in the reality with every one who was found in the death 
 of sin." 
 
 For the elaborate ceremonies incident to the cleansing of a 
 recovered leper see Lev. chap. 14. 
 
 2. Blasphemy. The essence of the deep sin of blasphemy 
 lies not, as many suppose, in profanity alone, but as Dr. Kelso, 
 Stand. Bible Diet., summarizes: "Every improper use of the di- 
 vine name (Lev. 24:11), speech derogatory to the Majesty of God 
 (Matt 26:65), and sins with a high hand i. e. premeditated trans- 
 gressions of the basal principles of the theocracy (Numb. 9:13; 
 15:30; Exo. 31:14) were regarded as blasphemy; the penalty 
 was death by stoning (Lev. 24:16)." Smith's Bible Diet, states: 
 "Blasphemy, in its technical English sense, signifies the speaking 
 evil of God, and in this sense it is found in Psalm 74:18; Isa. 52:5; 
 
 Rom. 2:24 etc On this charge both our Lord and 
 
 Stephen were condemned to death by the Jews. When a person 
 heard blasphemy he laid his hand on the head of the offender, to 
 symbolize his sole responsibility for the guilt, and rising on his 
 feet, tore his robe, which might never again be mended." (See 
 Matt. 26:65.) 
 
 3. Publican. "A word originally meaning a contractor for 
 public works or supplies, or a farmer of public lands, but later 
 applied to Romans who bought from the government the right to 
 collect taxes in a given territory. These buyers, always _ knights 
 (senators were excluded by their rank), became capitalists and 
 formed powerful stock companies, whose members received a 
 percentage on the capital invested. Provincial capitalists _ could 
 not buy taxes, which were sold in Rome to the highest bidders, 
 who to recoup themselves sublet their territory (at a great ad- 
 vance on the price paid the government) to the native (local) 
 publicans, who in their turn had to make a profit on their pur- 
 chase money, and being assessors of property as well as collectors 
 of taxes, had abundant opportunities for oppressing the people, 
 who hated them both for that reason and also because the tax 
 itself was the mark of their subjection to foreigners." J. R. Ster- 
 rett in Stand. Bible Diet. 
 
202 
 
 JESUS THE CHRIST. [CHAP. 14. 
 
 4. Fishers of Men. "Follow me, and I will make you fishers 
 of men," said Jesus to fishermen who afterward became His 
 apostles (Matt. 4:19). Mark's version is nearly the same (1:17), 
 while that of Luke (5 :io) reads : "From henceforth thou shalt catch 
 men." The correct translation is, as commentators practically 
 agree, "From henceforth thou shalt take men alive." This read- 
 ing emphasizes the contrast given in the text that between cap- 
 turing fish to kill them and winning men to save them. Consider 
 in this connection the Lord's prediction through Jeremiah (16: 
 16), that in reaching scattered Israel, "Behold, I will send for 
 many fishers, saith the Lord, and they shall fish them;" etc. 
 
 5. "Thy Sins Be Forgiven Thee." The following commen- 
 tary by Edersheim (Life and Times of Jesus the Messiah, vol. i, 
 PP- 55> 56) on the incident under consideration is instructive : 
 "In this forgiveness of sins He presented His person and authority 
 as divine, and He proved it such by the miracle of healing which 
 immediately followed. Had the two been inverted, [i. e. had Christ 
 first healed the man and afterward told him that his sins were 
 forgiven] there would have been evidence, indeed, of His power, 
 but not of His divine personality, nor of His having authority to 
 forgive sins; and this, not the doing of miracles, was the object of 
 His teaching and mission, of which the miracles were only secon- 
 dary evidence. Thus the inward reasoning of the scribes, which 
 was open and known to Him who readeth all thoughts, issued in 
 quite the opposite of what they could have expected. Most 
 unwarranted, indeed, was the feeling of contempt which we trace 
 in their unspoken words, whether we read them: 'Why does this 
 one thus speak blasphemies?' or, according to a more correct trans- 
 cript of them: 'Why does this one speak thus? He blasphemeth !' 
 Yet from their point of view they were right, for God alone can 
 forgive sins; nor has that power ever been given or delegated to 
 man. But was He a mere man, like even the most honored of 
 God's servants? Man, indeed; but 'the Son of Man.' ... It 
 seemed easy to say : 'Thy sins have been forgiven.' But to Him, 
 who had authority to do so on earth, it was neither more easy nor 
 more difficult than to say: 'Rise, take up thy bed, and walk.' Yet 
 this latter, assuredly, proved the former, and gave it in the sight 
 of all men unquestioned reality. And so it was the thoughts of 
 these scribes, which, as applied to Christ, were 'evil' since they 
 imputed to Him blasphemy that gave occasion for offering real 
 evidence of what they would have impugned and denied. In no 
 other manner could the object alike of miracles and of this special 
 miracle have been so attained as by the 'evil thoughts' of these 
 scribes, when, miraculously brought to light, they spoke out the 
 inmost possible doubt, and pointed to the highest of all questions 
 concerning the Christ And so it was once more the wrath of 
 man which praised Him." 
 
ANTIQUITY OF SABBATH OBSERVANCE, 
 
 203 
 
 . 
 
 CHAPTER 15. 
 
 LORD OF THE SABBATH. 
 
 THE SABBATH DISTINCTIVELY SACRED TO ISRAEL. 
 
 The observance of the Sabbath as a holy day was prom- 
 inent among the Lord's requirements of His people, Israel, 
 from a very early period in their history as a nation. In- 
 deed, the keeping of the Sabbath as a day of surcease from 
 ordinary toil was a national characteristic, by which the 
 Israelites were distinguished from pagan peoples, and rightly 
 so, for the holiness of the Sabbath was made a mark of the 
 covenant between the chosen people and their God. The 
 sanctity of the Sabbath had been prefigured in the account of 
 the creation, antedating the placing of man upon the earth, 
 as shown by the fact that God rested after the six periods or 
 days of creative work, and blessed the seventh day and hal- 
 lowed it. a In the course of Israel's exodus, the seventh day 
 was set apart as one of rest, upon which it was not allowed to 
 bake, seethe, or otherwise cook food. A double supply of 
 manna had to be gathered on the sixth day, while on other 
 days the laying-by of a surplus of this daily bread sent from 
 heaven was expressly forbidden. The Lord observed the 
 sacredness of the holy day by giving no manna thereon. 6 
 
 The commandment to celebrate the Sabbath in strictness 
 was made definite and explicit in the decalog, written by the 
 hand of God amidst the awful glory of Sinai; and the in- 
 junction was kept before the people through frequent procla- 
 mation^ It was unlawful to kindle a fire on that day ; and 
 record is made of a man who was put to death for gathering 
 
 a Gen. 2:3. 
 
 &Exo. 16:16-31. 
 
 <;Exo. 20:8-11; 23:12; 31:13-15; 34:21; Lev. 19:3; 23:3; Deut. 5:12-14, 
 
204 JESUS THE CHRIST. [CHAP. 15. 
 
 sticks on the seventh day. J Under the administration of 
 later prophets, the holiness of the Sabbath, the blessings 
 promised to those who sanctified the day unto themselves, 
 and the sin of Sabbath desecration were reiterated in words 
 of inspired forcefulness.* Nehemiah admonished and re- 
 proved in the matter, and attributed the affliction of the na- 
 tion to the forfeiture of Jehovah's favor through Sabbath 
 violation/ By the mouth of Kzekiel the Lord affirmed that 
 the institution of the Sabbath was a sign of the covenant 
 between Himself and the people of Israel; and with stern 
 severity He upbraided those who heeded not the day. 5 ' To 
 the separate branch of the Israelitish nation that had been 
 colonized on the western hemisphere, regard for the sanctity 
 of the Sabbath was no less an imperative requirement. 7 * 
 
 The observance demanded, however, was the very oppo- 
 site of affliction and burden ; the Sabbath was consecrated to 
 rest and righteous enjoyment, and was to be a day of spir- 
 itual feasting before the Lord. It was not established as a 
 day of abstinence ; all might eat, but both mistress and maid 
 were to be relieved from the work of preparing food ; neither 
 master nor man was to plow, dig or otherwise toil ; and the 
 weekly day of rest was as much the boon of the cattle as of 
 their owners. 
 
 In addition to the weekly Sabbath, the Lord in mercy 
 prescribed also a sabbatic year; in every seventh year the 
 land was to rest, and thereby its fertility was enhanced.* 
 After seven times seven years had passed, the fiftieth was 
 to be celebrated throughout as a year of jubilee, during 
 which the people should live on the accumulated increase of 
 the preceding seasons of plenty, and rejoice in liberality by 
 
 dExo. 35:3; Numb. 15:32-36. 
 
 elsa. 56:2; 58:13; Jer. 17:21-24. 
 
 /Neh. 8:9-12; 13:15-22. 
 
 0Ezek. 20:12-24. 
 
 /tB. of M., Jarom 1:5; Mosiah 13:16-19; 18:23. 
 
 t Lev. 25:1-8; compare 26:34, 36. 
 
RABBINICAL RULES CONCERNING THE SABBATH. 205 
 
 granting to one another redemption from mortgage and 
 bond, forgiveness of debt, and general relief from burdens 
 all of which had to be done in mercy and justice.'' The Sab- 
 baths established by the Lord, whether of days, of years, or 
 of weeks of years, were to be times of refreshing, relief, 
 blessing, bounty, and worship. 
 
 To the many who profess to regard the necessity of toil 
 as a part of the curse evoked through Adam's fall, the Sab- 
 bath should appeal as a day of temporary reprieve, a time of 
 exemption from labor, and as affording blessed opportunity 
 of closer approach to the Presence from which mankind has 
 been shut out through sin. And to those who take the 
 higher view of life, and find in work both happiness and 
 material blessing, the periodical relief brings refreshment 
 and gives renewed zest for the days that follow. 
 
 But long before the advent of Christ, the original purpose 
 of the Sabbath had come to be largely ignored in Israel; 
 and the spirit of its observance had been smothered under 
 the weight of rabbinical injunction and the formalism of re- 
 straint. In the time of the Lord's ministry, the technicalities 
 prescribed as rules appended to the law were almost innum- 
 erable ; and the burden thus forced upon the people had be- 
 come well nigh unbearable. Among the many wholesome 
 requirements of the Mosaic law, which the teachers and 
 spiritual rulers of the Jews had made thus burdensome, that 
 of Sabbath observance was especially prominent. The, 
 "hedge," which by unwarranted assumption they professedly 
 set about the law,* 5 was particularly thorny in the sections 
 devoted to the Jewish Sabbath. Even trifling infractions of 
 traditional rules were severely punished, and the capital 
 penalty was held before the eyes of the people as a supreme 
 threat for extreme desecration.* 
 
 /Lev. 25:10-55. 
 
 Page 64. 
 
 I Note 1, end of chapter. 
 
206 JKSl'S 'I HE CHRIST. [CHAP. 15. 
 
 THE HEAUNG OF A CRIPPLE ON THE SABBATH. 
 
 In view of these conditions, we are not surprized to find 
 our Lord confronted with charges of Sabbath violation rela- 
 tively early in the course of His public work. An instance 
 attended with many great developments is recorded by 
 John, whose narrative covers the incident of a very impres- 
 sive miracle. Jesus was again in Jerusalem, at the time of 
 one of the Jewish festivals." There was a pool of water, 
 called Bethesda, near the sheep market in the city. From the 
 recorded description, we may understand this to have been 
 a natural spring; possibly the water was rich in dissolved 
 solids or gases, or both, making it such as we would call 
 today a mineral spring; for we find that the water was re- 
 puted to possess curative virtues, and many afflicted folk 
 came to bathe therein. The spring was of the pulsating 
 variety; at intervals its waters rose with bubbling dis- 
 turbance, and then receded to the normal level. Mineral 
 springs of this kind are known today in many parts of the 
 world. Some believed that the periodical upwelling of the 
 Bethesda waters was the result of supernatural agency ; and 
 it was said that "whosoever then first after the troubling of 
 the water stepped in was made whole of whatsoever disease 
 he had." The Bethesda pool was wholly or partly enclosed ; 
 and five porches had been built for the shelter of those who 
 waited at the spring for the intermittent bubbling up of the 
 water. 
 
 On a certain Sabbath day, Jesus visited the pool and saw 
 many afflicted folk thus waiting. Among them lay a man 
 who for thirty-eight years had been grievously afflicted. 
 From the man's statement of his helplessness we may infer 
 that his malady was paralysis, or possibly an extreme form 
 of rheumatism; whatever his affliction, it was so disabling 
 
 m John, chapter 5. 
 
 n Note 2, end of chapter. 
 
A SABBATH HEALING AT BETHESDA POOL. 207 
 
 as to give him little chance of getting into the pool at the 
 critical time, for others less crippled crowded him away ; 
 and, according to the legends regarding the curative proper- 
 ties of the spring, only the first to enter the pool after the 
 agitation of the water might expect to be healed. 
 
 Jesus recognized in the man a fit subject for blessing, 
 and said to him : "Wilt thou be made whole ?" The ques- 
 tion was so simple as almost to appear superfluous. Of 
 course the man wanted to be made well, and on the small 
 chance of being able to reach the water at the right moment 
 was patiently yet eagerly waiting. There was purpose, how- 
 ever, in these as in all other words of the Master. The 
 man's attention was drawn to Him, fixed upon Him; the 
 question aroused in the sufferer's heart renewed yearning for 
 the health and strength of which he had been bereft since 
 the days of his youth. His answer was pitiful, and revealed 
 his almost hopeless state of mind; he thought only of the 
 rumored virtues of Bethesda pool, as he said : "Sir, I have 
 no man, when the water is troubled, to put me into the pool : 
 but while I am coming, another steppeth down before me." 
 Then spake Jesus : "Rise, take up thy bed, and walk/' Im- 
 mediately strength returned to the man, who for nearly four 
 decades had been a helpless invalid ; he obeyed the Master, 
 and, taking up the little mattress or pallet on which he had 
 rested, walked away. 
 
 He had not gone far, before the Jews, that is to say, some 
 of the official class, for so the evangelist John employs the 
 term, saw him carrying his bed ; and it was the Sabbath day. 
 To their peremptory reprimand he replied out of the grati- 
 tude and honest simplicity of his heart, that He who had 
 healed him had told him to take up his bed and walk. The 
 interest of the inquisitors was instantly turned from the man 
 toward Him who had wrought the miracle ; but the erstwhile 
 cripple could not name his Benefactor, as he had lost sight of 
 Jesus in the crowd before he had found opportunity for ques- 
 
208 JESUS THE CHRIST. [CHAP. 15. 
 
 tion or thanks. The man who had been healed went to the 
 temple, possibly impelled by a desire to express in prayer 
 his gratitude and joy. There Jesus found him, and said 
 unto him : "Behold, thou art made whole : sin no more, lest 
 a worse thing come unto thee." The man had probably 
 brought about his affliction through his own sinful habits. 
 The Lord decided that he had suffered enough in body, and 
 terminated his physical suffering with the subsequent ad- 
 monition to sin no more. 
 
 The man went and told the rulers who it was that had 
 healed him. This he may have done with a desire to honor 
 and glorify the Giver of his boon; we are not justified in 
 ascribing to him any unworthy purpose, though by his act 
 he was instrumental in augmenting the persecution of his 
 Lord. So intense was the hatred of the priestly faction that 
 the rulers sought a means of putting Jesus to death, under 
 the specious pretense of His being a Sabbath-breaker. We 
 may well ask of what act they could possibly have hoped to 
 convict Him, even under the strictest application of their 
 rules. There was no proscription against speaking on the 
 Sabbath ; and Jesus had but spoken to heal. He had not car- 
 ried the man's bed, nor had He attempted even the lightest 
 physical labor. By their own interpretation of the law they 
 had no case against Him. 
 
 
 
 OUR LORD'S REPLY TO THE ACCUSING JEWS. 
 
 Nevertheless, the Jewish officials confronted Jesus with 
 accusations. Whether the interview took place within the 
 temple walls, on the open street, at the market place, or in 
 the judgment hall, matters not. His reply to their charges 
 is not confined to the question of Sabbath observance ; it 
 stands as the most comprehensive sermon in scripture on the 
 vital subject of the relationship between the Eternal Father 
 
 and His Son, Jesus Christ. 
 
 __, 
 
 o See another instance, pages 190-192. 
 
JESUS THE LORD OF LIFE. 209 
 
 His first sentence added to the already intense anger of 
 the Jews. Referring to the work He had done on the holy 
 day, He said: "My Father worketh hitherto, and I work." 
 This remark they construed to be a blasphemy/ "Therefore 
 the Jews sought the more to kill him, because he not only 
 had broken the Sabbath, but said also that God was his 
 Father, making himself equal with God." To their spoken 
 or unuttered protest, Jesus replied, that He, the Son, was not 
 acting independently, and in fact could do nothing except 
 what was in accordance with the Father's will, and what He 
 had seen the Father do ; that the Father so loved the Son as 
 to show unto Him the Father's works. 
 
 Be it observed that Jesus in no way attempted to explain 
 away their construction of His words; on the contrary He 
 confirmed their deductions as correct. He did associate 
 Himself with the Father, even in a closer and more exalted 
 relationship than they had conceived. The authority given 
 to Him by the Father was not limited to the healing of 
 bodily infirmities; He had power even to raise the dead-- 
 "For as the Father raiseth up the dead, and quickeneth 
 them; even so the Son quickeneth whom he will." More- 
 over, the judgment of men had been committed unto Him; 
 and no one could honor the Father except by honoring the 
 Son. Then followed this incisive declaration : "Verily, 
 verily, I say unto you, He that heareth my word, and be- 
 lieveth on him that sent me, hath everlasting life, and shall 
 not come into condemnation ; but is passed from death unto 
 life." 
 
 Christ's realm was not bounded by the grave; even the 
 dead were wholly dependent upon Him for their salvation ; 
 and to the terrified ears of His dumbfounded accusers He 
 proclaimed the solemn truth, that even then the hour was 
 near in which the dead should hear the voice of the Son of 
 
 p Pages 191 and 201. For further justification of this act of healing on the 
 Sabbath, see John 7:21-24. 
 
210 JESUS THE CHRIST, [CHAP. 15. 
 
 God. Ponder His profound affirmation: "Verily, verily, I 
 say unto you, The hour is coming, and now is, when the dead 
 shall hear the voice of the Son of God : and they that hear 
 shall live." The murderous rage of the Jews was rebuffed 
 by the declaration that without His submission they could 
 not take His life : "For as the Father hath life in himself ; 
 so hath he given to the Son to have life in himself." An- 
 other utterance was equally portentous: ''And hath given 
 him authority to execute judgment also, because he is the 
 Son of man." He, the Son of the exalted and glorified Man 
 of Holiness and now Himself a mortal Man,<* was to be 
 the judge of men. 
 
 No wonder they marveled ; such doctrine they had never 
 before heard nor read; it was not of the scribes nor of the 
 rabbis, of neither the Pharisaic nor Sadducean schools. But 
 He reproved their amazement, saying : "Marvel not at this : 
 for the hour is coming, in the which all that are in the 
 graves shall hear his voice, And shall come forth ; they that 
 have done good, unto the resurrection of life; and they that 
 have done evil, unto the resurrection of damnation."*" 
 
 This enunciation of the resurrection, so plainly made that 
 the most unlettered could understand, must have offended 
 any Sadducees present, for they emphatically denied the 
 actuality of the resurrection. The universality of a resur- 
 rection is here unquestionably affirmed ; not only the right- 
 eous but even those who merit condemnation are to come 
 forth from their graves in their bodies of flesh and bones/ 
 
 Then, renewing His solemn asseveration of the unity of 
 His Father's will and His own, Christ discussed the matter 
 of witnesses to His work. He admitted what was a recog- 
 nized tenet of the time, that no man's unsupported witness of 
 himself was sufficient; but, He added: "There is another 
 
 
 q Page 142. 
 
 r Compare Doc. and Cov. 76:16, 17. See page 24 herein. 
 
 ,5 Page 25. 
 
SEEKERS AFTER THE HONORS OF MEN. 211 
 
 that beareth witness of me; and I know that the witness 
 which he witnesseth of me is true." He cites John the Bap- 
 tist, and reminds them that they had sent a delegation to him, 
 and that John had answered them by bearing testimony of 
 the Messiah; and John had been a burning and a shining 
 light, in whose illuminating ministry many had temporarily 
 rejoiced. The hostile Jews were left to see that the witness 
 of John was valid under their strictest construction of the 
 rules of evidence ; "But," He continued, "I receive not testi- 
 mony from man : But I have greater 
 
 witness than that of John : for the works which the Father 
 hath given me to finish, the same works that I do, bear wit- 
 ness of me, that the Father hath sent me. And the Father 
 himself, which hath sent me, hath borne witness of me." 
 
 Then in terms of unqualified condemnation, He told them 
 they were devoid of the Father's word, for they refused to 
 accept Himself whom the Father had sent. With humiliat- 
 ing directness He admonished these learned men of the law, 
 these interpreters of the prophets, these professional ex- 
 pounders of sacred writ, to betake themselves to reading and 
 study. "Search the scriptures," said He, "for in them ye 
 think ye have eternal life : and they are they which testify 
 of me." Convictingly He continued that they who ad- 
 mitted and taught that in the scriptures lay the way to eternal 
 life, refused to come to Him, of whom those same scriptures 
 testified, though by coming they might obtain eternal life. 
 "I receive not honour from men," He added, "But I know 
 you, that ye have not the love of God in you." They knew 
 that they sought for honor among men, received honors from 
 one another, were made rabbis and doctors, scribes and 
 teachers, by the bestowal of titles and degrees all of men ; 
 but they rejected Him who came in the name of One in- 
 finitely greater than all their schools or societies He had 
 come in the supreme name of the Father. The cause of 
 their spiritual ignorance was pointed out they relied upon 
 
212 JESUS THE CHRIST. [CHAP. 15. 
 
 the honors of men, and sought not the honor of real service 
 in the cause of God. 
 
 He had spoken of the authority of judgment that had 
 been committed to Himself ; now He explained that they 
 should not think He would accuse them before the Father ; 
 a lesser one than He would accuse, even Moses, another of 
 His witnesses in whom they professed such trust Moses 
 whom they all were said to believe and, driving home the 
 full effect of His powerful arraignment, the Lord continued : 
 "For had ye believed Moses, ye would have believed me : for 
 he wrote of me. But if ye believe not his writings, how 
 shall ye believe my words ?" Such was the illuminating in- 
 struction combined with burning denunciation that these 
 men had called forth by their futile attempt to convict Jesus 
 on the charge of Sabbath desecration. This was but one of 
 many evil machinations by which they so determinedly 
 plotted, and strove to attach the stigma and invoke the pen- 
 alty of Sabbath-breaking upon the very One who had or- 
 dained the Sabbath and was in truth and verity the one and 
 only Lord thereof. 
 3Y if; 
 
 THE DISCIPLES CHARGED WITH SABBATH-BREAKING. 
 
 ' 
 
 We may profitably consider in this connection other in- 
 stances of good work done by our Lord on Sabbath days; 
 and this we may do without undue regard to the order of the 
 events in time. We again find Jesus in Galilee, whether 
 prior to or after His visit to Jerusalem at the time of the 
 unidentified feast, on which occasion He wrought the mira- 
 cle of healing at the Bethesda pool, matters not. On a cer- 
 tain Sabbath, He and the disciples walked through a field of 
 grain/ and, being hungry, the disciples began to pluck some 
 of the ripening ears ; rubbing out the kernels between their 
 hands, they ate. There was no element of theft in what they 
 
 
 /Matt. 12:1-8; compare Mark 2:23-28; Luke 6:1-5. 
 
213 
 
 did, for the Mosaic law provided that in passing through 
 another's vineyard or corn field one might pluck grapes or 
 corn to relieve hunger; but it was forbidden to use a sickle 
 in the field, or to carry away any of the grapes in a vessel." 
 The permission extended only to the relief of present need. 
 When the disciples of Jesus availed themselves of this lawful 
 privilege, there were Pharisees on the watch, and these 
 came at once to the Master, saying: "Behold, thy disciples 
 do that which is not lawful to do upon the sabbath day." 
 The accusers doubtless had in mind the rabbinical dictum 
 that rubbing out an ear of grain in the hands was a species 
 of threshing; that blowing away the chaff was winnowing; 
 and that it was unlawful to thresh or winnow on the Sabbath. 
 Indeed, some learned rabbis had held ,it to be a sin to walk 
 on grass during the Sabbath, inasmuch as the grass might be 
 in seed, and the treading out of the seed would be as the 
 threshing of grain. 
 
 Jesus defended the disciples by citing a precedent applic- 
 able to the case, and of much greater import. The instance 
 was that of David, who with a small company of men had 
 asked bread of the priest Ahimelech ; for they were hungry 
 and in haste. The priest had none but consecrated bread, 
 the loaves of shewbread which were placed in the sanctuary 
 at intervals, and which none but the priests were allowed to 
 eat. In view of the condition of urgent need the priest had 
 given the shewbread to the hungry men. r Jesus also re- 
 minded the critical Pharisees that the priests in the temple 
 regularly did much work on the Sabbath in the slaughtering 
 of sacrificial victims and in altar service generally, yet were 
 held blameless because of the higher requirements of wor- 
 ship which rendered such labor necessary ; and added with 
 solemn emphasis : "But I say unto you, That in this place is 
 one greater than the temple." He cited the word of God 
 . 
 
 u Deut. 23:24, 25. 
 
 v Note 3, end of chapter. 
 
 : , . 
 
S14 JESUS THE CHRIST. [CHAP. 15. 
 
 spoken through Hosea, "I will have mercy, and not sacri- 
 fice,"* 1 ' and reproved at once their ignorance and their un- 
 righteous zeal by telling them that had they known what that 
 scripture meant they would not have condemned the guilt- 
 less. Be it remembered, "The sabbath was made for man, 
 and not man for the sabbath. " a 
 
 His reproof was followed by the affirmation of His per- 
 sonal supremacy : "For the Son of man is Lord even of the 
 sabbath day!' What can we gather from that declaration 
 but that He, Jesus, there present in the flesh, was the Being 
 through whom the Sabbath had been ordained, that it was 
 He who had given and written in stone the decalog, including 
 "Remember the sabbath day, to keep it holy," and, "the sev- 
 enth day is the sabbath of the Lord thy God" ? 
 
 A PHARISAICAL PLOT. 
 
 Again on a Sabbath, Jesus went into a synagog, and saw 
 in the congregation a man whose right hand was withered.- 1 ' 
 There were Pharisees present, and they watched to see 
 whether Jesus would heal the man, their purpose being to 
 accuse Him if He did so. The Pharisees asked : "Is it law- 
 ful to heal on the sabbath days ?" Our Lord countered their 
 poorly veiled purpose by asking: "Is it lawful to do good 
 on the sabbath days ?" and extended the question, "or to do 
 evil? to save life, or to kill?" They held their peace, for 
 the question was double-edged. To reply in the affirmative 
 would have been to justify the work of healing; a negative 
 answer would have stultified them. He put another ques- 
 tion : "What man shall there be among you, that shall have 
 one sheep, and if it fall into a pit on the sabbath day, will he 
 not lay hold on it, and lift it out? How much then is a man 
 better than a sheep?" 
 
 As tire Pharisees could not or would not reply, He 
 summed up the whole matter thus : "Wherefore it is lawful 
 
 wHos. 6:6; compare Micah 6:6-9. 
 a Mark 2:27. Note 4, end of chapter. 
 *Matt. 12:10-13; Mark 3:1-6; Luke 6:6-8. 
 
PHARISAICAL RAGE. 
 
 to do well on the sabbath days." He called upon the man 
 with the withered hand to stand forth before the congrega- 
 tion. Grief and anger were mingled in His penetrating and 
 sweeping glance; but, turning with compassion toward the 
 afflicted one, He commanded him to stretch forth his hand ; 
 the man obeyed, and lo ! the hand "was restored whole, like 
 as the other." 
 
 The discomfited Pharisees were furious, "filled with mad- 
 ness" lyuke says ; and they went out to plot anew against the 
 Lord. So bitter was their hatred that they allied themselves 
 with the Herodians, a political party generally unpopular 
 among the Jews.? The rulers of the people were ready to 
 enter into any intrigue or alliance to accomplish their avowed 
 purpose of bringing about the death of the Lord Jesus. 
 Aware of the wicked determination against Him, Jesus with- 
 drew Himself from the locality. Other accusations of Sab- 
 bath-breaking, brought against Christ by Jewish casuists, 
 will be considered later/ 
 
 NOTES TO CHAPTER 15. 
 
 i. Rabbinical Requirements Concerning Sabbath Observ- 
 ance. "No feature of the Jewish system was so marked as their 
 extraordinary strictness in the outward observance of the Sab- 
 bath, as a day of entire rest. The Scribes had elaborated from 
 the command of Moses, a vast array of prohibitions and injunc- 
 tions, covering the whole of social, individual, and public life, 
 and carried it to the extreme of ridiculous caricature. Length- 
 ened rules were prescribed as to the kinds of knots which might 
 legally be tied on the Sabbath. The camel-driver's knot and the 
 sailor's were unlawful, and it was equally illegal to tie or to loose 
 them. A knot which could be untied with one hand might be 
 undone. A shoe or sandal, a woman's cup, a wine or oil-skin, or 
 a flesh-pot might be tied. A pitcher at a spring might be tied 
 
 to the body-sash, but not with a cord To kindle or 
 
 extinguish a fire on the Sabbath was a great desecration of the 
 day, nor was even sickness allowed to violate Rabbinical rules. 
 It was forbidden to give an emetic on the Sabbath to set a broken 
 bone, or put back a dislocated joint, though some Rabbis, more 
 liberal, held that whatever endangered life made the Sabbath law 
 void, 'for the commands were given to Israel only that they 
 might live by them.' One who was buried under ruins on the Sab- 
 
 yPage 68. 
 
 instances, see Luke 13:14-16; 14:3-6; John 9:14-16, 
 
JESUS THE CHRIST. [CHAP. 15. 
 
 bath, might be dug for and taken out, if alive, but, if dead, lie 
 was to be left where he was, till the Sabbath was over." Geikie, 
 Life and Words of Christ, chap. 38. 
 
 2. The Unnamed Feast. There has been no little discussion 
 as to the particular festival referred to in John 5:1, at the time 
 of which Jesus healed the cripple at the pool of Bethesda. Many 
 writers ^ hold that it was the Passover, others that it was the feast 
 of Purim, or some other Jewish celebration. The only semblance 
 of importance attaching to the question is the possibility of 
 learning from the fact, if it could be proved, something of the 
 chronological order of events at this period of our Lord's life. 
 We are not told which feast this was, neither the year nor the 
 time of the year when ^ it occurred. The miracle wrought on the 
 occasion, and the doctrinal discourse delivered as a result thereof, 
 depend for their value in no degree on the determination of date. 
 
 3. Shewbread. The name means "bread of the presence," 
 signifying that it was placed in the presence of Jehovah. The 
 bread so sanctified consisted of twelve loaves, made without 
 leaven. They were to be deposited in the Holy Place in two 
 columns of six loaves each. Zenos, in Stand. Bible Diet, writes : 
 
 'They^were allowed to remain there for a whole week, at the end 
 of which period they were removed, and eaten by the priest upon 
 holy ground, i. e. within the precincts of the sanctuary. For 
 other persons than priests to eat of the loaves of the shewbread 
 was regarded as sacrilegious, for they were 'holy/ " See Exo. 
 25:30; Lev. 24:5-9; i Sam. 21:1-6. 
 
 4. The Sabbath Was Made for Man and Not Man for the 
 Sabbath. Edersheim (vol. i, pp. 57, 58) says : "When on his 
 flight from Saul, David had, 'when an hungered/ eaten of the 
 shewbread and given it to his followers, although, by the letter 
 of the Levitical law, it was only to be eaten by the priests, Jewish 
 tradition vindicated his conduct on the plea that 'danger to life 
 superseded the Sabbath law/ and hence, all laws connected with 
 it. ... In truth, the reason why David was blameless in eating 
 the shewbread was the same as that which made the Sabbath 
 labor of the priests lawful. The Sabbath law was not one merely 
 of rest, but of rest for worship. The service of the Lord was 
 the object in view. The priests worked on the Sabbath, because 
 this service was the object of the Sabbath ; and David was allowed 
 to eat of the shewbread, not [solely] because there was danger 
 to life from starvation, but because he pleaded that he was on 
 the service of the Lord, and needed this provision. The disciples, 
 when following the Lord, were similarly on the service of the 
 Lord; ministering to Him was more than ministering in the 
 temple, for He was greater than the temple. If the Pharisees 
 had believed this, they would not have questioned their conduct, 
 nor in so doing have themselves infringed that higher law which 
 enjoined mercy, not sacrifice." 
 
 rif fid a'rmn V; 
 
 :', ' ' 
 
ORDINATION OF THE TWELVE. 
 
 CHAPTER 16. 
 
 THE CHOSEN TWELVE. 
 
 THEIR CALL AND ORDINATION/* 
 
 The night preceding the morn on which the Twelve 
 Apostles were called and ordained was spent by the L,ord in 
 solitary seclusion ; He had "continued all night in prayer to 
 God." & Then, when day had come, and while many people 
 were gathering to hear more of the new and wonderful gos- 
 pel of the kingdom, He called to come closer some who had 
 theretofore been devotedly associated together as His disci- 
 ples or followers, and from among them He chose twelve, 
 whom he ordained and named apostles/ Prior to that time 
 none of these had been distinguished by any special delega- 
 tion of authority or appointment; they had been numbered 
 with the disciples in general, though, as we have seen, seven 
 had received a preliminary call, and had promptly responded 
 thereto by abandoning wholly or in part their business af- 
 fairs, and had followed the Master. These were Andrew, 
 John, Simon Peter, Philip, Nathanael, James, and Levi 
 Matthew. Prior to this eventful day, however, none of the 
 Twelve had been ordained or set apart to their sacred office. 
 
 The three Gospel- writers who make record of the organ- 
 ization of the Twelve place Simon Peter first and Judas 
 Iscariot last in the category ; they agree also in the relative 
 position of some but not of all the others. Following the 
 order given by Mark, and this may be the most convenient 
 since he names as the first three those who later became 
 most prominent, we have the following list : Simon Peter, 
 
 a Matt. 10:1-4; Mark 3:13-19; Luke 6:12-16. 
 
 feLuke 6:12. 
 
 c Luke 3:13; compare John 15:16; see also Acts 1:22. 
 
218 JESUS THE CHRIST. [CHAP. 16. 
 
 James (son of Zebedee), John (brother of the last-named), 
 Andrew (brother of Simon Peter), Philip, Bartholomew 
 (or Nathanael), Matthew, Thomas, James (son of Al- 
 pheus), Judas (also known as Lebbeus or Thaddeus), Simon 
 (distinguished by his surname Zelotes, also known as the 
 Canaanite), and Judas Iscariot. 
 
 TWELVE CONSIDERED INDIVIDUALLY. 
 
 Simon, named as the first apostle, is more commonly 
 known as Peter the appellation given him by the Lord on 
 the occasion of their first meeting, and afterward con- 
 firmed/ He was the son of Jona, or Jonas, and by vocation 
 was a fisherman. He and his brother Andrew were partners 
 with James and John, the sons of Zebedee ; and apparently 
 the fishing business was a prosperous one with them, for 
 they owned their boats and gave employment to other 
 men/ Peter's early home had been at the little fishery town 
 of Bethsaida/ on the west shore of the Sea of Galilee ; but 
 about the time of his first association with Jesus, or soon 
 thereafter, he, with others of his family, removed to Ca- 
 pernaum, where he appears to have become an independent- 
 householder.^ Simon Peter was a married man before his 
 call to the ministry. He was well to do in a material way; 
 and when he once spoke of having left all to follow Jesus, 
 the Lord did not deny that Peter's sacrifice of temporal pos- 
 sessions was as great as had been implied. We are not justi- 
 fied in regarding him as unlettered or ignorant. True, both 
 he and John were designated by the council of rulers as "un- 
 learned and ignorant men," 7 * but this was spoken of them as 
 indicating their lack of training in the schools of the rabbis ; 
 and it is worthy of note, that the members of that same 
 
 rfjohn 1:42; compare Matt. 16:18. 
 IT Mark 1:16-20; Luke 5:10. 
 /John 1:44; 12:21. . S r. 
 
 0Matt. 8:14; Mark 1:29; Luke 4:38. 
 h Acts 4:13. 
 
THE APOSTLES INDIVIDUALLY CONSIDERED. 219 
 
 council were amazed at the wisdom and power manifested 
 by the two apostles, whom they professed to despize. 
 
 In temperament Peter was impulsive and stern, and, un- 
 til trained by severe experience, was lacking in firmness. He 
 had many human weaknesses, yet in spite of them all he 
 eventually overcame the temptations of Satan and the frail- 
 ties of the flesh, and served his Lord as the appointed and 
 acknowledged leader of the Twelve. Of the time and place 
 of his death the scriptures do not speak; but the manner 
 thereof was prefigured by the resurrected L,ord/ and in part 
 was foreseen by Peter himself.-' Tradition, originating in 
 the writings of the early Christian historians other than the 
 apostles, states that Peter met death by crucifixion as a mar- 
 tyr during the persecution incident to the reign of Nero, 
 probably between A. D. 64 and 68. Origen states that the 
 apostle was crucified with his head downward. Peter, with 
 James and John, his associates in the presidency of the 
 Twelve, has ministered as a resurrected being in the present 
 dispensation, in restoring to earth the Melchizedek Priest- 
 hood, including the Holy Apostleship, which had been taken 
 away because of the apostasy and unbelief of men. & 
 
 James and John, brothers by birth, partners in business 
 as fishermen, brethren in the ministry, were associated to- 
 gether and with Peter in the apostolic calling. The L,ord 
 bestowed upon the pair a title in common Boanerges, or 
 Sons of Thunder* possibly with reference to the zeal they 
 developed in His service, which, indeed, at times had to be 
 restrained, as when they would have had fire called from 
 heaven to destroy the Samaritan villagers who had refused 
 hospitality to the Master. m They and their mother aspired 
 to the highest honors of the kingdom, and asked that the 
 two be given places, one on the right the.other on the left of 
 
 tjohn 21:18, 19. 
 
 ;2 Peter 1:14. 
 
 A: Doc. and Cov. 27:12. Page 768 herein. 
 
 /Mark 3:17. 
 
 w Luke 9:54. See also Mark 9:38, for instance of John's impulsive zeal. 
 
JESUS THE CHRIST. [CHAP. 16. 
 
 Christ in His glory. This ambition was gently reproved by 
 the Lord, and the request gave offense to the other 
 apostles." With Peter these two brothers were witnesses of 
 many of the most important incidents in the life of Jesus ; 
 thus, the three were the only apostles admitted to witness 
 the raising of the daughter of Jairus from death to life \ 
 they were the only members of the Twelve present at the 
 transfiguration of Christ f they were nearest the Lord dur- 
 ing the period of His mortal agony in Gethsemane \ q and, as 
 heretofore told, they have ministered in these modern days 
 in the restoration of the Holy Apostleship with all its 
 ancient authority and power of blessing/ James is com- 
 monly designated in theological literature as James I, to dis- 
 tinguish him from the other apostle bearing the same name. 
 James, the son of Zebedee, was the first of the apostles to 
 meet a martyr's violent death ; he was beheaded by order of 
 the king, Herod Agrippa/ John had been a disciple of the 
 Baptist, and had demonstrated his confidence in the latter's 
 testimony of Jesus by promptly turning from the forerunner 
 and following the Lord/ He became a devoted servant, and 
 repeatedly refers to himself as the disciple "whom Jesus 
 loved." 1 * At the last supper John sat next to Jesus leaning 
 his head upon the Master's breast - v and next day as he stood 
 beneath the cross he received from the dying Christ the spe- 
 cial charge to care for the Lord's mother;"' and to this he 
 promptly responded by conducting the weeping Mary to his 
 own house. He was the first to recognize the risen Lord on 
 the shores of Galilee, and received from His immortal lips 
 encouragement of his hope that his life would be continued 
 in the body, in order that he might minister among men 
 
 n Mark 10:35-41; compare Matt. 20:20-24. 
 
 oMark 5:37; Luke 8:51. 
 
 pMatt. 17:1-2; Luke 9:28-29. 
 
 gMatt. 26:36, 37. 
 
 rDoc. and Cov. 27:12. Page 768 herein. 
 
 sActs 12: 1, 2. 
 
 fjohn 1:35-40; see page 140. 
 
 wjohn 13:23; 19:26; 20:2. 
 
 vjohn 13:23, 25. 
 
 wjohn 19:25-27. 
 
THE APOSTLES INDIVIDUALLY CONSIDERED. 221 
 
 until the Christ shall come in His glory.* The realization of 
 that hope has been attested by revelation in modern days. 3 ' 
 
 Andrew, son of Jona and brother of Simon Peter, is 
 mentioned less frequently than the three already considered. 
 He had been one of the Baptist's followers, and with John, 
 the son of Zebedee, left the Baptist to learn from Jesus ; and 
 having learned he went in search of Peter, solemnly aver- 
 red to him that the Messiah had been found, and brought 
 his brother to the Savior's feet/ He shared with Peter in 
 the honor of the call of the Lord on the sea shore, and in 
 the promise "I will make you fishers of men." a In one in- 
 stance we read of Andrew as present with Peter, James and 
 John, in a private interview with the Lord ; b and he is men- 
 tioned in connection with the miraculous feeding of the five 
 thousand/ and as associated with Philip in arranging an in- 
 terview between certain inquiring Greeks and Jesus. d He is 
 named with others in connection with our Lord's ascen- 
 sion/ Tradition is rife with stories about this man, but of 
 the extent of his ministry, the duration of his life, and the 
 circumstances of his death, we have no authentic record. 
 
 Philip may have been the first to receive the authori- 
 tative call "Follow me" from the lips of Jesus, and we find 
 him immediately testifying that Jesus was the long expected 
 Messiah. His home was in Bethsaida, the town of Peter, 
 Andrew, James, and John. It is said that Jesus found him/ 
 whereas the others concerned in that early affiliation seem 
 to have come of themselves severally to Christ. We find brief 
 mention of him at the time the five thousand were fed, on 
 which occasion Jesus asked him "Whence shall we buy 
 bread, that these may eat?" This was done to test and 
 
 #John 21:7, 21-23. 
 
 yDoc. and Cov. Sec. 7; compare B. of M., 3 Nephi 28:1-12. 
 
 s John 1:35-40. 
 
 a Matt. 4:18, 19. 
 
 fcMark 13:3. 
 
 cjohn 6:8. 
 
 djohn 12:20-22. 
 
 <?Acts 1:13. 
 
 /John 1:43-45. 
 
222 JESUS THE CHRIST. [CHAP. 16. 
 
 prove him, for Jesus knew what would be done. Philip's reply 
 was based on a statement of the small amount of money at 
 hand, and showed no expectation of miraculous interven- 
 tion/ It was to him the Greeks applied when they sought 
 a meeting with Jesus as noted in connection with Andrew. 
 He was mildly reproved for his misunderstanding when he 
 asked Jesus to show to him and the others the Father - 
 "Have I been so long time with you, and yet hast thou not 
 known me, Philip ?" a Aside from incidental mention of his 
 presence as one of the Eleven after the ascension, the scrip- 
 tures tell us nothing more concerning him. 
 
 Bartholometv is mentioned in scripture by this name 
 only in connection with his ordination to the apostleship, and 
 as one of the Eleven after the ascension. The name means 
 son of Tolmai. It is practically certain, however, that he 
 is the man called Nathanael in John's Gospel the one 
 whom Christ designated as "an Israelite indeed, in whom is 
 no guile. " h He is named again as among those who went 
 fishing with Peter after the resurrection of Christ/ His 
 home was in Cana of Galilee. The reasons for assuming 
 that Bartholomew and Nathanael are the same persons are 
 these : Bartholomew is named in each of the three synoptic 
 Gospels as an apostle, but Nathanael is not mentioned. Na- 
 thanael is named twice in John's Gospel, and Bartholomew 
 not at all ; Bartholomew and Philip, or Nathanael and Philip, 
 are mentioned together. 
 
 Matthew, or Levi, son of Alpheus, was one of the seven 
 who received a call to follow Christ before the ordination 
 of the Twelve. He it was who gave a feast, for attend- 
 ing which Jesus and the disciples were severely criticized by 
 the Pharisees/ on the charge that it was unseemly for Him 
 to eat with publicans and sinners. Matthew was a pub- 
 
 T , (iff 
 
 TS n ?1 8 Q 
 
 a John 14:8, y. 
 
 h John 1:45-51; see page 141. 
 
 j'John 21:2, 8. 
 
 /Page 194. 
 
THE APOSTLES INDIVIDUALLY CONSIDERED. 223 
 
 lican ; he so designates himself in the Gospel he wrote ; k but 
 the other evangelists omit the mention when including him 
 with the Twelve. His Hebrew name, Levi, is understood 
 by many as an indication of priestly lineage. Of his 
 ministry we have no detailed account; though he is the 
 author of the first Gospel, he refrains from special mention 
 of himself except in connection with his call and ordination. 
 He is spoken of by other than scriptural writers as one of 
 the most active of the apostles after Christ's death, and as 
 operating in lands far from Palestine. 
 
 Thomas, also known as Didymus, the Greek equivalent 
 of his Hebrew name, meaning "a twin," is mentioned as a 
 witness of the raising of Lazarus. His devotion to Jesus is 
 shown by his desire to accompany the Lord to Bethany, 
 though persecution in that region was almost certain. To 
 his fellow apostles Thomas said : "Let us also go, that we 
 may die with him." 7 Even as late in his experience as the 
 night before the crucifixion, Thomas had failed to compre- 
 hend the impending necessity of the Savior's sacrifice; and 
 when Jesus referred to going away and leaving the others 
 to follow, Thomas asked how they could know the way. 
 For his lack of understanding he stood reproved. m He was 
 absent when the resurrected Christ appeared to the assem- 
 bled disciples in the evening of the day of His rising; and 
 on being informed by the others that they had seen the Lord, 
 he forcefully expressed his doubt, and declared he would not 
 believe unless he could see and feel for himself the wounds 
 in the crucified body. Eight days later the Lord visited the 
 apostles again, when, as on the earlier occasion, they were 
 within closed doors ; and to Thomas the Lord said : "Reach 
 hither thy finger, and behold my hands; and reach hither 
 thy hand, and thrust it into my side." Then Thomas, no 
 longer doubting but with love and reverence filling his soul, 
 
 k Matt, 10:3. 
 JJohn 11:16. 
 mjohn 14:1-7. 
 
224 JESUS THE CHRIST. [CHAP. 16. 
 
 exclaimed "My Lord and my God." The Lord said unto 
 him: "Thomas, because thou hast seen me, thou hast be- 
 lieved: blessed are they that have not seen, and yet have 
 believed."" Of Thomas no further record appears in the 
 New Testament aside from that of his presence with his 
 fellows after the ascension. 
 
 James, son of Alpheus, is mentioned in the Gospels only 
 in the matter of his ordination to the apostleship; and but 
 once elsewhere in the New Testament by the appellation 
 "son of Alpheus". In writings other than scriptural he is 
 sometimes designated as James II to avoid confusing him 
 with James the son of Zebedee. There is acknowledged un- 
 certainty concerning the identity of James the son of 
 Alpheus as the James or one of the James's referred to in 
 the Acts and the Epistles -f and a plenitude of controversial 
 literature on the subject is extant.^ 
 
 Judas is called Lebbeus Thaddeus by Matthew, Thad- 
 deus by Mark, and Judas the brother of James by Luke.' 
 The only other specific reference to this apostle is made by 
 John, and is incident to the last long interview between 
 Jesus and the apostles, when this Judas, "not Iscariot," 
 asked how or why Jesus would manifest Himself to His 
 chosen servants and not to the world at large. The man's 
 
 njohn 20:24-29. Page 689 herein. 
 
 o Acts 1:13. Note 3, end of chapter. 
 
 p Acts 12:17; 15:13-21; 21:18; 1 Cor. 15:7; Gal. 1:19; 2:9, 12; and the 
 Epistle of James. 
 
 q Concerning the James's mentioned in the New Testament, the opinion 
 of Bible scholars is divided, the question being as to whether two or three 
 individuals are indicated. Those who hold that there were three men of this 
 name distinguish them as follows: (1) James the son of Zebedee and brother 
 of John the apostle; all scriptural references to him are explicit; (2) James 
 the son of Alpheus; and (3) James the brother of the Lord (Matt. 13:55; 
 Mark 6:3; Gal. 1:19). If we accept this classification, the references given 
 in footnote "p" on this page apply to James the Lord's brother. Both the 
 Oxford and Bagster Bible "Helps" treat James the son of Alpheus and James 
 the Lord's brother as one person, the expression "son of" being understood 
 in its general sense only (see page 280). The Bagster designation is: "James 
 IT, apostle, son of Alpheus, brother or cousin to Jesus." (See Note 3, end of 
 chapter.) The Nave "Student's Bible" states (page 1327) that the question 
 as to whether James the Lord's brother "is identical with James the son of 
 Alpheus is one of the most difficult questions in the biographical history of the 
 Gospels." Faussett (in his "Cyclopedia Critical and Expository") supports 
 the contention that but one James is meant; and other acknowledged authori- 
 ties treat the two as one. For detailed consideration of the subject the reader 
 is referred to special works. 
 
 t Note 1. end of chapter. 
 
THE APOSTLES INDIVIDUALLY CONSIDERED. 225 
 
 question shows that the really distinguishing character of 
 the apostleship was not fully comprehended by him at that 
 time. 
 
 Simon Zelotes, so designated in Acts," and as Simon 
 called Zelotes in Luke's Gospel, is distinguished by both 
 Matthew and Mark as the Canaanite. The last designation 
 has no reference to the town of Cana, nor to the land of 
 Canaan, neither is it in any sense of geographical significa- 
 tion ; it is the Syro-Chaldaic equivalent of the Greek word 
 which is rendered in the English translation "Zelotes." The 
 two names, therefore, have the same fundamental meaning, 
 and each refers to the Zealots, a Jewish sect or faction, 
 known for its zeal in maintaining the Mosaic ritual. Doubt- 
 less Simon had learned moderation and toleration from the 
 teachings of Christ ; otherwise he would scarcely have been 
 suited to the apostolic ministry. His zealous earnestness, 
 properly directed, may have developed into a most service- 
 able trait of character. This apostle is nowhere in the scrip- 
 tures named apart from his colleagues. 
 
 Judas Iscarlot is the only Judean named among the 
 Twelve; all the others were Galileans. He is generally un- 
 derstood to have been a resident of Kerioth, a small town 
 in the southerly part of Judea, but a few miles west from 
 the Dead Sea, though for this tradition, as also for the sig- 
 nification of his surname, we lack direct authority. . So 
 too we are uninformed as to his lineage, except that his 
 father's name was Simon. v He served as treasurer or agent 
 of the apostolic company, receiving and disbursing such of- 
 ferings as were made by disciples and friends, and purchas- 
 ing supplies as required.*" That he was unprincipled and 
 dishonest in the discharge of this trust is attested by John. 
 His avaricious and complaining nature revealed itself in his 
 murmuring against what he called a waste of costly spike- 
 
 M shsM ;' 
 
 """" 
 
 Acts 1:13; compare Luke 6:15. 
 z/John 6:71; 12:4; 13:26. 
 tt/John 12:6; 13:29. 
 
 8 
 
226 JESUS THE CHRIST. [CHAP. 16. 
 
 nard, in the anointing of the Lord by Mary but a few days 
 before the crucifixion; he hypocritically suggested that the 
 precious ointment could have been sold and the proceeds 
 given to the poor.* The crowning deed of perfidy in the 
 career of Iscariot was his deliberate betrayal of his Master 
 to death ; and this the infamous creature did for a price, and 
 accomplished the foul deed with a kiss. He brought his 
 guilty life to a close by a revolting suicide and his spirit 
 went to the awful fate reserved for the sons of perdition.? 
 
 GENERAL CHARACTERISTICS OF THE TWELVE. 
 
 A survey of the general characteristics and qualifications 
 of this body of twelve men reveals some interesting facts. 
 Before their selection as apostles they had all become close 
 disciples of the L,ord ; they believed in Him ; several of them, 
 possibly all, had openly confessed that He was the Son of 
 God ; and yet it is doubtful that any one of them fully under- 
 stood the real significance of the Savior's work. It is evi- 
 dent by the later remarks of many of them, and by the 
 instructions and rebuke they called forth from the Master, 
 that the common Jewish expectation of a Messiah who 
 would reign in splendor as an earthly sovereign after He 
 had subdued all other nations, had a place even in the hearts 
 of these chosen ones. After long experience, Peter's con- 
 cern was: "Behold, we have forsaken all, and followed 
 thee ; what shall we have therefore ?"* They were as children 
 to be trained and taught; but they were mostly willing pu- 
 pils, receptive of soul, and imbued with a sincere eagerness 
 to serve. To Jesus they were His little ones, His children, 
 His servants, and His friends, as they merited. They were 
 all of the common people, not rabbis, scholars, nor priestly 
 officials. Their inner natures, not their outward accomplish- 
 
 *John 12:1-7; compare Matt. 26:6-13; Mark 14:3-9. 
 
 yMatt. 27:5; compare Acts 1:18; see also John 17:12; Doc. and Cov. 7(5: 
 31-48; 132:27. 
 
 2 Matt. 19:27. 
 
 a Matt. 10:42; John 21:5; 13:16, compare verse 13; 15:14, 15. 
 
THE HOLY APOSTLESHIP. 227 
 
 ments, were taken into prime account in the Lord's choos- 
 ing. The Master chose them; they did not choose them- 
 selves ; by Him they were ordained, & and they could in con- 
 sequence rely the more implicitly upon His guidance and 
 support. To them much was given; much of them was 
 required. With the one black exception they all became 
 shining lights in the kingdom of God, and vindicated the 
 Master's selection, He recognized in each the characteris- 
 tics of fitness developed in the primeval world of spirits. 
 
 DISCIPLES AND APOSTLES. 
 
 Discipleship is general ; any follower of a man or devotee 
 to a principle may be called a disciple. The Holy Apostle- 
 ship is an office and calling belonging to the Higher or Mel- 
 chizedek Priesthood, at once exalted and specific, compriz- 
 ing as a distinguishing function that of personal and spe- 
 cial witness to the divinity of Jesus Christ as the one and 
 only Redeemer and Savior of mankind.** The apostleship 
 is an individual bestowal, and as such is conferred only 
 through ordination. That the Twelve did constitute a coun- 
 cil or "quorum" having authority in the Church established 
 by Jesus Christ, is shown by their ministrations after the 
 Lord's resurrection and ascension. Their first official act 
 was that of filling the vacancy in their organization occa- 
 sioned by the apostasy and death of Judas Iscariot; and in 
 connection with this procedure, the presiding apostle, Peter, 
 set forth the essential qualifications of the one who would be 
 chosen and ordained, which comprized such knowledge of 
 Jesus, His life, death, and resurrection, as would make the 
 new apostle one with the Eleven as special witnesses of the 
 Lord's work.* 
 
 The ordination of the Twelve Apostles marked the in- 
 
 6 John 15:16. 
 
 c Pages 8 and 17. 
 
 rfDoc. and Cov. 18:27-33; 20:38-44; 107:1-9, 23, 24, 39. 
 
 *Acts 1:15-26. 
 
228 JESUS THE CHRIST. [CHAP. 16. 
 
 auguration of an advanced epoch in the earthly ministry of 
 Jesus, an epoch characterized by the organization of a body 
 of men invested with the authority of the Holy Priesthood, 
 upon whom would rest, more particularly after the Lord's 
 departure, the duty and responsibility of continuing the 
 work He had begun, and of building up the Church estab- 
 lished by Him, 
 
 The word "apostle" is an Anglicized form derived from 
 the Greek apostolos, meaning literally "one who is sent," 
 and connoting an envoy or official messenger, who speaks 
 and acts by the authority of one superior to himself. In this 
 sense Paul afterward applied the title to Christ as one spe- 
 cially sent and commissioned of the Father/ 
 
 The Lord's purpose in choosing and ordaining the 
 Twelve is thus enunciated by Mark: "And he ordained 
 twelve, that they should be with him, and that he might send 
 them forth to preach, and to have power to heal sicknesses, 
 and to cast out devils. " g For a season following their or- 
 dination the apostles remained with Jesus, being specially 
 trained and instructed by Him for the work then before 
 them; afterward they were specifically charged and sent 
 forth to preach and to administer in the authority of their 
 priesthood, as shall be hereafter considered. 
 
 NOTES TO CHAPTER 16. 
 
 1. Judas Lebbeus Thaddeus. This Judas (not Iscariot) is 
 designated in the authorized version of Luke 6:16, and Acts 1:13, 
 as "the brother of James." That the words "the brother" are an 
 addition to the original text is indicated by italics. The revised 
 version of these passages reads in each instance "the son of 
 James," with italics of corresponding significance. The original 
 reads "Judas of James." We are uninformed as to which James 
 is referred to, and as to whether the Judas here mentioned was 
 the son, the brother, or some other relative of the unidentified 
 James. 
 
 2. The Meaning of "Apostle." "The title 'Apostle' is like- 
 \vise one of special significance and sanctity; it has been given 
 of God, and belongs only to those who have been called and 
 
 /Heb. 3:1; see Note 2, end of chapter. 
 g Mark 3:14, 15. 
 
NOTES. 
 
 ordained as 'special witnesses of the name of Christ in all the 
 world, thus differing from other officers in the Church in the 
 duties of their calling' (Doc. and Cov. 107:23). By derivation 
 the word _ 'apostle' is the English equivalent of the Greek apos- 
 tolos,^ indicating a messenger, an ambassador, or literally 'one 
 who is sent.' It signifies that he who is rightly so called, speaks 
 and acts not of himself, but as the representative of a higher 
 power whence his commission issued ; and in this sense the title 
 is that of a servant, rather than that of a superior. Even the 
 Christ, however, is called an Apostle with reference to His min- 
 istry in the flesh (Hebrews 3: i), and this appellation is justified 
 by His repeated declaration that He came to earth to do not 
 His own will but that of the Father by whom He was sent. 
 
 "Though an apostle is thus seen to be essentially an envoy, 
 or ambassador, his authority is great, as is also the responsibility 
 associated therewith, for he speaks in the name of a power 
 greater than his own the name of Him whose special witness 
 he is. When one of the Twelve is sent to minister in any stake, 
 mission or other division of the Church, or to labor in regions 
 where no Church organization has been effected, he acts as the 
 representative of the First Presidency, and has the right to use 
 his authority in doing whatever is requisite for the furtherance 
 of the work of God. His duty is to preach the Gospel, admin- 
 ister the ordinances thereof, and set in order the affairs of the 
 Church, wherever he is sent. So great is the sanctity of this 
 special calling, that the title 'Apostle' should not be used lightly 
 as the common or ordinary form of address applied to living men 
 called to this office. The quorum or council of the Twelve Apos- 
 tles as existent in the Church to-day may better be spoken of as 
 the 'Quorum of the Twelve,' the 'Council of the Twelve,' or simply 
 as the 'Twelve,' than as the 'Twelve Apostles,' except as partic- 
 ular occasion may warrant the use of the more sacred term. It 
 is advized that the title 'Apostle' be not applied as a prefix to 
 the name of any member of the Council of the Twelve; but that 
 
 such a one be addressed or spoken of as 'Brother ,' or 
 
 'Elder ,' and when necessary or desirable, as in announc- 
 ing his presence in a public assembly, an explanatory clause may 
 
 be added, thus, 'Elder , one of the Council of the 
 
 Twelve.'" From "The Honor and Dignity of Priesthood," 
 by the author, Improvement Era, Vol. 17, No. 5, pp. 409-410. 
 
 3. "Of Alpheus," or "Son of Alpheus." Tn all Bible pas- 
 sages specifying "James son of Alpheus" (Matt. 10:3; Mark 
 3:18; Luke 6:15; Acts 1:13) the word son has been supplied by 
 the translators, and therefore properly appears in Italics. The 
 phrase in the Greek reads "James of Alpheus." This fact must 
 not be given undue weight in support of the thought that the 
 James spoken of was not the son of Alpheus ; for the word sou 
 has been similarly added in the translation of other passages, 
 in all of which Italics are used to indicate the words supplied, 
 e. g. "James the son of Zebedee" (Matt. 10 :2 ; see also Mark 
 3:17). Read in this connection Note I on the opposite page. 
 
 ,SI-t:" :3S-OS:8 x > ;SI-8:& .*J*M* 
 
230 JESUS THE CHRIST. [CHAP. 17. 
 
 CHAPTER 17. 
 
 . 
 
 THE SERMON ON THE MOUNT. 
 
 At some time very near that of the ordination of the 
 Twelve, Jesus delivered a remarkable discourse, which, in 
 reference to the place where it was given, has come to be 
 known as the Sermon on the Mount. Matthew presents an 
 extended account occupying three chapters of the first Gos- 
 pel; I^uke gives a briefer synopsis. Circumstantial varia- 
 tions appearing in the two records are of minor importance ; b 
 it is the sermon itself to which we may profitably devote at- 
 tention. Luke introduces in different parts of his writings 
 many of the precious precepts given as parts of the sermon 
 recorded as a continuous discourse in the Gospel written by 
 Matthew. In our present study we shall be guided princi- 
 pally by Matthew's account. Some portions of this compre- 
 hensive address were expressly directed to the disciples, who 
 had been or would be called to the apostleship and in conse- 
 quence be required to renounce all their worldly interests 
 for the labors of the ministry ; other parts were and are of 
 general application. Jesus had ascended the mountain side, 
 probably to escape the crowds that thronged Him in or near 
 the towns. c The disciples gathered about Him, and there 
 He sat and taught them/ 
 
 THE BEATITUDES * 
 
 The opening sentences are rich in blessing, and the first 
 section of the discourse is devoted to an explanation of what 
 constitutes genuine blessedness; the lesson, moreover, was 
 
 a Matt, chaps. 5, 6, 7; Luke 6:20-49. See also the version of the Sermon 
 
 the 
 39 
 
 as delivered by Jesus Christ after His resurrection, to the Nephites on the 
 western continent; B. of M., 3 Nephi, chaps. 12, 13, 14. See also chapter 
 
 herein. 
 
 b Note 1, end of chapter. 
 
 c Matt. 4:23-25; read these verses in connection with 5:1; see also Luke 
 
 d Note 1, end of chapter. 
 
 *Matt. 5:3-12; compare Luke 6:20-26; and B. of M., 3 Nephi 12:1-12. 
 
THE BEATITUDES. 231 
 
 made simple and unambiguous by specific application, each 
 of the blessed being assured of recompense and reward in 
 the enjoyment of conditions directly opposite to those under 
 which he had suffered. The blessings particularized by the 
 Lord on this occasion have been designated in literature of 
 later time as the Beatitudes. The poor in spirit are to be 
 made rich as rightful heirs to the kingdom of heaven; the 
 mourner shall be comforted for he shall see the divine pur- 
 pose in his grief, and shall again associate with the beloved 
 ones of whom he has been bereft; the meek, who suffer 
 spoliation rather than jeopardize their souls in contention, 
 shall inherit the earth ; those that hunger and thirst for the 
 truth shall be fed in rich abundance ; they that show mercy 
 shall be judged mercifully; the pure in heart shall be ad- 
 mitted to the very presence of God; the peacemakers, who 
 try to save themselves and their fellows from strife, shall be 
 numbered among the children of God ; they that suffer per- 
 secution for the sake of righteousness shall inherit the riches 
 of the eternal kingdom. To the disciples the Lord spake 
 directly, saying : "Blessed are ye, when men shall revile you, 
 and persecute you, and shall say all manner of evil against 
 you falsely, for my sake. Rejoice, and be exceeding glad : 
 for great is your reward in heaven : for so persecuted they 
 the prophets which were before you."/ 
 
 It is evident that the specified blessings and the happiness 
 comprized therein are to be realized in their fulness only 
 beyond the grave ; though the joy that comes from the con- 
 sciousness of right living brings, even in this world, a rich 
 return. An important element in this splendid elucidation 
 of the truly blessed state is the implied distinction between 
 pleasure and happiness.^ Mere pleasure is at best but fleet- 
 ing; happiness is abiding, for in the recollection thereof is 
 joy renewed. Supreme happiness is not an earthly attain- 
 ment; the promised "fulness of joy" lies beyond death and 
 
 /Matt. 5:11, 12; compare Luke 6:26; B. of M., 3 NepM 12:11, 12. 
 g Note 2, end of chapter. 
 
232 JESUS THE CHRIST. [CHAP. 17. 
 
 the resurrection. 7 * While man exists in this mortal state he 
 needs some of the things of the world ; he must have food 
 and clothing and provision for shelter ; and beside these bare 
 necessities he may righteously desire the facilities of edu- 
 cation, the incidentals of advancing civilization, and the 
 things that are conducive to refinement and culture; yet all 
 of these are but aids to achievement, not the end to attain 
 which man was made mortal. 
 
 The Beatitudes are directed to the duties of mortal life 
 as a preparation for a greater existence yet future. In the 
 kingdom of heaven, twice named in this part of the Lord's 
 discourse, are true riches and unfailing happiness to be 
 found. The kingdom of heaven was the all-comprizing text 
 of this wonderful sermon ; the means of reaching the king- 
 dom and the glories of eternal citizenship therein are the 
 main divisions of the treatise. 
 
 DIGNITY AND RESPONSIBILITY IN TH MINISTRY.* 
 
 The Master next proceeded to instruct with particular 
 directness those upon whom would devolve the responsibil- 
 ity of the ministry as His commissioned representatives. "Ye 
 are the salt of the earth," said He. Salt is the great pre- 
 servative ; as such it has had practical use since very ancient 
 times. Salt was prescribed as an essential addition to every 
 meat offering under the Mosaic law.- 7 ' Long before the time 
 of Christ, the use of salt had been accorded a symbolism of 
 fidelity, hospitality, and covenant.^ To be of use salt must 
 be pure; to be of any saving virtue as salt, it must be salt 
 indeed, and not the product of chemical alteration or of 
 earthy admixture, whereby its saltiness or "savor" would be 
 
 hDoc. and Cov. 93:33. 
 
 tMatt. 5:13-20; compare Luke 14:34-35; B. of M., 3 Nephi 12:13-20. jfn 
 /Lev. 2:13; compare Ezra 6:9; Ezek. 43:24. 
 
 k Note the expression "covenant of salt," indicating the covenant be- 
 tween Jehovah and Israel, Lev. 2:13; Numb. 18:19; compare 2 Chron. 13:5. 
 
NOT ONE JOT OR TITTLE TO FAIL. 233 
 
 lost;* and, as worthless stuff, it would be fit only to be 
 thrown away. Against such change of faith, against such 
 admixture with the sophistries, so-called philosophies, and 
 heresies of the times, the disciples were especially warned. 
 Then, changing the figure, Jesus likened them to the light 
 of the world, and enjoined upon them the duty of keeping 
 their light before the people, as prominently as stands a city 
 built upon a hill, to be seen from all directions, a city that 
 cannot be hid. Of what service would a lighted candle be 
 if hidden under a tub or a box? "Let your light so shine 
 before men," said He, "that they may see your good works, 
 and glorify your Father which is in heaven." 
 
 That they should make no error as to the relationship of 
 the ancient law and the gospel of the kingdom which He 
 was elucidating, Jesus assured them that He had not come 
 to destroy the law nor to nullify the teachings and predic- 
 tions of the prophets, but to fulfil such and to establish that 
 for which the developments of the centuries gone had been 
 but preparatory. The gospel may be said to have destroyed 
 the Mosaic law only as the seed is destroyed in the growth 
 of the new plant, only as the bud is destroyed by the bursting 
 forth of the rich, full, and fragrant flowers, only as infancy 
 and youth pass forever as the maturity of years develops. 
 Not a jot or a tittle of the law was to be void. A more 
 effective analogy than the last could scarcely have been con- 
 ceived; the jot or yod, and the tittle, were small literary 
 marks in the Hebrew script; for present purposes we may 
 regard them as equivalent to the dot of an "i" or the cross 
 of a "t" ; with the first, the jot, our English word "iota," sig- 
 nifying a trifle, is related. Not even the least commandment 
 could be violated without penalty ; but the disciples were ad- 
 monished to take heed that their keeping of the command- 
 ments was not after the manner of the scribes and Pharisees, 
 whose observance was that of ceremonial externalism, lack- 
 
 l Note 3, end of chapter. 
 
234 JESUS THE CHRIST. [CHAP. 17. 
 
 ing the essentials of genuine devotion ; for they were assured 
 that by such an insincere course they could "in no case enter 
 into the kingdom of heaven." 
 
 THE LAW SUPERSEDED BY THE GOSPEL. m 
 
 The next section of the sermon deals with the superiority 
 of the gospel of Christ over the law of Moses, and contrasts 
 the requirements of the two in particular instances. Whereas 
 the law forbade murder, and provided a just penalty for the 
 crime, Christ taught that one's giving way to anger, which 
 might possibly lead to violence or even murder, was of itself 
 a sin. To maliciously use an offensive epithet such as "Raca" 
 laid one liable to punishment under the decree of the council, 
 and to call another a fool placed one "in danger of hell fire." 
 These objectionable designations were regarded at that time 
 as especially opprobrious and were therefore expressive of 
 hateful intent. The murderer's hand is impelled by the 
 hatred in his heart. The law provided penalty for the deed ; 
 the gospel rebuked the evil passion in its incipiency. To 
 emphasize this principle, the Master showed that hatred was 
 not to be atoned by a material sacrifice; and that if one 
 came to make an offering at the altar, and remembered that 
 he was at enmity with his brother, he should first go to that 
 brother and be reconciled, even though such a course in- 
 volved the interruption of the ceremonial, which was a par- 
 ticularly grievous incident according to the judgment of the 
 priests. Differences and contentions were to be adjusted 
 without delay. 
 
 The law forbade the awful sin of adultery; Christ said 
 that the sin began in the lustful glance, the sensual thought ; 
 and He added that it was better to become blind than to look 
 with evil eye; better to lose a hand than to work iniquity 
 therewith. Touching the matter of divorcement, in which 
 great laxity prevailed in that day, Jesus declared that except 
 
 mMatt. 5:21-48; Luke 6:27-36; compare B. of M., 3 Nephi 12:21-48. 
 
THE LAW AND THE GOSPEL. 235 
 
 for the most serious offense of infidelity to marriage vows, 
 no man could divorce his wife without becoming himself an 
 offender, in that she, marrying again while still a wife not 
 righteously divorced, would be guilty of sin, and so would be 
 the man to whom she was so married. 
 
 Of old it had been forbidden to swear or take oaths ex- 
 cept in solemn covenant before the Lord ; but in the gospel 
 dispensation the Lord forbade that men swear at all ; and the 
 heinousness of wanton oaths was expounded. Grievously 
 sinful indeed it was and is to swear by heaven, which is the 
 abode of God; or by earth, which is His creation and by 
 Him called His footstool; or by Jerusalem, which was re- 
 garded by those who swore as the city of the great King; 
 or by one's own head, which is part of the body God has 
 created. Moderation in speech, decision and simplicity were 
 enjoined, to the exclusion of expletives, profanity and 
 oaths. 
 
 Of old the principle of retaliation had been tolerated, by 
 which one who had suffered injury could exact or inflict a 
 penalty of the same nature as the offense. Thus an eye was 
 demanded for the loss of an eye, a tooth for a tooth, a life 
 for a life. n In contrast, Christ taught that men should rather 
 suffer than do evil, even to the extent of submission without 
 resistance under certain implied conditions. His forceful 
 illustrations that if one were smitten on one cheek he 
 should turn the other to the smiter ; that if a man took an- 
 other's coat by process of law, the loser should allow his 
 cloak to be taken also ; that if one was pressed into service 
 to carry another's burden a mile, he should willingly go two 
 miles ; that one should readily give or lend as asked are not 
 to be construed as commanding abject subserviency to unjust 
 demands, nor as an abrogation of the principle of self-pro- 
 tection. These instructions were directed primarily to the 
 apostles, who would be professedly devoted to the work of 
 
 nExo. 21:23-25; Lev. 24:17-22; Deut. 19:21. 
 
JESUS THE CHRIST. [CHAP. 17. 
 
 the kingdom to the exclusion of all other interests. In their 
 ministry it would be better to suffer material loss or personal 
 indignity and imposition at the hands of wicked oppressors, 
 than to bring about an impairment of efficiency and a hin- 
 drance in work through resistance and contention. To such 
 as these the Beatitudes were particularly applicable Blessed 
 are the meek, the peace-makers, and they that are persecuted 
 for righteousness' sake. 
 
 Of old it had been said: "Love thy neighbour, and hate 
 thine enemy" \ but the Lord now taught : "Love your ene- 
 mies, bless them that curse you, do good to them that hate 
 you, and pray for them which despitefully use you, and per- 
 secute you." This was a new doctrine. Never before had 
 Israel been required to love their foes. Friendship for ene- 
 mies had found no place in the Mosaic code: indeed the 
 people had grown to look upon Israel's enemies as God's 
 enemies ; and now Jesus required that tolerance, mercy, and 
 even love be meted out to such! He supplemented the re- 
 quirement by an explanation through the course indicated 
 by Him men may become children of God, like unto their 
 Heavenly Father to the extent of their obedience ; for the 
 Father is kind, long-suffering and tolerant, causing His sun 
 to shine on the evil and on the good, and sending rain for the 
 sustenance of both just and unjust/ And further, what 
 excellence has the man who gives only as he receives, ac- 
 knowledges only those who salute him with respect, loves 
 only as he is loved? Even the publicans? did that much. 
 Of the disciples of Christ much more was expected. The 
 admonition closing this division of the discourse is an effec- 
 tive and comprehensive summary of all that had preceded : 
 "Be ye therefore perfect, even as your Father which is in 
 heaven is perfect"* 
 
 o Compare Lev. 19:18; Deut. 23:6; and Psa. 41:10. 
 
 p Compare the lesson taught in the Parable of the Tares, Matt. 13:24-30. 
 
 q Note 4, end of chapter; see also pages 193 and 201. 
 
 r Note 5, end of chapter. 
 
>j PRAYING AND SAYING PRAYERS. 237 
 
 SINCERITY OF PURPOSE 
 
 ' 
 
 In the matter of alms-giving the Master warned against, 
 and inferentially denounced, ostentation and hypocritical dis- 
 play. To give to the needy is praiseworthy ; but to give for 
 the purpose of winning the praise of men is rank hypocrisy. 
 The tossing of alms to a beggar, the pouring of offerings 
 into the temple treasure chests, to be seen of men/ and sim- 
 ilar displays of affected liberality, were fashionable among 
 certain classes in the time of Christ ; and the same spirit is 
 manifest today. Some there be now who cause a trumpet 
 to be sounded, through the columns of the press perchance, 
 or by other means of publicity, to call attention to their 
 giving, that they may have glory of men to win political 
 favor, to increase their trade or influence, to get what in 
 their estimation is worth more than that from which they 
 part. With logical incisiveness the Master demonstrated that 
 such givers have their reward. They have received what 
 they bid for; what more can such men demand or consist- 
 ently expect ? "But" said the Lord, "when thou doest alms, 
 let not thy left hand know what thy right hand doeth: That 
 thine alms may be in secret: and thy Father zvhich seeth in 
 secret himself shall reward thee openly." 
 
 In the same spirit did the Preacher denounce hypocritical 
 prayers the saying of prayers in place of praying. There 
 were many who sought places of public resort, in the syn- 
 agogs, and even on the street-corners, that they might be 
 seen and heard of men when saying their prayers. They 
 secured the publicity they sought; what more could they 
 ask? "Verily I say unto you, They have their reward." 
 He who would really pray pray as nearly as possible as 
 Christ prayed, pray in actual communion with God to whom 
 the prayer is addressed will seek privacy, seclusion, isola- 
 
 jMatt. 6:1-18; compare Luke 11:2-4; B. of M., 3 Nephi 13:1-18. 
 t Consider the incident of the gifts of the rich and the widow's mite, 
 Mark 12:41-44; Luke 21:1-4. 
 
238 JESUS THE CHRIST. JJ<J [CHAP. 17. 
 
 tion; if opportunity permits he will retire to his chamber, 
 and will shut the door, that none may intrude ; there he may 
 pray indeed, if the spirit of prayer be in his heart ; and this 
 course was commended by the Lord. Wordy supplications, 
 made up largely of iterations and repetitions such as the 
 heathen use, thinking that their idol deities will be pleased 
 with their much speaking, were forbidden. 
 
 It is well to know that prayer is not compounded of 
 words, words that may fail to express what one desires to 
 say, words that so often cloak inconsistencies, words that 
 may have no deeper source than the physical organs of 
 speech, words that may be spoken to impress mortal ears. 
 The dumb may pray, and that too with the eloquence that 
 prevails in heaven. Prayer is made up of heart throbs and 
 the righteous yearnings of the soul, of supplication based on 
 the realization of need, of contrition and pure desire. If 
 there lives a man who has never really prayed, that man is 
 a being apart from the order of the divine in human nature, 
 a stranger in the family of God's children. Prayer is for the 
 uplifting of the suppliant. God without our prayers would 
 be God; but we without prayer cannot be admitted to the 
 kingdom of God. So did Christ instruct: "your Father 
 knoweth what things ye have need of, before ye ask him." 
 
 Then gave He unto those who sought wisdom at His 
 feet, a model prayer, saying : "After this manner therefore 
 pray ye : 
 
 "Our Father which art in heaven, Halloived by thy 
 name." In this we acknowledge the relation we bear to our 
 Heavenly Father, and while reverencing His great and holy 
 Name, we avail ourselves of the inestimable privilege of ap- 
 proaching Him, less with the thought of His infinite glory 
 as the Creator of all that is, the Supreme Being above all 
 creation, than with the loving realization that He is Father, 
 and that we are His children. This is the earliest Biblical 
 scripture giving instruction, permission, or warrant, for ad- 
 
THE LORD'S PRAYER. 239 
 
 dressing God directly as "Our Father". Therein is ex- 
 pressed the reconciliation which the human family, estranged 
 through sin, may attain by the means provided through the 
 well beloved Son. This instruction is equally definite in 
 demonstrating the brotherhood between Christ and human- 
 ity. As He prayed so pray we to. the same Father, we as 
 brethren and Christ as our Elder Brother. 
 
 "Thy kingdom come. Thy will be done In earth, as it is 
 in heaven." The kingdom of God is to be a kingdom of 
 order, in which toleration and the recognition of individual 
 rights shall prevail. One who really prays that this king- 
 dom come will strive to hasten its coming by living accord- 
 ing to the law of God. His effort will be to keep himself in 
 harmony with the order of the kingdom, to subject the flesh 
 to the spirit, selfishness to altruism, and to learn to love the 
 things that God loves. To make the will of God supreme 
 on earth as it is in heaven is to be allied with God in the 
 affairs of life. There are many who profess belief that as 
 God is omnipotent, all that is is according to His will. Such 
 a supposition is unscriptural, unreasonable, and untrue." 
 Wickedness is not in harmony with His will; falsehood, 
 hypocrisy, vice and crime are not God's gifts to man. By 
 His will these monstrosities that have developed as hideous 
 deformities in human nature and life shall be abolished, and 
 this blessed consummation shall be reached when by choice, 
 without surrender or abrogation of their free agency, men 
 shall do the will of God. 
 
 "Give us this day our daily bread." Food is indispensa- 
 ble to life. As we need it we should ask for it. True, the 
 Father knows our need before we ask, but by asking we 
 acknowledge Him as the Giver, and are made humble, grate- 
 ful, contrite, and reliant by the request. Though the sun 
 shines and the rain falls alike upon the just and the unjust, 
 the righteous man is grateful for these blessings; the un- 
 
 Page 18. 
 
240 JESUS THE CHRIST. [CHAP. 17. 
 
 godly man receives the benefits as a matter of course with 
 a soul incapable of gratitude. The capacity to be grateful 
 is a blessing, for the possession of which we should be 
 further grateful. We are taught to pray day by day for the 
 food we need, not for a great store to be laid by for the 
 distant future. Israel in the desert received manna as a 
 daily supply,^ and were kept in mind of their reliance upon 
 Him who gave. The man with much finds it easier to forget 
 his dependence than he who must ask with each succeeding 
 day of need. 
 
 "And forgive us our debts, as we forgive our debtors." 
 He who can thus pray with full intent and unmixed purpose 
 merits forgiveness. In this specification of personal suppli- 
 cation we are taught to expect only as we deserve. The 
 selfish and sinful would rejoice in exemption from their law- 
 ful debts, but being selfish and sinful would exact the last 
 farthing from those who owe them. w Forgiveness is too 
 precious a pearl to be cast at the feet of the unforgiving \ x 
 and, without the sincerity that springs from a contrite heart, 
 no man may justly claim mercy. If others owe us, either in 
 actual money or goods as suggested by debts and debtors, or 
 through some infringement upon our rights included under 
 the broader designation as a trespass, our mode of dealing 
 with them will be taken into righteous account in the judg- 
 ment of our own offenses. 
 
 "And lead us not into temptation, but deliver us from 
 evil:" The first part of this petition has occasioned com- 
 ment and question. We are not to understand that God 
 would ever lead a man into temptation except, perhaps, by 
 way of wise 'permission, to test and prove him, thereby 
 affording him ooportunity of overcoming and so of gaining 
 spiritual strength, which is the onlv true advancement in 
 man's eternal course of progress. The one purpose of pro- 
 
 v Exo. 16:16-21. 
 
 tv Note the lesson of the parable of the Unmerciful Servant, Matt. 18: 
 33-25. 
 
 x Compare Matt. 7:6. 
 
THE LORD'S PRAYER. 341 
 
 viding bodies for the preexistent spirits of the race, and of 
 advancing them to the mortal state, was to "prove them 
 herewith, to see if they will do all things whatsoever the 
 Lord their God shall command them."^ The plan of mor- 
 tality involved the certainty of temptation. The intent of 
 the supplication appears to be that we be preserved from 
 temptation beyond our weak powers to withstand; that we 
 be not abandoned to temptation without the divine support 
 that shall be as full a measure of protection as our exercize 
 of choice will allow. 
 
 How inconsistent then to go, as many do, into the places 
 where the temptations to which we are most susceptible are 
 strongest; for the man beset wl.h a passion for strong drink 
 to so pray and then resort to the dramshop; for the man 
 whose desires are lustful to voice such a prayer and then go 
 where lust is kindled ; for the dishonest man, though he say 
 the prayer, to then place himself where he knows the oppor- 
 tunity to steal will be found ! Can such souls as these be 
 other than hypocrites in asking God to deliver them from 
 the evils they have sought? Temptation will fall in our 
 way without our seeking, and evil will present itself even 
 when we desire most to do right ; for cl:!'verance from such 
 we may pray with righteous expectation and assurance. 
 
 "For thine is the kingdom, c::d the power, and the glory, 
 for ever. Amen!' Herein we acknowledge the supremacy 
 of the Being whom we addressed at the beginning as Father. 
 He is the Almighty in whom and through whose provision 
 we live and move and have our existence/ To assert inde- 
 pendence of God is both sacrilege and blasphemy; to ac- 
 knowledge Him is a filial duty and a just confession of His 
 majesty and dominion. The Lord's Prayer is closed with a 
 solemn "Amen," set as a seal to the document of the suppli- 
 cation, attesting its genuineness as the true expression of the 
 suppliant's soul; gathering within the compass of a word 
 
 y P. of G. P., Abraham 3:25; see pages 14, 15, herein. 
 3 Acts 17:28. 
 
242 JESUS THE CHRIST. [CHAP. 17. 
 
 the meaning of all that has been uttered or thought. So let 
 it be is the literal signification of Amen. 
 
 From the subject of prayer the Master turned to that of 
 fasting, and emphasized the important truth that to be of 
 avail fasting must be a matter between the man and his God, 
 not between man and his kind. It was a common thing in 
 the Master's day to see men parading the fact of their ab- 
 stinence as an advertisement of their assumed piety. That 
 they might appear haggard and faint, this class of hypocrites 
 disfigured their faces, went with unkempt hair, gazed about 
 with sad countenances. Of these also the I,ord said, "Verily 
 I say unto you, They have their reward." Believers were ad- 
 monished to fast secretly, with no outward display, and to 
 fast unto God, who could see in secret and would heed their 
 sacrifice and prayer. 
 
 TREASURES OF EARTH AND OF HEAVEN. 6 
 
 The transitory character of worldly wealth was next con- 
 trasted with the enduring riches of eternity. Many there 
 were and many there are whose principal effort in life has 
 been that of amassing treasures of earth, the mere possession 
 of which entails responsibility, care, and disturbing anxiety. 
 Some kinds of wealth are endangered by the ravages of 
 moths, such as silks and velvets, satins and furs; some are 
 destroyed by corrosion and rust silver and copper and steel ; 
 while these and others are not infrequently made the booty 
 of thieves. Infinitely more precious are the treasures of a 
 life well spent, the wealth of good deeds, the account of 
 which is kept in heaven, where the riches of righteous 
 achievement are safe from moth, rust, and robbers. Then 
 followed the trenchant lesson : "For where your treasure is, 
 there will your heart be also." 
 
 a Compare the instance connected with the parable of the Pharisee and 
 the Publican, Luke 18:10-14. 
 
 frMatt. 6:19-34; compare Luke 12:24-34; 16:13; 18:22; B. of M., 3 Nephi 
 
INSTRUCTIONS TO THE APOSTLES. 243 
 
 Spiritual light is shown to be greater than any product 
 of physical illuminants. What does the brightest light avail 
 the man who is blind ? It is the bodily eye that discerns the 
 light of the candle, the lamp, or the sun; and the spiritual 
 eye sees by spiritual light; if then man's spiritual eye be 
 single, that is, pure and undimmed by sin, he is rilled with 
 the light that shall show him the way to God ; whereas if his 
 soul's eye be evil, he will be as one full of darkness. Solemn 
 caution is expressed in the summary, "If therefore the light 
 that is in thee be darkness, how great is that darkness !" 
 Those whom the Master was addressing had received of the 
 light of God ; the degree of belief they had already professed 
 was proof of that. Should they turn from the great emprise 
 on which they had embarked, the light would be lost, and 
 the succeeding darkness would be denser than that from 
 which they had been relieved/ There was to be no inde- 
 cision among the disciples. No one of them could serve two 
 masters ; if he professed so to do he would be an untrue ser- 
 vant to the one or the other. Then followed another pro- 
 found generalization: "Ye cannot serve God and mam- 
 
 They were told to trust the Father for what they needed, 
 taking no thought of food, drink, clothing, or even of life 
 itself, for all these were to be supplied by means above their 
 power to control. With the wisdom of a Teacher of teach- 
 ers, the Master appealed to their hearts and their understand- 
 ing by citing the lessons of nature, in language of such 
 simple yet forceful eloquence that to amplify or condense it 
 is but to mar : 
 
 "Behold the fowls of the air : for they sow not, neither do 
 they reap, nor gather into barns ; yet your heavenly Father 
 feedeth them. Are ye not much better than they? Which 
 of you by taking thought can add one cubit unto his stature ? 
 And why take ye thought for raiment? Consider the lilies 
 of the field, how they grow; they toil not, neither do they 
 
 rLuke 11:34-36. 
 
 d Compare Gal. 1:10; 1 Tim. 6:17; James 4:4; I John 2:15. 
 
24:4: JESUS THE CHRIST. [CHAP. 17. 
 
 spin : And yet I say unto you, That even Solomon in all his 
 glory was not arrayed like one of these." 
 
 The weakness of faith was reproved in the reminder that 
 the Father who cared even for the grass of the field, which 
 one day flourishes and on the next is gathered up to be 
 burned, would not fail to remember His own. Therefore 
 the Master added : "Seek ye first the kingdom of God, and 
 his righteoitsness; and all these things shall be added unto 
 you." 
 
 HYPOCRISY FURTHER CONDEMNED/ 
 
 t 
 
 Men are prone to judge their fellows and to praise o 1 * 
 censure without due consideration of fact or circumstance. 
 On prejudiced or unsupported judgment the Master set His 
 disapproval. "Judge not, that ye be not judged," He ad- 
 monished, for, according to one's own standard of judging 
 others, shall he himself be judged. The man who is always 
 ready to correct his brother's faults, to remove the mote from 
 his neighbor's eye so that that neighbor may see things as the 
 interested and interfering friend would have him see, was 
 denounced as a hypocrite. What was the speck in his neigh- 
 bor's vision to the obscuring beam in his own eye? Have 
 the centuries between the days of Christ and our own time 
 made us less eager to cure the defective vision of those who 
 cannot or will not assume our point of view, and see things 
 as we see them? 
 
 These disciples, some of whom were soon to minister in 
 the authority of the Holy Apostleship, were cautioned against 
 the indiscreet and indiscriminate scattering of the sacred 
 truths and precepts committed to them. Their duty would 
 be to discern the spirits of those whom they essayed to teach, 
 and to impart unto them in wisdom. The words of the 
 Master were strong: "Give not that which is holy unto the 
 dogs, neither cast ye your pearls before swine, lest they 
 
 <?Matt. 7:1-5; Luke 6:37 V 38, 41, 42; compare B. of M., 3 Nephi 14:1-5. 
 
THE LAW AND THE PROPHETS. 20 
 
 trample them under their feet, and turn again and rend 
 
 you."/ 
 
 PROMISE AND REASSURANCE;^ 
 
 That their supplications would be heard and answered 
 followed as a rich promise. They were to ask and they 
 would receive; they were to knock and the door would be 
 opened. Surely the Heavenly Father would not be less con- 
 siderate than a human parent ; and what father would answer 
 his son's plea for bread by giving him a stone, or who would 
 give a serpent when a fish was desired? With greater cer- 
 tainty would God bestow good gifts upon those who asked 
 according to their need, in faith. "Therefore all things what- 
 soever ye ^vould that men should do to you, do ye even so 
 to them: for this is the lazv and the prophets." 
 
 The straight and narrow way by which man may walk in 
 Godliness was compared with the broad highway leading to 
 destruction. False prophets were to be shunned, such as 
 were then among the people, comparable in their pretense to 
 sheep, and in their reality to ravening wolves. These were 
 to be recognized by their works and the results thereof, even 
 as a tree is to be judged as good or bad according to its 
 fruit. A thorn bush does not produce grapes, nor can this- 
 tles bear figs. Conversely, it is as truly impossible for a 
 good tree to produce evil fruit as for a useless and corrupt 
 tree to bring forth good fruit. 
 
 Religion is more than the confession and profession of 
 the lips. Jesus averred that in the day of judgment many 
 would pretend allegiance to Him, saying: "Lord, Lord, 
 have we not prophesied in thy name ? and in thy name have 
 cast out devils? and in thy name done many wonderful 
 works? And then will I profess unto them, I never knew 
 you : depart from me, ye that work iniquity." Only by doing 
 
 /Matt. 7:6; compare B. of M., 3 Nephi 14:6. 
 
 (7 Matt. 7:7-23; Luke 6:43-44, 46; 11:9-13; 13:24-30; compare B. of M., 3 
 Nephi 14:7-23. 
 
246 JESUS THE CHRIST. [CHAP. 17. 
 
 the will of the Father is the saving grace of the Son obtain- 
 able. To assume to speak and act in the name of the Lord 
 without the bestowal of authority, such as the Lord alone 
 can give, is to add sacrilege to hypocrisy. Even miracles 
 wrought will be no vindication of the claims of those who 
 pretend to minister in the ordinances of the gospel while 
 devoid of the authority of the Holy Priesthood. 7 * 
 
 HEARING AND DOING/ 
 
 The Sermon on the Mount has stood through all the 
 years since its delivery without another to be compared with 
 it. No mortal man has ever since preached a discourse of its 
 kind. The spirit of the address is throughout that of sin- 
 cerity and action, as opposed to empty profession and neg- 
 lect. In the closing sentences the Lord showed the useless- 
 ness of hearing alone, as contrasted with the efficacy of 
 doing. The man who hears and acts is likened unto the wise 
 builder who set the foundation of his house upon a rock ; and 
 in spite of rain and hurricane and flood, the house stood. He 
 that hears and obeys not is likened unto the foolish man who 
 built his house upon the sand ; and when rain fell, or winds 
 blew, or floods came, behold it fell, and great was the fall 
 thereof. 
 
 Such doctrines as these astonished the people. For His 
 distinctive teachings the Preacher had cited no authority but 
 His own. His address was free from any array of rabbinical 
 precedents ; the law was superseded by the gospel : "For he 
 taught them as one having authority, and not as the scribes" 
 
 NOTES TO CHAPTER 17. 
 
 i. Time and Place of the Sermon on the Mount. Matthew 
 gives the address early mention, placing it even before the record 
 of his own call from the seat of custom which call certainly 
 preceded the ordination of the Twelve as a body and before his 
 account of many sayings and doings of the Lord already con- 
 sidered in these pages. Luke's partial summary of the sermon 
 
 h "Articles of Faith." x:l-20; and xii:l-30. 
 
 t'Matt. 7:24-29; Luke 6:46-49; compare B. of M., 3 Nephi 14:24-27. 
 
NOTES. 247 
 
 follows his record of the ordination of the apostles. Matthew 
 tells us that Jesus had gone up the mountain and that He sat 
 while speaking; Luke's account suggests the inference that Jesus 
 and the Twelve first descended from the mountain heights to a 
 plain, where they were met by the multitude, and that Jesus 
 preached unto them, standing. Critics who rejoice in trifles, 
 often to the neglect of weightier matters, have tried to make 
 much of these seeming variations. Is it not probable that Jesus 
 spoke at length on the mountain-side to the disciples then pres- 
 ent, and from whom He had chosen the Twelve, and that after 
 finishing His discourse to them He descended with them to the 
 plain where a multitude had assembled, and that to these He 
 repeated parts of what He had before spoken? The relative 
 fulness of Matthew's report may be clue to the fact that he, as 
 one of the Twelve, was present at the first and more extended 
 delivery. 
 
 2. Pleasure Versus Happiness. "The present is an age of 
 pleasure-seeking, and men are losing their sanity in the mad 
 rush for sensations that do but excite and disappoint. In this 
 day of counterfeits, adulterations, and base imitations, the devil 
 is busier than he has ever been in the course of human history, 
 in the manufacture of pleasures, both old and new; and these he 
 offers for sale in most attractive fashion, falsely labeled, Happi- 
 ness. In this soul-destroying craft he is without a peer ; he has 
 had centuries of experience and practise, and by his skill he 
 controls the market. He has learned the tricks of the trade, and 
 knows well how to catch the eye and arouse the desire of his 
 customers. He puts up the stuff in bright-colored packages, tied 
 with tinsel string and tassel ; and crowds flock to his bargain 
 counters, hustling and crushing one another in their frenzy to 
 buy. 
 
 "Follow one of the purchasers as he goes off gloatingly with 
 his gaudy packet, and watch him as he opens it. What finds he 
 inside the gilded wrapping? He has expected fragrant happi- 
 ness, but uncovers only an inferior brand of pleasure, the stench 
 of which is nauseating. 
 
 "Happiness includes all that is really desirable and of true 
 worth in pleasure, and much beside. Happiness is genuine gold, 
 pleasure but gilded brass, which corrodes in the hand, and is 
 soon converted into poisonous verdigris. Happiness ^ is _as the 
 genuine diamond, which, rough or polished, shines with its own 
 inimitable luster; pleasure is as the paste imitation that glows 
 only when artificially embellished. Happiness is as the ruby, 
 red as the heart's blood, hard and enduring; pleasure, as stained 
 glass, soft, brittle, and of but transitory beauty. 
 
 "Happiness is true food, wholesome, nutritious and sweet; it 
 builds up the body and generates energy for action, physical, 
 mental and spiritual; pleasure is but a deceiving stimulant which, 
 like spirituous drink, makes one think he is strong when in 
 reality" enfeebled; makes him fancy he is well when in fact 
 stricken with deadly malady. 
 
 "Happiness leaves no bad after-taste, it is followed by no 
 
JESUS THE CHRIST. [CHAP. 17. 
 
 depressing reaction; it calls for no repentance, brings no regret, 
 entails no remorse; pleasure too often makes necessary repent- 
 ance^ contrition, and suffering; and, if indulged to the extreme, 
 it brings degradation and destruction. 
 
 "True happiness is lived over and over again in memory, 
 always with a renewal of the original good; a moment of unholy 
 pleasure may leave a barbed sting, which, like a thorn in the 
 flesh, is an ever-present source of anguish. 
 
 "Happiness is not akin with levity, nor is it one with light- 
 minded mirth. It springs from the deeper fountains of the soul, 
 and is not infrequently accompanied by tears. Have you never 
 been so happy that you have had to weep? I have." From an 
 article by the author, Improvement Era, vol. 17, No. 2, pp. 172, 173. 
 
 3. Salt of the Earth. Dummelow's Commentary, on Matt. 
 5:13, states: "Salt in Palestine, being gathered in an impure 
 state, often undergoes chemical changes by which its flavor is 
 destroyed while its appearance remains." Perhaps a reasonable 
 interpretation of the expression, "if the salt have lost his savor," 
 may be suggested by the fact that salt mixed with insoluble im- 
 purities may be dissolved out by moisture, leaving the insoluble 
 residue but slightly ^salty. The lesson of the Lord's illustration 
 is that spoiled salt ^ is of no use as a preservative. The corre- 
 sponding passage in the sermon delivered by Jesus to the 
 Nephites after His resurrection reads : "Verily, verily, I say 
 unto you, I give unto you to be the salt of the earth; but if the 
 salt shall lose its savor, wherewith shall the earth be salted? 
 The salt shall be thenctiorth good for nothing, but to be cast 
 out, and to be trodden under foot of men." (3 Nephi 12:13.) 
 
 4. Reference to Publicans. Observe that Matthew, who 
 had been a publican, frankly records this reference (5:46, 47) to 
 his despized class. Luke writes "sinners" instead of "publicans" 
 (6:32-34). Of course, if the accounts of the two writers refer 
 to separate addresses (see Note I, above), both may be accurate. 
 But we find Matthew's designation of himself as a publican in 
 his list of the apostles (10:3) and the considerate omission of the 
 unenviable title by the other evangelists (Mark 3:18; Luke 6:15). 
 
 5. Relative Perfection. Our Lord's admonition to men to 
 become perfect, even as the Father is perfect (Matt. 5:48) cannot 
 rationally be construed otherwise than as implying the possi- 
 bility of such achievement. Plainly, however, man cannot be- 
 come perfect in mortality in the sense in which God is perfect 
 as a supremely glorified Being. It is possible, though, for man 
 to be perfect in his sphere in a sense analogous to that in which 
 superior intelligences are perfect in their several spheres; yet 
 the relative perfection of the lower is infinitely inferior to that 
 of the higher. A college student in his freshman or sophomore 
 year may be perfect as freshman or sophomore; his record may 
 possibly be a hundred per cent on the scale of efficiency and 
 achievement; yet the honors of the upper classman are beyond 
 him, and the attainment of graduation is to him remote, but of 
 assured possibility, if he do but continue faithful and devoted to 
 the end. 
 
THE SERVANT OF A GENTILE HEALED. 249 
 
 CHAPTER 18. 
 AS ONE HAVING AUTHORITY. 
 
 Matthew's account of the invaluable address, known to us 
 as the Sermon on the Mount, is closed with a forceful sen- 
 tence of his own, referring to the effect of the Masters 
 words upon the people : "For he taught them as one having 
 authority, and not as the scribes. " a A striking characteristic 
 of Christ's ministry was the entire absence of any claim of 
 human authorization for His words or deeds; the commis- 
 sion He professed to have was that of the Father who sent 
 Him. His addresses, whether delivered to multitudes or 
 spoken in relative privacy to few, were free from the labored 
 citations in which the teachers of the day delighted. His 
 authoritative "I say unto you" took the place of invocation of 
 authority and exceeded any possible array of precedent com- 
 mandment or deduction. In this His words differed essen- 
 tially from the erudite utterances of scribes, Pharisees and 
 rabbis. Throughout His ministry, inherent power and au- 
 thority were manifest over matter and the forces of nature, 
 over men and demons, over life and death. It now becomes 
 our purpose to consider a number of instances in which the 
 L,ord's power was demonstrated in divers mighty works. 
 
 THE; CENTURION'S SERVANT HEALD. & 
 
 From the Mount of Beatitudes Jesus returned to Caper- 
 naum, whether directly or by a longer way marked by other 
 works of power and mercy is of little importance. There 
 was at that time a Roman garrison in the city. A military 
 officer, a centurion or captain of a hundred men, was sta- 
 tioned there. Attached to the household of this officer was 
 
 oMatt. 7:29; compare Luke 4:32; John 7:46. 
 6 Luke 7:1-10; compare Matt. 8:5-13, 
 
250 JESUS THE CHRIST. [CHAP. 18. 
 
 an esteemed servant, who was ill, "and ready to die." The 
 centurion had faith that Christ could heal his servant, and 
 invoked the intercession of the Jewish elders to beg of the 
 Master the boon desired. These elders implored Jesus most 
 earnestly, and urged the worthiness of the man, who, though 
 a Gentile, loved the people of Israel and out of his munifi- 
 cence had built for them a synagog in the town. Jesus went 
 with the elders, but the centurion, probably learning of the 
 approach of the little company, hastily sent other envoys to 
 say that he did not consider himself worthy to have Jesus 
 enter his home, from which sense of unworthiness he had 
 not ventured to make his request in person/ "But," ran the 
 message of supplication, "say in a word, and my servant 
 shall be healed." We may well contrast this man's concep- 
 tion of Christ's power with that of the nobleman of the same 
 town, who had requested Jesus to hasten in person to the 
 side of his dying son/ 
 
 The centurion seems to have reasoned in this way: He 
 himself was a man of authority, though under the direction 
 of superior officers. To his subordinates he gave orders 
 which were obeyed. He did not find it necessary to per- 
 sonally attend to the carrying out of his instructions. Surely 
 One who had such power as Jesus possessed could command 
 and be obeyed. Moreover, the man may have heard of the 
 marvelous restoration of the nobleman's dying son, in accom- 
 plishing which the L,ord spoke the effective word when miles 
 away from the sufferer's bed. That the centurion's trust 
 and confidence, his belief and faith, were genuine, is not to 
 be doubted, since Jesus expressly commended the same. The 
 afflicted one was healed. Jesus is said to have marveled* 
 at the centurion's manifestation of faith, and, turning to the 
 people who followed, He thus spake: "I say unto you, I 
 have not found so great faith, no, not in Israel." This re- 
 
 c Note 1, end of chapter. 
 
 d John 4:46-53; see page 177. 
 
 e Note 2, end of chapter. 
 
A YOUNG MAN RAISED FROM THE DEAD. 251 
 
 mark may have caused some of the listeners to wonder ; the 
 Jews were unaccustomed to hear the faith of a Gentile so ex- 
 tolled, for, according to the traditionalism of the day, a 
 Gentile, even though an earnest proselyte to Judaism, was 
 accounted essentially inferior to even the least worthy of the 
 chosen people. Our Lord's comment plainly indicated that 
 Gentiles would be preferred in the kingdom of God if they 
 excelled in worthiness. Turning to Matthew's record we 
 find this additional teaching, introduced as usual with "I say 
 unto you" "That many shall come from the east and west, 
 and shall sit down with Abraham, and Isaac, and Jacob, 
 in the kingdom of heaven. But the children of the king- 
 dom shall be cast out into outer darkness : there shall be 
 weeping and gnashing of teeth. "f This lesson, that the 
 supremacy of Israel can be attained only through excellence 
 in righteousness, is reiterated and enlarged upon in the 
 Lord's teachings, as we shall see. 
 
 . 
 
 A YOUNG MAN OF NAIN RAISED FROM THI$ DF,AD. 
 
 On the day after that of the miracle last considered, Jesus 
 went to the little town of Nain, and, as usual, many people 
 accompanied Him. This day witnessed what in human esti- 
 mation was a wonder greater than any before wrought by 
 Him. He had already healed many, sometimes by a word 
 spoken to afflicted ones present, and again when He was far 
 from the subject of His beneficent power ; bodily diseases had 
 been overcome, and demons had been rebuked at His com- 
 mand; but, though the sick who were nigh unto death had 
 been saved from the grave, we have no earlier record of our 
 Lord having commanded dread death itself to give back one 
 it had claimed. ^ As Jesus and His followers approached 
 the town, they met a funeral cortege of many people; the 
 
 /Matt, 8:11, 12; see also Luke 13:28, 29; compare Acts 10:45. 
 
 0Luke 7:11-17. 
 
 h Note 3, end of chapter. 
 
252 JESUS THE CHRIST. [CHAP. 18. 
 
 only son of a widow was being borne to the tomb ; the body 
 was carried according to the custom of the day on an open 
 bier. Our Lord looked with compassion upon the sorrow- 
 ing mother, now bereft of both husband and son ; and, feel- 
 ing in Himself* the pain of her grief, He said in gentle tone, 
 "Weep not." He touched the stretcher upon which the dead 
 man lay, and the bearers stood still. Then addressing the 
 corpse He said : "Young man, I say unto thee, Arise." And 
 the dead heard the voice of Him who is Lord of all/ and 
 immediately sat up and spoke. Graciously Jesus delivered 
 the young man to his mother. We read without wonder 
 that there came a fear on all who were present, and that they 
 glorified God, testifying that a great prophet was amongst 
 them and that God has visited His people. Reports of this 
 miracle were carried throughout the land, and even reached 
 the ears of John the Baptist, who was confined in the prison 
 of Herod. The effect of the information conveyed to John 
 concerning this and other mighty works of Christ, now 
 claims our attention. 
 
 JOHN BAPTIST'S MESSAGE TO JESUS. 
 
 Even before Jesus had returned to Galilee after His bap- 
 tism and the forty days of solitude in the wilderness, John 
 the Baptist had been imprisoned by order of Herod Antipas, 
 tetrarch of Galilee and Perea.* During the subsequent 
 months of our Lord's activities, in preaching the gospel, 
 teaching the true significance of the kingdom, reproving sin, 
 healing the afflicted, rebuking evil spirits and even raising 
 the dead to life, His forerunner, the God-fearing, valiant 
 John, had lain a prisoner in the dungeons of Machaerus, one 
 of the strongest of Herod's citadels. l 
 
 { Matt. 8:17; compare Isa. 53:4. 
 
 /Luke 20:36, 38; compare Acts 10:42; 2 Tim. 4:1; 1 Peter 4:5; Rom. 14:9. 
 k Matt. 4:12; Mark 1:14; Luke 3:19, 20; see Note 2, chap. 9, page 119, and 
 Note 4, end of this chapter. 
 / Note 5, end of chapter, 
 
JOHN THE BAPTIST IN PRISON. 253 
 
 The tetrarch had some regard for John, having found him 
 to be a holy man ; and many things had Herod done on the 
 direct advice of the Baptist or because of the influence of the 
 latter's general teaching. Indeed, Herod had listened to 
 John gladly, and had imprisoned him through a reluctant 
 yielding to the importunities of Herodias, whom Herod 
 claimed as a wife under cover of an illegal marriage. Her- 
 odias had been and legally was still the wife of Herod's 
 brother Philip, from whom she had never been lawfully 
 divorced ; and her pretended marriage to Herod Antipas was 
 both adulterous and incestuous under Jewish law. The Bap- 
 tist had fearlessly denounced this sinful association; to 
 Herod he had said: "It is not lawful for thee to have thy 
 brother's wife." Though Herod might possibly have ignored 
 this stern rebuke, or at least might have allowed it to pass 
 without punishment, Herodias would not condone. It was 
 she, not the tetrarch, who most hated John ; she "had a quar- 
 rel against him," and succeeded in inducing Herod to have 
 the Baptist seized and incarcerated as a step toward the 
 consummation of her vengeful plan of having him put to 
 death."* Moreover, Herod feared an uprising of the people 
 in the event of John being slain by his order." 
 
 In the course of his long imprisonment John had heard 
 much of the marvelous preaching and works of Christ ; these 
 things must have been reported to him by some of his disci- 
 ples and friends who were allowed to visit him. Particularly 
 was he informed of the miraculous raising of the young man 
 at Nain f and forthwith he commissioned two of his disciples 
 to bear a message of inquiry to Jesus.^ These came to Christ 
 and reported the purpose of their visit thus : "John Baptist 
 hath sent us unto thee, saying, Art thou he that should come ? 
 . 
 
 mMark 6:17-20. 
 nMatt. 14:5. 
 
 o Matt. 11 :2. Note a similar liberty allowed to Paul when in durance, 
 Acts 24:23. 
 
 Luke 7:18; Matt. 11:2. 
 qMait. 11:2-6; Luke 7:18-23. 
 
254 JESUS THE CHRIST. [CHAP. 18. 
 
 or look we for another?" The messengers found Jesus en- 
 gaged in beneficent ministrations; and, instead of giving an 
 immediate reply in words, He continued His labor, relieving 
 in that same hour many who were afflicted by blindness or 
 infirmities, or who were troubled by evil spirits. Then, 
 turning to the two who had communicated the Baptist's ques- 
 tion, Jesus said : "Go your way, and tell John what things 
 ye have seen and heard ; how that the blind see, the lame 
 walk, the lepers are cleansed, the deaf hear, the dead are 
 raised, to the poor the gospel is preached. And blessed is he, 
 whosoever shall not be offended in me." 
 
 The words of John's inquiring disciples were answered 
 by wondrous deeds of beneficence and mercy. When the 
 reply was reported to John, the imprisoned prophet could 
 scarcely have failed to remember the predictions of Isaiah, 
 that by those very tokens of miracle and blessing should the 
 Messiah be known \ r and the reproof must have been con- 
 vincing and convicting as he called to mind his own citations 
 of Isaiah's prophecies, when he had proclaimed in fiery, 
 withering eloquence the fulfilment of those earlier predic- 
 tions in his own mission and in that of the Mightier One to 
 whom he had borne personal testimony/ 
 
 The concluding sentence of our Lord's answer to John 
 was the climax of what had preceded, and a further though 
 yet gentle rebuke of the Baptist's defective comprehension of 
 the Messiah's mission. "Blessed is he, whosoever shall not 
 be offended in me," said the Lord. Misunderstanding is the 
 prelude to offense. Gaged by the standard of the then cur- 
 rent conception of what the Messiah would be, the work of 
 Christ must have appeared to many as failure ; and those who 
 were looking for some sudden manifestation of His power in 
 the conquest of Israel's oppressors and the rehabilitation of 
 the house of David in worldly splendor, grew impatient, then 
 
 rlsa. 35:5, 6. 
 
 .fMatt. 3:3; compare Isa. 40:3; Matt. 3:7; compare Isa. 59:5; Luke 3:6; 
 compare Isa. 52:10. 
 
JOHN BAPTIST'S MESSAGE TO CHRIST. 255 
 
 doubtful ; afterward they took offense and were in danger of 
 turning in open rebellion against their Lord. Christ has 
 been an offender to many because they, being out of har- 
 mony with His words and works, have of themselves taken 
 offense/ 
 
 John's situation must be righteously considered by all 
 who assume to render judgment as to his purpose in sending 
 to inquire of Christ, "Art thou he that should come?" John 
 thoroughly understood that his own work was that of prepar- 
 ation ; he had so testified and had openly borne witness that 
 Jesus was the One for whom he had been sent to prepare. 
 With the inauguration of Christ's ministry, John's influence 
 had waned, and for many months he had been shut up in a 
 cell, chafing under his enforced inactivity, doubtless yearning 
 for the freedom of the open, and for the locusts and wild 
 honey of the desert. Jesus was increasing while he de- 
 creased in popularity, influence, and opportunity ; and he had 
 affirmed that such condition was inevitable." 
 
 But, left in prison, he may have become despondent, and 
 may have permitted himself to wonder whether that Mightier 
 One had forgotten him. He knew that were Jesus to speak 
 the word of command the prison of Machserus could no 
 longer hold him; nevertheless Jesus seemed to have aban- 
 doned him to his fate, which comprized not only confinement 
 but other indignities, and physical tortured It may have 
 been a part of John's purpose to call Christ's attention to his 
 pitiable plight ; and in this respect his message was rather a 
 reminder than a plain inquiry based on actual doubt. In- 
 deed, we have good grounds for inference that John's pur- 
 pose in sending disciples to inquire of Christ was partly, and 
 perhaps largely, designed to confirm in those disciples an 
 
 fMatt. 13:57; 24:10; 26:31; Mark 6:3; 14:27; John 6:61. Note 6, end of 
 chapter. 
 
 u John 3 :30. 
 
 v Note that Jesus compared the sufferings of John while in prison as in 
 part comparable to those He would Himself have to endure, in that they did 
 unto John "whatsoever they listed" (Matt. 17:12; Mark 9:13). 
 
256 JESUS THE CHRIST. [CHAP. 18. 
 
 abiding faith in the Christ. The commission with which they 
 were charged brought them into direct communication with 
 the Lord, whose supremacy they could not well fail to com- 
 prehend. They were personal witnesses of His power and 
 authority. 
 
 Our Lord's commentary on John's message indicated that 
 the Baptist had no full understanding of what the spiritual 
 kingdom of God comprized. After the envoys had departed, 
 Jesus addressed Himself to the people who had witnessed the 
 interview. He would not have them underrate the im- 
 portance of the Baptist's serviced He reminded them of the 
 time of John's popularity, when some of those then present, 
 and multitudes of others, had gone into the wilderness to 
 hear the prophet's stern admonition ; and they had found him 
 to be no reed, shaken by the wind, but a firm and unbending 
 oak. They had not gone to see a man in fashionable attire ; 
 those who wore soft raiment were to be looked for in the 
 court of the king, not in the wilderness, nor in the dungeon 
 where John now lay. They had found in John a prophet 
 indeed, yea, more than a prophet ; "For," affirmed the Lord, 
 "I say unto you, Among those that are born of women there 
 is not a greater prophet than John the Baptist : but he that 
 is least in the kingdom of God is greater than he."* What 
 stronger testimony of the Baptist's integrity is needed? 
 Other prophets had told of the Messiah's coming, but John 
 had seen Him, had baptized Him, and had been to Jesus as 
 a body servant to his master. Nevertheless from the day of 
 John's preaching to the time at which Christ then spoke, the 
 kingdom of heaven had been rejected with violence, and 
 this even though all the prophets and even the fundamental 
 law had told of its coming, and though both John and Christ 
 had been abundantly predicted. 
 
 Concerning John, the Lord continued: "And if ye will 
 
 . Q ^ 
 
 wLuke 7:24-30; see also Matt. 11:7-14; compare Christ's testimony of 
 John Baptist delivered at Jerusalem, John 5:33-35. 
 .rLuke 7:28; see Note 7, end of chapter. 
 
 
THE ELIAS THAT WAS TO COME. 257 
 
 receive it, this is Elias, which was for to come. He that 
 hath ears to hear, let him hear."^ It is important to know 
 that the designation, Elias, here applied by Jesus to the Bap- 
 tist, is a title rather than a personal name, and that it has no 
 reference to Elijah, the ancient prophet called the Tishbite/ 
 Many of those who heard the Lord's eulogy on the Baptist 
 rejoiced, for they had accepted John, and had turned from 
 him to Jesus as from the lesser to the Greater, as from the 
 priest to the great High Priest, as from the herald to the 
 King. But Pharisees and lawyers were present, those of the 
 class that John had so vehemently denounced as of a genera- 
 tion of vipers, and those who had rejected the counsel of 
 God in refusing to heed the Baptist's call to repentance. 
 
 At this point the Master resorted to analogy to make His 
 meaning clearer. He compared the unbelieving and dis- 
 satisfied generation to fickle children at play, disagreeing 
 among themselves. Some wanted to enact the pageantry 
 of a mock wedding, and though they piped the rest would 
 not dance; then they changed to a funeral procession and 
 essayed the part of mourners, but the others would not weep 
 as the rules of the game required. Ever critical, ever skep- 
 tical, by nature fault-finders and defamers, hard of hearing 
 and of heart, they grumbled. John the Baptist had come 
 amongst them like the eremitic prophets of old, as strict as 
 any Nazarite, refusing to eat with the merry-makers or drink 
 with the convivial, and they had said "He hath a devil." 
 Now came the Son of Man, & without austerity or hermit 
 ways, eating and drinking as a normal man would do, a 
 guest at the houses of the people, a participant in the festivi- 
 ties of a marriage party, mingling alike with the publicans 
 and the Pharisees and they complained again, saying : "Be- 
 hold a gluttonous man, and a winebibber, a friend of pub- 
 
 
 yMatt. 11:12-15; compare 17:12; Luke 1:17. 
 jNote 8, end of chapter, 
 a Matt 3:7* Luke 7:30. 
 b Page 142.' 
 
S58 JESUS THE CHRIST. 3H T [CHAP. IS. 
 
 licans and sinners !" The Master explained that such incon- 
 sistency, such wicked trifling with matters most sacred, such 
 determined opposition to truth, would surely be revealed 
 in their true light, and the worthlessness of boasted learning 
 would appear. "But," said He, "wisdom is justified of all 
 her children." 
 
 From reproof for unbelieving individuals He turned to 
 unappreciative communities, and upbraided the cities in 
 which He had wrought so many mighty works, and wherein 
 the people repented not : "Woe unto thee, Chorazin ! woe 
 unto thee, Bethsaida! for if the mighty works, which were 
 done in you, had been clone in Tyre and Sidon, they would 
 have repented long ago in sackcloth and ashes. But I say 
 unto you, It shall be more tolerable for Tyre and Sidon at 
 the day of judgment, than for you. And thou, Capernaum, 
 which art exalted unto heaven, shalt be brought down to 
 hell : for if the mighty works, which have been done in thee, 
 had been done in Sodom, it would have remained until this 
 day. But I say unto you, That it shall be more tolerable for 
 the land of Sodom in the day of judgment, than for thee."' 7 
 
 Seemingly faint at heart over the unbelief of the people, 
 Jesus sought strength in prayer.** With the eloquence of 
 soul for which one looks in vain save in the anguish-laden 
 communion of Christ with His Father, He voiced His rev- 
 erent gratitude that God had imparted a testimony of the 
 truth to the humble and simple rather than to the learned 
 and great ; though misunderstood by men He was known 
 for what He really was by the Father. Turning again to the 
 people, He urged anew their acceptance of Him and His 
 gospel, and His invitation is one of the grandest outpourings 
 of spiritual emotion known to man : "Come unto me, all ye 
 that labour and are heavy laden, and I will give you rest. 
 Take my yoke upon you, and learn of me; for I am meek 
 
 cMatt. 11:20-24; compare Luke 10:13-15. 
 JMatt. 11:25-27; compare Luke 10:21, 22. 
 
 - 
 
VICTIM OF A WOMAN'S VENGEANCE. 259 
 
 and lowly in heart: and ye shall find rest unto your souls. 
 For my yoke is easy, and my burden is light." 6 ' He invited 
 them from drudgery to pleasant service ; from the well-nigh 
 unbearable burdens of ecclesiastical exactions and traditional 
 formalism, to the liberty of truly spiritual worship; from 
 slavery to freedom; but they would not. The gospel He 
 offered them was the embodiment of liberty, but not of 
 license; it entailed obedience and submission; but even if 
 such could be likened unto a yoke, what was its burden in 
 comparison with the incubus under which they groaned? 
 
 DEATH Otf JOHN TH BAPTIST. 
 
 Reverting to John Baptist in his dungeon solitude, we are 
 left without information as to how he received and under- 
 stood the reply to his inquiry, as brought by his messengers. 
 His captivity was destined soon to end, though not by restor- 
 ation to liberty on earth. The hatred of Herodias increased 
 against him. An opportunity for carrying into effect her 
 fiendish plots against his life soon appeared/ The king 
 celebrated his birthday by a great feast, to which his lords, 
 high captains, and the principal officials of Galilee were bid- 
 den. To grace the occasion, Salome, daughter of Herodias 
 though not of Herod, came in and danced before the com- 
 pany. So enchanted were Herod and his guests that the king 
 bade the damsel ask whatever she would, and he swore he 
 would give it unto her, even though the gift were half of 
 his kingdom. 
 
 She retired to consult her mother as to what she should 
 ask, and, being instructed, returned with the appalling de- 
 mand : "I will that thou give me by and by in a charger the 
 head of John the Baptist." The king was astounded; his 
 amazement was followed by sorrow and regret ; nevertheless 
 he dreaded the humiliation that would follow a violation of 
 
 e Matt. 11:28-30. Istsd ,Ifc i9it 
 /Mark 6:21-29. 
 
260 JESUS THE CHRIST. [CHAP. 18. 
 
 the oath he had sworn in the presence of his court ; so, sum- 
 moning an executioner, he immediately gave the fatal order ; 
 and John was forthwith beheaded in the dungeon. The 
 headsman returned, carrying a dish in which lay the ghastly 
 trophy of the corrupt queen's vengeance. The bloody gift 
 was delivered to Salome, who carried it with inhuman tri- 
 umph to her mother. Some of John's disciples came, se- 
 cured the corpse, laid it in a tomb; and bore the tidings of 
 his death to Jesus. Herod was sorely troubled over the 
 murder he had ordered; and when, later, the marvels 
 wrought by Jesus were reported to him, he was afraid, and 
 said : "That John the Baptist was risen from the dead, and 
 therefore mighty works do shew forth themselves in him." 
 To those who dissented, the terrified king replied : "It is 
 John, whom I beheaded : he is risen from the dead."* 7 
 
 So ended the life of the prophet-priest, the direct pre- 
 cursor of the Christ ; thus was stilled the mortal voice of him 
 who had cried so mightily in the wilderness : "Prepare ye 
 the way of the Lord." After many centuries his voice has 
 been heard again, as the voice of one redeemed and resur- 
 rected ; and the touch of his hand has again been felt, in this 
 the dispensation of restoration and fulness. In May, 1829, 
 a resurrected personage appeared to Joseph Smith and Oliver 
 Cowdery, announced himself as John, known of old as the 
 Baptist, laid his hands upon the two young men, and con- 
 ferred upon them the priesthood of Aaron, which comprizes 
 authority to preach and minister the gospel of repentance 
 and of baptism by immersion for the remission of sins. ; * 
 
 IN THE HOUSE OF SIMON THE PHARISEE. 
 
 "And one of the Pharisees desired him that he would eat 
 with him. And he went into the Pharisee's house, and sat 
 
 down to meat -"* 
 
 g Mark 6:14-16. 
 
 h "Articles of Faith,** x:18; also chapter 41, herein. 
 
 t'Luke 7:36; see further, verses 37-^. 
 
CHRIST^ RECEPTION IN SIMONS HOUSE. 26l 
 
 From the place of this incident in l,uke's narration of 
 events, it appears that it may have occurred on the day of the 
 visit of John's messengers. Jesus accepted the Pharisee's in- 
 vitation, as He had accepted the invitations of others, includ- 
 ing even publicans, and those called by the rabbis, sinners. 
 His reception at Simon's house appears to have been some- 
 what lacking in warmth, hospitality and honorable attend- 
 ance. The narrative suggests an attitude of condescension 
 on the part of the host. It was the custom of the times to 
 treat a distinguished guest with marked attention ; to receive 
 him with a kiss of welcome, to provide water for washing 
 the dust from his feet, and oil for anointing the hair of the 
 head and the beard. All these courteous attentions were 
 omitted by Simon. Jesus took His place, probably on one 
 of the divans or couches on which it was usual to partly sit, 
 partly recline, while eating/ Such an attitude would place 
 the feet of the person outward from the table. In addition 
 to these facts relating to the usages of the time it should be 
 further remembered that dwellings were not protected 
 against intrusion by such amenities of privacy as now pre- 
 vail. It was not unusual at that time in Palestine for visitors 
 and even strangers, usually men however, to enter a house 
 at meal time, observe the procedure and even speak to the 
 guests, all without bidding or invitation. 
 
 Among those who entered Simon's house while the meal 
 was in progress, was a woman ; and the presence of a woman, 
 though somewhat unusual, was not strictly a social impro- 
 priety and could not well be forbidden on such an occasion. 
 But this woman was one of the fallen class, a woman who 
 had been unvirtuous, and who had to bear, as part of the 
 penalty for her sins, outward scorn and practical ostracism 
 from those who professed to be morally superior. She ap- 
 proached Jesus from behind, and bent low to kiss His feet 
 as a mark of humility on her part and of respectful homage 
 
 iLttt) JJQI 
 
 /Note 0, end of chapter. 
 
262 JESUS THE CHRIST. [CHAP. 18. 
 
 to Him. She may have been one of those who had heard 
 His gracious words, spoken possibly that day : "Come unto 
 me, all ye that labour and are heavy laden, and I will give 
 you rest." Whatever her motive in coming, she had certain- 
 ly come in a repentant and deeply contrite state. As she 
 leaned over the feet of Jesus her tears rained upon them. 
 Seemingly oblivious of her surroundings and of disapprov- 
 ing eyes watching her movements, she shook out her tresses 
 and wiped the Lord's feet with her hair. Then, opening an 
 alabaster box of ointment, she anointed them, as a slave 
 might do to his master. Jesus graciously permitted the 
 woman to proceed unrebuked and uninterrupted in her hum- 
 ble service inspired by contrition and reverent love. 
 
 Simon had observed the whole proceeding; by some 
 means he had knowledge as to the class to which this woman 
 belonged ; and though not aloud, within himself he said : 
 "This man, if he were a prophet, would have known who and 
 what manner of woman this is that toucheth him : for she is 
 a sinner." Jesus read the man's thoughts, and thus spake: 
 "Simon, I have somewhat to say unto thee," to which the 
 Pharisee replied, "Master, say on." Jesus continued, "There 
 was a certain creditor which had two debtors : the or*e owed 
 five hundred pence, and the other fifty. And when they had 
 nothing to pay, he frankly forgave them both. Tell me 
 therefore, which of them will love him most?" But one 
 answer could be given with reason^ and that Simon gave, 
 though apparently with some hesitation or reserve. He pos- 
 sibly feared that he might involve himself. "I suppose," he 
 ventured, "that he, to whom he forgave most." Jesus said, 
 "Thou hast rightly judged," and proceeded: "Seest thou 
 this woman ? I entered into thine house, thou gavest me no 
 water for my feet ; but she hath washed my feet with tears, 
 and wiped them with the hairs of her head. Thou gavest 
 me no kiss : but this woman since the time I came in hath 
 not ceased to kiss my feet. My head with oil thou didst not 
 
FORGIVENESS GRANTED A PENITENT SINNERi. 
 
 anoint: but this woman hath anointed my feet with oint- 
 ment." 
 
 The Pharisee could not fail to note so direct a reminder 
 of his having omitted the ordinary rites of respect to a spe- 
 cially invited guest. The lesson of the story had found its 
 application in him, even as Nathan's parable had drawn from 
 David the king a self -convicting answer.* "Wherefore," 
 Jesus continued, "I say unto thee, Her sins, which are many, 
 are forgiven ; for she loved much : but to whom little is for- 
 given, the same loveth little." Then to the woman He spake 
 the words of blessed relief : "Thy sins are forgiven." Simon 
 and the others at table murmured within themselves, "Who 
 is this that forgiveth sins also?" Understanding their un- 
 spoken protest, Christ addressed the woman again, saying, 
 "Thy faith hath saved thee; go in peace." 
 
 The latter part of the narrative brings to mind another 
 occasion on which Christ granted remission of sins, and be- 
 cause of opposition in the minds of some hearers, opposition 
 none the less real because unvoiced, had supplemented His 
 authoritative utterance by another pronouncement.' 
 
 The name of the woman who thus came to Christ, and 
 whose repentance was so sincere as to bring to her grateful 
 and contrite soul the assurance of remission, is not recorded. 
 There is no evidence that she figures in any other incident 
 recorded in scripture. By certain writers she has been rep- 
 resented as the Mary of Bethany who, shortly before Christ's 
 betrayal, anointed the head of Jesus with spikenard ; m but the 
 assumption of identity is wholly unfounded, 7 * and constitutes 
 an unjustifiable reflection upon the earlier life of Mary, the 
 devoted and loving sister of Martha and Lazarus. Equally 
 wrong is the attempt made by others to identify this repent" 
 ant and forgiven sinner with Mary Magdalene, no period of 
 
 k2 Sam. 12:1-7. 
 
 /Matt. 8:2-6; Mark 2:5-7; page 191 herein, 
 m Matt. 26:6, 7; Mark 14:3; John 11:2. 
 it Note 10, end ol chapter. 
 
364 JESUS THE CHRIST. [CHAP. 18. 
 
 whose life was marked by the sin of unchastity so far as the 
 scriptures aver. The importance of guarding against mis- 
 takes in the identity of these women renders advisable the 
 following addition to the foregoing treatment. 
 
 In the chapter following that m which are recorded the 
 incidents last considered, Luke* states that Jesus went 
 throughout the region, visiting every city and village, preach- 
 ing the gospel of the kingdom and showing the glad tidings 
 thereof. With Him on this tour were the Twelve, and also 
 "certain women, which had been healed of evil spirits and 
 infirmities, Mary called Magdalene, out of whom went seven 
 devils, and Joanna the wife of Chuza Herod's steward, and 
 Susanna, and many others, which ministered unto him of 
 their substance." Further reference is made to some or all 
 of these honorable women in connection with the death, 
 burial, and resurrection of our Lord, and of Mary Magdalene 
 particular mention appears/ Mary Magdalene, whose sec- 
 ond name is probably derived from her home town, Magdala. 
 had been healed through the ministrations of Jesus from both 
 physical and mental maladies, the latter having been asso- 
 ciated with possession by evil spirits. Out of her we are told 
 Christ had cast seven devils/? but even such grievous afflic- 
 tion affords no warrant for the asertion that the woman was 
 unvirtuous or unchaste. 
 
 Mary Magdalene became one of the closest friends Christ 
 had among women ; her devotion to Him as her Healer and 
 as the One whom she adored as the Christ, was unswerving ; 
 she stood close by the cross while other women tarried afar 
 off in the time of His mortal agony ; she was among the first 
 at the sepulchre on the resurrection morning, and was the 
 first mortal to look upon and recognize a resurrected Being 
 the Lord whom she had loved with all the fervor of spir- 
 
 oLuke 8:1-3. 
 
 />Matt 27:55. 56, 61; 28:1, 6; Mark 15:40. 47; 16:1, fi; Luke 23:49. K; 
 24:10. 22: John 19:25; 20:1. 13. 18. 
 flMark 16:9; Luke 8:3. 
 
MARY MAGDALENE UNJUSTLY CENSURED. 
 
 itual adoration. To say that this woman, chosen from among 
 women as deserving of such distinctive honors, was once a 
 fallen creature, her soul seared by the heat of unhallowed 
 lust, is to contribute to the perpetuating of an error for which 
 there is no excuse. Nevertheless the false tradition, arising 
 from early and unjustifiable assumption, that this noble 
 woman, distinctively a friend of the Lord, is the same who, 
 admittedly a sinner, washed and anointed the Savior's feet 
 in the house of Simon the Pharisee and gained the boon of 
 forgiveness through contrition, has so tenaciously held its 
 place in the popular mind through the centuries, that the 
 name, Magdalene, has come to be a generic designation for 
 women who fall from virtue and afterward repent. We are 
 not considering whether the mercy of Christ could have been 
 extended to such a sinner as Mary of Magdala is wrongly 
 reputed to have been ; man cannot measure the bounds nor 
 fathom the depths of divine forgiveness ; and if it were so 
 that this Mary and the repentant sinner who ministered to 
 Jesus as He sat at the Pharisee's table were one and the 
 same, the question would stand affirmatively answered, for 
 that woman who had been a sinner was forgiven. We are 
 dealing with the scriptural record as a history, and nothing 
 said therein warrants the really repellent though common 
 imputation of unchastity to the devoted soul of Mary Mag- 
 dalene. 
 
 CHRIST'S AUTHORITY ASCRIBED TO B3ELZBUB. r 
 
 At the time of our Lord's earthly ministry, the curing of 
 the blind, deaf, or dumb was regarded as among the greatest 
 possible achievements of medical science or spiritual treat- 
 ment ; and the subjection or casting out of demons was rank- 
 ed among the attainments impossible to rabbinical exorcism. 
 Demonstrations of the Lord's power to heal and restore, even 
 in cases universally considered as incurable, had the effect of 
 
 rMatt. 12:24-45; compare 9:33, 34; sec also Mark 3:22-30; Luke 11:14-26. 
 
266 JESUS THE CHRIST. [CHAP. 18. 
 
 intensifying the hostility of the sacerdotal classes ; and they, 
 represented by the Pharisaic party, evolved the wholly incon- 
 sistent and ridiculous suggestion that miracles were wrought 
 by Jesus through the power of the prince of devils, with 
 whom He was in league/ 
 
 While the Lord was making His second missionary tour 
 through Galilee, going about through "all the cities and vil- 
 lages, teaching in their synagogues, and preaching the gospel 
 of the kingdom, and healing every sickness and every disease 
 among the people,"* the absurd theory that Christ was Him- 
 self a victim of demoniacal possession, and that He oper- 
 ated by the power of the devil, was urged and enlarged upon 
 until it became the generally accepted expL vlion among 
 the Pharisees and their kind. Jesus had withdrawn Him- 
 self for a time from the more populous centers, where He 
 was constantly watched by emissaries, whom the ruling 
 classes had sent from Jerusalem into Galilee ; for the Phar- 
 isees were in conspiracy against Him, seeking excuse and op- 
 portunity to take His life ; but even in the smaller towns and 
 rural districts He was followed and beset by great multi- 
 tudes, to whom He ministered for both physical and spiritual 
 ailments."" 
 
 He urged the people to refrain from spreading His 
 fame ; and this He may have done for the reason that at that 
 stage of His work an open rupture with the Jewish hier- 
 archy would have been a serious hindrance ; or possibly He 
 desired to leave the rulers, who were plotting against Him, 
 time and opportunity to brew their bitter enmity and fill to 
 the brim the flagons of their determined iniquity. Matthew 
 sees in the Lord's injunctions against publicity a fulfilment 
 of Isaiah's prophecy that the chosen Messiah would not 
 strive nor cry out on the street to attract attention, nor 
 would He use His mighty power to crush even a bruised 
 
 jMatt. 9:34. 
 /Matt. 9:35. 
 Matt. 12:14-15. 
 
CHRIST'S POWER FALSE: AT ASCRIBED TO BEELZEBUB. 267 
 
 reed, or to quench even the smoking flax; He would not 
 fail nor be discouraged, but would victoriously establish just 
 judgment upon the earth for the Gentiles, as well as, by 
 implication, for Israeli The figure of the bruised reed and 
 the smoking flax is strikingly expressive of the tender care 
 with which Christ treated even the weakest manifestation 
 of faith and genuine desire to learn the truth, whether ex- 
 hibited by Jew or Gentile. 
 
 Soon after His return from the missionary tour referred 
 to, an excuse for the Pharisees to assail Him was found in 
 His healing of a man who was under the influence of a 
 demon, and was both blind and dumb. This combination of 
 sore afflictions, affecting body, mind, and spirit, was re- 
 buked, and the sightless, speechless demoniac was relieved 
 of his three-fold burden.^ At this triumph over the powers 
 of evil the people were the more amazed and said : "Is not 
 this the son of David?" in other words, Can this be any 
 other than the Christ we have been so long expecting? The 
 popular judgment so voiced maddened the Pharisees, and 
 they told the almost adoring people : "This fellow doth not 
 cast out devils, but by Beelzebub the prince of devils.'* 
 Jesus took up the malicious charge and replied thereto, not 
 in anger but in terms of calm reason and sound logic. He 
 laid the foundation of His defense by stating the evident 
 truth that a kingdom divided against itself cannot endure 
 but must surely suffer disruption. If their assumption were 
 in the least degree founded on truth, Satan through Jesus 
 would be opposing Satan. Then, referring to the supersti- 
 tious practises and exorcisms of the time, by which some 
 such effects as we class today under mind cures were ob- 
 tained, He asked: "If I by Beelzebub cast out devils, by 
 whom do your children cast them out? therefore they shall 
 be your judges." And to make the demonstration plainer 
 by contrast, He continued : "But if I cast out devils by the 
 
 vM&tt. 12:17-20; compare Isa. 4Z-.1, 
 wMatt. 12:22. 23. 
 
268 JESUS THE CHRIST. [CHAP. IS. 
 
 Spirit of God, then the kingdom of God is come unto you." 
 By the acceptance of either proposition, and surely one was 
 true, for the fact that Jesus did cast out devils was known 
 throughout the land and was conceded in the very terms of 
 the charge now brought against Him, the accusing Phari- 
 sees stood defeated and condemned. 
 
 But the illustration went further. Jesus continued : "Or 
 else how can one enter into a strong man's house, and spoil 
 his goods, except he first bind the strong man ? and then he 
 will spoil his house." Christ had attacked the stronghold of 
 Satan, had driven his evil spirits from the human taber- 
 nacles of which they had unwarrantably taken possession; 
 how could Christ have done this had He not first subdued 
 the "strong man," the master of devils, Satan himself ? And 
 yet those ignorant scholars dared to say in the face of such 
 self-evident refutation of their own premises, that the 
 powers of Satan were subdued by Satanic agency. There 
 could be no agreement, no truce nor armistice between the 
 contending powers of Christ and Satan. Offering a sug- 
 gestion of self-judgment to His accusers, that they might 
 severally decide on which side they were aligned, Jesus 
 added : "He that is not with me is against me ; and he that 
 gathereth not with me scattereth abroad." 
 
 Then, the demonstration being complete, and the absurd- 
 ity of His opponents' assumption proved, Christ directed 
 their thoughts to the heinous sin of condemning the power 
 and authority by which Satan was overcome. He had 
 proved to them on the basis of their own proposition that 
 He, having subdued Satan, was the embodiment of the Spirit 
 of God, and that through Him the kingdom of God was 
 brought to them. They rejected the Spirit of God, and 
 sought to destroy the Christ through whom that Spirit 
 was made manifest. What blasphemy could be greater? 
 Speaking as one having authority, with the solemn affirm- 
 ation "I say unto you," He continued : "All manner of sin 
 
UNPARDONABLE SIN. 263 
 
 and blasphemy shall be forgiven unto men: but the blas- 
 phemy against the Holy Ghost shall not be forgiven unto 
 men. And whosoever speaketh a word against the Son of 
 man, it shall be forgiven him : but whosover speaketh 
 against the Holy Ghost, it shall not be forgiven him, neither 
 in this world, neither in the world to come." 
 
 Who among men can word a more solemn and awful 
 warning against the danger of committing the dread un- 
 pardonable sin?* Jesus was merciful in His assurance that 
 words spoken against Himself as a Man, might be forgiven ; 
 but to speak against the authority He possessed, and par- 
 ticularly to ascribe that pow r er and authority to Satan, was 
 very near to blasphemy against the Holy Ghost, for which 
 sin there could be no forgiveness. Then, in stronger terms, 
 which developed into cutting invective, He told them to be 
 consistent if they admitted that the result of His labors 
 was good, as the casting out of devils surely was, to be 
 likened unto good fruit why did they not acknowledge 
 that the power by which such results were attained, in other 
 words that the tree itself, was good? "Either make the tree 
 good, and his fruit good ; or else make the tree corrupt, and 
 his fruit corrupt : for the tree is known by his fruit." With 
 burning words of certain conviction He continued: "O 
 generation of vipers, how can ye, being evil, speak good 
 things? for out of the abundance of the heart the mouth 
 speaketh." By the truths He had made so plain it was evi- 
 dent that their accusing words were drawn from hearts 
 stored with evil treasure. Moreover their words were 
 shown to be not only malicious but foolish, idle and vain, and 
 therefore doubly saturated with sin. Another authoritative 
 declaration followed : "But I say unto you, That every idle 
 word that men shall speak, they shall give account thereof 
 in the day of judgment." 
 ,ioD 
 
 11, end of chapter. 
 
 .Sl:8 
 bna ,St 
 
JESUS THE CHRIST. [CHAP. 18. 
 
 ^4(4i^ * ^xfojgald 
 
 SEEKERS AFT4R SIGNS.* 
 
 The Master's lesson, enforced though it was by illustra- 
 tion and analogy, by direct application, and by authoritative 
 avowal, fell on ears that were practically deaf to spiritual 
 truth, and found no place in hearts already stuffed with 
 great stores of evil. To the profound wisdom and saving 
 instruction of the word of God to which they had listened, 
 they responded with a flippant request : "Master, we would 
 see a sign from thee." Had they not already seen signs in 
 profusion? Had not the blind and the deaf, the dumb and 
 the infirm, the palsied and the dropsical, and people afflicted 
 with all manner of diseases, been healed in their houses, on 
 their streets, and in their synagogs; had not devils been 
 cast out and their foul utterances been silenced by His word ; 
 and had not the dead been raised, and all by Him whom 
 they now importuned for a sign? They would have some 
 surpassing wonder wrought, to satisfy curiosity, or perhaps 
 to afford them further excuse for action against Him they 
 wanted signs to waste on their lust," Small wonder, that 
 "he sighed deeply in his spirit" when such demands were 
 made. a To the scribes and Pharisees who had shown such 
 inattention to His words, He replied: "An evil and adul- 
 terous generation^ seeketh' after a sign; and there shall no 
 sign be given to it, but the sign of the prophet Jonas." 
 
 The sign of Jonas (or Jonah) was that for three days he 
 had been in the belly of the fish and then had been restored 
 to liberty; so would the Son of Man be immured in the 
 tomb, after which He would rise again. That was the only 
 sign He would give them, and by that would they stand 
 condemned. Against them and their generation would the 
 
 yMatt. 12:38-45; compare 16:1; Mark 8:11; LuTce 11:16, 29; John 2:18; 1 
 Cor. 1:22. 
 
 2 Doc. and Cov. 46:9; compare 63:7-12. 
 
 flMark 8:12. 
 
 b Note 12, end of chapter. 
 
AN EVIL AND ADULTEROUS GENERATION. 271 
 
 men of Nineveh rise in judgment, for they, wicked as they 
 were^ had repented at the preaching of Jonas ; and behold a 
 greater than Jonas was among them.* 7 The queen of Sheba 
 would rise in judgment against them, for she had journeyed 
 far to avail herself of Solomon's wisdom; and behold a 
 greater than Solomon stood before them. J 
 
 Then, reverting to the matter of unclean and evil spirits, 
 in connection with which they had spread the accusation that 
 He was one of the devil's own, He told them, that when a 
 demon is cast out, he tries after a season of loneliness to 
 return to the house or body from which he had been ex- 
 pelled ; and, finding that house in order, sweet and clean 
 since his filthy self had been forced to vacate it, he calls 
 other spirits more wicked than himself, and they take pos- 
 session of the man, and make his state worse than it was at 
 first/ In this weird example is typified the condition of 
 those who have received the truth, and thereby have been 
 freed from the unclean influences of error and sin, so that 
 in mind and spirit and body they are as a house swept and 
 garnished and set in cleanly order, but who afterward re- 
 nounce the good, open their souls to the demons of false- 
 hood and deceit, and become more corrupt than before. 
 "Even so," declared the Lord, "shall it be also unto this 
 wicked generation." 
 
 Though the scribes and Pharisees were mostly uncon- 
 vinced, if at all really impressed by His teachings, our Lord 
 was not entirely without appreciative listeners. A woman 
 in the company raised her voice in an invocation of blessing 
 on the mother who had given birth to such a Son, and on 
 the breasts that had suckled Him. While not rejecting this 
 tribute of reverence, which applied to both mother and Son, 
 Jesus answered : "Yea rather, blessed are they that hear the 
 word of God, and keep it."/ 
 
 c Jonah chaps, 1-4. 
 
 d\ Kings 10:1; 2 Chron. 9:1; compare Luke 11:31. 
 
 *Matt. 12:43-45; Luke 11:24-26. 
 
 /Luke 11:27. 28. 
 
JESUS THE CHRIST. jiva [CHAP. 18. 
 
 as ba>L /3nM lo 
 
 CHRIST'S MOTHER AND BRETHREN COME TO SEE HIM.? 
 
 While Jesus was engaged with the scribes and Pharisees, 
 and a great number of others, possibly at or near the con- 
 clusion of the teachings last considered, word was passed to 
 Him that His mother and His brethren were present and de- 
 sired to speak with Him. On account of the press of people 
 they had been unable to reach His side. Making use of the 
 circumstance to impress upon all the fact that His work 
 took precedence over the claims of family and kinship, and 
 thereby explaining that He could not meet His relatives at 
 that moment, He asked, "Who is my mother? and who are 
 my brethren?" Answering His own question and express- 
 ing in the answer the deeper thought in His mind, He said, 
 pointing toward His disciples : "Behold my mother and my 
 brethren! For whosoever shall do the will of my Father 
 which is in heaven, the same is my brother, and sister, and 
 mother." 
 
 The incident reminds one of the answer He made to His 
 mother, when she and Joseph had found Him in the temple 
 after their long and anxious search: "How is it that ye 
 sought me? wist ye not that I must be about my Father's 
 business?" 71 In that business He was engaged when His 
 mother and brethren desired to speak with Him as He sat 
 amidst the crowd. The superior claims of His Father's 
 'work caused Him to let all minor matters wait. We are 
 not justified in construing these remarks as evidence of dis- 
 respect, far less of filial and family disloyalty. Devotion, 
 similar in kind at least, was expected by Him of the apostles, 
 who were called to devote without reserve their time and 
 talents to the ministry.* The purpose on which the relatives 
 of Jesus had come to see Him is not made known ; we may 
 
 0Matt. 12:46-50; Mark 3:31-35; Luke 8:19-21. 
 h Ltxke 2:49. Page 114 herein. 
 t'Matt. 10:37; compare Luke 14:26. 
 
NOTES. 
 
 infer, therefore, that it was of no great importance beyond 
 the family circle/ 
 
 NOTES TO CHAPTER 18. 
 
 1. The Two Accounts of the Miracle. In the commentary 
 on the miraculous healing of the centurion's servant, as given in 
 the text, we have followed in the main Luke's more circum- 
 stantial account. Matthew's briefer statement of the officer's 
 petition, and the Lord's gracious compliance therewith, repre- 
 sents the man as coming in person to Jesus ; while Luke refers 
 to the elders of the local synagog as presenting the request. 
 There is here no real discrepancy. It was then allowable, as 
 in our time it is, to speak of one who causes something to be 
 done as doing that thing himself. One may properly be said to 
 notify another, when he sends the notification by a third party. 
 A man may say he has built a house, when in reality others did 
 the work of building though at his instance. An architect may 
 with propriety be said to have constructed a building, when as 
 a matter of fact he made the design, and directed others who 
 actually reared the structure. 
 
 2. Jesus Marveled. Both Matthew and Luke tell us that 
 Jesus marveled at the faith shown by the centurion, who begged 
 that his beloved servant be healed (Matt. 8:10; Luke 7:9). Some 
 have queried how Christ, whom they consider to have been 
 omniscient during His life in the flesh, could have marveled at 
 anything. The meaning of the passage is evident in the sense 
 that when the fact of the centurion's faith was brought to His 
 attention, He pondered over it, and contemplated it, probably as 
 a refreshing contrast to the absence of faith He so generally 
 encountered. In similar way, though with sorrow in place of 
 joy, He is said to have marveled at the peoples' unbelief (Mark 
 6 :6). 
 
 3. Sequence of the Miracles of Raising the Dead. As stated 
 and reiterated in the text the chronology of the events in our 
 Lord's ministry, as recorded by the Gospel-writers, is uncertain. 
 Literature on the subject embodies much disputation and dem- 
 onstrates absence of any near approach to agreement among 
 Biblical scholars. We have record of three instances of mirac- 
 ulous restoration of the dead to life at the word of Jesus the 
 raising of the son of the widow of Nain, the raiding of the 
 daughter of Jairus, and the raising of Lazarus; and on the se- 
 quence of two of these there is difference of opinion. Of course 
 the placing of the raising of Lazarus as the latest of the three 
 is based on certainty. Dr. Richard C. Trench, in his scholarly 
 and very valuable Notes on the Miracles of our Lord definitely as- 
 serts that the raising of the daughter of Jairus is the first of the 
 three works of restoration to life. Dr. John Laidlaw, in The 
 Miracles of our Lord, treats this first among the miracles of its 
 
 /Note 13, end of chapter. 
 
JESUS THE CHRIST. [CHAP. 18. 
 
 class though without affirming its chronological precedence; 
 many other writers make it the second of the three. The in- 
 centive ^to arrange the three miracles of this group in the se- 
 quence indicated may, perhaps, be found in the desire to present 
 them in the increasing order of apparent greatness the raising 
 of the damsel being an instance of recalling to life one who had 
 but just died, ( ''hardly dead" as some wrongly describe her con- 
 dition), the raising of the young man of Nain being the restora- 
 tion^ of one on the way to the tomb, and the raising of Lazarus 
 an instance of recalling to life one who had lain four days in 
 the sepulchre. We cannot consistently conceive of these cases 
 as offering grades of greater or lesser difficulty to the power of 
 Christ; in each case His word of authority was sufficient to 
 reunite the spirit and body of the dead person. Luke, the sole 
 recorder of the miracle at Nain, places the event before that of 
 the raising of the daughter of Jairus, with many incidents be- 
 tween. The great preponderance of evidence is in favor of con- 
 sidering the three miracles in the order followed herein, (i) the 
 raising of the young man of Nain, (2) that of the daughter of 
 Jairus, and (3) that of Lazarus. 
 
 4. Tetrarch. This title by derivation of the term and as 
 originally used was applied to the ruler of a fourth part, or one 
 of four divisions of a region that had formerly been one coun- 
 try. Later it came to be the designation of any ruler or gov- 
 ernor over a part of a divided country, irrespective of the num- 
 ber or extent of the fractions. Herod Antipas is distinctively 
 called the tetrarch in Matt. 14:1; Luke 3:1, 19; 9:7; and Acts 
 13:1; and is referred to as king in Matt. 14:9; Mark 6:14, 22, 
 25,26. 
 
 5. Machaerus. According to the ^historian Josephus (An- 
 tiquities xviii ; 5:2), the prison to which John the Baptist was 
 consigned by Herod Antipas was the strong fortress Machaerus. 
 
 6. Christ an Offender to Many. The concluding part of 
 our Lord's message to the imprisoned Baptist, in answer to the 
 latter's inquiry, was, "Blessed is he whosoever is not offended 
 in me." In passing it may be well to observe that whatever of 
 reproof or rebuke these words may connote, the lesson was 
 given in the gentlest way and in the form most easy to under- 
 stand. As Deems has written, "Instead of saying 'Woe to him 
 who is offended in me/ He puts it in the softer way 'Blessed is 
 he who is not offended.' " In our English version of the Holy 
 Bible the word "offend" and its cognates, are used in place of 
 several different expressions which occur in the original Greek. 
 Thus, actual infractions of the law, sin, and wickedness in gen- 
 eral are all called offenses, and the perpetrators of such are 
 guilty offenders who deserve punishment. In other instances 
 even the works of righteousness are construed as causes of 
 offense to the wicked; but this^is so, not because the good works 
 were in any way offenses against law or right, but because the 
 law-breaker takes offense thereat The convicted felon, if un- 
 repentant and still of evil mind, is offended and angry at the 
 law by which he has been brought to justice; to him the law is 
 
NOTES. 375 
 
 a cause of offense. In a very significant sense Jesus Christ 
 stands as the greatest offender in history; for all who reject His 
 gospel, take offense thereat. On the night of His betrayal 
 Jesus told the apostles that they would be offended because of 
 Him (Matt. 26:31; see also verse 33). The Lord's personal min- 
 istry gave offense not alone to Pharisees and priestly oppo- 
 nents, but to many who had professed belief in Him (John 6 :6i ; 
 compare 16:1). The gospel of Jesus Christ is designated by 
 Peter as "a stone of stumbling and a rock of offense, even to 
 them which stumble at the word, being disobedient" (i Peter 
 2:8; compare Paul's words, Romans 9:33). Indeed blessed is he 
 to whom the gospel is welcome, and who finds therein no cause 
 for offense. 
 
 7. The Greatness of the Baptist's Mission. The exalted 
 nature of the mission of John the Baptist was thus testified to 
 by Jesus : "Verily I say unto you, Among them that . are born 
 of women there hath not risen a greater than John the Baptist : 
 notwithstanding he that is least in the kingdom of heaven is 
 greater than he" (Matt. 11:11; compare Luke 7:28). In elucida- 
 tion of the first part of this testimony, the prophet Joseph Smith 
 said, in the course of a sermon delivered May 24, 1843, (Hist, of 
 the Church, under date named) : "It could not have been on 
 account of the miracles John performed, for he did no miracles ; 
 but it was First, because he was trusted with a divine mission 
 of preparing the way before the face of the Lord. Who was 
 trusted with such a mission before or since? No man. Second, 
 he was trusted and it was required at his hands to baptize the 
 Son of Man. Who ever did that? Who ever had so great a 
 privilege or glory? Who ever led the Son of God into the 
 waters of baptism, beholding the Holy Ghost descend upon Him 
 in the sign of a dove? No man. Third, John at that time was 
 the only legal administrator holding the keys of power there 
 was on earth. The keys, the kingdom, the power, the glory had 
 departed from the Jews; and John, the son of Zacharias, by 
 the holy anointing and decree of heaven, held the keys of power 
 at that time." 
 
 The latter part of our Lord's statement "notwithstanding 
 he that is least in the kingdom of heaven is greater than he" 
 (John), has given rise to diverse interpretations and comment. 
 The true meaning may be, that surpassingly great as was John's 
 distinction among the prophets, he had not learned, at the time 
 of the incident under consideration, the full purpose of the 
 Messiah's mission, and such he would surely have to learn be- 
 fore he became eligible for admission into the kingdom of 
 heaven ; therefore, the least of those who through knowledge 
 gained and obedience rendered, would be prepared for a place in 
 the kingdom of which Jesus taught, was greater than was John 
 the Baptist at that time. Through latter-day inspiration we 
 learn that "it is impossible for a man to be saved in ignorance" 
 (Doc. and Cov. 131:6), and that "The glory of God in intelli- 
 gence, or, in other words, light and truth" (Doc. and Cov. 93:36). 
 The Baptist's inquiry showed that he was then lacking in 
 
276 JESUS THE CHRIST. [CHAP. 18. 
 
 knowledge, imperfectly enlightened and unable to comprehend 
 the whole truth of the Savior's appointed death and subsequent 
 resurrection as the Redeemer of the world. But we must not 
 lose sight of the fact, that Jesus in no wise intimated that John 
 would remain less than the least in the kingdom of heaven. 
 As he increased in knowledge of the vital truths of the kingdom, 
 and rendered obedience thereto, he would surely advance, and 
 become great in the kingdom of heaven as he was great among 
 the prophets of earth. 
 
 8. John the Baptist the Elias that was to Come. In the 
 days of Christ the people clung to the traditional belief that the 
 ancient prophet Elijah was to return in person. Concerning this 
 tradition the Dummelow Commentary says, on Matt. 11:14: "It 
 was supposed that his [Elijah's] peculiar activity would consist 
 in settling ceremonial and ritual questions, doubts and difficul- 
 ties and that he would restore to Israel (i) the golden pot of 
 manna, (2) the vessel containing the anointing oil, (3) the vessel 
 containing the waters of purification, (4) Aaron's rod that budded 
 and bore fruit." For this belief there was no scriptural affirma- 
 tion. That John was to go before the Messiah in the spirit 
 and power of Elias was declared by the angel Gabriel in his an- 
 nouncement to Zacharias (Luke 1 :i7) ; and our Lord made plain 
 the fact that John was that predicted Elias. "Elias" is both a 
 name and a title of office. Through revelation in the present 
 dispensation we learn of the separate individuality of Elias and 
 Elijah, each of whom appeared in person and committed to 
 modern prophets the particular powers pertaining to his respec- 
 tive office (Doc. and Cov. 110:12, 13). We learn that the office 
 of Elias is that of restoration (Doc. and Cov. 27:6, 7; 76:100; 
 77:9, 14). Under date of March 10, 1844, the following is re- 
 corded (Hist, of Church) as the testimony of the prophet Joseph 
 Smith : 
 
 "The spirit of Elias is to prepare the way for a greater reve- 
 lation of God, which is the Priesthood of Elias, or the Priest- 
 hood that Aaron was ordained unto. And when God sends a 
 man into the world to prepare for a greater work, t holding the 
 keys of the power of Elias, it was called the doctrine of Elias, 
 even from the early ages of the world. 
 
 "John's mission was limited to preaching and baptizing; but 
 what he did was legal; and when Jesus Christ came to any of 
 John's disciples, He baptized them with fire and the Holy Ghost. 
 
 "We find the apostles endowed with greater power than 
 John: their office was more under the spirit and power of Elijah 
 than Elias. 
 
 "In the case of Philip when he went down to Samaria, when 
 he was under the spirit of Elias, he baptized both men and 
 women. When Peter and John heard of it, they went down and 
 laid hands upon them, and they received the Holy Ghost. This 
 shows the distinction between the two powers. 
 
 "When Paul came to certain disciples, he asked if they had 
 received the Holy Ghost? They said, No. W r ho baptized you, 
 then? We were baptized unto John's baptism. No, you were 
 
NOTES. 27? 
 
 not baptized unto John's baptism, or you would have been bap- 
 tized by John. And so Paul went and baptized them, for he 
 knew what the true doctrine was, and he knew that John had not 
 baptized them. And these principles are strange to me, that 
 men who have read the Scriptures of the New Testament are so 
 far from it. 
 
 "What I want to impress upon your minds is the difference 
 of power in the different parts of the Priesthood, so that when 
 any man comes among you, saying, 'I have the spirit of EHas,' 
 you can know whether he be true or false; for any man that 
 comes, having the spirit and power of EHas, he will not tran- 
 scend his bounds. 
 
 "John did not transcend his bounds, but faithfully performed 
 that part belonging to his office ; and every portion of the great 
 building should be prepared right and assigned to its proper 
 place ; and it is necessary to know who holds the keys of power, 
 and who does not, or we may be likely to be deceived. 
 
 "That person who holds the keys of EHas hath a prepara- 
 tory work. 
 
 "This is the EHas spoken of in the last days, and here is 
 the rock upon which many split, thinking the time was past ^ in 
 the days of John and Christ, and no more ^ to be. But the spirit 
 of EHas was revealed to me, and I know it is true; therefore I 
 speak with boldness, for I know verily my doctrine is true." 
 
 9. At the Pharisee's Table. The expression "sat at meat," 
 as in Luke 7 137 and in other instances, is stated by good au- 
 thority to be a mistranslation; it should be rendered "lay" or 
 "reclined" (see Smith's Comp. Diet, of the Bible, article "Meals"), 
 That sitting was the early Hebrew posture at meals is not ques- 
 tioned (Gen. 27:19; Judges 19:6; I Sam. 16:11; 20:5, 18, 24; i 
 Kings 13 :2o) ; but the custom of reclining on couches set around 
 the table seems to date back long before the days of Jesus 
 (Amos 3:12; 6:4). The Roman usage of arranging the tables 
 and adjoining couches along three sides of a square, leaving the 
 fourth side open for the passage of the attendants who served 
 the diners was common in Palestine. Tables and couches so 
 placed constituted the triclinium. In reference to the ceremonial 
 of the Pharisees in the matter of prescribed washing of articles 
 used in eating, Mark (7:4) specifies "tables"; this mention is 
 conceded to be a mistranslation, as couches or literally beds, are 
 meant by the Greek expression. (See marginal reading, "beds" in 
 Oxford Bible, and others.) A person reclining at table would have 
 the feet directed outward. Thus it was a simple matter for the 
 contrite woman to approach Jesus from behind and anoint His 
 feet without causing disturbance to others at the table. 
 
 10. The Woman's Identity not Specified. The attempt to 
 identify the contrite sinner who anointed the feet of Jesus in 
 the house of Simon the Pharisee with Mary of Bethany is thus 
 strongly condemned by Farrar (p. 228, note) : "Those who 
 identify this feast at the house of Simon the Pharisee, in Galilee, 
 
278 JESUS THE CHRIST. [CHAP. 18. 
 
 with the long-subsequent feast at the house of Simon the leper, 
 at Bethany, and the anointing of the feet by 'a woman that was 
 a sinner* in the city, with the anointing of the head by Mary 
 the sister of Martha, adopt principles of criticism so reckless and 
 arbitrary that their general acceptance would rob the Gospels of 
 all credibility, and make them hardly worth study ^ as truthful 
 narratives. As for the names Simon and Judas, which have led 
 to so many identifications of different persons and different inci- 
 dents, they were at least as common among the Jews of that day 
 as Smith and Jones among ourselves. There are five or six 
 Judes and nine Simons mentioned in the New Testament, and 
 two Judes and two Simons among the Apostles alone ; Josephus 
 speaks of some ten Judes and twenty Simons in his writings, 
 and there must, therefore, have been thousands of Bothers who 
 at this period had one of these two names. The incident (of 
 anointing with ointment) is one quite in accordance with the 
 customs of the time and country, and there is not the least im- 
 probability in its repetition under different circumstances. 
 (Eccles. 9:8; Cant. 4:10; Amos 6:6.) The custom still con- 
 tinues." 
 
 The learned canon is fully justified in his vigorous criticism; 
 nevertheless he endorses the commonly-accepted identification 
 of the woman mentioned in connection with the meal in the 
 house of Simon the Pharisee with Mary Magdalene, although he 
 admits that the foundation of the assumed identification is "an 
 ancient tradition, especially prevalent in the Western Church, 
 and followed by the translation of our English version" (p. 233).. 
 As stated in our text, there is an entire absence of trustworthy 
 evidence that Mary Magdalene was ever tainted with the sin 
 for which the repentant woman in the Pharisee's house was so 
 graciously pardoned by our Lord. 
 
 ii. The Unpardonable Sin. The nature of the awful sin 
 against the Holy Ghost, against which the Lord warned the 
 Pharisaic accusers who sought to ascribe His divine power to 
 Satan, is more fully explained, and its dread results are more 
 explicitly set forth in modern revelation. Concerning them and 
 their dreadful fate, the Almighty has said: "I say that it had 
 been better for them never to have been born, for they are ves- 
 sels of wrath, doomed to suffer the wrath of God, with the devil 
 and his angels in eternity; concerning whom I have said there 
 is no forgiveness in this world nor in the world to come. . . . 
 They shall go away into everlasting punishment, 
 which is endless punishment, which is eternal punishment, to 
 reign with the devil and his angels in eternity, where their worm 
 dieth not, and the fire is not quenched, which is their torment; 
 and the end thereof, neither the place thereof, nor their torment, 
 no man knows, neither was it revealed, neither is, neither will be 
 revealed unto man, except to them who are made partakers 
 thereof: nevertheless I, the Lord, show it by vision unto many, 
 but straightway shut it up again; wherefore the end, the width, 
 the height, the depth, and the misery thereof, they understand 
 not, neither any man except them who are ordained unto this 
 
NOTES. 279 
 
 condemnation." (Doc. and Cov. 76:31-48; see also Heb. 6:4*6; 
 B. of M., Alma 39:6.) 
 
 12. An Adulterous Generation Seeking after Signs. Our 
 
 Lord's reply to those who clamored for a sign, that "An evil and 
 adulterous generation seeketh after a sign" (Matt. 12:39; see also 
 16:4; Mark 8:38) could only be interpreted by the Jews as a su- 
 preme reproof. That the descriptive designation "adulterous" 
 was literally applicable to the widespread immorality of the 
 time, they all knew. Adam Clarke in his commentary on Matt. 
 12:39, says of this phase of our topic: "There is the utmost 
 proof from their [the Jews'] own writings, that in the time of 
 our Lord, they were most literally an adulterous race of people ; 
 for at this very time Rabbi Jachanan ben Zacchi abrogated the 
 trial by the bitter waters of jealousy, because so many were 
 found to be thus criminal." For the information concerning the 
 trial of the accused by the bitter waters, see Numb. 5:11-31. Al- 
 though Jesus designated the generation in which He lived as 
 adulterous, we find no record that the Jewish rulers, who by 
 their demand for a sign had given occasion for the accusation, 
 ventured to deny or attempt to repel the charge. The sin of 
 adultery was included among capital offenses (Deut. 22:22-25). 
 The severity of the accusation as applied by Jesus, however, was 
 intensified by the fact that the older scriptures represented the 
 covenant between Jehovah and Israel as a marriage bond (Isa. 
 54-5-7; Jer. 3:14; 31:32; Hos. 2:19, 20); even as the later scrip- 
 tures typify the Church as a bride, and Christ as the husband 
 (2 Cor. 11:2; compare Rev. 21:2). To be spiritually adulterous, 
 as the rabbis construed the utterances of the prophets, was to 
 be false to the covenant by which the Jewish nations claimed 
 distinction, as the worshipers of Jehovah, and to be wholly 
 recreant and reprobate. Convicted on such a charge those sign- 
 seeking Pharisees and scribes understood that Jesus classed 
 them as worse than the idolatrous heathen. The words "adul- 
 tery" and "idolatry" are of related origin, each connoting the 
 act of unfaithfulness and the turning away after false objects of 
 affection or worship. 
 
 13. The Mother and the Brethren of Jesus. The attempt 
 of Mary and some members of her family to speak with Jesus 
 on the occasion referred to in the text has been construed by 
 many writers to mean that the mother and sons had come to 
 protest against the energy and zeal with which Jesus was pur- 
 suing His work. Some indeed have gone so far as to say that 
 the visiting members of the family had come to put Him under 
 restraint, and to stem, if they could, the tide of popular interest, 
 criticism, and offense, which surged about Him. The scriptural 
 record furnishes no foundation for even a tentative conception 
 of the kind. The purpose of the desired visit is not intimated. 
 It is a fact as will be shown in pages to follow, that some mem- 
 bers of Mary's household had failed to understand the great im- 
 port of the work in which Jesus was so assiduously engaged ; and 
 we are told that some of His friends (marginal rendering, "kins- 
 men,") on one occasion set out with the purpose of laying hold 
 
 -jrft 
 
280 JESUS THE CHRIST. [CHAP. 18, 
 
 on Him and stopping His public activities by physical force, for 
 they said "He is beside himself." (Mark 3:21); furthermore we 
 learn that His brethren did not believe on Him (John 7:5). 
 These facts, however, scarcely warrant the assumption that the 
 desire of Mary and her sons to speak with Him on the occasion 
 referred to was other than peaceful. And to assume that Mary, 
 His mother, had so far forgotten the wondrous scenes of the 
 angelic annunciation, the miraculous conception, the heavenly 
 accompaniments of the birth, the more than human wisdom and 
 power exhibited in youth and manhood, as to believe her divine 
 Son an unbalanced enthusiast, whom she ought to restrain, is to 
 assume responsibility for injustice to the character of one whom 
 the angel Gabriel declared was blessed among women, and 
 highly favored of the Lord. 
 
 The statement that the brethren of Jesus did not believe on 
 Him at the time referred to by the recorder (John 7:5) is no 
 proof that some or even all of those same brethren did not later 
 believe on their divine Brother. Immediately after the Lord's 
 ascension, Mary, the mother of Jesus, and His brethren were 
 engaged in worship and supplication with the Eleven and other 
 disciples (Acts 1:14). The attested fact of Christ's resurrection 
 converted many who had before declined to accept Him as the 
 Son of God. Paul records a special manifestation of the resur- 
 rected Christ to James (i Cor. 15:7) and the James here referred 
 to may be the same person elsewhere designated as "the Lord's 
 brother" (Gal. 1:19) ; compare Matt. 13:55; Mark 6:3. It appears 
 that "brethren of the Lord" were engaged in the work of the 
 ministry in the days of Paul's active service (i Cor. 9:5). > The 
 specific family relationship of our Lord to James, Joses, Simon, 
 Judas and the sisters referred to by Matthew (13:55, 56), and 
 Mark (6:3), has been questioned; and several theories have been 
 invented in support of divergent views. Thus, the Eastern _ or 
 Epiphanian hypothesis holds, on no firmer basis than assumption, 
 that the brethren of Jesus were children of Joseph of Nazareth 
 by a former wife, and not the children of Mary the Lord's mother. 
 The Levirate theory assumes that Joseph of Nazareth and Clopas 
 (the latter name, it is interesting to note, is regarded as the 
 equivalent of Alpheus. see footnote page 224) were brothers : 
 and that, after the death of Clopas or Alpheus, Joseph married 
 his brother's widow according to the levirate law (page 548). 
 The Hieronymian hypothesis is based on the belief that the persons 
 referred to as brethren and sisters of Jesus were children of Clopas 
 (Alpheus) and Mary the sister of the Lord's mother, and there- 
 fore cousins to Jesus. (See Matt. 27:^6: Mark 15:40; John 19:25.) 
 It is beyond reasonable doubt that Jesus was regarded by those, 
 who were acquainted with the family of Joseph and Mary as a 
 close blood relative of other sons and daughters bplongrinsr to the 
 household. If these others were children of Joseph and Mary, 
 they were all juniors to Jesus, for He was undoubtedly His 
 mother's firstborn child. The acceptance of this relationship be- 
 tween Jesus and His "brethren" and "sisters" mentioned by the 
 synoptists constitutes what is known in theological literature as 
 the Helvidian view. 
 
BY THE SEASIDE^' 
 
 n -wb-jo srft ' 
 
 ****> ii^lw^ff^ aw ->njB i 
 
 ' 
 
 CHAPTER 19. 
 
 "HE SPAKE MANY THINGS UNTO THEM IN 
 PARABLES." 
 
 Throughout the period of Christ's ministry with which 
 we have thus far dealt, His fame had continuously increased, 
 because of the authority with which He spoke and of the 
 many mighty works He did. His popularity had become 
 such that whenever He moved abroad great multitudes fol- 
 lowed Him. At times the people so thronged as to impede 
 His movements, some with a desire to hear more of the new 
 doctrine, others to plead at His feet for relief from physical 
 or other ills ; and many there were who had faith that could 
 they but reach Him, or even touch the border of His robe, 
 they would be healed. One effect of the people's eager- 
 ness, which led them to press and crowd around Him, was 
 to render difficult if not impossible at times the effective 
 delivery of any discourse. His usual place for open-air 
 teaching while He tarried in the vicinity of the sea, or lake, 
 of Galilee was the shore; and thither flocked the crowds to 
 hear Him. At His request the disciples had provided a 
 "small ship," which was kept in readiness on the beach f 
 and it was usual with Him to sit in the boat a short distance 
 off shore, and preach to the people, as He had done when 
 in the earlier days He called the chosen fishermen to leave 
 their nets and follow Him. c 
 
 On one such occasion He employed a means of instruc- 
 tion, which, prior to that time, had not been characteristic 
 of His teaching; this consisted in the use of parables/ or 
 simple stories to illustrate His doctrines. Some of these we 
 
 oMark 3:10; compare Matt. 9:20, 21; 14:36; Mark 6:56; Luke 6:19. 
 
 &Mark 3:9. 
 
 c Luke 5:10; page 197 herein. 
 
 d Note 1, end of chapter. 
 
282 JESV& THE CHRIST. [CHAP. 19. 
 
 shall here consider briefly, in the order most advantageous 
 for treatment, and, as best we know, in what may have been 
 the sequence in which they were given. 
 
 A SOWER WENT FORTH TO sow." 
 
 First in the order of delivery is the Parable of the Sower. 
 It is a splendid type of our Lord's parables in general, and 
 is particularly valuable for its great intrinsic worth and be- 
 cause we possess a comprehensive interpretation of it by 
 the divine Author. This is the story : 
 
 "Behold, a sower went forth to sow ; and when he sowed, 
 some seeds fell by the way side, and the fowls came and de- 
 voured them up: some fell upon stony places, where they 
 had not much earth : and forthwith they sprung up, because 
 they had no deepness of earth : and when the sun. was up, 
 they were scorched ; and because they had no root, they 
 withered away. And some fell among thorns; and the 
 thorns sprung up, and choked them : but other fell into good 
 ground, and brought forth fruit, some an hundredfold, some 
 sixty fold, some thirty fold. Who hath ears to hear, let him 
 hear."' 
 
 This new way of teaching, this departure from the Mas- 
 ter's earlier method of doctrinal exposition, caused even the 
 most devoted of the disciples to marvel. The Twelve and a 
 few others came to Jesus when He was apart from the mul- 
 titude, and asked why He had spoken to the people in this 
 manner, and what was the meaning of this particular par- 
 able. Our Lord's reply to the first part of the inquiry we 
 shall consider presently; concerning the second He asked 
 "Know ye not this parable ? and how then will ye know all 
 parables ?"/ Thus did He indicate the simplicity of this the 
 first of His parables, together with its typical and funda- 
 mental character, and at the same time intimate that other 
 
 rMatt. 13:3-9; compare Mark 4:3-9; Luke 8:5-8. 
 /Mark 4:13. 
 
PARABLE OF THE SOWER. 283 
 
 parables would follow in the course of His teaching. Then 
 He gave the interpretation: 
 
 "Hear ye therefore the parable of the sower. When any 
 one heareth the word of the kingdom, and understandeth it 
 not, then cometh the wicked one, and catcheth away that 
 which was sown in his heart. This is he which received 
 seed by the way side. But he that received the seed into 
 stony places, the same is he that heareth the word, and anon 
 with joy receiveth it; yet hath he not root in himself, but 
 dureth for a while: for when tribulation or persecution 
 ariseth because of the word, by and by he is offended. He 
 also that received seed among the thorns is he that heareth 
 the word ; and the care of this world, and the deceitfulness 
 of riches, choke the word, and he becometh unfruitful. But 
 he that received seed into the good ground is he that heareth 
 the word, and understandeth it; which also beareth fruit, 
 and bringeth forth, some an hundredfold, some sixty, some 
 thirty."*? 
 
 Further exposition may appear superflous; some sug- 
 gestion as to the individual application of the contained les- 
 sons may be in place, however. Observe that the prominent 
 feature of the story is that of the prepared or unprepared 
 condition of the soil. The seed was the same, whether it fell 
 on good ground or bad, on mellow mold or among stones 
 and thistles. The primitive method of sowing, still followed 
 in many countries, consisted in the sower throwing the grain 
 by handfuls against the wind, thus securing a widespread 
 scattering. Running through the Galilean fields were path- 
 ways, hard trodden by feet of men and beasts. Though 
 seed should fall on such tracts, it could not grow; birds 
 would pick up the living kernels lying unrooted and un- 
 covered and some of the grains would be crushed and trod- 
 den down. So with the seed of truth falling upon the har- 
 dened heart; ordinarily it cannot take root, and Satan, as 
 a marauding crow, steals it away, lest a grain of it perchance 
 
 t. 13:18-23; compare Mark 4:13-20; Luke 8:11-15, 
 
284 JESUS THE CHRIST. [CHAP. 19. 
 
 find a crack in the trampled ground, send down its rootlet, 
 and possibly develop. 
 
 Seed falling in shallow soil, underlain by a floor of un- 
 broken stone or hard-pan, may strike root and flourish for a 
 brief season; but as the descending rootlets reach the im- 
 penetrable stratum they shrivel, and the plant withers and 
 dies, for the nutritive juices are insufficient where there is 
 no depth of earth. 7 * So with the man whose earnestness is 
 but superficial, whose energy ceases when obstacles are en- 
 countered or opposition met; though he manifest enthu- 
 siasm for a time persecution deters him ; he is offended/ 
 and endures not. Grain sown where thorns and thistles 
 abound is soon killed out by their smothering growth ; even 
 so with a human heart set on riches and the allurements of 
 pleasure though it receive the living seed of the gospel it 
 will produce no harvest of good grain, but instead, a rank 
 tangle of noxious weeds. The abundant yield of thorny 
 thistles demonstrates the-fitness of the soil for a better crop, 
 were it only free from the cumbering weeds. The seed that 
 falls in good deep soil, free from weeds and prepared for 
 the sowing, strikes root and grows ; the sun's heat scorches 
 it not, but gives it thrift ; it matures and yields to the har- 
 vester according to the richness of the soil, some fields pro- 
 ducing thirty, others sixty, and a few even a hundred times 
 as much grain as was sown. 
 
 Even according to literary canons, and as judged by the 
 recognized standards of rhetorical construction and logical 
 arrangement of its parts, this parable holds first place among 
 productions of its class. Though commonly known to us as 
 the Parable of the Sower, the story could be expres- 
 sively designated as the Parable of the Four Kinds of Soil. 
 It is the ground upon which the seed is cast, to which the 
 story most strongly directs our attention, and which so aptly 
 is made to symbolize the softened or the hardened heart, 
 
 h Note 2, end of chapter. 
 * Pages 254 and 274. 
 
THE FOUR KINDS OF SOIL. 285 
 
 the clean or the thorn-infested soil. Observe the grades of 
 soil, given in the increasing order of their fertility: (i) 
 the compacted highway, the wayside path, on which, save 
 by a combination of fortuitous circumstances practically 
 amounting to a miracle, no seed can possibly strike root or 
 grow; (2) the thin layer of soil covering an impenetrable 
 bed-rock, wherein seed may sprout yet can never mature; 
 (3) the weed-encumbered field, capable of producing a rich 
 crop but for the jungle of thistles and thorns ; and (4) the 
 clean rich mold receptive and fertile. Yet even soils classed 
 as good are of varying degrees of productiveness, yielding 
 an increase of thirty, sixty, or even a hundred fold, with 
 many inter-gradations. 
 
 Some Bible expositors have professed to find in this 
 splendid parable evidence of decisive fatalism in the lives of 
 individuals, so that those whose spiritual state is comparable 
 to the hardened pathway or wayside ground, to the shallow 
 soil on stony floor, or to the neglected, thorn-ridden tract, 
 are hopelessly and irredeemably bad ; while the souls who 
 may be likened unto good soil are safe against deterioration 
 and will be inevitably productive of good fruit. Let it 
 not be forgotten that a parable is but a sketch, not a picture 
 finished in detail ; and that the expressed or implied simili- 
 tude in parabolic teaching cannot logically and consistently 
 be carried beyond the limits of the illustrative story. In the 
 parable we are considering, the Teacher depicted the varied 
 grades of spiritual receptivity existing among men, and 
 characterized with incisive brevity each of the specified 
 grades. He neither said nor intimated that the hard-baked 
 soil of the wayside might not be plowed, harrowed, fertil- 
 ized, and so be rendered productive ; nor that the stony im- 
 pediment to growth might not be broken up and removed, 
 or an increase of good soil be made by actual addition ; nor 
 that the thorns could never be uprooted, and their former 
 habitat be rendered fit to support good plants. The parable 
 
286 JESUS THE CHRIST. FIT [CHAP. 19. 
 
 is to be studied in the spirit of its purpose; and strained 
 inferences or extensions are unwarranted. A strong meta- 
 phor, a striking simile, or any other expressive figure of 
 speech, is of service only when rationally applied ; if carried 
 beyond the bounds of reasonable intent, the best of such 
 may become meaningless or even absurd. 
 
 THE WHEAT AND THE TARES. 
 
 Another parable, somewhat closely related to the fore- 
 going as to the actual story, dealing again with seed and 
 sowing, and, like the first, accompanied by an interpretation, 
 was delivered by the Master as follows : 
 
 "The kingdom of heaven is likened unto a man which 
 sowed good seed in his field : but while men slept, his enemy 
 came and sowed tares among the wheat, and went his way. 
 But when the blade was sprung up, and brought forth fruit, 
 then appeared the tares also. So the servants of the house- 
 holder came and said unto him, Sir, didst not thou sow good 
 seed in thy field ? from whence then hath it tares ? He said 
 unto them, An enemy hath done this. The servants said 
 unto him, Wilt thou then that we go and gather them up? 
 But he said, Nay ; lest while ye gather up the tares, ye root 
 up also the wheat with them. Let both grow together until 
 the harvest : and in the time of harvest I will say to the 
 reapers, Gather ye together first the tares and bind them in 
 bundles to burn them : but gather the wheat into my barn."'' 
 
 When Jesus had retired to the house in which He lodged, 
 the disciples came, saying : "Declare unto us the parable of 
 the tares of the field." 
 
 "He answered and said unto them, He that soweth the 
 good seed is the Son of man ; the field is the world ; the good 
 seed are the children of the kingdom; but the tares are the 
 children of the wicked one ; the enemy that sowed them is 
 the devil ; the harvest is the end of the world ; and the reapers 
 1 ' -7 orJT . .eJnfilq boo^ tioqqu?. oJ 1ft bsisbrm e>d ta 
 
 /Matt. 13:24-30. 
 
PARABLE OF THE WHEAT AND THE TARES. 287 
 
 are the angels. As therefore the tares are gathered and 
 burned in the fire; so shall it be in the end of this world. 
 The Son of man shall send forth his angels, and they shall 
 gather out of his kingdom all things that offend, and them 
 which do iniquity ; and shall cast them into a furnace of fire : 
 there shall be wailing and gnashing of teeth. Then shall the 
 righteous shine forth as the sun in the kingdom of their 
 Father. Who hath ears to hear, let him hear." k 
 
 By the Author's explication, the sower was Himself, the 
 Son of Man ; and, as the condition of wheat and tares grow- 
 ing together was one that shall continue until "the end of 
 the world," those who were ordained to carry on the min- 
 istry after Him are by direct implication also sowers. The 
 seed as here represented is not, as in the last parable, the 
 gospel itself, but the children of men, the good seed typify- 
 ing the honest in heart, righteous-minded children of the 
 kingdom; while the tares are those souls who have given 
 themselves up to evil and are counted as children of the 
 wicked one. Inspired by zeal for their Master's profit, 
 the servants would have forcibly rooted up the tares, but 
 were restrained, for their unwise though well-intended course 
 would have endangered the wheat while yet tender, since in 
 the early stages of growth it would have been difficult to 
 distinguish the one from the other, and the intertwining of 
 the roots would have caused much destruction of the 
 precious grain. 
 
 One cardinal lesson of the parable, apart from the repre- 
 sentation of actual conditions present and future, is that of 
 patience, long-suffering, and toleration each an attribute 
 of Deity and a trait of character that all men should culti- 
 vate. The tares mentioned in the story may be considered 
 as any kind of noxious weed, particularly such as in early 
 growth resembles the wholesome grain. 7 Over-sowing with 
 the seed of weeds in a field already sown with grain is a 
 
 k Verses 36-43. 
 
 / Note 3, end of chapter. 
 
288 T 3.1 JESUS THE CHRIST. [CHAP. 19. 
 
 species of malignant outrage not unknown even in the pres- 
 ent day. m The certainty of a time of separation, when the 
 wheat shall be garnered in the store-house of the Lord, 
 and the tares be burned, that their poisonous seed may re- 
 produce no more, is placed beyond question by the Lord's 
 own exposition. 
 
 So important is the lesson embodied in this parable, and 
 so assured is the literal fulfilment of its contained predic- 
 tions, that the Lord has given a further explication through 
 revelation in the current dispensation, a period in which the 
 application is direct and immediate. Speaking through 
 Joseph Smith the Prophet in 1832, Jesus Christ said: 
 
 "But behold, in the last days, even now while the Lord 
 is beginning to bring forth the word, and the blade is spring- 
 ing up and is yet tender. Behold, verily I say unto you, the 
 angels are crying unto the Lord day and night, who are 
 ready and waiting to be sent forth to reap down the fields ; 
 but the Lord saith unto them, pluck not up the tares while 
 the blade is yet tender, (for verily your faith is weak,) lest 
 you destroy the wheat also. Therefore let the wheat and 
 the tares grow together until the harvest is fully ripe, then 
 ye shall first gather out the wheat from among the tares, 
 and after the gathering of the wheat, behold and lo! the 
 tares are bound in bundles, and the field remaineth to be 
 burned."" 
 
 THE SEED GROWING SECRETLY. 
 
 itntta **cfi intl- ine^e? ^Trftia_crr xrl+ lr -rrrkSPAT LcrrrtvTp** *vrtfi 
 
 Matthew records the Parable of the Tares as imme- 
 diately following that of the Sower ; Mark places in the same 
 position of sequence a parable found in his writings alone. 
 It is presented in outline form, and by critical expositors 
 would be classed rather as a simple analogy than a typical 
 parable. Read it : 
 
 "And he said, So is the kingdom of God, as if a man 
 
 in Note 4, end of chapter. 
 
 n Doc. and Gov. 86:4-7; read the entire section. 
 
THE SECRETLY GROWING SEED. 289 
 
 should cast seed into the ground ; and should sleep, and rise 
 night and day, and the seed should spring and grow up, he 
 knoweth not how. For the earth bringeth forth fruit of 
 herself ; first the blade, then the ear, after that the full corn 
 in the ear. But when the fruit is brought forth, immediately 
 he putteth in the sickle, because the harvest is come."* 
 
 We have no record of the disciples asking nor of the 
 Master giving any interpretation of this, or of any later 
 parable/ In this story we find effectively illustrated the 
 fact of the vitality of the seed of truth, though the secret 
 processes of its growth be a mystery to all save God alone. 
 A man having planted seed must needs leave it alone. He 
 may tend the field, removing weeds, protecting the plants 
 as best he may, but the growth itself is dependent upon con- 
 ditions and forces beyond his power to ultimately control. 
 Though it were Paul who planted and Apollos who watered, 
 none but God could insure the increase.*? The one who 
 sowed may go about his other affairs, for the field does not 
 demand continuous or exclusive attention ; nevertheless, un- 
 der the influences of sunshine and shower, of breeze and 
 dew, the blade develops, then the ear, and in due time the 
 full corn in the ear. When the grain is ripe the man gladly 
 harvests his crop. 
 
 The sower in this story is the authorized preacher of the 
 word of God; he implants the seed of the gospel in the 
 hearts of men, knowing not what the issue shall be. Pass- 
 ing on to similar or other ministry elsewhere, attending to 
 his appointed duties in other fields, he, with faith and hope, 
 leaves with God the result of his planting. In the harvest 
 of souls converted through his labor, he is enriched and 
 made to rejoice/ This parable was probably directed more 
 particularly to the apostles and the most devoted of the other 
 
 oMark 4:26-29. 
 Note 5, end of chapter, 
 ql Cor. 3:6. 
 
 rRead the Lord's early promise of souls as the hire of the appointed 
 harvesters: John 4:35-38; see also Matt. 9:37, 88; Luke 10:2. 
 
 IO 
 
290 JESUS THE CHRIST. [CHAP. 19. 
 
 disciples, rather than to the multitude at large ; the lesson is 
 one for teachers, for workers in the Lord's fields, for the 
 chosen sowers and reapers. It is of perennial value, as truly 
 applicable today as when first spoken. Let the seed be sown, 
 even though the sower be straightway called to other fields 
 or other duties; in the gladsome harvest he shall find his 
 recompense. 
 
 MUSTARD 
 
 "Another parable put he forth unto them, saying, The 
 kingdom of heaven is like to a grain of mustard seed, which 
 a man took, and sowed in his field : which indeed is the least 
 of all seeds : but when it is grown, it is the greatest among 
 herbs, and becometh a tree, so that the birds of the air come 
 and lodge in the branches thereof. " s 
 
 This little story, addressed to the assembled multitude, 
 must have set many thinking, because of the simplicity of 
 the incident related and the thoroughly un- Jewish applica- 
 tion made of it. To the mind taught by teachers of the time 
 the kingdom was to be great and glorious from its begin- 
 ning ; it was to be ushered in by blare of trumpets and tramp 
 of armies, with King Messiah at the head ; yet this new 
 Teacher spoke of it as having so small a beginning as to be 
 comparable to a mustard seed. To make the illustration 
 more effective He specified that the seed spoken of was "the 
 least of all seeds." This superlative expression was made 
 in a relative sense; for there were and are smaller seeds 
 than the mustard, even among garden plants, among which 
 rue and poppy have been named ; but each of these plants is 
 very small in maturity, while the well-cultivated mustard 
 plant is one of the greatest among common herbs, and pre- 
 sents a strong contrast of growth from tiny seed to spread- 
 ing shrub. 
 
 Moreover, the comparison "as small as a mustard seed" 
 
 fMatt. 13:31, 32; compare Mark 4:30-32; Luke 13:18, 19. 
 
 or 
 
THE LEAVEN IN THE MEAL. 291 
 
 was in every-day use among the Jews of the time. The 
 comparison employed by Jesus on another occasion evidences 
 the common usage, as when He said : "If ye have faith as a 
 grain of mustard seed . . . nothing shall be impossible 
 unto you."* It should be known that the mustard plant at- 
 tains in Palestine a larger growth than in more northerly 
 climes. w The lesson of the parable is easy to read. The 
 seed is a living entity. When rightly planted it absorbs and 
 assimilates the nutritive matters of soil and atmosphere, 
 grows, and in time is capable of affording lodgment and food 
 to the birds. So the seed of truth is vital, living, and cap- 
 able of such development as to furnish spiritual food and 
 shelter to all who come seeking. In both conceptions, the 
 plant at maturity produces seed in abundance, and so from 
 a single grain a whole field may be covered. 
 
 THE LAVN. 
 
 "Another parable spake he unto them; The kingdom of 
 heaven is like unto leaven, which a woman took, and hid in 
 three measures of meal, till the whole was leavened." v 
 
 Points of both similarity and contrast between this par- 
 able and the last are easily discerned. In each the inherent 
 vitality and capacity for development, so essentially charac- 
 teristic of the kingdom of God, are illustrated. The mus- 
 tard seed, however, typifies the effect of vital growth in gath- 
 ering the substance of value from without ; while the leaven 
 or yeast disseminates and diffuses outward its influence 
 throughout the mass of otherwise dense and sodden dough. 
 Each of these processes represents a means whereby the 
 Spirit of Truth is made effective. Yeast is no less truly a 
 living organism than a mustard seed. As the microscopic 
 yeast plant develops and multiplies within the dough, its 
 
 /Matt. 17:20; compare Luke 17:6. 
 
 11 Note 6, end of chapter. 
 
 s/Matt. 13:33; compare Luke 13:20, 21. 
 
JESUS THE CHRIST. [CHAP. 19. 
 
 myriad living cells permeate the lump, and every bit of the 
 leavened mass is capable of affecting likewise another batch 
 of properly prepared meal. The process of leavening, or 
 causing dough "to rise," by the fermentation of the yeast 
 placed in the mass, is a slow one, and moreover as quiet and 
 seemingly secret as that of the planted seed growing without 
 the sower's further attention or concern . w 
 
 DttK 2O1O8GB 
 
 THE HIDDEN TREASURE. 
 
 bool bri to; 
 
 "Again, the kingdom of heaven is like unto treasure hid 
 in a field ; the which when a man hath found, he hideth, and 
 for joy thereof goeth and selleth all that he hath, and buyeth 
 that field."* 
 
 This and the two parables following are recorded by 
 Matthew only ; and the place assigned them in his narrative 
 indicates that they were spoken to the disciples alone, in the 
 house, after the multitude had departed. The quest for 
 treasure-trove is always fascinating. Instances of finding 
 buried valuables were not uncommon in the time of which 
 we speak, since the practise of so concealing treasure was 
 usual with people exposed to bandit incursions and hostile 
 invasion. Observe that the fortunate and happy man is rep- 
 resented as finding the treasure seemingly by accident rather 
 than as a result of diligent search. He gladly sold all that 
 he possessed to make possible his purchase of the field. The 
 hidden treasure is the kingdom of heaven ; when a man finds 
 that, he ought to be ready to sacrifice all that he has, if by 
 so doing he may gain possession. His joy in the new acqui- 
 sition will be unbounded; and, if he but remain a worthy 
 holder, the riches thereof shall be his beyond the graved 
 
 Casuists have raised the question of propriety as to the 
 man's course of action in the story, inasmuch as he concealed 
 
 iv Page 288. Note 7, end of chapter, 
 
 .rMatt. 13:44. 
 
 y Compare Matt. 6:19, 20. 
 
THE GOODLY PEARL. 293 
 
 the fact of his discovery from the owner of the Held, to 
 whom the treasure, they say, rightly belonged. Whatever 
 opinion one may hold as to the ethics of the man's procedure, 
 his act was not illegal, since there was an express provision 
 in Jewish law that the purchaser of land became the legal 
 owner of everything the ground contained. 2 Assuredly 
 Jesus commended no dishonest course ; and had not the 
 story been in every detail probable, its effect as a parable 
 would have been lost. The Master taught by this illustration 
 that when once the treasure of the kingdom is found, the 
 finder should lose no time nor shrink from any sacrifice 
 needful to insure his title thereto. 
 
 THE PEARL OF GREAT PRICE. 
 
 "Again, the kingdom of heaven is like unto a merchant 
 man, seeking goodly pearls : who, when he had found one 
 pearl of great price, went and sold all that he had, and 
 bought it."" 
 
 Pearls have always held high place among gems, and 
 long before, as indeed ever since, the time of Christ, pearl- 
 merchants have been active and diligent in seeking the 
 largest and richest to be had. Unlike the man in the last 
 parable, who found a hidden treasure with little or no search, 
 the merchant in this story devoted his whole energy to the 
 quest for goodly pearls, to find and secure which was his 
 business. When at last he beheld the pearl that excelled all 
 others, though it was, as of right it ought to have been, held 
 at high cost, he gladly sold all his other gems ; indeed he sac- 
 rificed "all that he had" gems and other possessions and 
 purchased the pearl of great price. Seekers after truth may 
 acquire much that is good and desirable, and not find the 
 greatest truth of all, the truth that shall save them. Yet, if 
 they seek persistently and with right intent, if they are really 
 
 OS:d .miT Id 
 
 * Note 8, end of chapter, 
 a Matt. 13:15, 46. 
 
JESUS THE CHRIST. [CHAP. 19. 
 
 in quest of pearls and not of imitations, they shall find. Men 
 who by search and research discover the truths of the king- 
 dom of heaven may have to abandon many of their cher- 
 ished traditions, and even their theories of imperfect philos- 
 ophy and "science falsely so called,'*' 6 if they would possess 
 themselves of the pearl of great price. Observe that in this 
 parable as in that of the hidden treasure, the price of posses- 
 sion is one's all. No man can become a citizen of the king- 
 dom by partial surrender of his earlier allegiances ; he must 
 renounce everything foreign to the kingdom or he can never 
 be numbered therein. If he willingly sacrifices all that 
 he has, he shall find that he has enough. The cost of the 
 hidden treasure, and of the pearl, is not a fixed amount, alike 
 for all ; it is all one has. Even the poorest may come into 
 enduring possession ; his all is a sufficient purchase price. 
 
 TH GOSPEL NET. 
 
 butt $M sil JMl Ifr 
 
 "Again, the kingdom of heaven is like unto a net, that 
 was cast into the sea, and gathered of every kind : which, 
 when it was full, they drew to shore, and sat down, and 
 gathered the good into vessels, but cast the bad away. So 
 shall it be at the end of the world: the angels shall come 
 forth, and sever the wicked from among the just, and shall 
 cast them into tire furnace of fire : there shall be wailing and 
 gnashing of teeth."' 7 
 
 Men of many minds, men good and bad, all nationalities 
 and races, are affected by the gospel of the kingdom. The 
 "fishers of men" 4 are skilful, active, and comprehensive in 
 their haul. The sorting takes place after the net is brought 
 to shore ; and, as the fisherman discards every bad fish while 
 he saves the good, so shall the angels who do the bidding of 
 the Son of Man separate the just and the wicked, preserving 
 the one kind to life eternal, consigning the other to destruc- 
 
 bl Tim. 6:20. 
 
 cMatt. 13:47-50. 
 
 <*Matt. 4:19; Mark 1:17; Luke 5:10. 
 
THE PURPOSE OF PARABLES. 295 
 
 tion. Unwise efforts to carry the application of the parable 
 beyond the Author's intent have suggested the criticism that 
 whether the fish be good or bad they die. The good, how- 
 ever, die to usefulness, the bad to utter waste. Though all 
 men die, they die not alike ; some pass to rest, and shall come 
 forth in the resurrection of the just; others go to a state of 
 sorrow and disquiet there to anxiously and with dread await 
 the resurrection of the wicked/ Similarity of application in 
 the present parable as in that of the tares, is apparent in the 
 emphasis given to the decreed separation of the just from the 
 unjust, and in the awful fate of those who are fit subjects for 
 condemnation. A further parallelism is noticed in the post- 
 ponement of the judgment until the "end of the world," by 
 which expression we may understand the consummation of 
 the Redeemer's work, subsequent to the Millennium and the 
 final resurrection of all who have had existence on earth/ 
 
 Following His delivery of this, the last of the group of 
 parables recorded in the thirteenth chapter of Matthew, Jesus 
 asked the disciples, "Have ye understood all these things?" 
 They answered, "Yea, Lord." He impressed upon them 
 that they should be ready, like well-taught teachers, to bring, 
 from the store-house of their souls, treasures of truth both 
 old and new, for the edification of the worlds 
 
 CHRIST'S PURPOSE IN USING PARABLES. 
 
 . 
 As before stated, the Twelve and other disciples were 
 
 surprized at the Lord's innovation of parabolic instruction. 
 Prior to that time His doctrines had been set forth in un- 
 veiled plainness, as witness the explicit teachings in the 
 Sermon on the Mount. It is noticeable that the introduction 
 of parables occurred when opposition to Jesus was strong, 
 and when scribes, Pharisees, and rabbis were alert in main- 
 
 e John 5:29; see also B. of M., Alma 40:11-14; and the author, "Articles 
 of Faith," xxi:24-39. 
 /See chapter 42. 
 
 a Mat* 13-R1 A9 
 tf Matt. 1<J.51, 52. 
 
JESUS THE CHRIST. [CHAP. 19. 
 
 taining a close watch upon His movements and His works, 
 ever ready to make Him an offender for a word. The use 
 of parables was common among Jewish teachers; and in 
 adopting this mode of instruction Jesus was really following 
 a custom of the time ; though between the parables He spake 
 and those of the scholars there is possible no comparison 
 except that of most pronounced contrast. 7 * 
 
 To the chosen and devoted followers who came asking 
 the Master why He had changed from direct exposition to 
 parables,, He explained* that while it was their privilege to 
 receive and understand the deeper truths of the gospel, "the 
 mysteries of the kingdom of heaven" as He expressed it, 
 with people in general, who were unreceptive and unpre- 
 pared, such fulness of understanding was impossible. To 
 the disciples who had already gladly accepted the first prin- 
 ciples of the gospel of Christ, more should be given ; while 
 from those who had rejected the proffered boon, even what 
 they had theretofore possessed should be taken away/ 
 "Therefore," said He, "speak I to them in parables : because 
 they seeing see not ; and hearing they hear not, neither do 
 they understand." That the state of spiritual darkness then 
 existing among the Jews had been foreseen was instanced by 
 a citation of Isaiah's words, in which the ancient prophet had 
 told of the people becoming blind, deaf, and hard of heart 
 respecting the things of God, whereby though they would 
 both hear and see in a physical sense yet should they not 
 understand.^ 
 
 There is plainly shown an element of mercy in the para- 
 bolic mode of instruction adopted by our Lord under the 
 conditions prevailing at the time. Had He always taught 
 in explicit declaration, such as required no interpretation, 
 many among His hearers would have come under condemna- 
 tion, inasmuch as they were too weak in faith and unpre- 
 
 h Note 9, end of chapter. 
 
 Matt. 13:10-17; compare Mark 4:10-13; Luke 8:9, 10. 
 
 /Matt. 13:12; compare 25:29; Mark 4:25; Luke 8:18; 19:28. 
 
 *Isa. 0:9; see also 42:20; 43:8; Ezek. 12:2; John 12:40; Acts 28:26, 27. 
 
WHO HATH EARS TO HEAR, LET HIM HEAR. 297 
 
 pared in heart to break the bonds of traditionalism and the 
 prejudice engendered by sin, so as to accept and obey the 
 saving word. Their inability to comprehend the require- 
 ments of the gospel would in righteous measure give Mercy 
 some claim upon them, while had they rejected the truth with 
 full understanding, stern Justice would surely demand their 
 condemnation.* 
 
 That the lesson of the parables was comprehensible 
 through study, prayer and search was intimated in the 
 Teacher's admonishment: "Who hath ears to hear, let him 
 hear." m To the more studious inquirers, the Master added : 
 "Take heed what ye hear: with what measure ye mett, it 
 shall be measured to you : and unto you that hear shall more 
 be given. For he that hath, to him shall be given: and he 
 that hath not, from him shall be taken even that which he 
 hath." n Two men may hear the same words; one of them 
 listens in indolence and indifference, the other with active 
 mind intent on learning all that the words can possibly con- 
 vey; and, having heard, the diligent man goes straightway 
 to do the things commended to him, while the careless one 
 neglects and forgets. The one is wise, the other foolish ; the 
 one has heard to his eternal profit, the other to his everlast- 
 ing condemnation. 
 
 Another example of the merciful adaptation of the word 
 of truth to the varied capacities of the people who heard the 
 parables is found in the psychological fact, that the incidents 
 of an impressive though simple story will live, even in minds 
 which for the time being are incapable of comprehending any 
 meaning beyond that of the common-place story itself. Many 
 a peasant who had heard the little incident of the sower and 
 the four kinds of soil, of the tares sown by an enemy at 
 night, of the seed that grew though the planter had tem- 
 
 /See the authors "Articles of Faith," iii:12, 13; B. of M., 2 Nephi 9:25- 
 27; Rom. 2:12; Doc. and Cov. 45:54; 76:72. 
 
 mMatt. 13:9, 43; see also 11:15; Mark 4:9. 
 
 nMark 4:24, 25. 
 
 oRead again Matt. 7:24-27; Luke 6:46-49. 
 
298 JESUS THE CHRIST. [CHAP. 19. 
 
 porarily forgotten it, would be reminded by the recurring 
 circumstances of his daily work ; the gardener would recol- 
 lect the story of the mustard seed whenever he planted 
 afresh, or when he looked upon the umbrageous plant with 
 birds nesting in its branches; the housewife would be im- 
 pressed anew by the story of the leaven as she mixed and 
 kneaded and baked; the fisherman at his nets would think 
 again of the good fish and the bad and compare the sorting 
 of his catch with the judgment to come. And then, when 
 time and experience, including suffering perhaps, had pre- 
 pared them for deeper thought, they would find the living 
 kernel of gospel truth within the husk of the simple tale. 
 
 PARABIvKS IN 
 
 The essential feature of a parable is that of comparison 
 or similitude, by which some ordinary, well-understood in- 
 cident is used to illustrate a fact or principle not directly 
 expressed in the story. The popular thought that a parable 
 necessarily rests on a fictitious incident is incorrect; for, 
 inasmuch as the story or circumstance of the parable must 
 be simple and indeed common-place, it may be real. There 
 is no fiction in the parables we have thus far studied; the 
 fundamental stories are true to life and the given circum- 
 stances are facts of experience. The narrative or incident 
 upon which a parable is constructed may be an actual occur- 
 rence or fiction; but, if fictitious, the story must be con- 
 sistent and probable, with no admixture of the unusual or 
 miraculous. In this respect the parable differs from the 
 fable, the latter being imaginative, exaggerated and improb- 
 able as to fact; moreover, the intent is unlike in the two, 
 since the parable is designed to convey some great spiritual 
 truth, while the so-called moral of the fable is at best sug- 
 gestive only of worldly achievement and personal advantage. 
 Stones of trees, animals and inanimate things talking to- 
 
ALLEGORIES, PARABLES, AND PROVERBS. 299 
 
 gather or with men are wholly fanciful; they are fables or 
 apologues whether the outcome be depicted as good or bad ; 
 to the parable these show contrast, not similarity. The 
 avowed purpose of the fable is rather to amuse than to teach. 
 The parable may embody a narrative as in the instances of 
 the sower and the tares, or merely an isolated incident, as in 
 those of the mustard seed and the leaven. 
 
 Allegories are distinguished from parables by greater 
 length and detail of the story, and by the intimate admixture 
 of the narrative with the lesson it is designed to teach; these 
 are kept distinctly separate in the parable. Myths are ficti- 
 tious stories, sometimes with historic basis of fact, but with- 
 out symbolism of spiritual worth. A proverb is a short, sen- 
 tentious saying, in the nature of a maxim, connoting a 
 definite truth or suggestion by comparison. Proverbs and 
 parables are closely related, and in the Bible the terms are 
 sometimes used interchangeably/ The Old Testament con- 
 tains two parables, a few fables and allegories, and numer- 
 ous proverbs ; of the last-named we possess an entire book.<? 
 Nathan the prophet reproved King David by the parable of 
 the poor man's ewe lamb, and so effective was the story that 
 the king decreed punishment for the wealthy offender, and 
 was overcome by sorrow and contrition when the prophet 
 made application of his parable by the fateful words, "Thou 
 art the man." r The story of the vineyard, which though 
 fenced and well-tended yet brought forth only wild, useless 
 fruit, was used by Isaiah to portray the sinful state of Israel 
 in his attempt to awaken the people to lives of righteousness/ 
 
 The parables of the New Testament, spoken by the 
 Teacher of teachers, are of such beauty, simplicity, and 
 effectiveness, as to stand unparalleled in literature. 
 
 p Note 10, end of chapter. 
 q Note 11, end of chapter. 
 r2 Sam. 12:1-7, 13. 
 jlsa. 5:1-7. 
 
JESUS THE CHRIST. [CHAP. 19. 
 
 NOTES TO CHAPTER 19. 
 
 ' -'' '-. '''.-' 
 
 1. The First Group of Parables. Many Bible scholars hold 
 that the seven parables recorded in the thirteenth chapter of 
 Matthew were spoken at different times and to different people, 
 and that the writer of the first Gospel grouped them for con- 
 venience in recording and with prime consideration of their sub- 
 jective interest. Some color is found for this claim in Luke's 
 mention of some of these parables in different relations of both 
 time and place ; thus, the parables of the Mustard Seed and the 
 Leaven are given (Luke 13:18, 21) as directly following the heal- 
 ing of the infirm woman in the synagog, and the rebuke to the 
 hypocritical ruler. While we must admit that Matthew may 
 have grouped with the parables spoken on that particular day 
 some of other dates, it is probable that Jesus repeated some of 
 His parables, as He certainly did other teachings, and thus pre- 
 sented the same lesson on more occasions than one. As a matter 
 of fact each parable is a lesson in itself, and holds its high in- 
 trinsic value whether considered as an isolated story or in con- 
 nection with related teachings. Let us give heed to the lesson 
 of each whatever opinions men may promulgate as to the cir- 
 cumstances of its first delivery. 
 
 2. Local Setting for the Parable of the Sower. Dr. R. C. 
 
 Trench, in his excellent work Notes on the Parables of our Lord 
 (p-. 57i note), quotes Dean Stanley's description of existing con- 
 ditions in the place where the Parable of the Sower was given 
 by Jesus; and as there is reason to believe that the environment 
 has changed but little since the days of Christ, the account is 
 here reproduced : "A slight recess in the hillside close upon the 
 plain disclosed at once in detail, and with a conjunction which I 
 remember nowhere else in Palestine, every feature of the great 
 parable. There was the undulating corn-field descending to the 
 water's edge. There was the trodden pathway running through 
 the midst of it, with no fence or hedge to prevent the seed fall- 
 ing here or there on either side of it, or upon it itself hard with 
 the constant tramp of horse and mule and human feet. There 
 was the 'good* rich soil, which distinguishes the whole of that 
 plain and its neighborhood from the bare hills elsewhere, de- 
 scending into the lake, and which, where there is no interruption, 
 produces one vast mass of corn. There was the rocky ground 
 of the hillside protruding here and there through the corn-fields, 
 as elsewhere, through the grassy slopes. There were the large 
 bushes of thorn, the 'nabk' . . . springing up, like the fruit- 
 trees of the more inland parts, in the very midst of the waving 
 wheat." 
 
 3. Tares. This term occurs nowhere within the Bible ex- 
 cept % in this instance of the parable. Plainly any kind of weed, 
 particularly a poisonous sort, such as would seriously depreciate 
 the ^garnered crop, would serve the Master's purpose in the illus- 
 tration. The traditional belief commonly held is that the plant 
 referred to in the parable is the darnel weed, known to botanists 
 
NOTES. 301 
 
 as Lolium temulentum, a species of bearded rye-grass. This plant 
 closely resembles wheat in the early period of growth, and exists 
 as a pest to the farmers in Palestine to-day; it is called by the 
 Arabians "Zowan" or "Zawan" which name, says Arnot, citing 
 Thompson, "bears some resemblance to the original word in the 
 Greek text." The writer of the article "Tares" in Smith's Dic- 
 tionary says : "Critics and expositors are agreed that the Greek 
 plural zizania, A. V. 'tares,' of the parable (Matt. 13:25) denotes 
 the weed called 'bearded darnel' (Lolium temulentum), a widely- 
 distributed grass, and the only species of the order that has 
 deleterious properties. The bearded darnel before it comes into 
 ear is very similar in appearance to wheat, and the roots of the 
 two are often intertwined ; hence the command that the 'tares' 
 should be left till the harvest, lest while men plucked up the 
 tares 'they should root up also the wheat with them/ This 
 darnel is easily distinguishable from the wheat and barley when 
 headed out, but when both are less developed, 'the closest 
 scrutiny will often fail to detect it. Even the farmers, who in 
 this country generally weed their fields, do not attempt to sep- 
 arate the one from the other The taste is bitter, and, 
 
 when eaten separately, or even when diffused in ordinary bread, 
 it causes dizziness, and often acts as a violent emetic.' " The 
 secondary quotation is from Thompson's The Land and the Book, 
 ii, in, 112. It has been asserted that the darnel is a degenerated 
 kind of wheat; and attempts have been made to give additional 
 significance to our Lord's instructive parable by injecting this 
 thought ; there is no scientific warrant for the strained concep- 
 tion, however, and earnest students will not be misled thereby. 
 
 4. The Wickedness of the Sower of Tares. Attempts have 
 been made to disparage the Parable of the Tares on the ground 
 that it rests on an unusual if not unknown practise. Trench thus 
 meets the criticism (Notes on the Parables, pp. 72, 73) : "Our 
 Lord did not imagine here a form of malice without example, 
 but adduced one which may have been familiar enough to His 
 hearers, one so easy of execution, involving so little risk, and 
 yet effecting so great and lasting a mischief, that it is not strange, 
 where cowardice and malice meet, that this should have been 
 often the shape in which they displayed themselves. We meet 
 traces of it in many quarters. In Roman law the possibility of 
 this form of injury is contemplated; and a modern writer, illus- 
 trating Scripture from the manners and habits of the East, with 
 which he had become familiar through a sojourn there, affirms 
 the same to be now practised in India." In a subjoined note 
 the author adds : "We are not without this form of malice 
 nearer home. Thus in Ireland I have known an outgoing tenant, 
 in spite at his eviction, to sow wild oats in the fields which he 
 was leaving. These, like the tares in the parable, ripening and 
 seeding themselves before the crops in which they were mingled, 
 it became next to impossible to extirpate." 
 
 5. The Parable of the Seed Growing Secretly. This parable 
 has given rise to much discussion among expositors, the question 
 being as to who is meant by the man who cast seed into the 
 
I 
 
 302 JESUS THE CHRIST. [CHAP. 19. 
 
 ground. If, as in the parables of the Sower and the Tares, the 
 Lord Jesus be tne planter, then, some ask, how can it be said 
 "that the seed should spring and grow up, he knoweth not how," 
 when all things are known unto Him? If on the other hand the 
 planter represents the authorized teacher or preacher of the 
 gospel, how can it be said that at the harvest time "he putteth 
 in the sickle," since the final harvesting of souls is the preroga- 
 tive of God? The perplexities of the critics arise from their 
 attempt to find in the parable a literalism never intended by the 
 Author. Whether _ the seed be planted by the Lord Himself, as 
 when He taught in Person, or by any one of His authorized 
 servants, the seed is alive and will grow. Time is required; the 
 blade appears first and is followed by the ear, and the ear ripens 
 in season, without the constant attention which a shaping of the 
 several parts by hand would require. The man who figures in 
 the parable is presented as an ordinary farmer, who plants, and 
 waits, and in due time reaps. The lesson imparted is the vitality 
 of the seed as a living thing, endowed by its Creator with the 
 capacity to both grow and develop. 
 
 6. The Mustard Plant. The wild mustard, which in the 
 temperate zone seldom attains a height of more than three or 
 four feet, reaches in semitropical lands the height of a horse and 
 its rider (Thompson, The Land and the Book ii, 100). Those who 
 heard the parable evidently understood the contrast between 
 size of seed and that of the fully developed plant. Arnot, (The 
 Parables, p. 102), aptly says: "This plant obviously was chosen 
 by the Lord, not on account of its absolute magnitude, but be- 
 cause it was, and was recognized to be, a striking instance of 
 increase from very small to very great. It seems to have been 
 in Palestine, at that time, the smallest seed from which so large 
 a plant was known to grow. There were, perhaps, smaller seeds, 
 but the plants which sprung from them were not so great; 
 and there were greater plants, but the seeds from which they 
 sprung were not so small." Edersheim (i, p. 593) states that the 
 diminutive size of the mustard seed was commonly used in com- 
 parison by the rabbis, "to indicate the smallest amount such as 
 the least drop of blood, the least defilement, etc." The same au- 
 thor continues, in speaking of the grown plant: "Indeed, it 
 looks no longer like a large garden-herb or shrub, but 'becomes' 
 or rather appears like 'a tree' as St. Luke puts it, 'a great 
 tree,' of course, not in comparison with other trees, but with 
 garden-shrubs. Such growth of mustard seed was also a fact 
 well known at the time, and, indeed, still obzerved in the. East. 
 
 And the general meaning would the more easily 
 
 be apprehended, that a tree, whose wide-spreading branches 
 afforded lodgment to the birds of heaven, was a familiar Old 
 Testament figure for a mighty kingdom that gave shelter to the 
 nations (Ezek. 31:6, 12; Dan. 4:12, 14, 21, 22). Indeed, it is spe- 
 cifically used as an illustration of the Messianic Kingdom (Ezek. 
 17:23)." 
 
 7. The Symbolism of Leaven. In the parable, the kingdom 
 of heaven is likened unto leaven. In other scriptures leaven is 
 
NOTES. 303 
 
 figuratively mentioned as representing evil, thus, "the leaven of 
 the Pharisees and of the Sadducees" (Matt. 16:6, see also Luke 
 12:1), "the leaven of Herod" (Mark 8:15). These instances, 
 and others (i Cor. 5:7, 8) are illustrative of the contagion of 
 evil. In the incident of the woman using leaven in the ordinary 
 process of bread-making, the spreading, penetrating, vital effect 
 of truth is symbolized by the leaven. The same thing in differ- 
 ent aspects may very properly be used to represent good in one 
 instance and evil in another. 
 
 8. Treasure Belonging to the Finder. As to the justifica- 
 tion of the man who found a treasure hidden in another's field 
 and then, concealing the fact of his discovery, bought the field 
 that he might possess the treasure, Edersheim (i, p. 595-6) says: 
 "Some difficulty has been expressed in regard to the morality of 
 such a transaction. In reply it may be observed, that it was, at 
 least, in entire accordance with Jewish law. If a man had found 
 a treasure in loose coins among the corn it would certainly be 
 his if he bought the corn. If he had found it on the ground, or 
 in the soil, it would equally certainly belong to him if he could 
 claim ownership of the soil, and even if the field were not his 
 own, unless others could prove their right to it. The law went 
 so far as to adjudge to the^ purchaser of fruits anything found 
 among these fruits. This will suffice to vindicate a question of 
 detail, which, in any case, should not be too closely pressed in 
 a parabolic history." 
 
 9. Superiority of our Lord's Parables. "Perhaps no other 
 mode of teaching was so common among the Jews as that by 
 parables. Only in their case, they were almost entirely illustra- 
 tions of what had been said or taught; while in the case of Christ, 
 they served as the foundation for His teaching. ... In the 
 one case it was intended to make spiritual teaching appear Jew- 
 ish and national, in the other to convey spiritual teaching in a 
 form adapted to the stand-point of the hearers. This distinction 
 will be found to hold true, even in instances where there seems 
 the closest parallelism between a Rabbinic and an Evangelic 
 parable. ... It need scarcely be said that comparison be- 
 tween such parables, as regards their spirit, is scarcely possible, 
 except by way of contrast" (Edersheim, i, pp. 580-1). Geikie 
 tersely says : "Others have uttered parables, but Jesus so far 
 transcends them, that He > may justly be called the creator of 
 this mode of instruction" (ii, p. 145). 
 
 10. Parables and Other Forms of Analogy. "The parable 
 is also clearly distinguishable from the proverb, though it is true 
 that, in a certain degree, the words are used interchangeably in 
 the New Testament, and as equivalent the one to the other. 
 Thus 'Physician, heal thyself (Luke 4:23) is termed a parable, 
 being more strictly a proverb; so again, when the Lord had 
 used that proverb, probably already familiar to His hearers 'If 
 the blind lead the blind, both shall fall into the ditch'; Peter said 
 'Declare unto us this parable' (Matt. 15:14, 15) ; and Luke 5:36 is a 
 proverb or proverbial expression, rather than a parable, which 
 name it bears. . . . . . . . . So, upon the other hand,; 
 
304 JESUS THE CHRIST. [CHAP. 19. 
 
 those are called 'proverbs' in St. John, which if not strictly 
 parables, yet claim much closer affinity to the parable than 
 to the proverb, being in fact allegories ; thus Christ's set- 
 ting forth of His relations to His people under those 
 of a shepherd to his sheep is termed a 'proverb,' though our 
 translators, holding fast to the sense rather than to the letter, 
 have rendered it a 'parable' (John 10:6; compare 16:2^, 29). It 
 is easy to account for this interchange of words. Partiy it arose 
 from one word in Hebrew signifying both parable and proverb." 
 Trench, Notes on the Parables, pp. 9, 10. 
 
 For the convenience of readers who may not have a dic- 
 tionary at hand as they read, the following definitions are given : 
 
 Allegory. The setting forth of a subject under the guise of 
 some other subject or aptly suggestive likeness. 
 
 Apologue. A fable or moral tale, especially one in which 
 animals or inanimate things speak or act, and by which a useful 
 lesson is suggested or taught. 
 
 Fable. A brief story or tale feigned or invented to embody 
 a moral, and introducing animals and sometimes even inanimate 
 things as rational speakers and actors ; a legend or myth. 
 
 Myth. A fictitious or conjectural narrative presented as his- 
 torical, but without any basis of fact. 
 
 Parable. A brief narrative or descriptive allegory founded 
 on real scenes or events such as occur in nature and human life, 
 and usually with a moral or religious application. ^ 
 
 Proverb. A brief, pithy saying, condensing in witty or strik- 
 ing form the wisdom of experience; a familiar and widely known 
 popular saying in epigrammatic form. 
 
 ii. Old Testament Parables, Etc. "Of parables in the 
 strictest sense the Old Testament contains only two" (2 Sam. 
 12:1-; and Isa. 5:1-). "Other stories, such as that of the trees 
 assembled to elect a king (Judges 9:8), and of the thistle and 
 cedar (2 Kings 14:9), are more strictly fables. Still others, such 
 as Ezekiel's account of the two eagles and the vine (17:2-), and 
 of the caldron (24:3-) are allegories. The small number of 
 parabolic narratives to be found in the Old Testament must not, 
 however, be taken as an indication of indifference toward this 
 literary form as suitable for moral instruction. The number is 
 only apparently small. In reality, similitudes, which, though not 
 explicitly couched in the terms of fictitious narrative, suggest 
 and furnish the materials for such narrative, are abundant." 
 Zenos, Stand. Bible Diet., article "Parables." 
 
 By applying the term "parable" in its broadest sense, to in- 
 clude all ordinary forms of analogy, we may list the following as 
 the most impressive parables of the Old Testament. Trees elect- 
 ing a king (Judges 9 17-) ; the poor man's ewe lamb (2 Sam. 
 12:1-) ; the contending brothers and the avengers (2 Sam. 14:1-) : 
 story of the escaped captive (i Kings 20:3^-); ^the thistle and 
 the cedar (2 Kings 14:9); the vineyard and its wild grapes (Isa. 
 5:1-); the eagles and the vine (Ezek. 17:3-); the lion's whelps 
 (Ezek. 19:2-); the seething pot (Ezek. 24:3-). 
 
 - 
 
UNACCEPTABLE CANDIDATES FOR THE MINISTRY. 305 
 
 torr Brsri 
 
 ?itt Gi 
 
 CHAPTER 20. 
 
 "PEACE, BE STILL." 
 
 INCIDENTS PRELIMINARY TO THE VOYAGE. 
 
 Near the close of the day on which Jesus had taught the 
 multitudes for the first time by parables, He said to the dis- 
 ciples, "Let us pass over unto the other side." The destina- 
 tion so indicated is the east side of the sea of Galilee. While 
 the boat was being made ready, a certain scribe came to 
 Jesus and said: "Master, I will follow thee whithersoever 
 thou goest." Prior to that time, few men belonging to the 
 titled or ruling class had offered to openly ally themselves 
 with Jesus. Had the Master been mindful of policy and de- 
 sirous of securing official recognition, this opportunity to at- 
 tach to Himself as influential a person as a scribe would have 
 received careful consideration if not immediate acceptance ; 
 but He, who could read the minds and know the hearts of 
 men, chose rather than accepted. He had called men who 
 were to be thenceforth His own, from their fishing boats and 
 nets, and had numbered one of the ostracized publicans 
 among the Twelve ; but He knew them, every one, and chose 
 accordingly. The gospel was offered freely to all; but au- 
 thority to officiate as a minister thereof was not to be had 
 for the asking ; for that sacred labor, one must be called of 
 God. & 
 
 In this instance, Christ knew the character of the man, 
 ' 
 
 and, without wounding his feelings by curt rejection, pointed 
 out the sacrifice required of one who would follow whitherso- 
 ever the Lord went, saying : "The foxes have holes, and the 
 
 oMark 4:33. 
 
 b "Articles of Faith," x:l-20-"Men called of God,-" 
 
306 JESUS THE CHRIST. [ATta [CHAP. 20. 
 
 birds of the air have nests; but the Son of man hath not 
 where to lay his head." As Jesus had no fixed place of 
 abode, but went wherever His duty called Him, so was it 
 necessary that they who represented Him, men ordained or 
 set apart to His service, be ready to deny themselves the en- 
 joyment of their homes and the comfort of family associa- 
 tions, if the duties of their calling so demanded. We do not 
 read that the aspiring scribe pressed his offer. 
 
 Another man indicated his willingness to follow the L,ord, 
 but asked first for time to go and bury his father; to him 
 Jesus said : "Follow me ; and let the dead bury their dead." 
 Some readers have felt that this injunction was harsh, 
 though such an inference is scarcely justified. While it 
 would be manifestly unfilial for a son to absent himself from 
 his father's funeral under ordinary conditions, nevertheless, 
 if that son had been set apart to service of importance tran- 
 scending all personal or family obligations, his ministerial 
 duty would of right take precedence. Moreover, the re- 
 quirement expressed by Jesus was no greater than that made 
 of every priest during his term of active service, nor was it 
 more afflicting than the obligation of the Nazarite vow, c un- 
 der which many voluntarily placed themselves. The duties 
 of ministry in the kingdom pertained to spiritual life; one 
 dedicated thereto might well allow those who were negligent 
 of spiritual things, and figuratively speaking, spiritually dead, 
 to bury their dead. 
 
 A third instance is presented ; a man who wanted to be 
 a disciple of the Lord asked that, before entering upon his 
 duties, he be permitted to go home and bid farewell to his 
 family and friends. The reply of Jesus has become an 
 aphorism in life and literature: "No man, having put his 
 hand to the plough, and looking back, is fit for the kingdom 
 of God." 4 
 
 cPage 87. 
 
 JLuke 9:57-62; see also Matt. 8:19-22. 
 
JESUS ASLEEP IN THE SHIP. 307 
 
 From Matthew's record we draw the inference that the 
 first two of these candidates for discipleship offered them- 
 selves to our Lord as He stood on the shore or in the boat 
 ready to begin the evening voyage across the lake. Luke 
 places the instances in a different connection, and adds to 
 the offers of the scribe and the man who would first bury his 
 father, that of the one who wished to go home and then re- 
 turn to Christ. The three incidents may be profitably con- 
 sidered together, whether all occurred in the evening of that 
 same eventful day or at different times. 
 
 STILLING THS STORM/ 
 
 The instruction to launch forth and cross to the opposite 
 side of the lake was given by Jesus, who probably desired a 
 respite after the arduous labors of the day. No time had 
 been lost in unnecessary preparation; "they took him, even 
 as he was, into the ship," and set out without delay. Even 
 on the water some of the eager people tried to follow; for a 
 number of small boats, "little ships" as Mark styles them, 
 accompanied the vessel on which Jesus was embarked ; but 
 these lesser craft may have turned back, possibly on account 
 of the approaching storm; anyway, we do not hear of 
 them further. 
 
 Jesus found a resting place near the stern of the ship 
 and soon fell asleep. A great storm arose/ and still He 
 slept. The circumstance is instructive as it evidences at once 
 the reality of the physical attributes of Christ, and the 
 healthy, normal condition of His body. He was subject to 
 fatigue and bodily exhaustion from other causes, as are all 
 men ; without food He grew hungry ; without drink He 
 thirsted; by labor He became weary. The fact that after 
 a day of strenuous effort He could calmly sleep, even amidst 
 the turmoil of a tempest, indicates an unimpaired nervous 
 
 <?Matt. 8:23-27; Mark 4:35-41; Luke 8:22-25. 
 /Note 1, end of chapter. 
 
308 JESUS THE CHRIST. "231 [CHAP. 20. 
 
 system and a good state of health. Nowhere do we find rec- 
 ord of Jesus having been ill. He lived according to the laws 
 of health, yet never allowed the body to rule the spirit ; and 
 His daily activities, which were of a kind to make heavy de- 
 mands on both physical and mental energy, were met with 
 no symptoms of nervous collapse nor of functional dis- 
 turbance. Sleep after toil is natural and necessary. The 
 day's w r ork done, Jesus slept. 
 
 Meanwhile the storm increased in fury; the wind ren- 
 dered the boat unmanageable ; waves beat over the side ; so 
 much water was shipped that the vessel seemed about to 
 founder. The disciples were terror-stricken ; yet through it 
 all Jesus rested peacefully. In their extremity of fear, the 
 disciples awakened Him, crying out, according to the sev- 
 eral independent accounts, "Master, Master, we perish" ; 
 "Lord, save us : we perish" ; and, "Master, carest thou not 
 that we perish?" They were abjectly frightened, and at 
 least partly forgetful that there was with them One whose 
 voice even death had to obey. Their terrified appeal was not 
 wholly devoid of hope nor barren of faith : "Lord, save us" 
 they cried. Calmly He replied to their piteous call, "Why 
 are ye fearful, O ye of little faith?" 
 
 Then He arose; and out through the darkness of that 
 fearsome night, into the roaring wind, over the storm- 
 lashed sea, went the voice of the Lord as He "rebuked the 
 wind, and said unto the sea, Peace, be still. And the wind 
 ceased, and there was a great calm." Turning to the disci- 
 ples, He asked in tones of gentle yet unmistakable reproof : 
 "Where is your faith ?" and "How is it that ye have no 
 faith?" Gratitude for rescue from what but a moment be- 
 fore had seemed impending death was superseded by amaze- 
 ment and fear. "What manner of man is this," they asked 
 one ot another, "that even the wind and the sea obey him?" 
 
 Among the recorded miracles of Christ, none has elicited 
 greater diversity in comment and in attempt at elucidation 
 
CHRIST'S CONTROL OVER MATTER AND ENERGY. 309 
 
 than has this marvelous instance of control over the forces 
 of nature. Science ventures no explanation. The Lord of 
 earth, air, and sea spoke and was obeyed. He it was who, 
 amidst the black chaos of creation's earliest stages, had com- 
 manded with immediate effect Let there be light ; Let there 
 be a firmament in the midst of the waters ; Let the dry land 
 appear and, as He had decreed, so it was. The dominion 
 of the Creator over the created is real and absolute. A small 
 part of that dominion has been committed to man* 7 as the 
 offspring of God, tabernacled in the very image of his di- 
 vine Father. But man exercizes that delegated control 
 through secondary agencies, and by means of complicated 
 mechanism. Man's power over the objects of his own de- 
 vizing is limited. It is according to the curse evoked by 
 Adam's fall, which came through transgression, that by the 
 strain of his muscles, by the sweat of his brow, and by stress 
 of his mind, shall he achieve. His word of command is but 
 a sound-wave in air, except as it is followed by labor. 
 Through the Spirit that emanates from the very Person of 
 Deity, and which pervades all space, the command of God 
 is immediately operative. 
 
 Not man alone, but also the earth and all the elemental 
 forces pertaining thereto came under the Adamic curse ; /l 
 and as the soil no longer brought forth only good and use- 
 ful fruits, but gave of its substance to nurture thorns and 
 thistles, so the several forces of nature ceased to be obedient 
 to man as agents subject to his direct control. What we call 
 natural forces heat, light, electricity, chemical affinity- 
 are but a few of the manifestations of eternal energy through 
 which the Creator's purposes are subserved; and these few, 
 man is able to direct and utilize only through mechanical 
 contrivance and physical adjustment. But the earth shall 
 yet be "renewed and receive its paradisaical glory"; then 
 
 <7Gen. 1:28; P. of G. P., Moses 2:26; 5:1. 
 h Gen. 3:17-19. 
 
310 JESUS THE CHRIST. [CHAP. 20. 
 
 soil, water, air, and the forces acting upon them, shall di- 
 rectly respond to the command of glorified man, as now 
 they obey the word of the Creator.* 
 
 . 
 
 QUIETING THU DEMONS/ 
 
 Jesus and the disciples with Him landed on the eastern 
 or Perean side of the lake, in a region known as the country 
 of the Gadarenes or Gergesenes. The precise spot has not 
 been identified, but it was evidently a country district apart 
 from the towns.* 5 As the party left the boat, two maniacs, 
 who were sorely tormented by evil spirits, approached. 
 Matthew states there were two ; the other writers speak of 
 but one ; it is possible that one of the afflicted pair was in a 
 condition so much worse than that of his companion that to 
 him is accorded greater prominence in the narrative ; or, one 
 may have run away while the other remained. The demoniac 
 was in a pitiful plight. His frenzy had become so violent 
 and the physical strength incident to his mania so great that 
 all attempts to hold him in captivity had failed. He had 
 been bound in chains and fetters, but these he had broken 
 asunder by the aid of demon power ; and he had fled to the 
 mountains, to the caverns that served as tombs, and there he 
 had lived more like a wild beast than a man. Night and day 
 his weird, terrifying shrieks had been heard, and through 
 dread of meeting him people traveled by other ways rather 
 than pass near his haunts. He wandered about naked, and in 
 his madness often gashed his flesh with sharp stones. 
 
 Seeing Jesus, the poor creature ran toward Him, and, 
 impelled by the power of his demon control, prostrated 
 himself before Christ, the while crying out with a loud 
 voice: "What have I to do with thee, Jesus, thou Son of 
 the most high God ?" As Jesus commanded the evil spirits 
 to leave, one or more of them, through the voice of the man, 
 
 i Note 2, end of chapter. 
 
 /Matt. 8:28-34; Mark 5:1-19; Luke 8:26-39. 
 
 k Note 3, end of chapter. 
 
DEMONS ENTER SWINE. 311 
 
 pleaded to be left alone, and with blasphemous presumption 
 exclaimed: "I adjure thee by God, that thou torment me 
 not." Matthew records the further question addressed to 
 Jesus : "Art thou come hither to torment us before the 
 time?" The demons, by whom the man was possessed and 
 controledj recognized the Master, whom they knew they 
 had to obey ; but they pleaded to be left alone until the de- 
 creed time of their final punishment would come.' 
 
 Jesus asked, ''What is thy name ?" and the demons within 
 the man answered, "My name is L,egion, for we are many." 
 The fact of the man's dual consciousness or multi-person- 
 ality is here apparent. So complete was his possession by 
 wicked spirits that he could no longer distinguish between his 
 individual personality and theirs. The devils implored that 
 Jesus would not banish them from that country ; or as Luke 
 records in words of awful import, "that he would not com- 
 mand them to go out into the deep." m In their wretched 
 plight, and out of diabolical eagerness to find abode in bodies 
 of flesh even though of beasts, they begged that, being com- 
 pelled to leave the man they be allowed to enter a herd of 
 hogs feeding nearby. Jesus gave permission ; the unclean 
 demons entered the swine ; and the whole herd, numbering 
 about two thousand, went wild, stampeded in terror, ran 
 violently down a steep place into the sea, and were drowned. 
 The swineherds were frightened, and, hastening to the town, 
 told what had happened to the hogs. People came out in 
 crowds to see for themselves ; and all were astounded to be- 
 hold the once wild man of whom they had all been afraid, 
 now clothed, and restored to a normal state of mind, sitting 
 quietly and reverently at the feet of Jesus. They were afraid 
 of One who could work such wonders, and, conscious of 
 their sinful unworthiness, begged Him to leave their coun- 
 try." 
 
 r~ *, 
 
 /Compare Rev. 20:3 ; 
 
 m Revised Version, "abyss" Jtietea* of ''" 
 
 nNote 4, nd &t chapter, 
 
312 JESUS THE CHRIST. [CHAP. 20. 
 
 i 
 
 The man who had been rid of the demons feared not ; in 
 his heart love and gratitude superseded all other feelings ; 
 and as Jesus returned to the boat he prayed that he might 
 go also. But Jesus forbade, saying: "Go home to thy 
 friends, and tell them how great things the Lord hath done 
 for thee, and hath had compassion on thee." The man be- 
 came a missionary, not alone in his home town but through- 
 out Decapolis, the region of the ten cities ; wherever he went 
 he told of the marvelous change Jesus had wrought on him. 
 
 The testimony of wicked and unclean spirits to the 
 divinity of Christ as the Son of God is not confined to this 
 instance. We have already considered the case of the de- 
 moniac in the synagog at Capernaum \ and another instance 
 appeared, when Jesus, withdrawing from the towns in Gal- 
 ilee, betook Himself to the sea shore, and was followed by a 
 great multitude comprizing Galileans and Judeans, and peo- 
 ple from Jerusalem and Idumea, and from beyond Jordan 
 (i. e. from Perea), and inhabitants of Tyre and Sidon, 
 amongst whom He had healed many of divers diseases ; and 
 those who were in bondage to unclean spirits had fallen 
 down and worshiped Him; while the demons cried out: 
 "Thou art the Son of God."* 
 
 In the course of the short journey considered in this chap- 
 ter, the power of Jesus as Master of earth, men and devils, 
 was manifest in miraculous works of the most impressive 
 kind. We cannot classify the Lord's miracles as small and 
 great, nor as easy and difficult of accomplishment ; what one 
 may consider the least is to another of profound import. 
 The Lord's word was sufficient in every instance. To the 
 wind and the waves, and to the demon-ridden mind of the 
 man possessed, He had but to speak and be obeyed. "Peace, 
 be still." 
 
 Mark 1:24; Luke 4:34, also verse 41; see page 181 herein. 
 3:7-11; compare Luke 6:17-19. See page 187. 
 
PITIFUL REQUEST BY THE RULER OF A SYNAGOG. 313 
 
 ft l j b n i rf t <i J o ) vij Wuf i )-, J i O -e 1 1 
 
 THE RAISING OF THE DAUGHTER OF JAIRUS.3 
 
 Jesus and His attendants recrossed the lake from the land 
 of Gadara to the vicinity of Capernaum, where He was re- 
 ceived with acclamation by a multitude of people, "for they 
 were all waiting for him." Immediately after landing, Jesus 
 was approached by Jairus, one of the rulers of the local 
 synagog, who "besought him greatly, saying, My little 
 daughter lieth at the point of death : I pray thee, come and 
 lay thy hands on her, that she may be healed ; and she shall 
 live." 
 
 The fact of this man's coming to Jesus, with the spirit 
 of faith and supplication, is an evidence of the deep impres- 
 sion the ministry of Christ had made even in priestly and 
 ecclesiastical circles. Many of the Jews, rulers and officials 
 as well as the people in common, believed in Jesus ; r though 
 few belonging to the upper classes were willing to sacrifice 
 prestige and popularity by acknowledging their discipleship. 
 That Jairus, one of the rulers of the synagog, came only 
 when impelled by grief over the impending death of his only 
 daughter, a girl of twelve years, is no evidence that he had 
 not before become a believer ; certainly at this time his faith 
 was genuine and his trust sincere, as the circumstances of 
 the narrative prove. He approached Jesus with the rever- 
 ence due One whom he considered able to grant what he 
 asked, and fell at the Lord's feet, or as Matthew says, wor- 
 shiped Him. When the man had started from his home 
 to seek aid of Jesus, the maiden was at the point of death ; 
 he feared lest she had died in the interval. In the very brief 
 account given in the first Gospel, he is reported as saying to 
 Jesus: "My daughter is even now dead: but come and lay 
 thy hand upon her and she shall live."* Jesus went with the 
 
 imploring father, and many followed. 
 F 
 
 gMark 5:22-24, 35-43; Luke 8:41, 42, 49-56; Matt. 9:18, 19, 23-26. 
 rjohn 11:45; compare 8:30; 10:42. 
 s Note 5, end of chapter. 
 
314 JESUS THE CHRIST. 33U( [CHAP. 20. 
 
 On the way to the house an incident occurred to hinder 
 progress. A sorely afflicted woman was healed, under cir- 
 cumstances of peculiar interest ; this occurrence we shall con- 
 sider presently. No intimation is given that Jairus showed 
 impatience or displeasure over the delay ; he had placed trust 
 in the Master and awaited His time and pleasure ; and while 
 Christ was engaged in the matter of the suffering woman, 
 messengers came from the ruler's house with the saddening 
 word that the girl was dead. We may infer that even these 
 dread tidings of certainty failed to destroy the man's faith ; 
 he seems to have still looked to the Lord for help, and those 
 who had brought the message asked, "Why troublest thou 
 the Master any further?" Jesus heard what was said, and 
 sustained the man's sorely-taxed faith by the encouraging 
 behest: "Be not afraid, only believe." Jesus permitted 
 none of His followers save three of the apostles to enter the 
 house with Himself and the bereaved but trusting father. 
 Peter and the two brothers James and John were admitted. 
 
 The house was no place of such respectful silence or sub- 
 dued quiet as we now consider appropriate to the time and 
 place of death ; on the contrary it was a scene of tumult, but 
 that condition was customary in the orthodox observances of 
 mourning at the time/ Professional mourners, including 
 singers of weird dirges, and minstrels who made great noise 
 with flutes and other instruments, had already been sum- 
 moned to the house. To all such Jesus said, on entering: 
 "Why make ye this ado, and weep ? the damsel is not dead 
 but sleepeth." It was in effect a repetition of His command 
 uttered on a then recent occasion Peace, Le still. His 
 words drew scorn and ridicule from those who were paid for 
 the noise they made, and who, if what He said proved true, 
 would lose this opportunity of professional service. More- 
 over, they knew the maid was dead; preparations for the 
 funeral, which custom required should follow death as speed- 
 
 t Note 6, end of chapter. 
 
 
"TALITHA CUMI." 315 
 
 ily as possible, were already in progress. Jesus ordered 
 these people out, and restored peace to the house.* He then 
 entered the death chamber, accompanied only by the three 
 apostles and the parents of the girl. Taking the dead maiden 
 by the hand He "said unto her, Talitha cumi ; which is, being 
 interpreted, Damsel, I say unto thee, arise." To tfie astonish- 
 ment of all but the Lord, the girl arose, left her bed, and 
 walked. Jesus directed that food be given her, as bodily 
 needs, suspended by death, had returned with trie girl's re- 
 newal of life. 
 
 The Lord imposed an obligation of secrecy, charging all 
 present to refrain from telling what they had seen. The 
 reasons for this injunction are not stated. In some other 
 instances a similar instruction was given to those who had 
 been blessed by Christ's ministrations ; while on many occa- 
 sions of healing no such instructions are recorded, and in 
 one case at least the man who had been relieved of demons 
 was told to go and tell how great a thing had been done for 
 him. v In His own wisdom Christ knew when to prudently 
 forbid and when to permit publication of His doings. 
 Though the grateful parents, the girl herself, and the three 
 apostles who had been witnesses of the restoration, may all 
 have been loyal to the Lord's injunction of silence, the fact 
 that the maiden had been raised to life could not be kept 
 secret, and the means by which so great a wonder had been 
 wrought would certainly be inquired into. The minstrels 
 and the wailers who had been expelled from the place while 
 it was yet a house of mourning, and who had scornfully 
 laughed at the Master's assertion that the maiden was asleep 
 and not dead as they thought, would undoubtedly spread re- 
 ports. It is not surprizing, therefore, to read in Matthew's 
 short version of the history, that the fame of the miracle 
 "went abroad into all that land." 
 
 Note 7, end of chapter. 
 
 z'Mark 5:19-20; Luke 8:39. Page 312. 
 
316 JESUS THE CHRIST. [CHAP. 20. 
 
 RESTORATION TO LIFE AND RESURRECTION. 
 
 The vital distinction between a restoration of the dead to 
 a resumption of mortal life, and the resurrection of the body 
 from death to a state of immortality, must be thoughtfully 
 heeded. In each of the instances thus far considered that 
 of the raising of the dead man of Nain, w and that of the 
 daughter of Jairus, as also in the raising of Lazarus to be 
 studied later the miracle consisted in reuniting the spirit 
 and the body in a continuation of the interrupted course of 
 mortal existence. That the subject of each of these mira- 
 cles had to subsequently die is certain. Jesus Christ was the 
 first of all men who have lived on earth to come forth from 
 the tomb an immortalized Being; He is therefore properly 
 designated as "the first fruits of them that slept."* 
 
 Though both Elijah and Klisha, many centuries prior to 
 the time of Christ, were instrumental in restoring life to the 
 dead, the former to the widow's son in Zareptha, the latter 
 to the child of the Shunammite woman/ in these earlier 
 miracles the restoration was to mortal existence, not to im- 
 mortality. It is instructive to observe the difference in the 
 procedure of each of the Old Testament prophets mentioned 
 as compared with that of Christ in analogous miracles. 
 By both Elijah and Elisha the wonderful change was brought 
 about only after long and labored ministrations, and earnest 
 invocation of the power and intervention of Jehovah ; but 
 Jehovah, embodied in flesh as Jesus Christ, did nothing out- 
 wardly but command, and the bonds of death were immedi- 
 ately broken. He spoke in His own name and by inherent 
 authority, for by the power with which He was invested He 
 held control of both life and death. 
 
 w Page 251. 
 
 x\ Cor. 15:20, 23; see also Acts 26:23; Col. 1:18; Rev. 1:5; and "Articles 
 of Faith," xxi:24-27. 
 
 yl Kings 17;17-24; 2 Kings 4:31-37, 4^ . 
 
A WOMAN HEALED AMIDST THE THRONG. 31 
 
 A REMARKABLE HEALING BY THE WAY* 
 
 While Jesus was walking to the house of Jairus with a 
 great crowd of people thronging about Him, the progress of 
 the company was arrested by another case of suffering. In 
 the throng was a woman who for twelve years had been 
 afflicted with a serious ailment involving frequent hem- 
 orrhage. She had spent in medical treatment all she had 
 owned, and "had suffered many things of many physicians," 
 but had steadily grown worse. She worked her way through 
 the crowd, and, approaching Jesus from behind, touched His 
 robe ; "For she said, If I may touch but his clothes I shall be 
 whole." The effect was more than magical ; immediately 
 she felt the thrill of health throughout her body, and knew 
 that she had been healed of her affliction. Her object at- 
 tained, the blessing she sought being now secured, she tried 
 to escape notice by hastily dropping back into the crowd. 
 But her touch was not unheeded by the Lord. He turned to 
 look over the throng and asked, "Who touched my clothes ?" 
 or as Luke puts it, "Who touched me ?" As the people de- 
 nied, the impetuous Peter speaking for himself and the 
 others said: "Master, the multitude throng thee and press 
 thee, and sayest thou, Who touched me ?" But Jesus an- 
 swered : "Somebody hath touched me : for I perceive that 
 virtue is gone out of me." 
 
 The woman, finding that she could not escape identifica- 
 tion, came tremblingly forward, and, kneeling before the 
 Lord, confessed what she had done, her reason for so doing, 
 and the beneficent result. If she had expected censure her 
 fears were promptly set at rest, for Jesus, addressing her by 
 a term of respect and kindness, said : "Daughter, be of good 
 comfort : thy faith hath made thee whole ; go in peace," and 
 as Mark adds, "be whole of thy plague." ^ 
 
 This woman's faith was sincere and free from guile, 
 
 #Mark 5:25-34; Matt. 9:20-22; Luke 8:43-48. 
 
318 JESUS THE CHRIST. [CHAP. 20. 
 
 nevertheless it was in a sense defective. She believed that 
 the influence of Christ's person, and even that attaching to 
 His raiment, was a remedial agency, ample to cure her 
 malady ; but she did not realize that the power to heal was 
 an inherent attribute to be exercized at His will, and as the 
 influence of faith might call it forth. True, her faith had 
 already been in part rewarded, but of greater worth to her 
 than the physical cure of her illness would be the assurance 
 that the divine Healer had granted the desire of her heart, 
 and that the faith she had manifested was accepted by Him. 
 To correct her misapprehension and to confirm her faith, 
 Jesus gently subjected her to the necessary ordeal of con- 
 fession, which must have been made easier through her con- 
 sciousness of the great relief already experienced. He con- 
 firmed the healing and let her depart with the comforting 
 assurance that her recovery was permanent. 
 
 In contrast with the many cases of healing in connection 
 with which the Lord charged the beneficiaries that they 
 should tell none how or by whom they had been relieved, we 
 see here that publicity was made sure by His own action, and 
 that too, when secrecy was desired by the recipient of the 
 blessing. The purposes and motives of Jesus may be but 
 poorly understood by man; but in this woman's case we see 
 the possibility of stories strange and untrue getting afloat, 
 and it appears to have been the wiser course to make plain 
 the truth then and there. Moreover the spiritual worth of 
 the miracle was greatly enhanced by the woman's confession 
 and by the Lord's gracious assurance. 
 
 Observe the significant assertion, "Thy faith hath made 
 thee whole." Faith is of itself a principle of power; and 
 by its presence or absence, by its fulness or paucity, even the 
 Lord was and is influenced, and in great measure controled, 
 in the bestowal or withholding of blessings; for He min- 
 isffers according to law, and not with caprice or uncertainty. 
 
 a "Articles of Faith," v:lM3. 
 
kH3 PASSIVE BELIEF AND ACTIVE FAITH. 319 
 
 We read that at a certain time and place Jesus "could 
 there do no mighty work " because of the people's unbelief . b 
 Modern revelation specifies that faith to be healed is one of 
 the gifts of the Spirit, analogous to the manifestations of 
 faith in the work of healing others through the exercize of 
 the power of the Holy Priesthood/ 
 
 Our Lord's inquiry as to who had touched Him in the 
 throng affords us another example of His asking questions 
 in pursuance of a purpose, when He could readily have de- 
 termined the facts directly and without aid from others. 
 There was a special purpose in the question, as every teacher 
 finds a means of instruction in questioning his pupils. d 
 But there is in Christ's question, "Who touched me?" a 
 deeper significance than could inhere in a simple inquiry as 
 to the identity of an individual; and this is implied in the 
 Lord's further words : "Somebody hath touched me : for I 
 perceive that virtue is gone out of me." The usual external 
 act by which His miracles were wrought was a word or a 
 command, sometimes accompanied by the laying on of hands, 
 or by some other physical ministration as in anointing the 
 eyes of a blind man/ That there was an actual giving of 
 His own strength to the afflicted whom He healed is evident 
 from the present instance. Passive belief on the part of a 
 would-be recipient of blessing is insufficient ; only when it is 
 vitalized into active faith is it a power; so also of one who 
 ministers in the authority given of God, mental and spiritual 
 energy must be operative if the service is to be effective. 
 
 THE BLIND SEE AND THE DUMB SPEAK/ 
 
 Two other instances of miraculous healing are chronicled 
 by Matthew as closely following the raising of the daughter 
 of Jairus. As Jesus passed down the streets of Capernaum, 
 
 & Mark 6:5, 6; compare Matt. 13:58. 
 
 cDoc. and Cov. 46:19; compare Matt. 8:10; 9:28, 29. Acts 14:9. 
 
 d Note 8, end of chapter. 
 
 <?Matt. 8:3; Luke 4:40; 13:13; John 9:6; compare Mark 6:5; 7:33; 8:23. 
 
 /Matt. 9:27-35. 
 
320 JESUS THE CHRIST. 3VI8S [CHAP. 20. 
 
 presumably on His departure from the house of the ruler of 
 the synagog, two blind men followed Him, crying out : 
 "Thou son of David, have mercy on us." This title of ad- 
 dress was voiced by others at sundry times, and in no case 
 do we find record of our Lord disclaiming it or objecting 
 to its use.* 7 Jesus paused not to heed this call of the blind, 
 and the two sightless men followed Him, even entering the 
 house after Him. Then He spoke to them, asking: "Be- 
 lieve ye that I am able to do this ?" And they replied, "Yea, 
 Lord." Their persistency in following the Lord was evi- 
 dence of their belief that in some way, though to them un- 
 known and mysterious, He could help them ; and they 
 promptly and openly confessed that belief. Our Lord 
 touched their eyes, saying: "According to your faith be it 
 unto you." The effect was immediate ; their eyes were 
 opened. They were explicitly instructed to say nothing of 
 the matter to others; but, rejoicing in the inestimable bless- 
 ing of sight, they "spread abroad his fame in all that coun- 
 try." So far as we can unravel the uncertain threads of 
 sequence in the works of Christ, this is the earliest instance, 
 recorded with attendant details, of His giving sight to the 
 blind. Many remarkable cases follow. h 
 
 It is worthy of note that in blessing the sightless by the 
 exercize of His healing power, Jesus usually ministered by 
 some physical contact in addition to uttering the authorita- 
 tive words of command or assurance. In this instance, as 
 also in that of two blind men who sat by the wayside, He 
 touched the sightless eyes ; in the giving of sight to the blind 
 indigent in Jerusalem He anointed the man's eyes with clay ; 
 to the eyes of another He applied saliva.* An analogous 
 circumstance is found in the healing of one who was deaf 
 and defective of speech, in which instance the Lord put His 
 fingers into the man's ears and touched his tongue/ In no 
 
 0Matt. 15:22; 20:30, 31; Mark 10:47, 48; Luke 18:38, 39. 
 
 h Note 9, end of chapter. 
 
 tMatt. 20:30-34: John 9:6; Mark 8:23. 
 
 /Mark 7:32-37. 
 
A DUMB DEMONIAC HEALED. 
 
 case can such treatment be regarded as medicinal or thera- 
 peutic. Christ was not a physician who relied upon curative 
 substances, nor a surgeon to perform physical operations ; 
 His healings were the natural results of the application of a 
 power of His own. It is conceivable that confidence, which 
 is a stepping-stone to belief, as that in turn is to faith, may 
 have been encouraged by these physical ministrations, 
 strengthened, and advanced to a higher and more abiding- 
 trust in Christ, on the part of the afflicted who had not 
 sight to look upon the Master's face and derive inspiration 
 therefrom, nor hearing to hear His uplifting words. There 
 is apparent not alone an entire absence of formula and 
 formalism in His ministration, but a lack of uniformity of 
 procedure quite as impressive. 
 
 As the two men, once sightless but now seeing, departed, 
 others came, bringing a dumb friend whose affliction seems 
 to have been primarily due to the malignant influence of an 
 evil spirit rather than to any organic defect. Jesus rebuked 
 the wicked spirit cast out the demon that had obsessed the 
 afflicted one and held him in the tyranny of speechlessness. 
 The man's tongue was loosened, he was freed from the evil 
 incubus, and was no longer dumb. & 
 
 NOTES TO CHAPTER 20. 
 
 i. Storms on the Lake of Galilee. It is a matter of record 
 that sudden and violent storms are common on the lake or sea 
 of Galilee; and the tempest that was quieted by the Lord's word 
 of command was of itself no unusual phenomenon, except per- 
 haps in its intensity. Another incident connected with a storm 
 on this small body of water is of scriptural record, and will be 
 considered later in the text (Matt. 14:22-26; Mark 6:45-56; John 
 6:15-21). Dr. Thompson (The Land and the Book ii :32) gives a 
 description founded on his personal experience on the shores of 
 the lake: "I spent a night in that Wady Shukaiyif, some three 
 miles up it, to the left of us. The sun had scarcely set when 
 the wind began to rush down toward ^ the lake, and it continued 
 all night long with constantly increasing violence, so that when 
 we reached the shore next morning the face of the lake was a 
 
 k Matt. 0:32, 33. Note 10, end of chapter. 
 II 
 
322 JESUS THE CHRIST. [CHAP. 20. 
 
 huge boiling caldron. The wind howled down every wady from 
 the north-east and east with such fury that no efforts of rowers 
 could have brought a boat to shore at any point along that coast. 
 
 . ^ To understand the causes of these sudden and 
 
 violent tempests, we must remember that the lake lies low six 
 hundred feet lower than the ocean ; that the vast and naked 
 plateaus of the Jaulan rise to a great height, spreading backward 
 to the wilds of the Hauran, and upward to snowy Hermon; and 
 the water-courses have cut out profound ravines and wild gorges, 
 converging to the head of this lake, and that these act like gigan- 
 tic funnels to draw down the cold winds from the mountains." 
 
 2. The Earth Before and After Its Regeneration. That the 
 
 earth itself fell under the curse incident to the fall of the first 
 parents of the race, and that even as man shall be redeemed so 
 shall the earth be regenerated, is implied in Paul's words : "Be- 
 cause the creature itself also shall be delivered from the bondage 
 of corruption into the glorious liberty of the children of God. 
 For we know that the whole creation groaneth and travaileth in 
 pain together until now. And not only they, but ourselves also, 
 which have the firstfruits of the Spirit, even we ourselves groan 
 within ourselves, waiting for the adoption, to wit, the redemption 
 of our body" (Rom. 8:21-23). The present author has written 
 elsewhere : "According to the scriptures, the earth has to un- 
 dergo a change analogous to death, and to be regenerated in a 
 manner comparable to a resurrection. References to the elements 
 melting with heat, and to the earth being consumed and passing 
 away, such as occur in many scriptures already cited, are sug- 
 gestive of death; and the new earth, really the renewed or regen- 
 erated planet, which is to result, may be compared with a resur- 
 rected organism. The change has been likened unto a transfig- 
 uration (Doc. and Cov. 63:20, 21). Every created thing has been 
 made for a purpose ; and everything that fills the measure of its 
 creation is to be advanced in the scale of progression, be it an 
 atom or a world, an animalcule, or man the direct and literal 
 offspring of Deity. In speaking of the degrees of glory pro- 
 vided for His creations, and of the laws of regeneration and 
 sanctification, the Lord, in a revelation dated 1832, speaks plainly 
 of the approaching death and subsequent quickening of the 
 earth. These are His words : 'And again, verily I say unto you, 
 the earth abideth the law of a celestial kingdom, for it filleth the 
 measure of its creation, and transgresseth not the law. Where- 
 fore it shall be sanctified; yea, notwithstanding it shall die, it 
 shall be quickened again, and shall abide the power by which it 
 is quickened, and the righteous shall inherit it.' (Doc. and Cov. 
 88:25-26.)" 
 
 The vital Spirit that emanates from God and is coextensive 
 with space, may operate directly and with as positive effect upon 
 inanimate things, and upon energy in its diverse manifestations 
 known to us as the forces of nature, as upon organized intelli- 
 gences, whether yet unembodied, in the flesh, or disembodied. 
 Thus, the Lord may speak directly to the earth, the air, the sea, 
 and be heard and obeyed, for the divine affluence, which is the 
 
NOTES. 323 
 
 sum of all energy and power may and does operate throughout 
 the universe. In the course of a revelation from God to Enoch, 
 the earth is personified, and her groans and lamentations over 
 the wickedness of men were heard by the prophet : "And it 
 came to pass that Enoch looked upon the earth ; and he heard a 
 voice from the bowels thereof, saying : Wo, wo is me, the mother 
 of men; I am pained, I am weary, because of the wickedness of 
 my children. When shall I rest, and be cleansed from the filth- 
 iness which is gone forth out of me? When will my Creator 
 sanctify me, that I may rest, and righteousness for a season abide 
 upon my face ?" Enoch pleaded : "O Lord, wilt thou not have 
 compassion upon the earth?" Following further revelation as 
 to the then future course of mankind in sin and in the rejection 
 of the Messiah who was to be sent, the prophet wept with 
 anguish, and asked of God "When shall the earth rest?" It was 
 then shown unto him that the crucified Christ shall return to 
 earth and establish a millennial reign of peace : "And the Lord 
 said unto Enoch : As I live, even so will I come in the last days, 
 in the days of wickedness and vengeance, to fulfil the oath which 
 I have made unto you concerning the children of Noah ; and the 
 day shall come that the earth shall rest, but before that day the 
 heavens shall be darkened, and a veil of darkness shall cover the 
 earth ; and the heavens shall shake, and also the earth ; and great 
 tribulations shall be among the children of men. " And the 
 glorious assurance followed "that for the space of a thousand 
 years the earth shall rest." (P. of G. P., Moses 7:48, 49, 58, 60, 
 61, 64.) 
 
 A partial description of the earth in its regenerated state has 
 been given through the prophet Joseph Smith in the present dis- 
 pensation : "This earth, in its sanctified and immortal state, will 
 be made like unto crystal and will be a Urim and Thummim to 
 the inhabitants who dwell thereon, whereby all things pertaining 
 to an inferior kingdom, or all kingdoms of a lower order, will be 
 manifest to those who dwell on it; and this earth will be Christ's." 
 (Doc. and Cov. 130:9). 
 
 That Jesus Christ, in the exercize of His powers of Godship, 
 should speak directly to the wind or the sea and be obeyed, is no 
 less truly in accord with the natural law of heaven, than that He 
 should effectively command a man or an unembodied spirit. That 
 through faith even mortal man may set in operation the forces 
 that act upon matter and with assurance of stupendous results 
 has been explicitly declared by Jesus Christ : "For verily I say 
 unto you, If ye have faith as a grain of mustard seed, ye shall 
 say unto this mountain, Remove hence to yonder place ; and it 
 shall remove; and nothing shall be impossible unto you" (Matt. 
 17:20; compare Mark 11:23; Luke 17:6). 
 
 3. The Land of the Gergesenes. Attempts have been made 
 to discredit the account of Christ's healing the demoniac in "the 
 country of the Gadarenes" (Mark 5:1; Luke 8:26) on the claim 
 that the ancient town of Gadara the capital of the district (see 
 Josephus, Wars, iii, 7:1), was too far inland to make possible the 
 precipitous dash of the swine into the sea from that place. Others 
 
324: JESUS THE CHRIST. [CHAP. 20. 
 
 lay stress on the fact that Matthew differs from the two other 
 Gospel-historians, in specifying "the country of the Gergesenes" 
 (8:28). As stated in the text, a whole region or section is re- 
 ferred to, not a town. The keepers of the swine ran off to the 
 towns tc report the disaster that had befallen their herd. In 
 that district of Perea there were at the time towns named re- 
 spectively Gadara, Gerasa, and Gergesa ; the region in general, 
 therefore, could properly be called the land of the Gadarenes or 
 of the Gergesenes. Farrar (Life of Christ, p. 254 note) says : 
 "After the researches of Dr. Thompson (The Land and the Book, 
 ii:25), there can be no doubt that Gergesa . . was the name of 
 a little town nearly opposite Capernaum, the ruined site of which 
 is still called Kerza or Gersa by the Bedawin. The existence of 
 this little town was apparently known both to Origen, who first 
 introduced the reading, and to Eusebius and Jerome; and in their 
 day a steep declivity near it, where the hills approach to within a 
 little distance from the lake, was pointed out as the scene of 
 the miracle." 
 
 4. Jesus Entreated to Leave the Country. The people were 
 frightened over the power possessed by Jesus, as demonstrated 
 in the cure of the demoniac, and in the destruction of the swine, 
 which latter occurrence, however, was not in pursuance of His 
 command. It was the fear that sinful men feel in the presence 
 of the Righteous. They were not prepared for other manifesta- 
 tions of divine power, and they dreaded to think who among them 
 might be directly affected thereby should it be exerted. We must 
 judge the people mercifully, however, if at all. They were in 
 part heathen, and had but superstitious conceptions of Deity. 
 Their prayer that Jesus leave them brings to mind the ejacula- 
 tion of Simon Peter in his witnessing one of Christ's miracles : 
 "Depart from me: for I am a sinful man, O Lord" (Luke 5:8). 
 
 5. "Dead," or "At the Point of Death." According to Luke 
 (8:42) the daughter of Jairus "lay a dying" when the grief- 
 stricken father sought help of the Lord; Mark (5:23) reports the 
 man as stating that the girl lay "at the point of death." These 
 two accounts agree; but Matthew (9:18) represents the father as 
 saying : "My daughter is even now dead." Unbelieving critics 
 have dwelt at length on what they designate an inconsistency 
 if not a contradiction in these versions ; and yet both accounts 
 embodied in the three records are plainly true. The maid was 
 seemingly breathing her last, she was in the very throes of death, 
 when the father hurried away. Before he met Jesus he felt that 
 the end had probably come ; nevertheless his faith endured. His 
 words attest his trust, that even had his daughter actually died 
 since he left her side, the Master could recall her to life. He 
 was in a state o'f frenzied grief, and still his faith held true. 
 
 6. Mourning Customs Among Orientals. Observances that 
 to us seem strange, weird, and out of place, prevailed from very 
 early times among oriental peoples, some of which customs were 
 common to the Jews in the days of Christ. Noise and tumult, 
 including screeching lamentations by members of the bereaved 
 family and by professional mourners, as also the din of instru- 
 
. NOTES. 325 
 
 ments, were usual accompaniments of mourning. Geikie, citing 
 Buxtorf's quotation from the Talmud, gives place to the follow- 
 ing: "Even a poor Israelite was required to have not fewer than 
 two flute players and one mourning woman at the death of his 
 wife; but if he be rich all things are to be done according to his 
 quality." In Smith's Dictionary of the Bible, we read : "The 
 number of words (about eleven Hebrew and as many Greek) 
 employed in scripture to express the various actions character- 
 istic of mourning, shows in a great degree the nature of Jewish 
 customs in this respect. They appear to have consisted chiefly 
 in the following particulars: (i) Beating upon the breast or 
 other parts of the body. (2) Weeping and screaming in an ex- 
 cessive degree. (3) Wearing sad-colored garments. (4) Songs 
 of lamentation. (5) Funeral feasts. (6) Employment of per- 
 sons, especially women, to lament. One marked feature of ori- 
 ental mourning is what may be called its studied publicity, and 
 the careful observance of prescribed ceremonies (Gen. 23:2; Job 
 1:20; 2:8; Isa. 15:3; etc.)." 
 
 7. "Not Dead, but Sleepeth." That the daughter of Jairus 
 was dead is placed beyond reasonable doubt by the scriptural 
 record. Our Lord's statement to the noisy mourners that "the 
 damsel is not dead but sleepeth" told that her sleep was to be 
 of short duration. It was a rabbinical and common custom of 
 the time to speak of death as a sleep, and those who laughed 
 Jesus to scorn for His statement chose to construe His words in 
 a sense of such literalism as the context scarcely warrants. It is 
 noticeable that the Lord used a strictly equivalent expression 
 with respect to the death of Lazarus. "Our friend Lazarus 
 sleepeth," said He, "but I go that I may awake him out of 
 sleep." The literal construction placed upon these words by the 
 apostles evoked the plain declaration "Lazarus is dead" (John 
 11:11, 14). In the Talmud death is repeatedly designated as 
 sleep hundreds of times says Lightfoot, a recognized authority 
 on Hebrew literature. 
 
 8. Why Did Jesus Make Inquiries? We have already con- 
 sidered many instances of Christ's possession of what man would 
 call superhuman knowledge, extending even to the reading of 
 unuttered thoughts. Some people find difficulty in reconciling 
 this superior quality with the fact that Jesus often asked ques- 
 tions even on matters of minor circumstance. We should realize 
 that even complete knowledge may not preclude the propriety of 
 making inquiries, and, moreover, that even omniscience does not 
 imply ever-present consciousness of all that is. Undoubtedly 
 through his paternal heritage of divine attributes, Jesus had the 
 power of ascertaining for Himself, by means not possessed by 
 others, any facts He might have desired to know; nevertheless 
 we find Him repeatedly asking questions on circumstantial detail 
 (Mark 9:21; 8:27; Matt. 16:13; Luke 8:45) ; and this He did even 
 after His resurrection (Luke 24:41; John 21:5; B. of M., 3 Nephi 
 177). 
 
 That catechization is one of the most effective means of 
 mind development is exampled in the methods followed by the 
 
326 JESUS THE CHRIST. [CHAP. 20. 
 
 best of human teachers. Trench (Notes on the Miracles, pp. 148-9), 
 thus instructively points the lesson as illustrated by our Lord's 
 question concerning the woman who was healed of her issue of 
 blood : With little force "can it be urged that it would have been 
 inconsistent with absolute truth for the Lord to profess ignor- 
 ance, and to ask the question which He did ask, if all the while 
 He perfectly knew what He thus seemed implicitly to say that 
 He did not know. A father among his children, and demanding 
 Who committed this fault? himself conscious, even while he 
 asks, but at the same time willing to bring the culprit to a full 
 confession, and so to put him in a pardonable state, can he be 
 said, in any way to violate the law of the highest truth? The 
 same offense might be found in Elisha's 'Whence comest thou, 
 Gehazi?' (2 Kings 5:25) when his heart went with his servant all 
 the way that he had gone; and even in the question of God Him- 
 self to Adam, 'Where art thou?' (Gen. 3:9), and to Cain, 'Where 
 is Abel thy brother?' (Gen. 4:9). In every case there is a moral 
 purpose in the question, an opportunity given even at the latest 
 moment for making good at least a part of the error by its un- 
 reserved confession." 
 
 9. The Blind See. In his treatment of the miraculous heal- 
 ing of the two blind men who had followed Jesus into the house, 
 Trench (Notes on the Miracles of our Lord, p. 152) says: "We 
 have here the first of those many healings of the blind recorded 
 (Matt. 12:22; 20:30; 21:14; John 9) or alluded to (Matt. 11:5) in 
 the Gospels ; each of them a literal fulfilment of that prophetic 
 word of Isaiah concerning the days of Messiah: 'Then the eyes 
 of the blind shall be opened' (35:5). Frequent as these miracles 
 are, they yet will none of them be found without distinguishing 
 features of their own. That they should be so numerous is noth- 
 ing wonderful, whether we regard the fact x from a natural or spir- 
 itual point of view. Regarded naturally they need not surprize 
 us if we keep in mind how far commoner a calamity is blindness 
 in the East than with us. Regarded from a spiritual point of 
 view we have only to remember how commonly sin is contem- 
 plated in Scripture as a moral blindness (Deut. 28:29; Isa. 59:10; 
 Job 12:25; Zeph. i:j7), and deliverance from sin as a removal of 
 this blindness (Isa. 6:9, 10; 43:8; Eph. 1:18; Matt. 15:14); and 
 we shall at once perceive how fit it was that He who was the 
 'light of the world' should often accomplish works which sym- 
 bolized so well that higher work which He came into the world 
 to accomplish." 
 
 10. Imputation of Satanic Agency. Observe that in the 
 matter of healing the dumb demoniac referred to in the text, 
 Christ was charged with being in league with the devil. Although 
 the people, impressed by the manifestation of divine power in the 
 healing, exclaimed in reverence, "It was never so seen in Israel," 
 the Pharisees, intent on counteracting the good effect of the Lord's 
 miraculous ministration, said "He casteth out devils through the 
 prince of the devils." Matt. 9-32-34-) For further treatment of this 
 inconsistent and, strictly speaking blasphemous charge, see pages 
 265-269. 
 
JESUS THE CARPENTER. 327 
 
 CHAPTER 21. 
 
 THE APOSTOLIC MISSION, AND EVENTS RELATED 
 THERETO. 
 
 JESUS AGAIN IN NAZARETH - a 
 
 It will be remembered that, in the early clays of His public 
 ministry, Jesus had been rejected by the people of Nazareth, 
 who thrust Him out from their synagog and tried to kill 
 Him. & It appears that subsequent to the events noted in our 
 last chapter, He returned to the town of His youth, and again 
 raised His voice in the synagog, thus mercifully affording 
 the people another opportunity to learn and accept the 
 truth. The Nazarenes, as they had done before, now again 
 openly expressed their astonishment at the words He spoke, 
 and at the many miraculous works He had wrought ; never- 
 theless they rejected Him anew, for He came not as they 
 expected the Messiah to come; and they refused to know 
 Him save as "the carpenter, the son of Mary, the brother of 
 James, and Joses, and of Juda, and Simon ;" all of whom 
 were common folk as were also His sisters. "And they were 
 offended at him." c Jesus reminded them of the proverb then 
 current among the people, "A prophet is not without honour, 
 but in his own country, and among his own kin, and in his 
 own house." Their unbelief was so dense as to cause Him 
 to marvel f and because of their lack of faith He was unable 
 to accomplish any great work except to heal a few excep- 
 tional believers upon whom He laid His hands. Leaving 
 Nazareth, He entered upon His third tour of the Galilean 
 towns and villages, preaching and teaching as He went/* 
 
 a Matt. 13:53-58; Mark 6:1-6. 
 
 &Luke 4:28-30. See pages 179-181. 
 
 c Pages 254, 274. 
 
 *Note 2, page 273. 
 
 d Note 1, end of chapter. 
 
328 JESUS THE CHRIST. [CHAP. 21. 
 
 THE TWELVE CHARGED AND SENT/ 
 
 About this time, also, Jesus inaugurated a notable expan- 
 sion of the ministry of the kingdom, by sending forth the 
 Twelve on assigned missions. Since their ordination the 
 apostles had been with their Lord, learning from Him by 
 public discourse and private exposition, and acquiring inval- 
 uable experience and training through that privileged and 
 blessed companionship. The purpose of their ordination was 
 specified "that they should be with him, and that he might 
 send them forth to preach."/ They had been pupils under the 
 Master's watchful guidance for many months ; and now they 
 were called to enter upon the duties of their calling as 
 preachers of the gospel and individual witnesses of the 
 Christ. By way of final preparation they were specifically 
 and solemnly charged.* 7 Some of the instructions given them 
 on this occasion had particular reference to their first mis- 
 sion, from which they would in due time return and report ; 
 other directions and admonitions were to be of effect 
 throughout their ministry, even after the Lord's ascension. 
 
 They were directed to confine their ministrations for the 
 time being "to the lost sheep of the house of Israel," and 
 not to open a propaganda among the Gentiles/ 1 nor even in 
 Samaritan cities. This was a temporary restriction, im- 
 posed in wisdom and prudence ; later, as we shall see, they 
 were directed to preach among all nations, with the world 
 for their field. 1 ' The subject of their discourses was to be 
 that upon which they had heard the Master preach "the 
 kingdom of heaven is at hand." They were to exercize the 
 authority of the Holy Priesthood as conferred upon them by 
 ordination ; it was a specified part of their mission to "heal 
 
 eMatt. 10:5-42; Mark 6:7-13; Luke 9:1-6. 
 
 /Mark 3:14. 
 
 gMatt. 10:5-42; Mark 6:7-13; Luke 9:1-6. 
 
 h Note 2, end of chapter. 
 
 tMatt. 28:19; Mark 16:15. Page 695 herein. 
 
THE TWELVE SOLEMNLY CHARGED. 329 
 
 the sick, cleanse the lepers, raise the dead, cast out devils," 
 as occasion presented itself ; and they were commanded to 
 give freely, even as they had freely received. Personal com- 
 fort and bodily needs they were not to provide for ; the peo- 
 ple were to be proved as to their willingness to receive and 
 assist those who came in the name of the Lord ; and the 
 apostles themselves were to learn to rely upon a Provider 
 more to be trusted than man ; therefore money, extra cloth- 
 ing, and things of mere convenience were to be left be- 
 hind. In the several towns they entered they were to 
 seek entertainment and leave their blessing upon every wor- 
 thy family into which they were received. If they found 
 themselves rejected by a household or by a town as a whole, 
 they were to shake the dust from their feet on leaving, as a 
 testimony against the people/ and it was decreed that, in 
 the day of judgment, the place so denounced would fare 
 worse than wicked Sodom and Gomorrha upon which fire 
 from heaven had descended. 
 
 The apostles were told to be prudent, to give no needless 
 offense, but to be wise as serpents, and harmless as doves ; 
 for they were sent forth as sheep into the midst of wolves. 
 They were not to recklessly entrust themselves to the power 
 of men; for wicked men would persecute them, seek to ar- 
 raign them before councils and courts, and to afflict them in 
 the synagogs. Moreover they might expect to be brought 
 before governors and kings, under which extreme condi- 
 tions they were to rely upon divine inspiration as to what 
 they should say, and not depend upon their own wisdom in 
 preparation and premeditation; "For," said the Master, "it 
 is not ye that speak, but the Spirit of your Father which 
 speaketh in you." & 
 
 They were not to trust even the claims of kinship for 
 protection, for families would be divided over the truth, 
 
 y Note 3, end of chapter. 
 
 A; Matt. 10:18-20; compare Mark 13:9; Luke 12:10-12. 
 
JESUS THE CHRIST. [CHAP. 21. 
 
 brother against brother, children against parents, and the 
 resulting strife would be deadly. These servants of Christ 
 were told that they would be hated of all men, but were 
 assured that their sufferings were to be for His name's sake. 
 They were to withdraw from the cities that persecuted them, 
 and go to others; and the Lord would follow them, even 
 before they would be able to complete the circuit of the cities 
 of Israel. They were admonished to humility, and were 
 always to remember that they were servants, who ought not 
 to expect to escape when even their Master was assailed. 
 Nevertheless they were to be fearless, hesitating not to preach 
 the gospel in plainness ; for the most their persecutors could 
 do was to kill the body, which fate w r as as nothing compared 
 to that of suffering destruction of the soul in hell. 
 
 Assurance of the Father's watchful care was impressed 
 upon them by the simple reminder that though sparrows 
 were sold two for a farthing, and yet not a sparrow could 
 be sacrificed without the Father's concern, they, who were 
 of more value than many sparrows, would not be forgotten. 
 They were solemnly warned that whosoever would freely 
 confess the Christ before men would be acknowledged by 
 Him in the Father's presence, while they who denied Him 
 before men would be denied in heaven. And again they 
 were told that the gospel would bring strife, whereby house- 
 holds would be disrupted; for the doctrine the Lord had 
 taught would be as a sword to cut and divide. The duties 
 of their special ministry were to supersede the love for kin- 
 dred ; they must be willing to leave father, mother, son, or 
 daughter, whatever the sacrifice; for, said Jesus "He that 
 taketh not his cross, and followeth after me, is not worthy 
 of me." 
 
 The significance of this figure must have been solemnly 
 impressive, and actually terrifying; for the cross was a 
 symbol of ignominy, extreme suffering, and death. How- 
 ever, should they lose their lives for His sake, they would 
 
 . 
 
RETURN OF THE TWELVE. 331 
 
 find life eternal ; while he who was not willing to die in the 
 Lord's service should lose his life in a sense at once literal 
 and awful. They were never to forget in whose name they 
 were sent; and were comforted with the assurance that 
 whoever received them would be rewarded as one who had 
 received the Christ and His Father; and that though the 
 gift were only that of a cup of cold water, the giver should 
 in no wise lose his reward. 
 
 Thus charged and instructed, the twelve special wit- 
 nesses of the Christ set out upon their mission, traveling in 
 pairs/ while Jesus continued His personal ministry. 
 
 THE TWELVE) RETURN. 
 
 We are without definite information as to the dura- 
 tion of the apostles' first mission, and as to the extent 
 of the field they traversed. The period of their absence 
 was marked by many important developments in the indi- 
 vidual labors of Jesus. It is probable that during this time 
 our L,ord visited Jerusalem, on the occasion mentioned by 
 John as coincident with the unnamed feast of the Jews. w 
 While the apostles were absent, Jesus was visited by the 
 Baptist's disciples, as we have already seen, n and the re- 
 turn of the Twelve occurred near the time of the infamous 
 execution of John the Baptist in prison. 
 
 The missionary labors of the apostles greatly augmented 
 the spread of the new doctrine of the kingdom, and the 
 name and works of Jesus were proclaimed throughout the 
 land. The people of Galilee were at that time in a state of 
 discontent threatening open insurrection against the gov- 
 ernment ; their unrest had been aggravated by the murder of 
 the Baptist. Herod Antipas, who had given the fatal order, 
 trembled in his palace. He heard, with fear due to inward 
 
 wjohn 5;' pages 206, 216. 
 
 wMatt. 11:2-19; Luke 7:18-34; see page 252. 
 
 o Page 259. 
 
332 JESUS THE CHRIST. [CHAP. 21. 
 
 conviction of guilt, of the marvelous works wrought by 
 Jesus, and in terror averred that Christ could be none other 
 than John Baptist returned from the tomb. His fawning 
 courtiers essayed to allay his fears by saying that Jesus was 
 Elijah, or some other of the prophets whose advent had been 
 predicted ; but the conscience-stricken Herod said : "It is 
 John whom I beheaded : he is risen from the dead." Herod 
 desired to see Jesus; perhaps through the fascination of 
 fear, or with the faint hope that sight of the renowned 
 Prophet of Nazareth might dispel his superstitious dread 
 that the murdered John had returned to life. 
 
 Upon the completion of their missionary tour, the apos- 
 tles rejoined the Master and reported to Him both what they 
 had taught and what they had done by way of authoritative 
 ministration. They had preached the gospel of repentance 
 in all the cities, towns, and villages to which they had gone ; 
 they had anointed with oil many afflicted ones, and the 
 power of their priesthood had been attested by consequent 
 healings; even unclean spirits and devils had been subject 
 unto them.*' They found Jesus attended by great multi- 
 tudes ; and they had little opportunity of private confer- 
 ence with Him ; "for there were many coming and going, 
 and they had no leisure so much as to eat/' The apostles 
 must have heard in gladness the Lord's invitation : "Come 
 ye yourselves apart into a desert place, and rest awhile." In 
 quest of seclusion, Jesus and the Twelve withdrew from the 
 throng, and privately entered a boat in which they crossed 
 to a rural spot adjacent to the city of Bethsaida.s Their 
 departure had not been unobserved, however, and eager 
 crowds hastened along the shore, and partly around the 
 northerly end of the lake, to join the party at the landing 
 place. From John's account we are led to infer that, before 
 
 p Mark 6:12, 13; Luke 9:10. Note similar testimony of the Seventy, 
 who were sent out at a later time, and who returned rejoicing in the 
 power t'hat had been manifest in their ministry; Luke 10:17. 
 
 q Note 4, end of chapter. 
 
FIVE THOUSAND MIRACULOUSLY FED. 333 
 
 the arrival of great numbers, Jesus and His companions had 
 ascended the hillside near the shore, where, for a short time 
 they had rested. As the multitude gathered on the lower 
 slopes, our Lord looked upon them as upon sheep without a 
 shepherd ; and, yielding to their desire and to His own emo- 
 tions of divine pity, He taught them many things, healed 
 their afflicted ones, and comforted their hearts with com- 
 passionate tenderness. 
 
 FIVE THOUSAND FED IN THE DESERT/ 
 
 So intent were the people on hearing the Lord's words, 
 and so concerned in the miraculous relief resulting from His 
 healing ministrations, that they remained in the wilderness, 
 oblivious to the passing of the hours, until the evening ap- 
 proached. It was the springtime, near the recurrence of 
 the annual Passover festival, the season of grass and flowers/ 
 Jesus, realizing that the people were hungry, asked Philip, 
 one of the Twelve, "Whence shall we buy bread, that these 
 may eat?" The purpose of the question was to test the 
 apostle's faith; for the Lord had already determined as to 
 what was to be done. Philip's reply showed surprize at the 
 question, and conveyed his thought that the suggested un- 
 dertaking was impossible. "Two hundred pennyworth of 
 bread is not sufficient for them, that every one of them may 
 take a little," said he. Andrew added that there was a lad 
 present who had five barley loaves, and two small fishes, 
 "But," said he, "what are they among so many?" 
 
 Such is John's account ; the other writers state that the 
 apostles reminded Jesus of the lateness of the hour, and 
 urged that He send the people away to seek for themselves 
 food and lodging in the nearest towns. It appears most 
 probable that the conversation between Jesus and Philip oc- 
 curred earlier in the afternoon ; f and that as the hours sped, 
 
 rjohn 6:5-14; compare Matt. 14:15-21; Mark 6:35-44; Luke 9:12-17. 
 sjohn 6:4; Matt. 14:19; Mark 6:39. 
 t Note 5, end of chapter. 
 
JESUS THE CHRIST. [CHAP. 21. 
 
 the Twelve became concerned and advized that the multitude 
 be dismissed. The Master's reply to the apostles was: 
 "They need not depart; give ye them to eat." In amazed 
 wonder they replied: "We have here but five loaves and 
 two fishes ;" and Andrew's despairing comment is implied 
 again What are they among so many? 
 
 Jesus gave command, and the people seated themselves 
 on the grass in orderly array; they were grouped in fifties 
 and hundreds; and it was found that the multitude num- 
 bered about five thousand men, beside women and children. 
 Taking the loaves and the fishes, Jesus looked toward heaven 
 and pronounced a blessing upon the food; then, dividing 
 the provisions, He gave to the apostles severally, and they 
 in turn distributed to the multitude. The substance of both 
 fish and bread increased under the Master's touch ; and the 
 multitude feasted there in the desert, until all were satisfied. 
 To the disciples Jesus said : "Gather up the fragments that 
 remain, that nothing be lost ;" and twelve baskets were filled 
 with the surplus. 
 
 As to the miracle itself, human knowledge is powerless 
 to explain. Though wrought on so great a scale, it is no 
 more nor less inexplicable than any other of the Lord's mirac- 
 ulous works. It was a manifestation of creative power, by 
 which material elements were organized and compounded 
 to serve a present and pressing need. The broken but un- 
 used portion exceeded in bulk and weight the whole of the 
 original little store. Our Lord's direction to gather up the 
 fragments was an impressive object-lesson against waste ; 
 and it may have been to afford such lesson that an excess 
 was supplied. The fare was simple, yet nourishing, whole- 
 some and satisfying. Barley bread and fish constituted the 
 usual food of the poorer classes of the region. The con- 
 version of water into wine at Cana was a qualitative trans- 
 mutation ; the feeding of the multitude involved a quantita- 
 " 
 
 oower 'ha<- had been manifest hi .flSidr jh\sl/ ' \^ 
 
 a Note 4, i ' .islqsno lo ons ,c 9)on* 
 
THE PEOPLE TRY TO MAKE JESUS A KING. 335 
 
 tive increase; who can say that one, or which, of these 
 miracles of provision was the more wonderful? 
 
 The multitude, now fed and filled, gave some considera- 
 tion to the miracle. In Jesus, by whom so great a work had 
 been wrought, they recognized One having superhuman 
 powers. "This is of a truth the prophet that should come 
 into the world," said they the Prophet whose coming had 
 been foretold by Moses and who should be like unto himself. 
 Even as Israel had been miraculously fed during the time of 
 Moses, so now was bread provided in the desert by this new 
 Prophet. In their enthusiasm the people proposed to pro- 
 claim Him king, and forcibly compel Him to become their 
 leader. Such was their gross conception of Messianic su- 
 premacy. Jesus directed His disciples to depart by boat, 
 while He remained to dismiss the now excited multitude. 
 The disciples hesitated to leave their Master; but He con- 
 strained them and they obeyed. His insistence, that the 
 Twelve depart from both Himself and the multitude, may 
 have been due to a desire to protect the chosen disciples 
 against possible infection by the materialistic and unright- 
 eous designs of the throng to make Him king. By means 
 that are not detailed, He caused the people to disperse; 
 and, as night came on, He found that for which He had 
 come in quest, solitude and quiet. Ascending the hill, He 
 chose a secluded place, and there remained in prayer during 
 the greater part of the night. 
 
 "If IS i; BE NO* AFRAID."" 
 rrirl rial: ttirn 
 
 The return by boat proved to be a memorable journey for 
 the disciples. They encountered a boisterous head-wind, 
 which of course rendered impossible the use of sails; and 
 though they toiled heavily at the oars the vessel became 
 practically unmanageable and wallowed in the midst of the 
 
 wMatt. 14:22-33; compare Mark 6:45-52; John 6:15-21. 
 
336 JESUS THE CHRIST. [CHAP. 21. 
 
 sea. v Though they had labored through the night they had 
 progressed less than four miles on their course ; to turn and 
 run before the wind would have been to invite disastrous 
 wreck ; their sole hope lay in their holding the vessel to the 
 wind by sheer power of muscle. Jesus, in His place of 
 solitary retirement, was aware of their sad plight, and along 
 in the fourth watch, that is, between three and six o'clock 
 in the morning, He came to their assistance, walking upon 
 the storm-tossed water as though treading solid ground. 
 When the voyagers caught sight of Him as He approached 
 the ship in the faint light of the near-spent night, they were 
 overcome by superstitious fears, and cried out in terror, 
 thinking that they saw a ghostly apparition. "But straight- 
 way Jesus spake unto them, saying, Be of good cheer; it is 
 I ; be not afraid." 
 
 Relieved by these assuring words, Peter, impetuous and 
 impulsive as usual, cried out : "Lord, if* it be thou, bid me 
 come unto thee on the water." Jesus assenting, Peter 
 descended from the ship and walked toward his Master ; but 
 as the wind smote him and the waves rose about him, his 
 confidence wavered and he began to sink. Strong swimmer 
 though he was/ he gave way to fright, and cried, "Lord, 
 save me." Jesus caught him by the hand, saying: "O 
 thou of little faith, wherefore didst thou doubt?" 
 
 From Peter's remarkable experience, we learn that the 
 power by which Christ was able to walk the w T aves could be 
 made operative in others, provided only their faith was en- 
 during. It was on Peter's own request that he was per- 
 mitted to attempt the feat. Had Jesus forbidden him, the 
 man's faith might have suffered a check ; his attempt, though 
 attended by partial failure, was a demonstration of the effi- 
 cacy of faith in the Lord, such as no verbal teaching could 
 
 s/Page 321. 
 
 w Note 6, end of chapter. 
 x That is to say, "since" or "inasmuch". 
 
 y Compare Peter's impetuous leap into the sea to reach th" resurrected 
 Lord on the shore, John 21 :7. 
 
THE MIRACLE OF WALKING UPON THE WATER. 337 
 
 ever have conveyed. Jesus and Peter entered the vessel; 
 immediately the wind ceased, and the boat soon reached the 
 shore. The amazement of the apostles, at this latest mani- 
 festation of the L,ord's control over the forces of nature, 
 would have been more akin to worship and less like terri- 
 fied consternation had they remembered the earlier wonders 
 they had witnessed ; but they had forgotten even the miracle 
 of the loaves, and their hearts had hardened/ Marveling at 
 the power of One to whom the wind-lashed sea was a sus- 
 taining floor, the apostles bowed before the L,ord in reverent 
 worship, saying: "Of a truth thou art the Son of God." 
 
 Aside from the marvelous circumstances of its literal oc- 
 currence, the miracle is rich in symbolism and suggestion. 
 By what law or principle the effect of gravitation was super- 
 seded, so that a human body could be supported upon the 
 watery surface, man is unable to affirm. The phenomenon 
 is a concrete demonstration of the great truth that faith is a 
 principle of power, whereby natural forces may be condi- 
 tioned and controled. & Into every adult human life come 
 experiences like unto the battling of the storm-tossed voy- 
 agers with contrary winds and threatening seas ; ofttimes the 
 night of struggle and danger is far advanced before succor 
 appears ; and then, too frequently the saving aid is mistaken 
 for a greater terror. As came unto Peter and his terrified 
 companions in the midst of the turbulent waters, so comes to 
 all who toil in faith, the voice of the Deliverer "It is I ; 
 be not afraid." 
 
 IN THE LAND OF GENNF,SARET. 
 
 The night voyage, in the course of which Jesus had 
 reached the boat with its frightened occupants while "in the 
 midst of the sea," ended at some point within the district 
 
 z Mark 6:52. 
 
 a Note that this is the first occurrence of this title in the Synoptic Gos- 
 pels, as applied to Jesus by mortals; compare an earlier instance of its 
 application by Nathanael, John 1 :49. 
 
 b "Articles of Faith," v:ll-13 "Faith a Principle of Power." 
 
338 JESUS THE CHRIST. [CHAP. 21 
 
 known as the land of Gennesaret, which, as generally be- 
 lieved, embraced the rich and fertile region in the vicinity of 
 Tiberias and Magdala. Of the natural beauties for which 
 the region was famed much has been written. Word of 
 our Lord's presence there spread rapidly, and, from "all 
 that country round about " the people flocked to Him, bring- 
 ing their afflicted to receive of His beneficence by word or 
 touch. In the towns through which He walked, the sick 
 were laid in the streets that the blessing of His passing 
 might fall upon them; and many "besought him that they 
 might touch if it were but the border of his garment; and 
 as many as touched him were made whole. " d Bounteously 
 did He impart of His healing virtue to all who came asking 
 with faith and confidence. Thus, accompanied by the 
 Twelve, He wended His way northward to Capernaum, 
 making the pathway bright by the plentitude of His mercies. 
 
 IN SEARCH OF LOAVES AND 
 
 The multitude who, on the yesterday, had partaken of 
 His bounty on the other side of the lake, and who dispersed 
 for the night after their ineffectual attempt to force upon 
 Him the dignity of earthly kingship, were greatly surprized 
 in the morning to discover that He had departed. They 
 had seen the disciples leave in the only boat there present, 
 while Jesus had remained on shore ; and they knew that the 
 night tempest had precluded the possibility of other boats 
 reaching the place. Nevertheless their morning search for 
 Him was futile ; and they concluded that He must have re- 
 turned by land round the end of the lake. As the day ad- 
 vanced some boats were sighted, bound for the western 
 coast; these they hailed, and, securing passage, crossed to 
 Capernaum. 
 
 .sj.0 
 
 cjosephua, Wars. HI, 10:7, 8. 
 dM 
 
 dMark 8:83-88; compare Matt. 14:34-36. Note 7, end of chapter. 
 
 * John 6:22*27. 
 
 jiJiA 
 
THE MULTITUDE SEEK MORE LOAVES AND FISHES. 339 
 
 Their difficulty in locating Jesus was at an end, for His 
 presence was known throughout the town. Coming to Him, 
 probably as He sat in the synagog, for on this day He taught 
 there, some of the most "intrusive of the crowd asked, 
 brusquely and almost rudely, "Rabbi, when earnest thou 
 hither?" To this impertinent inquiry Jesus deigned no 
 direct reply ; in the miracle of the preceding night the people 
 had no part, and no account of our Lord's movements was 
 given them. In tone of impressive rebuke Jesus said unto 
 them: "Verily, verily, I say unto you, Ye seek me, not be- 
 cause ye saw the miracles, but because ye did eat of the 
 loaves, and were filled." Their concern was for the bread 
 and fishes. One who could supply them with victuals as He 
 had done must not be lost sight of. 
 
 The Master's rebuke was followed by admonition and in- 
 struction : "Labour not for the meat which perisheth, but for 
 that meat which endureth unto everlasting life, which the 
 Son of man shall give unto you : for him hath God the Father 
 sealed." This contrast between material and spiritual food 
 they could not entirely fail to understand, and some of them 
 asked what they should do to serve God as Jesus required. 
 The answer was : "This is the work of God, that ye believe 
 on him whom he hath sent." That Jesus was referring to 
 Himself none could doubt; and straightway they demanded 
 of Him further evidence of His divine commission; they 
 would see greater signs. The miracle of the loaves and 
 fishes was nearly a day old; and its impressiveness as evi- 
 dence of Messianic attributes was waning. Moses had fed 
 their fathers with manna in the desert, they said ; and plainly 
 they regarded a continued daily supply as a greater gift than 
 a single meal of bread and fish, however much the latter may 
 have been appreciated in the exigency of hunger. More- 
 over, the manna was heavenly food -/ whereas the bread He 
 had given them was of earth, and only common barley bread 
 
 ~ : '->l ^ 
 
 / Note 8, end of chapter. 
 
340: .83H2r* a JESUS THE CHRIST* [CHAP. 21. 
 
 at that. He must show them greater signs, and give them 
 richer provender, before they would accept Him as the One 
 whom they at first had taken Him to be and whom He now 
 declared Himself to be. 
 
 CHRIST, THE BREAD OP UFE.^ 
 
 "Then Jesus said unto them, Verily, verily, I say unto 
 you, Moses gave you not that bread from heaven ; but my 
 Father giveth you the true bread from heaven. For the 
 bread of God is he which cometh down from heaven, and 
 giveth life unto the world." They were mistaken in assum- 
 ing that Moses had given them manna ; and after all, the 
 manna had been but ordinary food in that those who ate of 
 it hungered again ; but now the Father offered them bread 
 from heaven such as would insure them life. 
 
 As the Samaritan woman at the well, on hearing the Lord 
 speak of water that would satisfy once for all, had begged 
 impulsively and with thought only of physical convenience, 
 "Sir, give me this water, that I thirst not, neither come hither 
 to draw," 7 * so these people, eager to secure so satisfying a 
 food as that of which Jesus spake, implored: "Lord, ever- 
 more give us this bread." Perhaps this request was not 
 wholly gross ; there may have been in the hearts of some of 
 them at least a genuine desire for spiritual nourishment. 
 Jesus met their appeal with an explanation : "I am the 
 bread of life : he that cometh to me shall never hunger ; and 
 he that believeth on me shall never thirst." He reminded 
 them that though they had seen Him they believed not His 
 words ; and assured them that those who really accepted 
 Him would do as the Father directed. Then, without 
 metaphor or symbolism, He affirmed : "I came down from 
 heaven, not to do mine own will, but the will of him that 
 sent me." And the Father's will was that all who would 
 accept the Son should have everlasting life. 
 
 Fohn 6:32-59. 
 
 |"ohn 4:13-15; page 174 herein. 
 
THE BREAD OF LIFE. 341 
 
 There were present in the synagog some of the rulers 
 Pharisees, scribes, rabbis and these, designated collectively 
 as the Jews, criticized Jesus, and murmured against Him 
 because He had said, "I am the bread which came down 
 from heaven." They averred that He could do nothing 
 more than any man could do; He was known to them as 
 the son of Joseph, and as far as they knew was of ordinary 
 earthly parentage, and yet He had the temerity to declare 
 that He had come down from heaven. Chiefly to this class 
 rather than to the promiscuous crowd who had hastened after 
 Him, Jesus appears to have addressed the remainder of His 
 discourse. He advized them to cease their murmurings; 
 for it was a certainty that they could not apprehend His 
 meaning, and therefore would not believe Him, unless they 
 had been "taught of God" as the prophets had written ;* and 
 none could come to Him in the sense of accepting His saving 
 gospel unless the Father drew them to the Son; and none 
 save those who were receptive, willing, and prepared, could 
 be so drawn.' Yet belief in the Son of God is an indispen- 
 sable condition to salvation, as Jesus indicated in His affirm- 
 ation: "Verily, verily, I say unto you, he that believeth on 
 me hath everlasting life." 
 
 Then, reverting to the symbolism of the bread, He re- 
 iterated : "I am the bread of life." In further elucidation 
 He explained that while their fathers did truly eat manna 
 in the wilderness, yet they were dead ; whereas the bread of 
 life of which He spake would insure eternal life unto all who 
 partook thereof. That bread, He averred, was His flesh. 
 Against this solemn avowal the Jews complained anew, and 
 disputed among themselves, some asking derisively : "How 
 can this man give us his flesh to eat." Emphasizing the doc- 
 trine, Jesus continued : "Verily, verily, I say unto you, Ex- 
 cept ye eat the flesh of the Son of man, and drink his blood, 
 
 tlsa. 54:13; Jer. 31:34; Micah 4:2; compare Heb. 8:10; 10:16. 
 /Note 9, end of chapter. 
 
34:2 JESUS THE CHRIST. [CHAP. 21. 
 
 ye have no life in you. Whoso eateth my flesh, and drinketh 
 my blood, hath eternal life ; and I will raise him up at the 
 last day. For my flesh is meat indeed, and my blood is 
 drink indeed. He that eateth my flesh, and drinketh my 
 blood, dwelleth in me, and I in him. As the living Father 
 hath sent me, and I live by the Father : so he that eateth me, 
 even he shall live by me. This is that bread which came 
 down from heaven : not as your fathers did eat manna, and 
 are dead : he that eateth of this bread shall live forever." 
 
 There was little excuse for the Jews pretending to un- 
 derstand that our Lord meant an actual eating and drinking 
 of His material flesh and blood. The utterances to which 
 they objected were far more readily understood by them than 
 they are by us on first reading ; for the representation of the 
 law and of truth in general as bread, and the acceptance 
 thereof as a process of eating and drinking, were figures in 
 every-day use by the rabbis of that tinie.^ Their failure to 
 comprehend the symbolism of Christ's doctrine was an act 
 of will, not the natural consequence of innocent ignorance. 
 To eat the flesh and drink the blood of Christ was and is to 
 believe in and accept Him as the literal Son of God and 
 Savior of the world, and to obey His commandments. By 
 these means only may the Spirit of God become an abiding 
 part of man's individual being, even as the substance of the 
 food he eats is assimilated with the tissues of his body* 
 
 It is not sufficing to accept the precepts of Christ as we 
 may adopt the doctrines of scientists, philosophers, and 
 savants, however great the wisdom of these sages may be ; 
 for such acceptance is by mental assent or deliberate exer- 
 cize of will, and has relation to the doctrine only as inde- 
 pendent of the author. The teachings of Jesus Christ en- 
 dure because of their intrinsic worth ; and many men respect 
 His aphorisms, proverbs, parables, and His profoundly 
 philosophical precepts, who yet reject Him as the Son of 
 
 *~ 
 
 k Note 10, end of chapter. 
 
THE SYMBOLISM OF EATING AND DRINKING. 343 
 
 God, the Only Begotten in the flesh, the God-Man in whom 
 were united the attributes of Deity with those of humanity, 
 the chosen and foreordained Redeemer of mankind, through 
 Whom alone may salvation be attained. But the figure used by 
 Jesus that of eating His flesh and drinking His blood as 
 typical of unqualified and absolute acceptance of Himself as 
 the Savior of men, is of superlative import ; for thereby are 
 affirmed the divinity of His Person, and the fact of His pre- 
 existent and eternal Godship. The sacrament of the Lord's 
 supper, established by the Savior on the night of His be- 
 trayal* perpetuates, the symbolism of eating His flesh and 
 drinking His blood, by the partaking of bread and wine in 
 remembrance of Him.* Acceptance of Jesus as the Christ 
 implies obedience to the laws and ordinances of His gospel ; 
 for to profess the One and refuse the other is but to convict 
 ourselves of inconsistency, insincerity, and hypocrisy. 
 
 A CRUCIAL TEST MANY TURN AWAY. 
 
 The truth respecting Himself, as taught by the Lord in 
 this, His last, Discourse in the synagog at Capernaum, proved 
 to be a test of faith through which many fell away. Not 
 alone critical Jews of the official class, whose hostility was 
 openly avowed, but those who had professed some measure 
 of belief in Him were affected. "Many therefore of his 
 disciples, when they had heard this, said, This is an hard 
 saying; who can hear it?" Jesus, cognizant of their dis- 
 affection, asked : "Doth this offend you ?" and added : "What 
 and if ye shall see the Son of man ascend up where he was 
 before ?" His ascension, which was to follow His death and 
 resurrection, is here definitely implied. The spiritual sig- 
 nificance of His teachings was put beyond question by the 
 explanation that only through the Spirit could they compre- 
 
 /Matt. 26:26-28; Marfc 14:22-25; Luke 22:19, 20. Page 596. 
 m John 6:59-71. 
 
344 JESUS THE CHRIST. [CHAP. 2-1. 
 
 hend; "Therefore," He added, "said I unto you, that no 
 man can come unto me, except it were given unto him of 
 my Father." 
 
 Many deserted Him, and from that time sought Him no 
 more. The occasion was crucial ; the effect was that of sift- 
 ing and separation. The portentous prediction of the Bap- 
 tist-prophet had entered upon the stage of fulfilment : "One 
 mightier than I cometh, . . . Whose fan is in his hand, 
 and he will thoroughly purge his floor, and gather his wheat 
 into the garner ; but he will burn up the chaff with unquench- 
 able fire." n The fan was in operation, and much chaff was 
 blown aside. 
 
 It appears that even the Twelve were unable to compre- 
 hend the deeper meaning of these latest teachings ; they were 
 puzzled, though none actually deserted. Nevertheless, the 
 state of mind of some was such as to evoke from Jesus the 
 question: "Will ye also go away?" Peter, speaking for 
 himself and his brethren, answered with pathos and convic- 
 tion: "L,ord, to whom shall we go? thou hast the words of 
 eternal life." The spirit of the Holy Apostleship was mani- 
 fest in this confession. Though they were unable to com- 
 prehend in fulness the doctrine, they knew Jesus to be the 
 Christ, and were faithful to Him while others turned away 
 into the dark depths of apostasy. 
 
 While Peter spoke for the apostolic body as a whole, 
 there was among them one who silently revolted ; the treach- 
 erous Iscariot, who was in worse plight than an openly 
 avowed apostate, was there. The Lord knew this man's 
 heart, and said : "Have not I chosen you twelve, and one of 
 you is a devil?" The historian adds: "He spake of Judas 
 Iscariot the son of Simon : for he it was that should betray 
 him, being one of the twelve." 
 
 
 nLuke 3:16, 17; Matt. 3:11, 12. 
 
 o Compare this confession (John 6:68, 69) with Peter's later testimony 
 (Matt. 16:16). Note 11, end of chapter. 
 

 NOTES - 
 
 NOTES TO CHAPTER 21. 
 
 1. Jesus at Nazareth. As no one of the Gospel-writers 
 records two occasions of our Lord's ministry in Nazareth, and 
 as the separate accounts appearing in the synoptic .Gospels 
 closely resemble one another in a few particulars, some com- 
 mentators hold that our Lord preached to His townsmen in 
 Nazareth and was rejected by them but once. Luke's account 
 (4:14-30) refers to an occasion immediately following the first 
 return of Jesus to Galilee after His baptism and temptations, 
 and directly preceding the preliminary call of the fishermen- 
 disciples, who afterward were numbered among the apostles. 
 Matthew (13:53-58) and Mark (6:1-6) chronicle a visit of Jesus 
 to Nazareth later than the occasion of the first teaching in para- 
 bles, and the events immediately following the same. We have 
 good reason for accepting Luke's record as that of an early inci- 
 dent, and the accounts given by Matthew and Mark as those of 
 a later visit. 
 
 2. Gentiles. In a general way the Jews designated all other 
 peoples as Gentiles; though the same Hebrew word is rendered 
 in the Old Testament variously, as "Gentiles" (Gen. 10:5; Judg. 
 4:2, 13, 16; Isa. 11:10; etc.), "nations" (Gen. 10:5, 20, 31, 32; 
 14:1, 9; etc.), and "heathen" (Neh. 5:8; Psa. 2:1, 8, etc.), the es- 
 sential element of designation being that of foreigners. In 
 Smith's Diet, of the Bible, we read "It [the name 'Gentiles'] ac- 
 quired an ethnographic and also an invidious meaning, as other 
 nations were idolatrous, rude, hostile, etc., yet the Jews were able 
 to use it in a purely technical, geographical sense, when it was 
 usually translated 'nations.' " Dr. Edward E. Nourse, writing for 
 the Standard Bible Dictionary, says : "In New Testament times, 
 the Jew divided mankind into three classes, (i) Jews, (2) Greeks 
 (Hellenes, made to include Romans, thus meaning the civilized 
 peoples of the Roman Empire, often rendered 'Gentiles' in Au- 
 thorized Version), and (3) barbarians (the uncivilized, Acts 28:4; 
 Rom. 1:14; i Cor. 14:11)." The injunction laid by Jesus upon 
 the Twelve "Go not into the way of the Gentiles" was to re- 
 strain them for the time being from attempting to make con- 
 verts among the Romans and Greeks, and to confine their min- 
 istry to the people of Israel. 
 
 3. Shaking the Dust from the Feet. To ceremonially shake 
 the dust from one's feet as a testimony against another was un- 
 derstood by the Jews to symbolize a cessation of fellowship and 
 a renunciation of all responsibility for consequences that might 
 follow. It became an ordinance of accusation and testimony by 
 the Lord's instructions to His apostles as cited in the text In 
 the current dispensation, the Lord has similarly directed His au- 
 thorized servants to so testify against those who wilfully and 
 maliciously oppose the truth when authoritatively presented, 
 (see Doc. and Coy. 24:15; 60:15; 75:20; 84:92; 99:4). The re- 
 sponsibility of testifying before the Lord by this accusing symbol 
 
346 JESUS THE CHRIST. [CHAP. 21. 
 
 is so great that the means may be employed only under unusual 
 and extreme conditions, as the Spirit of the 'Lord may direct. 
 
 4. The Two Bethsaidas. It is held by many Bible students 
 that Bethsaida, in the desert region adjoining which Jesus and 
 the Twelve sought rest and seclusion, was the town of that name 
 in Perea, on the eastern side of the Jordan, and known more 
 specifically as Bethsaida Julias to distinguish it from Bethsaida 
 in Galilee, which latter was close to Capernaum. The Perean 
 village of Bethsaida had been enlarged and raised to the rank of 
 a town by the tetrarch, Philip, and by him had been named Julias 
 in honor of Julia, daughter of the reigning emperor. The Gospel 
 narratives of the voyage by which Jesus and His companions 
 reached the place, and of the return therefrom, are conformable 
 to the assumption that Bethsaida Julias in Perea and not Beth- 
 saida in Galilee, was the town to which the "desert place" re- 
 ferred to was an outlying district. 
 
 5. The Earlier and the Later Evening. Matthew specifies 
 two evenings of the day on which the five thousand were fed; 
 thus "when it was evening" the disciples asked Jesus to send 
 away the multitude; and later, after the miraculous feeding and 
 after the disciples had left by boat, and after the crowds had 
 departed, "when the evening was come" Jesus was alone on the 
 mountain (Matt. 14:15, 23; compare Mark 6:35, 47). Trench 
 Notes on the Miracles, (p. 217) says: "St. Matthew and St. Mark 
 with him, makes two evenings to this day one which had already 
 commenced before the preparations for the feeding of the multi- 
 tude had begun (verse 15), the other now, when the disciples had 
 entered into the ship and set forth on their voyage (verse 23). 
 And this was an ordinary way of speaking among the Jews, the 
 first evening being very much our afternoon. . . . the second 
 evening being the twilight, or from six o'clock to twilight, on 
 which absolute darkness followed." See Smith's Diet., article 
 "Chronology," from which the following excerpt is taken : " 'Be- 
 tween the two evenings' (margin of Exo. 12:6; Numb. 9:3; 28:4) 
 is a natural division between the late afternoon when the sun is 
 low, and the evening when his light has not wholly disappeared, 
 the two evenings into which the natural evening would be cut 
 by the commencement of the civil day if it began at sunset." 
 
 6. Watches of the Night. During the greater part of Old 
 Testament time, the people of Israel divided the night into three 
 watches, each of four hours, such a period being that of indi- 
 vidual sentinel duty. Before the beginning of the Christian era, 
 however, the Jews had adopted the Roman order of four night- 
 watches> each lasting three hours. These were designated num- 
 erically, e. g. the fourth watch mentioned in the text (see Matt. 
 14:25), or as even, midnight, cock-crowing, and morning (see 
 Mark 13:35). The fourth watch was the last of the three-hour 
 periods between sunset and sunrise, or between 6 p.m. and 6 a.m. 
 and therefore extended from 3 to 6 o'clock in the morning. 
 
 7. The Hem of the Garment The faith of those who be- 
 lieved that if they could but touch the border of the Lord's gar- 
 ment they would be healed, is in line with that of the woman 
 
NOTES. 347 
 
 who was healed of" her long-standing malady by so touching His 
 robe (see Matt. 9:21; Mark 5:27, 28; Luke 8:44). The Jevvs re- 
 garded the border or hem of their outer robes as of particular 
 importance, because of the requirement made of Israel in earlier 
 days (Numb. 15:38, 39) that the border be fringed and supplied 
 with a band of blue, as a reminder to them of their obligations 
 as the covenant people. The desire to touch the hem of Christ's 
 robe may have been associated with this thought of sanctity 
 attaching to the hem or border. 
 
 8. Traditions Concerning Manna. The supplying of manna 
 to the Israelites incident to the exodus and the long travel in 
 the wilderness, was rightly regarded as a work of surpassing 
 wonder (Exo. 16:14-36; Numb. 11:7-9; Deut. 8:3, 16; Josh. 5:12; 
 Psa. 78:24, 25). Many traditions, some of them perniciously 
 erroneous, gatherer! about the incident, and were transmitted 
 with invented additions from generation to generation. In the 
 time of Christ the rabbinical teaching was that the manna on 
 which the fathers had fed was literally the food of the angels, 
 sent down from heaven; and that it was of diverse taste and 
 flavor to suit all ages, conditions, or desires; to one it tasted like 
 honey, to another as bread, e.tc. ; but in all Gentile mouths it was 
 bitter. Moreover it was said that the Messiah would give an 
 unfailing supply of manna to Israel when He _came amongst 
 them. These erroneous conceptions in part explain the demand 
 of those who had been fed on barley loaves and fishes, for a 
 sign that would surpass the giving of manna in the olden days, 
 as evidence of the Messiahship of Jesus. 
 
 9. Faith a Gift of God. "Though within the reach of all 
 who diligently strive to gain it, faith is nevertheless a divine gift, 
 and can be obtained only from God (Matt. 16:17; John 6:44, 65; 
 Eph. 2:8; i Cor. 12:9; Rom. 12:3; Moroni 10:11). As is fitting 
 for so priceless a pearl, it is given to those only who show by 
 their sincerity that they are worthy of it, and who give promise 
 of abiding by its dictates. Although faith is called the first prin- 
 ciple of the Gospel of Christ, though it be in fact the foundation 
 of all religion, yet even faith is preceded by sincerity of disposi- 
 tion and humility of soul, whereby the word of God may make 
 an impression upon the heart (Rom. 10:17). No compulsion is 
 used in bringing men to a knowledge of God ; yet, as fast as 
 we open our hearts to the influences of righteousness, the faith 
 that leads to life eternal will be given us of our Father." Articles 
 of Faith, v:i6. 
 
 10. Spiritual Symbolism of Eating. "The idea of eating, as 
 a metaphor for receiving spiritual benefit, was familiar to Christ's 
 hearers, and was as readily understood as our expressions 'de- 
 vouring a book/ or 'drinking in' instruction. In Isaiah 3:1, the 
 words 'the whole stay of bread,' were explained by the rabbis as 
 referring to their own teaching, and they laid it down as a rule, 
 that wherever, in Ecclesiastes, allusion was made to food or 
 drink, it meant study of the law, and the practise of good works. 
 It was a saying among them 'In the time of the Messiah the 
 Israelites will be fed by Him.' Nothing was more common in 
 
348 JESUS THE CHRIST. [CHAP, 21. 
 
 the schools and synagogs than the phrases of eating and drink- 
 ing, in a metaphorical sense. 'Messiah is not likely to come to 
 Israel,' said Hillel, 'for they have already eaten Him' that is, 
 greedily received His words 'in the days of Hezekiah.' A cur- 
 rent conventionalism in the synagogs was that the just would 
 'eat the Shekinah.' It was peculiar to the Jews to be taught in 
 such metaphorical language. Their rabbis never spoke in plain 
 words, and it is expressly said that Jesus submitted to v the pop- 
 ular taste, for 'without a parable spake he not unto them' (Mark 
 4:34)-" Geikie, Life and Words of Christ, vol. i, p. 184. 
 
 ii. The Crucial Nature of the Discourse. Commenting on 
 the effect of our Lord's discourse (John 6:26-71), Edersheim 
 (vol. ii, p. 36) says : "Here then we are at the parting of the 
 two ways; and, just because it was the hour of decision, did 
 Christ so clearly set forth the highest truths concerning Himself, 
 in opposition to the views which the multitude entertained about 
 the Messiah. The result was yet another and a sorer defection. 
 Upon this many of His disciples went back, and walked no more 
 with Him. Nay, the searching trial reached even unto the hearts 
 of the Twelve. Would they also go away? It was an anticipation 
 of Gethsemane its first experience. But one thing kept them 
 true. It was the experience of the past. This was the basis of 
 their present faith and allegiance. They could not go back to 
 their old past; they must cleave to Him. So Peter spake it in 
 name of them all: Lord, to whom shall we go? Words of eternal 
 life hast thou ! Nay, and more than this, as the result of what 
 they had learned: And we have believed and know that thou art 
 the Holy One of God. It is thus, also, that many of us, whose 
 thoughts may have been sorely tossed, and whose foundations 
 terribly assailed, may have found our first resting-place in the 
 assured, unassailable spiritual experience of the past. Whither 
 can we go for words of eternal life, if not to Christ? If He 
 fails us, then all hope of the eternal is gone. But He has the 
 words of eternal life and we believed when they first came to 
 us ; nay, we know that He is the Holy One of God. And this 
 conveys all that faith needs for further learning. The rest will 
 He show when He is transfigured in our sight. But of these 
 Twelve Christ knew one to be a devil like that angel, fallen from 
 highest height to lowest depth. The apostasy of Judas had already 
 commenced in his heart. And the greater the popular expectancy 
 and disappointment had been, the greater the reaction and the 
 enmity that followed. The hour of decision was past, and the 
 hand on the dial pointed to the hour of His death." 
 
 
BEGINNING OF THE LAST YEARNS WORK. 349 
 
 CHAPTER 22. 
 A PERIOD OF DARKENING OPPOSITION. 
 
 Our Lord's last recorded discourse in the synagog at 
 Capernaum, which followed close upon the miracle of feed- 
 ing the five thousand and that of walking upon the water, 
 marked the beginning of another epoch in the development 
 of His life's work. It was the season of an approaching 
 Passover festival ; a and at the next succeeding Passover, one 
 year later, as shall be shown, Jesus would be betrayed to His 
 death. At the time of which we now speak, therefore, He 
 was entering upon the last year of His ministry in the flesh. 
 But the significance of the event is other and greater than 
 that of a chronological datum-plane. The circumstance 
 marked the first stage of a turn in the tide of popular regard 
 toward Jesus, which theretofore had been increasing, and 
 which now began to ebb. True, He had been repeatedly 
 criticized and openly assailed by complaining Jews on many 
 earlier occasions ; but these crafty and even venomous critics 
 were mostly of the ruling classes; the common people had 
 heard Him gladly, and indeed many of them continued so 
 to do f nevertheless His popularity, in Galilee at least, had 
 begun to wane. The last year of His earthly ministration 
 was inaugurated by a sifting of the people who professed to 
 believe His word, and this process of test, trial, and separa- 
 tion, was to continue to the end. 
 
 We are without information as to Jesus having attended 
 this Passover feast ; and it is reasonable to infer that in view 
 of the increasing hostility on the part of the rulers, He re- 
 frained from going to Jerusalem on the occasion. Conjecture 
 
 ojohn 6:4. Note 1, end of chapter. 
 &Mark 12:37. 
 
350 JESUS THE CHRTST, [CHAP. 22. 
 
 as to whether any of the Twelve went up to the festival is 
 profitless ; we are not told. Certain it is that immediately 
 after this time, the detectives and spies who had been sent 
 from Jerusalem into Galilee to watch Jesus, became more 
 active than ever in their critical espionage. They dogged 
 His footsteps, noted every act, and every instance of omis- 
 sion of traditional or customary observance, and were con- 
 stantly on the alert to make Him out an offender. 
 
 C3REMONIAI, WASHINGS, "AND MANY SUCH UK THINGS/'* 
 
 Shortly after the Passover to which allusion has been 
 made, and probably in accordance with a plan decided upon 
 by the Jewish rulers, Jesus was visited by a delegation of 
 Pharisees and scribes who had come from Jerusalem, and 
 who made protest against the disregard of traditional re- 
 quirements by His followers. It appears that the disciples, 
 and almost certainly the Master Himself, had so far trans- 
 gressed "the tradition of the elders" as to omit the cere- 
 monial washing of hands before eating; the Pharisaic critics 
 found fault, and came demanding explanation, and justifica- 
 tion if such were possible. Mark tells us that the disciples 
 were charged with having eaten with "defiled", or, as the 
 marginal reading gives it, with "common" hands ; and he 
 interpolates the following concise and lucid note concerning 
 the custom which the disciples were said to have ignored: 
 "For the Pharisees, and all the Jews, except they wash their 
 hands oft, eat not, holding the tradition of the elders. And 
 when they come from the market, except they wash, they 
 eat not. And many other things there be, which they have 
 received to hold, as the washing of cups, and pots, brasen 
 vessels, and of tables/'** It should be borne in mind that 
 
 ~77att. 15:1-9; Mark 7:1-13. 
 
 d As the Oxford marginal note shows "beds" is a more literal render- 
 ing than "tables", the couches upon which the eaters reclined at table 
 being meant. See page 261. 
 
EATING WITH UNWASHEN HANDS. 351 
 
 the offense charged against the disciples was that of cere- 
 monial uncleanness, not physical uncleanliness or disregard 
 of sanitary propriety; they were said to have eaten with 
 common or denied hands, not specifically with dirty fingers. 
 In all the externals of their man-made religionism, the Jews 
 were insistent on scrupulous exactitude; every possibility of 
 ceremonial defilement was to be carefully guarded against, 
 and the effects thereof had to be counteracted by prescribed 
 washings/ 
 
 To the question : "Why do thy disciples' transgress the 
 tradition of the elders ? for they wash not their hands when 
 they eat bread'*, Jesus gave no direct reply ; but asked as a 
 rejoinder : Why do ye also transgress the commandment 
 of Cod by your tradition?" To the Pharisaic mind this 
 must have been a very sharp rebuke ; for rabbinism held that 
 rigorous compliance with the traditions of the elders was 
 more important than observance of the law itself ; and Jesus 
 in His -counter question put their cherished traditions as in 
 direct conflict with the commandment of God. Adding to 
 their discomfiture, He cited the prophecy of Isaiah, and ap- 
 plied to them whom He designated hypocrites, the prophet's 
 words : "Well hath Esaias prophesied of you hypocrites, as 
 it is written, This people honoureth me with their lips, but 
 their heart is far from me. Howbeit in vain do they worship 
 me, teaching for doctrines the commandments of men."/ 
 With deserved severity Jesus carried the lesson home to their 
 consciences, declaring that they had laid aside the command- 
 ments of God in order that they might follow the traditions 
 of men. 
 
 This accusing affirmation was followed by the citing of 
 an undeniable instance: Moses had voiced the direct com- 
 mandment of God in saying: "Honour thy father and thy 
 
 e Note 2, end of chapter. 
 
 /Mark 7:6, 7; see also Matt. 15:7-9; Isa. 29:13; compare the words of 
 the resurrected Christ to the prophet Joseph Smith, in the present dis- 
 pensation, P. of G. P., Joseph Smith, 2:19. 
 
352 JESUS THE CHRIST. [CHAP. 22. 
 
 mother," and had proclaimed the ordained penalty in ex- 
 treme cases of unfilial conduct thus : "Whoso curseth father 
 or mother, let him die" f but this law, though given of God 
 direct to Israel, had been so completely superseded that any 
 ungrateful and wicked son could find ready means, which 
 their traditions had made lawful, of escaping all filial obliga- 
 tions, even though his parents were destitute. If a needy 
 father or mother craved help of a son, he had but to say 
 What you ask of me is Corban or in other words, an in- 
 tended gift to God; and he was held to be legally exempt 
 from all requirements to contribute of that substance to the 
 support of his parents. h Other obligations could be sim- 
 ilarly evaded. To declare that any article of property real or 
 personal, or any part or proportion of one's possessions was 
 "corban," was generally understood as an averment that the 
 property so characterized was dedicated to the temple, or at 
 least was intended to be devoted to ecclesiastical purposes, 
 and would eventually be turned over to the officials, though 
 the donor might continue to hold possession during a spec- 
 ified period, extending even to the end of his life. Property 
 was often declared to be "corban" for other purposes than 
 dedication to ecclesiastical use. The result of such established 
 though utterly unlawful and pernicious traditions was, as 
 Jesus emphatically stated to the Pharisees and scribes, to 
 make the word of God of none effect, and, He added, 
 "Many such like things do ye." 
 
 Turning from His titled visitors, He called the people 
 together and proclaimed unto them the truth, as follows: 
 "Hearken unto me every one of you, and understand : There 
 is nothing from without a man, that entering into him can 
 defile him : but the things which come out of him, those are 
 they that defile the man. If any man have ears to hear, let 
 him hear." This was directly in conflict with rabbinical pre- 
 
 g Compare Exo. 20:12; Deut. 5:16; Exd. 21:17; Lev. 20:9. 
 3, end of chapter. 
 
THINGS THAT DEFILE. 353 
 
 cept and practise ; the Pharisees were offended, for they had 
 said that to eat with hands that had not been ritualistically 
 cleansed was to defile the food touched, and in turn to be- 
 come yet more defiled from the food thus rendered unclean. 
 
 The apostles were not sure that they understood the 
 Master's lesson ; though couched in plain, non-figurative lan- 
 guage, it was to some of them very like a parable, and Peter 
 asked an exposition. The Lord explained that the food one 
 eats is but temporarily part of his body; having served its 
 purpose of nourishing the tissues and supplying energy to 
 the organism, it is eliminated ; therefore the food that enters 
 the body through the mouth is of small and transient im- 
 portance compared with the utterances that issue from the 
 mouth, for these, if evil, are truly defiling. As Jesus set 
 forth : "Those things which proceed out of the mouth come 
 forth from the heart ; and they defile the man. For out of 
 the heart proceed evil thoughts, murders, adulteries, forni- 
 cations, thefts, false witness, blasphemies: these are the 
 things which defile a man ; but to eat with unwashen hands 
 defileth not a man." 1 ' 
 
 Some of the disciples asked Jesus whether He knew that 
 the Pharisees had taken offense at His saying; His answer 
 was a further denunciation of Pharisaism: "Every plant, 
 which my heavenly Father hath not planted, shall be rooted 
 up. Let them alone : they be blind leaders of the blind. And 
 if the blind lead the blind, both shall fall into the ditch." 
 There could be no compromize between His doctrine of the 
 kingdom and the corrupt Judaism of the time. The rulers 
 were plotting against His life; if their emissaries chose to 
 take offense at His words, let them be offended and stand 
 the consequences; but blessed would they be if they were 
 not offended because of Him/ He had no conciliatory 
 measures to offer those whose inability to understand His 
 
 iMatt. 15:10-20; compare Mark 7:14-23. 
 
 /Matt. 11:6; Luke 7:23; pages 255 and 274 herein. 
 
 12 
 
354 JESUS THE CHRIST. [CHAP. 22. 
 
 meaning was the result of wilful obstinacy, or darkness of 
 mind produced by persistence in sin. 
 
 WITHIN TH$ BORDERS .OF TYR AND SIDON.* 
 
 Unable to find in Galilee rest, seclusion, or adequate op^ 
 portunity of instructing the Twelve as He desired to do, 
 Jesus departed with them northward, and journeyed into the 
 coasts or borders of Phenicia, a district commonly known, 
 by the names of its prominent cities, Tyre and Sidon. In one 
 of the little towns near the border, the party took lodgings ; 
 but the attempt to secure privacy was futile, for the Master's 
 presence "could not be hid." His fame had preceded Him 
 beyond the boundaries of the land of Israel. On earlier oc- 
 casions, people from the region of Tyre and Sidon had been 
 among His listeners, and some of them had been blessed 
 by His healing mercies. 7 
 
 A woman, hearing of His presence within her own land, 
 came asking a boon. Mark tells us she was a Greek^ or 
 more literally a Gentile m who spoke Greek, and by national- 
 ality a Syro-Phenician ; Matthew says she was "a woman of 
 Canaan" ; these statements are in harmony, since the Phenic- 
 ians were of Canaanite descent. The Gospel-historians make 
 clear the fact that this woman was of pagan or heathen birth ; 
 and we know that among the peoples so classed the Canaan- 
 ites were held in particular disrepute by the Jews. The 
 woman cried aloud to Jesus, saying: "Have mercy on me, 
 O Lord, thou son of David ; my daughter is grievously 
 vexed with a devil." Her words expressed at once faith in 
 the Lord's power, and a fulness of mother-love, for she im- 
 plored as though she were the afflicted sufferer. The fact 
 that she addressed Jesus as Son of David demonstrates her 
 
 belief that He was the Messiah of Israel. At first Jesus re- 
 
 
 
 fcMatt. 15:21-28; Mark 7:24-30. 
 /Mark 3:8; Luke 6:17. 
 
 M See marginal reading in Oxford and Bagster Bibles; see also Note 2, 
 page 345. 
 
THE CRUMBS THAT FALL FROM THE TABLE. 355 
 
 f rained from answering her. Undeterred, she pleaded the 
 more, until the disciples besought the Lord saying: "Send 
 her away ; for she crieth after us." Their intervention was 
 probably an intercession in her behalf ; she could be quieted 
 by the granting of her request ; as it was, she was making an 
 undesirable scene, probably on the street, and the Twelve 
 knew well that their Master sought quietude. To them 
 Jesus said : "I am not sent but unto the lost sheep of the 
 house of Israel," and the remark must have reminded them 
 of the restriction under which they had been sent out. n 
 
 The woman, with importunate desire came near, possibly 
 entering the house ; she fell at the Lord's feet and worshiped 
 Him, pleading pitifully, "Lord, help me." To her Jesus said, 
 "It is not meet to take the children's bread, and to cast it to 
 dogs." The words, harsh as they may sound to us, were 
 understood by her in the spirit of the Lord's intent. The 
 original term here translated "dogs" connoted, as the narra- 
 tive shows, not the vagrant and despized curs elsewhere 
 spoken of in the Bible as typical of a degraded state, or of 
 positive badness,* but literally the "little dogs" or domestic 
 pets, such as were allowed in the house and under the table. 
 Certainly the woman took no offense at the comparison, and 
 found therein no objectionable epithet. Instantly she adopted 
 the analogy, and applied it in combined argument and sup- 
 plication.^ "Truth, Lord: yet the dogs eat of the crumbs 
 which fall from their masters' table;" or, in the words of 
 Mark's version : "Yes, Lord : yet the dogs under the table 
 eat of the children's crumbs." Her prayer was immediately 
 granted ; for Jesus said unto her, "O woman, great is thy 
 faith : be it unto thee even as thou wilt. And her daughter 
 was made whole from that very hour." Mark emphasizes 
 the special recognition of her final plea, and adds: "And 
 
 n Matt. 10:5, 6; see also page 328 herein, 
 
 oDeut. 23:18; 1 Sam. 17:43; 24:14; 2 Sam. 3:8; 16:9; Jeb 30:1; Matt. 7:6; 
 Philip 3:2; Rev. 22:15, 
 
 p Note 4, end of chapter. 
 
356 JESUS THE CHRIST. [CHAP. 22. 
 
 when she was come to her house, she found the devil gone 
 out, and her daughter laid upon the bed." The woman's 
 commendable persistency was based on the faith that over- 
 comes apparent obstacles and endures even under discour- 
 agement. Her case reminds one of the lesson taught by the 
 Lord on another occasion through the story of the impor- 
 tunate widow. q 
 
 Many have queried as to why Jesus delayed the blessing. 
 We may not be able to fathom His purposes ; but we see that, 
 by the course He adopted, the woman's faith was demon- 
 strated and the disciples were instructed. Jesus impressed 
 upon her that she was not of the chosen people, to whom He 
 had been sent; but His words prefigured the giving of the 
 gospel to all, both Jew and Gentile : "Let the children first 
 be filled" He had said. The resurrected Christ was to be 
 made known to every nation \ r but His personal ministry as 
 a mortal, as also that of the apostles while He was with 
 them in the flesh, was directed to the house of Israel/ 
 
 $$!^0 &*> 
 
 IN THE COASTS OF DECAPOUS.* 
 
 We are not told how long Jesus and the Twelve tarried 
 in the land of Tyre and Sidon, nor which portions of the dis- 
 trict they traversed. They went thence into the region ad- 
 joining the sea of Galilee on the east, "through the midst of 
 the coasts of Decapolis."" Though still among semi-pagan 
 peoples, our Lord was greeted by great crowds, amongst 
 whom were many lame, blind, dumb, maimed, and otherwise 
 afflicted ; and them He healed. Great was the astonish- 
 ment of these aliens, "when they saw the dumb to speak, the 
 maimed to be whole, the lame to walk, and the blind to see : 
 and they glorified the God of Israel." 
 
 gLuke 18:1-8. Page 436. 
 
 rMatt. 28:19; Mark 16:15. 
 
 sActs 3:25, 26; 13:46-48; Rom. 15:8. 
 
 fMark 7:31-37; compare Matt. 15:29-31. 
 
 u Note 5, end of chapter. 
 
MIRACLES OF HEALING AND FEEDING. 357 
 
 Among the many who were healed was one of whom 
 special mention is made. He was deaf and defective in 
 speech. The people asked the L,ord to lay His hands upon the 
 man ; but Jesus led him away from the multitude, put His 
 fingers in the man's ears, spat, and touched the man's 
 tongue ; then looking upward in prayer, and sighing the 
 while, He uttered a word of command in Aramaic, "Ephpha- 
 tha, that is, Be opened. And straightway his ears were 
 opened, and the string of his tongue was loosed, and he spake 
 plain." The manner of effecting this cure was different 
 again from the usual mode of our L,ord's healing ministra- 
 tions. It may be that by the finger-touch to the closed ears 
 and to the bound tongue, the man's faith was strengthened 
 and his confidence in the Master's power increased. The 
 people were forbidden to tell abroad what they had wit- 
 nessed ; but the more they were charged the more they pub- 
 lished the news. Their conclusion as to Jesus and His works 
 was : "He hath done all things well : he maketh both the 
 deaf to hear, and the dumb to speak." 
 . 
 
 ANOTHER MEAL IN THE DESERT ; OVER FOUR THOUSAND FED.*' 
 
 For three days the glad crowds remained with Jesus and 
 the apostles. Camping out at that season and in that region 
 entailed no great hardship incident to exposure. Their sup- 
 ply of food, however, had become exhausted ; and many of 
 them were far from home. Jesus had compassion upon the 
 people, and was loath to send them away fasting, lest they 
 would faint by the way. When He spoke to the disciples 
 on the matter they intimated the impossibility of feeding so 
 great a number, for the entire stock of food at hand com- 
 prized but seven loaves and a few little fishes. Had they 
 forgotten the former occasion on which a greater multitude 
 had been fed and filled with but five loaves and two small 
 
 vMatt. 15:32-39; Mark 8:1-9. 
 
JESUS THE CHRIST. [CHAP. 22. 
 
 fishes ? Rather let us believe that the disciples remembered 
 well, yet deemed it beyond their duty or privilege to suggest 
 a repetition of the miracle. But the Master commanded ; 
 and the people seated themselves on the ground. Blessing 
 and dividing the small provision as before, He gave to the 
 disciples and they distributed to the multitude. Four 
 thousand men, beside women and children, were abundantly 
 fed; and of the broken but uneaten food there remained 
 enough to fill seven baskets. With no semblance of the 
 turbulent enthusiasm that had followed the feeding of the 
 five thousand, this multitude dispersed quietly and returned 
 to their homes, grateful and doubly blessed. 
 
 AGAIN BESET BY SIGN-SEEKERS. 
 
 Jesus and the apocdes returned by boat to the western 
 shore of the lake, and landed near Magdala and Dalmanu- 
 tha. These towns are understood to have been so close to- 
 gether as to virtually make the latter a suburb of the other. 
 Here the party was met by the ever-vigilant Pharisees, who 
 on this occasion were accompanied by their usually un- 
 friendly rivals, the Sadducees. That the two parties had 
 temporarily laid aside their mutual differences, and had com- 
 bined their forces in the common cause of opposition to 
 Christ, is .a demonstration of the determined purpose of the 
 ecclesiastical authorities to find occasion against Him, and, if 
 possible, destroy Him. Their immediate object was to fur- 
 ther alienate the common people, and to counteract the influ- 
 ence of His former teachings with the masses. They set 
 anew the old-time snare of demanding from Him a super- 
 natural sign of His Messiahship, though thrice already had 
 they or others of their kind so attempted to entrap Him, and 
 thrice had they been f oiled.* Before them, Satan in person 
 liad similarly tried and failed.^ To their present .impertinent 
 
 wMatt. 15:29; 16:1-5; Mark 8:10-13. 
 *John 2:18; 6:30; Matt. 12:38. 
 ^Matt. 4:6, 7; Luke 4:9-12. 
 
THE LEAVEN OF EVIL, 359 
 
 and impious demand He gave a brief and definite refusal 
 coupled with an exposure of their hypocrisy. This was His 
 reply : "When it is evening, ye say, It will be fair weather : 
 for the sky is red. And in the morning, It will be foul 
 weather today : for the sky is red and lowring. O ye hypo- 
 crites, ye can discern the face of the sky ; but can ye not dis- 
 cern the signs of the times ? A wicked and adulterous gener- 
 ation seeketh after a sign ; and there shall no sign be given 
 unto it, but the sign of the prophet Jonas. And he left them, 
 and departed."* 
 
 THE; LEAVEN OF THE PHARISEES AND OF THE SADDUCEES. 
 
 Again with the Twelve upon the water, since on the 
 Galilean coast neither peace nor opportunity for effective 
 teaching was found, Jesus directed the vessel's course toward 
 the north-easterly shore. When well out from land, He said 
 to His companions: "Take heed and beware of the leaven 
 of the Pharisees and of the Sadducees," and, as Mark adds, 
 "and of the leaven of Herod." In their hasty departure the 
 disciples had forgotten to take a supply of food; they had 
 with them but a single loaf. They construed His words 
 respecting leaven as a reference to bread, and possibly as a 
 reproof for their neglect. Jesus chided them as of little 
 faith for thinking then of material bread, and refreshed their 
 recollection of the miracles by which the multitudes had been 
 fed, so that their lack of loaves would not further trouble 
 them. Finally they were made to understand that the Mas- 
 ter's warning was directed against the false doctrines of the 
 Pharisees and those of the Sadducees, and against the polit- 
 ical aspirations of the scheming Herodians. & 
 
 The party left the boat near the site of the first mirac- 
 ulous feeding of the multitude, and made their way to Beth- 
 
 8 Matt. 16:2-4; compare 12:38-41; pages 155-157 herein. 
 oMatt. 16:8-12; Mark 8:14-21; compare Luke 12:1. 
 b Page 68, 
 
 .y > 
 
JESUS THE CHRIST. [CHAP. 22. 
 
 saida Julias. A blind man was brought, and Jesus was 
 asked to touch him. He took the sightless one by the hand, 
 led him outside the town, applied saliva to his eyes, laid 
 hands upon him in a ministration, and asked him if he could 
 see. The man answered that he saw dimly, but was unable 
 to distinguish men from trees. Applying His hands to the 
 man's eyes, Jesus told him to look up ; the man did so and 
 saw clearly. Bidding him not to enter the town, nor to tell 
 of his deliverance from blindness to any in the place, the 
 Lord sent him away rejoicing. This miracle presents the 
 unique feature of Jesus healing a person by stages ; the re- 
 sult of the first ministration was but a partial recovery. No 
 explanation of the exceptional circumstance is given, 
 srfr no aonia #t: sirw niB^A 
 
 "THOU ART THS CHRIST."' 
 biav 
 
 Accompanied by the Twelve, Jesus continued His way 
 northward to the neighborhood or "coasts" of Csesarea 
 Philippi, an inland city situated near the eastern and prin- 
 cipal source of the Jordan, and near the foot of Mount 
 Hermon. d The journey afforded opportunity for special 
 and confidential instruction to the apostles. Of them Jesus 
 asked: "Whom do men say that I the Son of man am?" 
 In reply they reported the rumors and popular fancies that 
 had come to their notice. Some people, sharing the super- 
 stitious fears of the conscience-stricken Herod Antipas, said 
 that Jesus was John the Baptist returned to life, though such 
 a belief could not have been entertained seriously by many, 
 as John and Jesus were known to have been contemporaries ; 
 others said He was Elias, or more exactly, Elijah ; still others 
 suggested He was Jeremiah or some other one of the ancient 
 prophets of Israel. It is significant that among all the con- 
 ceptions of the people as to the identity of Jesus there was 
 no intimation of belief that He was the Messiah. Neither 
 
 cMatt. 16:13-20; Mark 8:27-30; Luke 9:18-21. Note 10, end of chapter. 
 JNote 6, end of chapter. 
 
THE GREAT CONFESSION. 361 
 
 by word nor deed had He measured up to the popular and 
 traditional standard of the expected Deliverer and King of 
 Israel. Fleeting manifestations of evanescent hope that He 
 might prove to be the looked-for Prophet, like unto Moses, 
 had not been lacking ; but all such incipient conceptions had 
 been neutralized by the hostile activity of the Pharisees and 
 their kind. To them it was a matter of supreme though evil 
 determination to maintain in the minds of the people the 
 thought of a yet future, not a present, Messiah. 
 
 With deep solemnity, and as a soul-searching test for 
 which the Twelve had been in unconscious preparation 
 through many months of close and privileged companion- 
 ship with their Lord, Jesus asked of them : "But whom say 
 ye that I am?" Answering for all, but more particularly 
 testifying as to his own conviction, Peter, with all the fervor 
 of his soul, voiced the great confession: "Thou art the 
 Christ, the Son of the living God." This was no avowal of 
 mere belief, no expression of a result at which he had arrived 
 by mental process, no solution of a problem laboriously 
 worked out, no verdict based on the weighing of evidence; 
 he spoke in the sure knowledge that knows no question and 
 from which doubt and reservation are as far removed as is 
 the sky from the ground. 
 
 "And Jesus answered and said unto him, Blessed art 
 thou, Simon Barjona : for flesh and blood hath not revealed 
 it unto thee, but my Father which is in heaven." Peter's 
 knowledge, which was also that of his brethren, was of a 
 kind apart from all that man may find out for himself ; it was 
 a divine bestowal, in comparison with which human wisdom 
 is foolishness and the treasure of earth but dross. Address- 
 ing Himself further to the first of the apostles, Jesus con- 
 tinued : "And I say also unto thee, That thou art Peter, and 
 upon this rock I will build my church ; and the gates of hell 
 shall not prevail against it. And I will give unto thee the 
 keys of the kingdom of heaven : and whatsoever thou shalt 
 
362 JESUS THE CHRIST. [CHAP. 22. 
 
 bind on earth shall be bound in heaven : and whatsoever thou 
 shalt loose on earth shall be loosed in heaven." 
 
 Through direct revelation from God Peter knew that 
 Jesus was the Christ ; and upon revelation, as a rock of se- 
 cure foundation, the Church of Christ was to be built/ 
 Though torrents should fall, floods roll, winds rage, and 
 all beat together upon that structure, it would not, could not, 
 fall, for it was founded upon a rock / and even the powers 
 of hell would be impotent to prevail against it. By revela- 
 tion alone could or can the Church of Jesus Christ be builded 
 and maintained; and revelation of necessity implies revela- 
 tors, through whom the will of God may be made known 
 respecting His Church. As a gift from God comes the tes- 
 timony of Jesus into the heart of man. This principle was 
 comprized in the Master's teachings at Capernaum, that none 
 could come to Him save such as the Father would brings 
 The Lord's promise, that unto Peter He would give "the 
 keys of the kingdom of heaven," embodies the principle of 
 divine authority in the Holy Priesthood, and of the commis- 
 sion of presidency. Allusion to keys as symbolical of power 
 and authority is not uncommon in Jewish literature, as was 
 well understood in that period and is generally current to- 
 day. ^ So also the analogies of binding and loosing as indica- 
 tive of official acts were then usual, as they are now, particu- 
 larly in connection with judicial functions. Peter's presidency 
 among the apostles was abundantly manifest and generally 
 recognized after the close of our Lord's mortal life. Thus, 
 it was he who spoke in behalf of the Eleven, in the council 
 meeting at which a successor to the traitor Iscariot was 
 chosen ; he was the spokesman of his brethren on the occa- 
 sion of the Pentecostal conversion; it was he who opened 
 ij.wmt 
 
 c Note 7, end of chapter. 
 /Compare Matt. 7:24, 25. 
 g John 6:46; compare verses 37, 39, 40. 
 
 7iSee Isa. 22:22; Luke 11:52; Rev. 1:18; 3:7; compare Doc. and Cov. 
 6:28; 7:7; 27:5, 6, 9; 28:7; 42:69; 84:26; etc. 
 
THE TWELVE TEMPORARILY RESTRAINED. 363 
 
 the doors of the Church to the Gentiles ;* and his office of 
 leadership is apparent throughout the apostolic period. 
 
 The confession by which the apostles avowed their ac- 
 ceptance of Jesus as the Christ, the Son of the living God, 
 was evidence of their actual possession of the spirit of the 
 Holy Apostleship, by which they were made particular wit- 
 nesses of their Lord. The time for a general proclamation 
 of their testimony had not arrived, however ; nor did it come 
 until after Christ had emerged from the tomb a resurrected, 
 immortalized Personage. For the time being they were 
 charged "that they should tell no man that he was Jesus the 
 Christ." Proclamation of Jesus as the Messiah, particularly 
 if made by the apostles who were publicly known as His 
 most intimate disciples and associates, or open assumption of 
 the Messianic title by Himself, would have aggravated the 
 hostility of the rulers, which had already become a grave 
 interference if not an actual menace to the Savior r s minis- 
 try ; and seditious uprisings against the political government 
 of Rome might easily have resulted. A yet deeper reason 
 for the secrecy enjoined upon the Twelve appears in the fact 
 that the Jewish nation was not prepared to accept their 
 Lord; and to ignore Him through lack of certain knowledge 
 involved a lesser degree of culpability than would have at- 
 tached to an unpalliated rejection. The particular mission 
 of the apostles at a time then future was to proclaim to all 
 nations Jesus, the crucified and resurrected Christ. 
 
 From the time of Peter's confession, however, Jesus in- 
 structed the Twelve more plainly and with greater intimacy 
 concerning the future developments of His mission, and 
 particularly as touching His appointed death. On earlier 
 occasions He had referred in their hearing to the cross, and 
 to His approaching death, burial, and ascension ; but the 
 mention in each case was in a measure figurative, and they 
 
 had apprehended but imperfectly if at all. Now, however, 
 
 
 
 Acts 1:15-26; 2:14-40; chap. 10, compare with 15:7. 
 
364 JESUS THE CHRIST. [CHAP. 22. 
 
 He began to show, and often afterward made plain unto 
 them, "how that he must go unto Jerusalem, and suffer many 
 things of the elders and chief priests and scribes, and be 
 killed, and be raised again the third day." 
 
 Peter was shocked at this unqualified declaration, and, 
 yielding to impulse, remonstrated with Jesus, or, as two of 
 the evangelists state, "began to rebuke him," even going so 
 far as to say : "This shall not be unto thee."' The Lord 
 turned upon him with this sharp reproof : "Get thee behind 
 me, Satan : thou art an offence unto me : for thou savourest 
 not the things that be of God, but those that be of men." 
 Peter's words constituted an appeal to the human element in 
 Christ's nature; and the sensitive feelings of Jesus were 
 wounded by this suggestion of unfaithfulness to His trust, 
 coming from the man whom He had so signally honored but 
 a few moments before. Peter saw mainly as men see, under- 
 standing but imperfectly the deeper purposes of God. 
 Though deserved, the rebuke he received w r as severe. The 
 adjuration, "Get thee behind me, Satan," was identical with 
 that used against the arch-tempter himself, who had sought 
 to beguile Jesus from the path upon which He had en- 
 tered,* and the provocation in the two instances was in some 
 respects similar the temptation to evade sacrifice and suf- 
 fering, though such was the world's ransom, and to follow 
 a more comfortable way. 7 The forceful words of Jesus 
 show the deep emotion that Peter's ill-considered attempt to 
 counsel if not to tempt his Lord had evoked. 
 
 Beside the Twelve, who were immediately about the 
 Lord's person, others were nearby; it appears that even in 
 those remote parts, far removed from the borders of Galiles 
 the habitat of a heathen population, with whom, however, 
 many Jews were intermixed the people gathered around the 
 Master. These He now called together, and to them and the 
 
 ^T , oo oo i o *o ^ItosHaqrni tod babnarbiqqr. 
 
 /Matt. 16:22, 23; Mark 8:32, 33. 
 
 k Luke 4:8. 
 
 /Note 8, end of chapter. 
 
THE FIGURE OF THE CROSS. 365 
 
 disciples said : "If any man will come after me, let him deny 
 himself, and take up his cross, and follow me." Here the 
 frightful figure of the cross was again made prominent. 
 There was left no shadow of excuse for the thought that 
 devotion to Christ would not mean denial and privation. 
 He who would save his life at the cost of duty, as Peter had 
 just suggested that Christ should do, would surely lose it in 
 a sense worse than that of physical death ; whereas he who 
 stood willing to lose all, even life itself, should find the life 
 that is eternal. 
 
 As evincing the soundness of His teachings, Jesus uttered 
 what has since become an inspiring aphorism of life : "For 
 what is a man profited, if he shall gain the whole world, and 
 lose his own soul ? or what shall a man give in exchange for 
 his soul ?" Whosoever is ashamed of Christ because of His 
 lowly estate, or through offense at His teachings, shall yet 
 find that the Son of Man, when He comes in the glory of the 
 Father, with attending cohorts of angels, will be ashamed of 
 that man. The record of this memorable day in the Savior's 
 life closes with His blessed promise : "Verily I say unto you, 
 There be some standing here, which shall not taste of death, 
 till they see the Son of man coming in his kingdom."" 1 
 
 NOTES TO CHAPTER 22. 
 
 i. Passover Celebrations Comprized within the Period of 
 Our Lord's Public Ministry. The dates on which specific acts 
 occurred in the ministry of Jesus are difficult if not impossible 
 to fix, except in few instances; and as heretofore stated and 
 reiterated, even the order of events is often found to be uncer- 
 tain. It will be remembered that Jesus was in Jerusalem at the 
 time of the Passover soon after His baptism, and that on the 
 visit referred to He forcibly cleared the temple courts of traf- 
 fickers and their property. This is known as the first Passover 
 during the public life of Jesus. If the unnamed "feast of the 
 Jews" referred to by John (5:1) was a Passover, as many Bible 
 students hold, it marked the close of the year following the 
 cleansing the temple ; it is commonly spoken of and written 
 about as the second Passover in the course of our Lord's min- 
 istry. Then the Passover near which Jesus fed the five thousand 
 
 m Note 9, end of chapter. 
 
JESUS THE CHRIST. [CHAP. 22. 
 
 (John 6:4) would be the third, and would mark the expiration of 
 two years and a fraction since the baptism of Jesus; it certainly 
 marks the beginning of the last year of the Savior's 'life on earth. 
 
 2. Ceremonial Ablutions. The numerous washings required 
 by Jewish custom in the time of Christ were admittedly incident 
 to rabbinism and "the tradition of the elders" and not in com- 
 pliance with the Mosaic law. Under certain conditions, succes- 
 sive washings were prescribed, in connection with which we find 
 mention of "first," "second" and "other" waters, the "second 
 water" being necessary to wash away the "first water," which 
 had become defiled by contact with the "common" hands ; and so 
 further with the later waters. Sometimes the hands had to be 
 dipped or immersed; at other times they were to be cleansed by 
 pouring, it being necessary that the water be allowed to run to 
 the wrist or the elbow according to the degree of supposed defile- 
 ment ; then again, as the disciples of Rabbi Shammai held, only 
 the finger tips, or the fingers up to the knuckles, needed to be 
 wetted under particular circumstances. Rules for the cleansing 
 of vessels and furniture were detailed and exacting; distinct 
 methods applied respectively to vessels of clay, wood, and metal. 
 Fear of unwittingly defiling the hands led to^ many extreme pre- 
 cautions. It being known that the Roll of the Law, the Roll of 
 the Prophets, and other scriptures, when laid away were some- 
 times touched, scratched, or even gnawed by mice, there was 
 issued a rabbinical decree, that the Holy Scriptures, or any part 
 thereof comprizing as many as eighty-five letters (the shortest 
 section in the law having just that number), defiled the hands by 
 mere contact. Thus the hands had to be ceremonially cleansed 
 after touching a copy of the scriptures, or even a written passage 
 therefrom. 
 
 Emancipation from these and "many such like things" must 
 have been relief indeed. Escape from this thraldom Jesus freely 
 offered, saying : "Come unto me, all ye that labour and are 
 heavy laden, and I will give you rest. Take my yoke upon you, 
 and learn of me; for I am meek and lowly in heart; and ye shall 
 find rest unto your souls. For my yoke is easy, and my burden 
 is light." (Matt. 11:28-30.) 
 
 3. "Corban," a Gift. The law of Moses prescribed rules re- 
 lating to vows (Lev. 27; Numb. 30). "Upon these rules," says 
 the writer in Smith's Bible Diet., "the traditionalists enlarged, and 
 laid down that a man might interdict himself by vow, not only 
 from using for himself, but from giving to another or receiving 
 from him, some particular object whether of food or any other 
 kind whatsoever. The thing thus interdicted was considered 
 as corban. A person might thus exempt himself from any in- 
 convenient obligation under plea of corban. Our Lord denounced 
 practises of this sort (Matt. 15:5; Mark 7:11), as annulling the 
 spirit of the law." 
 
 The revised version, Matt. 15 :5 is made to read "But ye 
 say, Whosoever shall say to his father or his mother, That 
 wherewith thou mightest have been profited by me is given to 
 God; he shall not honor his father (or, his mother)." The fol- 
 
NOTES. 367 
 
 lowing account of this pernicious custom appears in the Com- 
 mentary on The Holy Bible edited by Dummelow, " 'Corban/ 
 meaning originally a sacrifice or a gift to God, was used in New 
 Testament times as a mere word of vowing, without implying 
 that the thing vowed would actually be offered or given to God. 
 Thus a man would say 'Corban to me is wine for such a time/ 
 meaning that he took a vow to abstain from wine. Or a man 
 would say to a friend 'Corban to me for such a time is whatso- 
 ever I might be profited by thee/ meaning that for such a time 
 he vowed that he would receive neither hospitality nor any other 
 benefit from his friend. Similarly, if a son said to his father or 
 mother, 'Corban is whatsoever thou mightest have profited by 
 me' he took a vow not to assist his father or mother in any way, 
 however much they might require it. A vow of this kind was 
 held by the scribes to excuse a man from the duty ot supporting 
 his parents, and thus by their tradition they made void the word 
 of God." 
 
 4. The "Dogs" that Eat of the Crumbs. The woman's fer- 
 vid rejoinder, "Truth, Lord: yet the dogs eat of the crumbs which 
 fall from their masters' table," (Matt. 15:27), is thus commented 
 upon and paraphrased by Trench (Notes on the Miracles, p. 271) : 
 "The rendering of her answer in our translation is not, however, 
 altogether satisfactory. For, indeed, she accepts the Lord's 
 declaration, not immediately to make exception against the con- 
 clusion which He draws from it, but to show how in that very 
 declaration is involved the granting of her petition. 'Saidest 
 thou dogs ? It is well ; I accept the title and the place ; for the 
 dogs have a portion of the meal, not the first, not the children's 
 portion, but a portion still, the crumbs which fall from the mas- 
 ter's table. In this very putting of the case, Thou bringest us 
 heathen, Thou bringest me, within the circle of the blessings 
 which God, the Great Householder, is ever dispensing to His 
 family. We also belong _ to His household, though we occupy 
 but the lowest place therein.' " 
 
 The Dummelow Commentary, on Matt. 15 :26, reads in part as 
 follows : "The rabbis often spoke of the Gentiles as dogs, e. g. 
 'He who eats with an idolater is like one who eats with a dog.' 
 .... The nations of the world are compared to dogs.' 
 'The holy convocation belongs to you, not to the dogs.' Yet 
 Jesus in adopting the contemptuous expression slightly softens 
 it. He says not 'dogs,' but 'little dogs/ i. e. household, favorite, 
 dogs; and the woman cleverly catches at the expression, arguing 
 that if the Gentiles are household dogs, then it is only right that 
 they should be fed with the crumbs that fall from their masters' 
 table." Edersheim, referring to the original text, says : "The 
 term means 'little dogs/ or 'house dogs.'" 
 
 5. Decapolis, The name means "the ten cities," and was 
 applied to a region of indefinite boundaries lying mostly on the 
 east of Jordan and southerly from the sea of Galilee. Scythop- 
 olis, which Josephus (Wars of the Jews, iii, 9:7) refers to as the 
 largest of the ten cities, was on the west side of the river. There 
 is Tack of agreement among historians as to the cities comprized 
 
368 JESUS THE CHRIST. [CHAP. 22. 
 
 under the name. Biblical mention (Matt. 4:25; Mark 5:20; 7:31) 
 implies a general region rather than a definite area. 
 
 6. The Coasts of Caesarea Philippi. The term "coast" as it 
 appears in the Bible (authorized, or King James version), is used 
 to connote boundary, limit, or border, and not distinctively a sea- 
 shore. (For examples see Exo. 10:4, 14, 19; Josh. 15:1, 4; Judg. 
 11:20; Matt. 2:16, etc.) It is applied therefore to inland areas, 
 and frequently occurs as indicating a vicinity or neighborhood. 
 
 Csesarea Philippi, a town located, as stated in the text, near 
 Mount Hermon at the source of the Jordan, had been enlarged 
 and beautified by Philip the tetrarch, and by him was named 
 Csesarea in honor of the Roman emperor. It was called Caesarea 
 Philippi to distinguish it from the already existing Caesarea, 
 which was situated on the Mediterranean shore of Samaria, and 
 which in later literature came to be known as Caesarea Palestina. 
 Csesarea Philippi is believed to be identical with the ancient Baal 
 Gad (Josh. 11:17) and Baal Hermon (Judg. 3:3). It was known 
 as a place of idolatrous worship, and while under Greek sover- 
 eignty was called Paneas in recognition of the mythological deity 
 Pan. (See Josephus, Ant. xviii, 2:1); this designation persists in 
 in the present Arabic name of the place, Banias. 
 
 7. Simon Peter and the "Rock" of Revelation. Simon the 
 son of Jonas, on the occasion of his first recorded interview with 
 Jesus had received from the Lord's lips the distinguishing name- 
 title "Peter," or in the Aramaic tongue "Cephas," the English 
 equivalent of which is "a rock" or "a stone" (John 1:42; see also 
 page 140 herein). The name was confirmed upon the apostle on 
 the occasion now under consideration (Matt. 16:18). Jesus said 
 to him "thou art Peter," adding, "and upon this rock I will build 
 my church." In the course of the general apostasy subsequent 
 to the ancient apostolic ministry, the Bishop of Rome laid claim 
 to supreme authority as the alleged lineal successor to Peter ; 
 and an erroneous doctrine gained currency to the effect that 
 Peter was the "rock" upon which the Church of Christ was 
 founded. Detailed consideration of this inconsistent and in- 
 famous claim cannot be undertaken here ; it is sufficient to say 
 that a church founded or dependent upon Peter or any other man 
 would be Peter's or the other man's church, and not the Church 
 of Jesus Christ. (See The Great Apostasy, chap 9; also B.'of M., 
 3 Nephi 27:1-8; also chapter 40 herein). That upon Peter rested 
 the responsibility of presidency -in the ministry, after the ascen- 
 sion of the resurrected Christ, is not questioned; but that he was, 
 even typically, the foundation upon which the Church was built, 
 is at once unscriptural and untrue. The Church of Jesus Christ 
 must authoritatively bear His name, and be guided by revelation, 
 direct and continuous, as the conditions of its building require. 
 Revelation from God to His servants invested with the Holy 
 Priesthood through authorized ordination as was Peter, is the 
 impregnable "rock" upon which the Church is built. (See Articles 
 of Faith, xvi, "Revelation.") 
 
 8. Christ's Rebuke to Peter. In addressing Peter as "Sa- 
 tan," Jesus was obviously using a forceful figure of speech, and 
 
NOTES. 369 
 
 not a literal designation; for Satan is a distinct personage, Luci- 
 fer, that fallen, unembodied son of the morning (see page 7) ; 
 and certainly Peter was not he. In his remonstrance or "re- 
 buke" addressed to Jesus, Peter was really counseling what Satan 
 had before attempted to induce Christ to do, or tempting, as 
 Satan himself had tempted. The command, "Get thee behind me, 
 Satan," as directed to Peter, is rendered in English by some au- 
 thorities "Get thee behind me, tempter." The essential meaning 
 attached to both Hebrew and Greek originals for our word 
 "Satan" is that of an adversary, or "one who places himself in 
 another's way and thus opposes him." (Zenos.) The expression 
 "Thou art an ^offense unto me" is admittedly a less literal transla- 
 tion than "Thou art a stumbling-block unto me." The man 
 whom Jesus had addressed as Peter "the rock," was now 
 likened to a stone in the path, over which the unwary might 
 stumble. 
 
 9. Some to Live Until Christ Returns. The Savior's declar- 
 ation to the apostles and others in the neighborhood of Caesarea 
 Philippi, "Verily I say unto you, There be some standing here 
 which shall not taste of death, till they see the Son of man com- 
 ing in his kingdom," (Matt. 16:28; compare Mark 9:1; Luke 
 9:27), has occasioned great and diverse comment. The event 
 referred to, that of the Son of Man coming in the glory of His 
 Father attended by the angels, is yet future. At least a partial 
 fulfilment of the prediction is presented in the prolongation of 
 the life of John the apostle, who was there present, and who yet 
 lives in the flesh according to his desire (John 21:20-24; see fur- 
 ther B. of M., 3 Nephi 28:1-6; Doc. and Cov. Sec. 7). 
 
 10. "Thou Art the Christ." Peter's solemn and soulful con- 
 fession of Jesus as the Christ is worded differently by each of the 
 three synoptists. To many the most expressive version is that of 
 Luke: "The Christ of God." On earlier occasions, some or all 
 of the Twelve had acknowledged Jesus Christ to be the Son of 
 God, e. g. following the miracle of walking upon the sea (Matt. 
 I4:33)> an d again, after the crucial sermon at Capernaum (John 
 6:69); but it is evident that Peter's up welling and reverential 
 confession in answer to the Lord's question "But whom say ye 
 that I am?" had a significance, greater in assurance and more 
 exalted in kind, than had any prior expression of his conception 
 concerning his Lord. Yet even the conviction given through direct 
 revelation (Matt. 16:17) did not at the time comprize a compre- 
 hensive knowledge of the Savior's mission. Indeed, a fulness of 
 understanding and assurance came to the apostles after the Lord's 
 resurrection (compare Romans 1:4). Nevertheless, Peter's tes- 
 timony in the land of Caesarea Philippi evidences a very exalted 
 attainment. At that stage of the Savior's ministry, the public 
 proclamation of His divine status would have been as the casting 
 of pearls before swine (Matt. 7:6); therefore the Lord instructed 
 the apostles that at that time "they should tell no man that he 
 was Jesus the Christ." 
 
 Jt-K:0 
 
370 JESUS THE CHRIST. [CHAP. 23. 
 
 CHAPTER 23. 
 THE TRANSFIGURATION. 
 
 Of the week following the events last considered, no 
 record is found in the Gospels. We may safely assume that 
 the time was devoted, in part at least, to the further instruc- 
 tion of the Twelve respecting the rapidly approaching con- 
 summation of the Savior's mission on earth, the awful cir- 
 cumstances of which the apostles were loath to believe pos- 
 sible. When the week had passed" Jesus took Peter, James, 
 and John & and with them ascended a high mountain, where 
 they would be reasonably safe from human intrusion/ There 
 the three apostles witnessed a heavenly manifestation, which 
 stands without parallel in history ; in our Bible captions it 
 is known as the Transfiguration of Christ. d 
 
 One purpose of the Lord's retirement was that of prayer, 
 and a transcendent investiture of glory came upon Him as 
 He prayed. The apostles had fallen asleep, but were awak- 
 ened by the surpassing splendor of the scene, and gazed with 
 reverent awe upon their glorified Lord. "The fashion of his 
 countenance was altered, and his raiment was white and 
 glistering." His garments, though made of earth-woven 
 fabric, "became shining, exceeding white as snow ; so as no 
 fuller on earth can white them ;" "and his face did shine as 
 the sun." Thus was Jesus transfigured before the three 
 privileged witnesses. 
 
 With Him were two other personages, who also were in 
 a state of glorified radiance, and who conversed with the 
 Lord. These, as the apostles learned, by means not stated 
 ~ 
 
 a Note 1, end of chapter. 
 6 Note 2, end of chapter. 
 c Note 3, end of chapter. 
 
 17:1-8; Mark 9:2-8; Luke 9:28-36. 
 
MOSES AND ELIJAH MINISTER TO CHRIST. 371 
 
 though probably as gathered from the conversation in prog- 
 ress, were Moses and Elias, or more literally to us, Elijah; 
 and the subject of their conference with Christ was "his 
 decease which he should accomplish at Jerusalem." As the 
 prophet visitants were about to depart, "Peter said unto 
 Jesus, Master, it is good for us to be here : and let us make 
 three tabernacles ; one for thee, and one for Moses, and one 
 for Elias : not knowing what he said." Undoubtedly Peter 
 and his fellow apostles were bewildered, "sore afraid" in- 
 deed ; and this condition may explain the suggestion respect- 
 ing the three tabernacles. "He wist not what to say;" yet, 
 though his remark appears confused and obscure, it becomes 
 somewhat plainer when we remember that, at the annual 
 feast of Tabernacles, it was customary to erect a little bower, 
 or booth of wattled boughs, for each individual worshiper, 
 into which he might retire for devotion. So far as there was 
 a purpose in Peter's proposition, it seems to have been that 
 of delaying the departure of the visitants. 
 
 The sublime and awful solemnity of the occasion had not 
 yet reached its climax. Even as Peter spake, "behold, a 
 bright cloud overshadowed them : and behold a voice out of 
 the cloud, which said, This is my beloved Son, in whom I 
 am well pleased ; hear ye him." It was Elohirn/ the Eternal 
 Father, who spake ; and at the sound of that voice of supreme 
 Majesty, the apostles fell prostrate. Jesus came and touched 
 them, saying, "Arise, and be not afraid." When they looked 
 they saw that again they were alone with Him. 
 
 The impression made upon the three apostles by this 
 manifestation was one never to be forgotten ; but they were 
 expressly charged to speak of it to no man until after the 
 Savior had risen from the dead. They were puzzled as to 
 the significance of the Lord's reference to His prospective 
 rising from the dead. They had heard with great sorrow, 
 and reluctantly they were being brought to understand it to 
 
 
 
 <?Page 38. 
 
372 JESUS THE CHRIST. [CHAP. 23. 
 
 be an awful certainty, that their beloved Master was to 
 "suffer many things, and be rejected of the elders, and of 
 the chief priests, and scribes, and be killed."/ Such had been 
 declared to them before, in language devoid of ambiguity 
 and admitting of no figurative construction ; and with equal 
 plainness they had been told that Jesus would rise again ; but 
 of this latter eventuality they had but dim comprehension. 
 The present reiteration of these teachings seems to have left 
 the three with no clearer understanding of their Lord's 
 resurrection from the dead than they had before. They 
 seem to have had no definite conception as to what was 
 meant by a resurrection; "And they kept that saying with 
 themselves, questioning one with another what the rising 
 from the dead should mean."* 7 
 
 The comprehensiveness of the Lord's injunction, that 
 until after His rising from the dead they tell no man of their 
 experiences on the mount, prohibited them from informing 
 even their fellows of the Twelve. Later, after the Lord had 
 ascended to His glory, Peter testified to the Church of the 
 wondrous experience, in this forceful way: "For we have 
 not followed cunningly devised fables, when we made known 
 unto you the power and coming of our Lord Jesus Christ, 
 but were eyewitnesses of his majesty. For he received from 
 God the Father honour and glory, when there came such a 
 voice to him from the excellent glory, This is my beloved 
 Son, in whom I am well pleased. And this voice which 
 came from heaven we heard, when we were with him in the 
 holy mount. " h And John, reverently confessing before the 
 world the divinity of the Word, the Son of God who had 
 been made flesh to dwell among men, solemnly affirmed : 
 "And we beheld his glory, the glory as of the only begotten 
 of the Father, full of grace and truth."* 
 . 
 
 /Mark 8:31. Note 6, end of chapter. 
 0Mark 9:10. 
 h2 Peter 1:16-18. 
 tjohn 1:14. 
 
THE FATHER AGAIN PROCLAIMS THE SON. 373 
 
 The divine purpose as shown forth in the Transfiguration 
 may be as incomprehensible to the human mind as is a full 
 conception of the attendant splendor from verbal descrip- 
 tion; some features of the results achieved are apparent, 
 however. Unto Christ the manifestation was strengthening 
 and encouraging. The prospect of the experiences imme- 
 diately ahead must naturally have been depressing and dis- 
 heartening in the extreme. In faithfully treading the path 
 of His life's work, He had reached the verge of the valley 
 of the shadow of death ; and the human part of His nature 
 called for refreshing. As angels had been sent to minister 
 unto Him after the trying scenes of the forty days' fast and 
 the direct temptation of Satan/ and as, in the agonizing 
 hour of His bloody sweat, He was to be sustained anew by 
 angelic ministry/ 5 so at this critical and crucial period, the 
 beginning of the end, visitants from the unseen world came 
 to comfort and support Him. What of actual communica- 
 tion passed in the conference of Jesus with Moses and Elijah 
 is not of full record in the New Testament Gospels. 
 
 The voice of His Father, to whom He was the Firstborn 
 in the spirit-world, and the Only Begotten in the flesh, was 
 of supreme assurance ; yet that voice had been addressed to 
 the three apostles rather than to Jesus, who had already re- 
 ceived the Father's acknowledgment and attestation on the 
 occasion of His baptism. The fullest version of the Father's 
 words to Peter, James, and John is that recorded by 
 Matthew : "This is my beloved Son, in whom I am well 
 pleased ; hear ye him." Aside from the proclamation of the 
 Son's divine nature, the Father's words were otherwise de- 
 cisive and portentous. Moses, the promulgator of the law, 
 and Elijah the representative of the prophets and especially 
 distinguished among them as the one who had not died/ had 
 been seen ministering unto Jesus and subservient to Him. 
 
 /Matt. 4:11; Mark 1:13. 
 
 k Luke 22:43; compare John 12:27-28. 
 
 12 Kings 2:11. 
 
374 JESUS THE CHRIST. [CHAP. 23. 
 
 The fulfilment of the law and the superseding of the prophets 
 by the Messiah was attested in the command Hear ye Him. 
 A new dispensation had been established, that of the gospel, 
 for which the law and the prophets had been but prepara- 
 tory. The apostles were to be guided neither by Moses nor 
 Elijah, but by Him, their Lord, Jesus the Christ. 
 
 The three selected apostles, "the Man of Rock and the 
 Sons of Thunder" had seen the Lord in glory ; and they mar- 
 veled that such a thing could be at that time, since as they 
 had interpreted the scriptures, it had been predicted that 
 Elijah should precede the Messiah's triumphal advent. As 
 they wended their way down the mountain-side, they asked 
 the Master : m "Why then say the scribes that Elias must 
 first come ?" Jesus confirmed the prophecy that Elias should 
 first come, that is, before the Lord's advent in glory, which 
 event they had in mind ; "But," He added, "I say unto you, 
 That Elias is come already, and they knew him not, but have 
 done unto him whatsoever they listed. Likewise shall also 
 the Son of man suffer of them. Then the disciples under- 
 stood that he spake unto them of John the Baptist." That 
 John the Baptist would officiate "in the spirit and power of 
 Elias," as the forerunner of the Christ, had been announced 
 by the angel Gabriel to Zacharias," before the Baptist's birth ; 
 and that John was that particular Elias had been shown by 
 Jesus in His memorable tribute to the Baptist's fidelity and 
 greatness. That His words would not be generally accepted 
 with understanding is evidenced by the context; Jesus, on 
 that occasion, had said: "And if ye will receive it, this is 
 Elias, which was for to come." 
 
 It is not possible that Jesus could have meant that John 
 was the same individual as Elijah ; nor could the people have 
 so understood His words, since the false doctrine of trans- 
 
 wMatt. 17:10-13; Mark 9:11-13. 
 
 it Luke 1:17; pages 77 and 257 herein. 
 
 oMatt. 11:14. 
 
ELIAS AND ELIJAH. 375 
 
 [migration or reincarnation of spirits was repudiated by the 
 Jews/ The seeming difficulty is removed when we consider 
 . that, as the name appears in the New Testament, "Elias" is 
 used for "Elijah,"* with no attempt at distinction between 
 Elijah the Tishbite, and any other person known as Elias. 
 Gabriel's declaration that the then unborn John should mani- 
 jfest "the spirit and power of Elias" indicates that "Elias" is 
 a title of office; every restorer, forerunner, or one sent of 
 God to prepare the way for greater developments in the 
 gospel plan, is an Elias. The appellative "Elias" is in fact 
 both a personal name and a title. 
 
 In the present dispensation both the ancient Elias, who 
 belonged to the Abrahamic dispensation and in the spirit of 
 whose office many have officiated in different periods, and 
 also the prophet Elijah, have appeared in person and have 
 conferred their particular and separate authority upon latter- 
 day bearers of the Holy Priesthood, and the keys of the 
 powers exercized by them while on earth are today inherent 
 in the restored Church of Jesus Christ. The authority of 
 Elias is inferior to that of Elijah, the first being a function 
 of the Lesser or Aaronic order of Priesthood, while the 
 latter belongs to the Higher or Melchizedek Priesthood. 
 Malachi's prediction, that before "the great and dreadful 
 day of the Lord" Elijah the prophet would be sent to earth 
 to "turn the heart of the fathers to the children, and the heart 
 of the children to their fathers,"*" did not reach fulfilment in 
 the mission of John the Baptist, nor in that of any other 
 "Elias" ; J its complete realization was inaugurated on the 
 third day of April, 1836, when Elijah appeared in the temple 
 at Kirtland, Ohio, and committed to Joseph Smith and 
 Oliver Cowdery the keys of the authority theretofore vested 
 in himself. "The great and dreadful day of the Lord" was 
 
 p Edersheim, "Life and Times of Jesus," vol. ii, p. 79. 
 
 <j Note 4, end of chapter. 
 
 rMal. 4:5, 8; see page 149 herein. 
 
 s Note 5, end of chapter. 
 
376 JESUS THE CHRIST. [CHAP. 23. 
 
 not the meridian of time; that awful though blessed period 
 of consummation is yet future, but "near, even at the doors. "* 
 
 NOTES TO CHAPTER 23. 
 
 1. Interval Between Time of Peter's Confession and that of 
 the Transfiguration. Both Matthew (17:1) and Mark (9:2) state 
 that the Transfiguration occurred "after six days" following the 
 time of Peter's great confession that Jesus was the Christ; while 
 Luke (9 128) notes an interval of "about an eight days." It is 
 probable that the six-day period was meant to be exclusive of the 
 day on which the earlier events had occurred and of that on 
 which Jesus and the three apostles retired to the mountain ; and 
 that Luke's "about an eight days" was made to include these two 
 days. There is here no ground for a claim of discrepancy. 
 
 2. Peter, James, and John who were selected from among 
 the Twelve as the only earthly witnesses of the transfiguration 
 of Christ, had been similarly chosen as witnesses of a special 
 manifestation, that of the raising of the daughter of Jairus (Mark 
 5:37; Luke 8:51); and, later, the same three were the sole wit- 
 nesses of our Lord's night agony in Gethsemane (Matt. 26:37; 
 Mark 14:33). 
 
 3. Place of the Transfiguration. The mountain on which 
 the Transfiguration occurred is neither named nor otherwise in- 
 dicated by the Gospel-writers in such a way as to admit of its pos- 
 itive identification. Mount Tabor, in Galilee, has long been held 
 by tradition as the site, and in the sixth century three churches 
 were erected on its plateau-like summit, possibly in commemora- 
 tion of Peter's desire to make three tabernacles or booths, one 
 each for Jesus, Moses, and Elijah. Later a monastery was built 
 there. Nevertheless, Mt. Tabor is now rejected by investigators, 
 and Mt. Hermon is generally regarded as the place. Hermon 
 stands near the northerly limits of Palestine, just beyond Cses- 
 area Philippi, where Jesus is known to have been a week before 
 the Transfiguration. Mark (9:30) distinctly tells us that after 
 His descent from the mount, Jesus and the apostles departed and 
 went through Galilee. Weight of evidence is in favor of Her- 
 mon as the Mount of Transfiguration, though nothing that may 
 be called decisive is known in the matter. 
 
 4. The Names "Elias" and "Elijah." The following state- 
 ment which appears in Smith's Bible Dictionary is supported by 
 authorities in general : " 'Elias' " is "the Greek and Latin form 
 of 'Elijah' given in the Authorized Version of the Apocrypha and 
 New Testament." 
 
 5. "The Spirit and Power of Elias." That John the Baptist, 
 in his capacity as a restorer, a forerunner, or as one sent to pre- 
 pare the way for a work greater than his own, did officiate as an 
 "Elias" is attested by both ancient and latter-day scripture. 
 Through him water bapt'sm for the remission of sins was 
 2 jd ,e.-* .: 
 
 fDoc. and Cov. 110:13-16. See chapter 41, herein. 
 
NOTES. 377 
 
 preached and administered, and the higher baptism, that of the 
 Spirit, was made possible. True to his mission, he has come in 
 the last dispensation, and has restored by ordination the Priest- 
 hood of Aaron, which has authority to baptize. He thus prepared 
 the way for the vicarious labor of baptism for the dead, the au- 
 thority for which was restored by Elijah, (see page 149 herein), 
 and which is preeminently the work by which the children and 
 the fathers shall be united in an eternal bond. 
 
 On the loth of March, 1844, the Prophet Joseph Smith gave 
 the following exposition of the power of Elias as compared with 
 higher authority: "The spirit of Elias is first, Elijah second, 
 and Messiah last. Elias is a forerunner to prepare the way, and 
 the spirit and power of Elijah is to come after, holding the keys 
 of power, building the temple to the cap-stone, placing the seals 
 of the Melchizedek Priesthood upon the house of Israel, and mak- 
 ing all things ready; then Messiah comes to His temple, which is 
 last of all. 
 
 "Messiah is above the spirit and power of Elijah, for He 
 made the world, and was that spiritual rock unto Moses in the 
 wilderness. Elijah was to come and prepare the way and build 
 up the kingdom before the coming of the great day of the Lord, 
 although the spirit of Elias might begin it." Hist, of the Church, 
 under date named. 
 
 6. Mention of the Lord's Approaching "Decease." Of 
 the three synoptists, Luke alone makes even brief mention of the 
 matter upon which Moses and Elijah conversed with the Lord 
 at the Transfiguration. The record states that the visitants, who 
 appeared in glory, "spake of his decease which he should accom- 
 plish at Jerusalem" (Luke 9:31)- It is significant that the decease, 
 which the Lord should accomplish, not the death that He should 
 suffer or die, was the subject of that exalted communion. The 
 Greek word of which "decease" appears as the English equivalent 
 in many of the MSS. of the Gospels, is one connoting "exodus" 
 or "departure," and the word occurring in other early versions 
 signifies "glory." So also the Greek original of "accomplish," in 
 the account of the Transfiguration, connotes the successful filling 
 out or completion of a specific undertaking, and not distinctively 
 the act of dying. Both the letter of the record and the spirit in 
 which the recorder wrote indicate that Moses and Elijah conversed 
 with their Lord on the glorious consummation of His mission in 
 mortality a consummation recognized in the law (personified in 
 Moses) and- the prophets (represented by Elijah) and an event 
 of supreme import, determining the fulfilment of both the law 
 and the prophets, and the glorious inauguration of a new and 
 higher order as part of the divine plan. The decease that the 
 Savior was then so soon to accomplish was the voluntary sur- 
 render of His life in fulfilment of a purpose at once exalted and 
 foreordained, not a death by which He would passively die 
 through conditions beyond His control. (See pp. 418, and 662). 
 
 ,fc-Y8:6 9>Iu>J ;6S-J 
 
378 JESUS THE CHRIST. [CHAP. 24. 
 
 - 
 
 CHAPTER 24. 
 
 : ,t" (. iW 1OI X* nof " 
 
 FROM SUNSHINE TO SHADOW. 
 
 Our Lord's descent from the holy heights of the Mount 
 of Transfiguration was more than a physical return from 
 greater to lesser altitudes ; it was a passing from sunshine 
 into shadow, from the effulgent glory of heaven to the mists 
 of worldly passions and human unbelief ; it was the begin- 
 ning of His rapid descent into the valley of humiliation. 
 From lofty converse with divinely-appointed ministers, from 
 supreme communion with His Father and God, Jesus came 
 down to a scene of disheartening confusion and a spectacle 
 of demonized dominion before which even His apostles stood 
 in impotent despair. To His sensitive and sinless soul the 
 contrast must have brought superhuman anguish ; even to 
 us who read the brief account thereof it is appalling. 
 
 HEADING OF YOUTHFUL DEMONIAC. 
 
 Jesus and the three apostles returned from the mount on 
 the morrow following the Transfiguration ; b this fact sug- 
 gests the assumption that the glorious manifestation had oc- 
 curred during the night. At or near the base of the moun- 
 tain the party found the other apostles, and with them a 
 multitude of people, including some scribes or rabbis. c There 
 was evidence of disputation and disturbance amongst the 
 crowd ; and plainly the apostles were on the defensive. At 
 the unexpected approach of Jesus many of the people ran 
 to meet Him with respectful salutations. Of the contentious 
 scribes He asked: "What question ye with them?" thus 
 
 a Compare 2 Peter 1:18. 
 
 fcLuke 9:37. 
 
 cMatt. 17:14-21; Mark 9:14-29; Luke 9:37-42. 
 
FUTILE ATTEMPT OF APOSTLES TO HEAL. 379 
 
 assuming the burden of the dispute, whatever it might be, 
 and so relieving the distressed disciples from further active 
 participation. The scribes remained silent ; their courage 
 had vanished when the Master appeared. A man, "one of 
 the multitude," gave, though indirectly, the answer. "Mas- 
 ter," said he, kneeling at the feet of Christ, "I have brought 
 unto thee my son, which hath a dumb spirit ; and wheresoever 
 he taketh him, he teareth him : and he f oameth, and gnasheth 
 with his teeth, and pineth away : and I spake to thy disciples 
 that they should cast him out ; and they could not." 
 
 The disciples' failure to heal the stricken youth had evi- 
 dently brought upon them hostile criticism, taunts and ridi- 
 cule from the unbelieving scribes ; and their discomfiture 
 must have been intensified by the thought that through them 
 doubt had been cast upon the authority and power of their 
 Lord. Pained in spirit at this another instance of dearth of 
 faith and consequent lack of power among His chosen and 
 ordained servants Jesus uttered an exclamation of intense 
 sorrow : "O faithless generation, how long shall I be with 
 you? how long shall I suffer you?" These words, in which 
 there is evident reproof, however mild and pitying it may be, 
 were addressed primarily to the apostles; whether exclu- 
 sively so or to them and others is of minor importance. As 
 Jesus directed, the afflicted lad was brought nearer; and 
 the tormenting demon, finding himself in the Master's pres- 
 ence, threw his youthful victim into a terrible paroxysm, so 
 that the boy fell to the ground and wallowed in convulsions, 
 the while frothing and foaming at the mouth. With calm 
 deliberation, which contrasted strongly with the eager im- 
 patience of the distracted parent, Jesus inquired as to when 
 the malady had first befallen the lad. "Of a child," an- 
 swered the father, adding, "And ofttimes it hath cast him 
 into the fire, and into the waters, to destroy him." With 
 pathetic eagerness he implored, "If thou canst do anything, 
 have compassion on us and help us." The man spoke of 
 
JESUS THE CHRIST.'TA [CHAP. 24. 
 
 his son's affliction as though shared by himself. "Help us," 
 was his prayer. 
 
 To this qualifying expression "If thou canst do any- 
 thing," which implied a measure of uncertainty as to the 
 ability of the Master to grant what he asked, and this per- 
 haps as in part a result of the failure of the apostles, Jesus 
 replied : "If thou canst believe" ; and added, "all things are 
 possible to him that believeth." The man's understanding 
 was enlightened ; up to that moment he had thought that all 
 depended upon Jesus ; he now saw that the issue rested 
 largely with himself. It is noteworthy that the Lord speci- 
 fied belief rather than faith as the condition essential to the 
 case. The man was evidently trustful, and assuredly fervent 
 in his hope that Jesus could help ; but it is doubtful that he 
 knew what faith really meant. He was receptive and eagerly 
 teachable, however, and the Lord strengthened his feeble 
 and uncertain belief. The encouraging explanation of the 
 real need stimulated him to a more abounding trust. Weep- 
 ing in an agony of hope he cried out : "Lord, I believe ;" 
 and then, realizing the darkness of error from which he was 
 just beginning to emerge, he added penitently "help thou 
 mine unbelief. " d 
 
 Looking compassionately upon the writhing sufferer at 
 His feet, Jesus rebuked the demon, thus : "Thou dumb and 
 deaf spirit, I charge thee, come out of him, and enter no 
 more into him. And the spirit cried, and rent him sore, and 
 came out of him : and he was as one dead ; insomuch that 
 many said, He is dead. But Jesus took him by the hand, 
 and lifted him up; and he arose;" and as Luke adds, "and 
 delivered him again to his father." The permanency of the 
 cure was assured by the express command that the evil spirit 
 enter no more into the lad;* it was no relief from that 
 present attack alone; the healing was permanent. 
 
 
 dNote 1, end of chapter. 
 e Compare Matt. 12:40-45. 
 
THE QUALITY OF FAITH. 381 
 
 The people were amazed at the power of God manifested 
 in the miracle ; and the apostles who had tried and failed to 
 subdue the evil spirit were disturbed. While on their mis- 
 sion, though away from their Master's helpful presence, they 
 had successfully rebuked and cast out evil spirits as they had 
 received special power and commission to do/ but now, 
 during His absence of a day they had found themselves 
 unable. When they had retired to the house, they asked of 
 Jesus, "Why could not we cast him out ?" The reply was : 
 "Because of your unbelief ;" and in further explanation the 
 Lord said, "Howbeit this kind goeth not out but by prayer 
 and fasting."^ 
 
 Hereby we learn that the achievements possible to faith 
 are limited or conditioned by the genuineness, the purity, the 
 unmixed quality of that faith. "O ye of little faith;" "Where 
 is your faith?" and "Wherefore didst thou doubt?" 71 are 
 forms of admonitory reproof that had been repeatedly ad- 
 dressed to the apostles by the Lord. The possibilities of 
 faith were now thus further affirmed: "Verily I say unto 
 you, If ye have faith as a grain of mustard seed, ye shall say 
 unto this mountain, Remove hence to yonder place; and it 
 shall remove; and nothing shall be impossible unto you."* 
 The comparison between effective faith and a grain of mus- 
 tard seed is one of quality rather than of quantity; it con- 
 notes living, virile faith, like unto the seed, however small, 
 from which a great plant may spring/ in contrast with a 
 lifeless, artificial imitation, however prominent or demon- 
 strative. 
 
 THE LORD'S DEATH AND RESURRECTION AGAIN PREDICTED.* 
 
 From the locality whereat the last miracle was wrought, 
 Jesus departed with the Twelve, and passed through Galilee 
 
 /Mark 6:12, 13; compare verse 7; also 3:15; Matt. 10:1. 
 g Note 2, end of chapter. 
 h Matt. 14:31; 16:8; Luke 8:25. 
 
 i Matt. 17:20; compare 21:21; Mark 11:23; Luke 17:6; see also Note 3, 
 end of chapter. 
 
 j Compare Parable of the Mustard Seed, page 290. 
 jfeMatt. 17:22-23; Mark 9:30-32; Luke 9:44, 45. 
 
382 JESUS THE CHRIST. [CHAP. 24. 
 
 toward Capernaum. It is probable that they traveled by 
 the less frequented roads, as He desired that His return 
 should not be publicly known. He had gone into com- 
 parative retirement for a season, primarily it seems in quest 
 of opportunity to more thoroughly instruct the apostles in 
 their preparation for the work, which within a few months 
 they would be left to carry on without His bodily companion- 
 ship. They had solemnly testified that they knew Him to be 
 the Christ; to them therefore He could impart much that 
 the people in general were wholly unprepared to receive. 
 The particular theme of His special and advanced instruc- 
 tion to the Twelve was that of His approaching death and 
 resurrection ; and this was dwelt upon again and again, for 
 they were slow or unwilling to comprehend. 
 
 "Let these sayings sink down into your ears" was His 
 forceful prelude on this occasion, in Galilee. Then followed 
 the reiterated prediction, spoken in part in the present tense 
 as though already begun in fulfilment : "The Son of man is 
 delivered into the hands of men, and they shall kill him ; and 
 after that he is killed, he shall rise the third day." We read 
 with some surprize that the apostles still failed to under- 
 stand. Luke's comment is : "But they understood not this 
 saying, and it was hid from them, that they perceived it not : 
 and they feared to ask him of that saying." The thought of 
 what the Lord's words might mean, even in its faintest out- 
 line, was terrifying to those devoted men ; and their failure 
 to comprehend was in part due to the fact that the human 
 mind is loath to search deeply into anything it desires not 
 to believe. 
 
 TRIBUTE MONEY SUPPLIED BY A MIRACLE.' 
 
 Jesus and His followers were again in Capernaum. There 
 Peter was approached by a collector of the temple tax, who 
 
 , , , .. ,_ . _ .basS IXTE BqmoD t, 
 
 /Matt. 17:24-27. 
 
THE TRIBUTE MONEY. 383 
 
 asked: "Doth not your Master pay tribute?""* Peter an- 
 swered "Yes." It is interesting to find that the inquiry was 
 made of Peter and not directly of Jesus ; this circumstance 
 may be indicative of the respect in which the Lord was held 
 by the people at large, and may suggest the possibility of 
 doubt in the collector's mind as to whether Jesus was amen- 
 able to the tax, since priests and rabbis generally claimed 
 exemption. 
 
 Tire annual capitation tax here referred to amounted to 
 half a shekel or a didrachm, corresponding to about thirty- 
 three cents in our money ; and this had been required of 
 every male adult in Israel since the days of the exodus; 
 though, during the period of captivity the requirement had 
 been modified." This tribute, as prescribed through Moses, 
 was originally known as "atonement money," and its pay- 
 ment was in the nature of a sacrifice to accompany supplica- 
 tion for ransom from the effects of individual sin. At the 
 time of Christ the annual contribution was usually collected 
 between early March and the Passover. If Jesus was sub- 
 ject to this tax, He was at this time several weeks in arrears. 
 The conversation between Peter and the tax-collector had 
 occurred outside the house. When Peter entered, and was 
 about to inform the Master concerning the interview, Jesus 
 forestalled him, saying: "What thinkest thou, Simon? of 
 whom do the kings of the earth take custom or tribute? of 
 their own children, or of strangers? Peter saith unto him, 
 Of strangers. Jesus saith unto him, Then are the children 
 free." 
 
 Peter must have seen the inconsistency of expecting 
 Jesus, the acknowledged Messiah, to pay atonement money, 
 or a tax for temple maintenance, inasmuch as the temple was 
 the House of God, and Jesus was the Son of God, and par- 
 ticularly since even earthly princes were exempted from 
 
 m Note 4, end of chapter. 
 n Exo. 30:13; 38:26. Page 171. 
 
384 JESUS THE CHRIST. [CHAP. 24. 
 
 capitation dues. Peter's embarrassment over his inconsid- 
 erate boldness, in pledging payment for his Master without 
 first consulting Him, was relieved however by Jesus, who 
 said: "Notwithstanding, lest we should offend them, go 
 thou to the sea, and cast an hook, and take up the fish that 
 first cometh up ; and when thou hast opened his mouth, thou 
 shalt find a piece of money : that take, and give unto them 
 for me and thee." 
 
 The money was to be paid, not because it could be right- 
 fully demanded of Jesus, but lest non-payment give offense 
 and furnish to His opponents further excuse for complaint. 
 The "piece of money," which Jesus said Peter would find in 
 the mouth of the first fish that took his bait, is more correctly 
 designated by the literal translation "stater,"* indicating a 
 silver coin equivalent to a shekel, or two didrachms, and 
 therefore the exact amount of the tax for two persons. "That 
 take, and give unto them for me and thee" said Jesus. It is 
 notable that He did not say "for us." In His associations 
 with men, even with the Twelve, who of all were nearest and 
 dearest to Him, our Lord always maintained His separate 
 and unique status, in every instance making the fact apparent 
 that He was essentially different from other men. This is 
 illustrated by His expressions "My Father and your Father," 
 "My God and your God,"^ instead of our Father and our 
 God. He reverently acknowledged that He was the Son of 
 God in a literal sense that did not apply to any other being. 
 
 While the circumstances of the finding of the stater in 
 the fish are not detailed, and the actual accomplishment of 
 the miracle is not positively recorded, we cannot doubt that 
 what Jesus had promised was realized, as otherwise there 
 would appear no reason for introducing the incident into the 
 Gospel narrative. The miracle is without a parallel or even 
 a remotely analogous instance. We need not assume that 
 
 o See reading in revised version, and in margin of Oxford and Bagster 
 Bibles. 
 
 f John 20:17. 
 
THE LORD'S PURPOSE IN PAYING TRIBUTE. 
 
 the stater was other than an ordinary coin that had fallen 
 into the water, nor that it had been taken by the fish in any 
 unusual way. Nevertheless, the knowledge that there was 
 in the lake a fish having a coin in its gullet, that the coin was 
 of the denomination specified, and that that particular fish 
 would rise, and be the first to rise to Peter's hook, is as in- 
 comprehensible to man's finite understanding as are the 
 means by which any of Christ's miracles were wrought. The 
 Lord Jesus held and holds dominion over the earth, the sea, 
 and all that in them is, for by His word and power were 
 they made. 
 
 The Lord's purpose in so miraculously supplying the 
 money should be studiously considered. The assumption 
 that superhuman power had to be invoked because of a sup- 
 posed condition of extreme poverty on the part of Jesus and 
 Peter is unwarranted. Even if Jesus and His companions 
 had been actually penniless, Peter and his fellow fishermen 
 could easily have cast their net, and, with ordinary success 
 have obtained fish enough to sell for the needed amount. 
 Moreover, we find no instance of a miracle wrought by the 
 Lord for personal gain or relief of His own need, however 
 pressing. It appears probable, that by tiie means employed 
 for obtaining the money, Jesus intentionally emphasized His 
 exceptional reasons for redeeming Peter's pledge that the 
 tax would be paid. The Jews, who did not know Jesus as 
 the Messiah, but only as a Teacher of superior ability and a 
 Man of unusual power, might have taken offense had He 
 refused to pay the tribute required of every Jew. On the 
 other hand, to the apostles and particularly to Peter who had 
 been the mouth-piece of all in the great confession, the pay- 
 ment of the tax in ordinary course and without explanation 
 by Jesus might have appeared as an admission that He was 
 subject to the temple, and therefore less than He had claimed 
 and less than they had confessed Him to be. His catechiza- 
 tion of Peter had clearly demonstrated that He maintained 
 
 13 
 
386 .STUaiflT JESUS THE CHRIST. [CHAP. 24. 
 
 His right as the King's Son, and yet would condescend to 
 voluntarily give what could not be righteously demanded. 
 Then, in conclusive demonstration of His exalted status, He 
 provided the money by the utilization of knowledge such as 
 no other man possessed. 
 
 AS A UTTLE CHILD.* 
 
 :o/nrrn a'tehrfO lo '^rrfi rbi 
 
 On the way to Capernaum the apostles had questioned 
 among themselves, as they supposed beyond the Master's 
 hearing; questioning had led to argument, and argument 
 to disputation. The matter about which they were so greatly 
 concerned was as to who among them should be the greatest 
 in the kingdom of heaven. The testimony they had received 
 convinced them beyond all doubt, that Jesus was the long- 
 awaited Christ, and this had been supplemented and con- 
 firmed by His unqualified acknowledgment of His Messianic 
 dignity. With minds still tinctured by the traditional ex- 
 pectation of the Messiah as both spiritual I^ord and tem- 
 poral King, and remembering some of the Master's fre- 
 quent references to His kingdom arid the blessed state of 
 those who belonged thereto, and furthermore realizing that 
 His recent utterances indicated a near crisis or climax in 
 His ministry, they surrendered themselves to the selfish con- 
 templation of their prospective stations in the new kingdom, 
 and the particular offices of trust, honor, and emolument 
 each most desired. Who of them was to be prime minister; 
 who would be chancellor, who the commander of the troops ? 
 Personal ambition had already engendered jealousy in their 
 hearts. 
 
 When they were together with Jesus in the house at 
 Capernaum, the subject was brought up again. Mark tells 
 us that Jesus asked : "What was it that ye disputed among 
 yourselves by the way?" and that they answered not, be- 
 
 t. 18:1-11; Mark 9:33-37, 42; Luke 9;46-48. 
 
NOT CHILDISH BUT CHILDLIKE. 387 
 
 cause, as may be inferred, they were ashamed. From 
 Matthew's record it may be understood that the apostles 
 submitted the question for the Master's decision. The ap- 
 parent difference of circumstance is unimportant; both ac- 
 counts are correct; Christ's question to them may have 
 eventually brought out their questions to Him. Jesus, com- 
 prehending their thoughts and knowing their unenlightened 
 state of mind on the matter that troubled them, gave them 
 an illustrated lesson. Calling a little child, whom He lov- 
 ingly took into His arm, He said : "Verily I say unto you, 
 Except ye be converted, and become as little children, ye 
 shall not enter into the kingdom of heaven. Whosoever 
 therefore shall humble himself as this little child, the same 
 is greatest in the kingdom of heaven. And whoso shall re- 
 ceive one such little child in my name receiveth me. But 
 whoso shall offend one of these little ones which believe in 
 me, it were better for him that a millstone were hanged 
 about his neck, and that he were drowned in the depth of 
 the sea." With this lesson we may profitably associate a 
 later teaching, that little children are typical of the kingdom 
 of heaven/ 
 
 Even the apostles were in need of conversion;* respect- 
 ing the matter at issue their hearts were turned, partly at 
 least, from God and His kingdom. They had to learn that 
 genuine humility is an attribute essential to citizenship in the 
 community of the blessed; and that the degree of humility 
 conditions whatsoever there is akin to rank in the kingdom ; 
 for therein the humblest shall be greatest. 
 
 Christ would not have had His chosen representatives 
 become childish ; far from it, they had to be men of courage, 
 fortitude, and force ; but He would have them become child- 
 like. The distinction is important. Those who belong to 
 Christ must become like little children in obedience, truthful- 
 
 rMatt. 19:13-15; Mark 10:13-16; Luke 18:15-17. 
 s Compare Luke 22:32. 
 
388 JESUS THE CHRIST. [CHAP. 24. 
 
 ness, trustfulness, purity, humility, and faith. The child is 
 an artless, natural, trusting believer; the childish one is 
 careless, foolish, and neglectful. In contrasting these char- 
 acteristics, note the counsel of Paul : "Brethren, be not 
 children in understanding : howbeit in malice be ye children, 
 but in understanding be men."' Children as such, and chil- 
 dren as types of adults who are true believers, are closely 
 associated in this lesson. Whosoever shall offend, that is 
 cause to stumble or go astray, one such child of Christ, incurs 
 guilt so great that, it would have been better for him had he 
 met death even by violence before he had so sinned. 
 
 Dwelling upon offenses, or causes of stumbling, the Lord 
 continued : "Woe unto the world because of offences ! for it 
 must needs be that offences come ; but woe to that man by 
 whom the offence cometh !" Then, repeating some of the 
 precious truths embodied in His memorable Sermon on the 
 Mount, 1 ' He urged the overcoming of evil propensities what- 
 ever the sacrifice. As it is better that a man undergo sur- 
 gical treatment though he lose thereby a hand, a foot, or an 
 eye, than that his whole body be involved and his life for- 
 feited, so is it commended that he cut off, tear away, or root 
 out from his soul the passions of evil, which, if suffered to 
 remain shall surely bring him under condemnation. In that 
 state his conscience shall gnaw as an undying worm, and 
 his remorse shall be as a fire that cannot be quenched. Every 
 human soul shall be tested as by fire; and as the flesh of 
 the altar sacrifices had to be seasoned with salt, as a type 
 of preservation from corruption," so also the soul must re- 
 ceive the saving salt of the gospel ; and that salt must be 
 pure and potent, not a dirty mixture of inherited prejudice 
 and unauthorized tradition that has lost whatever saltness it 
 may once have had. "Have salt in yourselves, and have 
 
 tl Cor. 14:20; compare 13:11; Matt. 11:25; Psa. 131:2. 
 
 Page 234. 
 
 t/Mark 9:49,50; compare Lev. 2:13; Ezek. 43:24. 
 
THE NINETY AND NINE AND THE LOST ONE. 389 
 
 peace one with another," was the Lord's admonition to the 
 disputing Twelve.^ 
 
 As applicable to children of tender years, and to child- 
 like believers young and old, the Savior gave to the apostles 
 this solemn warning and profound statement of fact : "Take 
 heed that ye despise not one of these little ones ; for I say 
 unto you, That in heaven their angels do always behold the 
 face of my Father which is in heaven." The mission of the 
 Christ was presented as that of saving those who are tem- 
 porarily lost, and who, but for His aid would be lost forever. 
 In elucidation of His meaning, the Teacher presented a 
 parable which has found place among the literary treasures 
 of the world. 
 
 THE PARABLE OF THE LOST SHEEP/ 
 
 "How think ye ? if a man have an hundred sheep, and one 
 of them be gone astray, doth he not leave the ninety and nine, 
 and goeth into the mountains, and seeketh that which is gone 
 astray? And if so be that he find it, verily I say unto you, 
 he rejoiceth more of that sheep, than of the ninety and nine 
 which went not astray. Even so it is not the will of your 
 Father which is in heaven, that one of these little ones should 
 perish." 
 
 In this effective analogy the saving purpose of Christ's 
 mission is made prominent. He is verily the Savior. The 
 shepherd is portrayed as leaving the ninety and nine, pastured 
 or folded in safety we cannot doubt, while he goes alone 
 into the mountains to seek the one that has strayed. In find- 
 ing and bringing back the wayward sheep, he has more, joy 
 than that of knowing the others are yet safe. In a later ver- 
 sion of this splendid parable, as addressed to the murmuring 
 Pharisees and scribes at Jerusalem, the Master said of the 
 shepherd on his finding the lost sheep : 
 
 } W 
 
 wMark 9:43-50; compare Matt. 18:8, 9. Page 232 herein. 
 .trMatt. 18:12-14; compare Luke 15:3-7 in which occurs a repetition of 
 this impressive parable, as given on a later occasion to Pharisees and 
 scribes at Jerusalem with a somewhat different application. 
 
390 JESUS THE CHRIST. [CHAP. 24. 
 
 "And when he hath found it, he layeth it on his shoulders, 
 rejoicing. And when he cometh home, he calleth together 
 his friends and neighbours, saying unto them, Rejoice with 
 me ; for I have found my sheep which was lost. I say unto 
 you, that likewise joy shall be in heaven over one sinner that 
 repenteth, more than over ninety and nine just persons, 
 which need no repentance."^ 
 
 MbfWte 
 
 Many have marveled that there should be greater rejoic- 
 ing over the recovery of one stray sheep, or the saving of a 
 soul that had been as one lost, than over the many who have 
 not been in such jeopardy. In the safe-folded ninety and nine 
 the shepherd had continued joy ; but to him came a new 
 accession of happiness, brighter and stronger because of his 
 recent grief, when the lost was brought back to the fold. 
 To this parable in connection with others of analogous im- 
 port we shall recur in a later chapter. 
 
 IN MY 
 
 In continuation of the lesson illustrated by the little child, 
 Jesus said : "Whosoever shall receive this child in my name 
 receiveth me : and whosoever shall receive me receiveth him 
 that sent me: for he that is least among you all, the same 
 shall be great." It may have been Christ's reference to 
 deeds done in His name that prompted John to interject a 
 remark at this point: "Master, we saw one casting out 
 devils in thy name, and he followeth not us : and we forbad 
 him, because he followeth not us. But Jesus said, Forbid 
 him not : for there is no man which shall do a miracle in my 
 name, that can lightly speak evil of me. For he that is not 
 against us is on our part." The young apostle had allowed 
 his zeal for the Master's name to lead to intolerance. That 
 the man who had attempted to do good in the name of Jesus 
 was evidently sincere, and that his efforts were acceptable to 
 
 y Luke 15:1-7. See further page 454 herein. 
 *Luke 9:48-50; Mark 9:37-41. 
 

 BE RECONCILED WITH THY BROTHER. 391 
 
 the I^ord we cannot doubt; his act was essentially different 
 from the unrighteous assumptions for which some others 
 were afterward rebuked; he was certainly a believer in 
 Christ, and may have been one of the class from which the 
 Lord was soon to select and commission special ministers 
 and the Seventy. & In the state of divided opinion then ex- 
 isting among the people concerning Jesus, it was fair to say 
 that all who were not opposed to Him were at least tenta- 
 tively on His side. On other occasions He asserted that 
 those who were not with Him were against Him. c 
 
 MY BROTHER AND I. d 
 
 The proper method of adjusting differences between 
 brethren and the fundamental principles of Church discipline 
 were made subjects of instruction to the Twelve. The first 
 step is thus prescribed : "Moreover if thy brother shall tres- 
 pass against thee, go and tell him his fault between thee and 
 him alone: if he shall hear thee, thou hast gained thy 
 brother." The rule of the rabbis was that the offender must 
 make the first advance; but Jesus taught that the injured 
 one should not wait for his brother to come to him, but go 
 himself, and seek to adjust the difficulty ; by so doing he 
 might be the means of saving his brother's soul. If the 
 offender proved to be obdurate, the brother who had suffered 
 the trespass was to take two or three others with him, and 
 again try to bring the transgressor to repentant acknowledg- 
 ment of his offense; such a course provided for witnesses, by 
 whose presence later misrepresentation would be guarded 
 against. 
 
 Extreme measures were to be adopted only after all 
 gentler means had failed. Should the man persist in his 
 obstinacy, the case was to be brought before the Church, and 
 , 
 
 o Contrast the instance of the sons of Sceva, Acts 19:13-17. 
 
 & Compare Luke 9:52; 10:1. 
 
 c Matt. 12:30; Luke 11:23. 
 
 d Matt. 18:15-20; compare Luke 17:3, 4. 
 
392 JESUS THE CHRIST. [CHAP. 24. 
 
 in the event of his neglect or refusal to heed the decision of 
 the Church, he was to be deprived of fellowship, thereby be- 
 coming in his relationship to his former associates "as an 
 heathen man and a publican." In such state of non-member- 
 ship he would be a fit subject for missionary effort ; but, until 
 he became repentant and manifested willingness to make 
 amends, he could claim no rights or privileges of communion 
 in the Church. Continued association with the unrepentant 
 sinner may involve the spread of his disaffection, and the 
 contamination of others through his sin. Justice is not to 
 be dethroned by Mercy. The revealed order of discipline in 
 the restored Church is similar to that given to the apostles 
 of old/ 
 
 The authority of the Twelve to administer the affairs of 
 Church government was attested by the Lord's confirming 
 to them as a body the promise before addressed to Peter: 
 "Verily I say unto you, Whatsoever ye shall bind on earth 
 shall be bound in heaven : and whatsoever ye shall loose on 
 earth shall be loosed in heaven."/ Through unity of purpose 
 and unreserved sincerity they would have power with God, 
 as witness the Master's further assurance: "Again I say 
 unto you, That if two of you shall agree on earth as touching 
 any thing that they shall ask, it shall be done for them of my 
 Father which is in heaven. For where two or three are 
 gathered together in my name, there am I in the midst of 
 them." Peter here broke in with a question : "Lord, how 
 oft shall my brother sin against me, and I forgive him ? till 
 seven times?" He would fain have some definite limit set, 
 and he probably considered the tentative suggestion of seven 
 times as a very liberal measure, inasmuch as the rabbis pre- 
 scribed a triple forgiveness only.* 7 He may have chosen 
 seven as the next number above three having a special Phari- 
 
 e Compare Doc. and Cov. 20:80; 42:88-93; 98:39-48. 
 
 /Matt. 18:18; compare 16:19, and John 20:23. 
 
 fir They based this limitation on Amos 1:3 and Job 33:29. In the latter 
 passage, as it appears in the authorized version, the word "oftentimes" is 
 an erroneous rendering of the original, which really signified "twice and 
 thrice." 
 
MERCY IS FOR THE MERCIFUL. 393 
 
 saical significance. The Savior's answer was enlightening: 
 "Jesus saith unto him, I say not unto thee, Until seven times : 
 but, Until seventy times seven." This reply must have meant 
 to Peter as it means to us, that to forgiveness man may set 
 no bounds ; the forgiveness, however, must be merited by 
 the recipient.* 1 The instruction was made memorable by the 
 following story: 
 
 PARABLE OF THE UNMERCIFUL SERVANT. 
 
 "Therefore is the kingdom of heaven likened unto a cer- 
 tain king, which would take account of his servants. And 
 when he had begun to reckon, one was brought unto him, 
 which owed him ten thousand talents. But forasmuch as 
 he had not to pay, his lord commanded him to be sold, and 
 his wife, and children, and all that he had, and payment to be 
 made. The servant therefore fell down, and worshipped 
 him, saying, Lord, have patience with me, and I will pay 
 thee all. Then the lord of that servant was moved with 
 compassion, and loosed him, and forgave him the debt. But 
 the same servant went out, and found one of his fellow- 
 servants, which owed him an hundred pence: and he laid 
 hands on him, and took him by the throat, saying, Pay me 
 that thou owest. And his fellowservant fell down at his 
 feet, and besought him, saying, Have patience with me, and 
 I will pay thee all. And he would not : but went and cast 
 him into prison, till he should pay the debt. So when his 
 f ellowservants saw what was done, they were very sorry, and 
 came and told unto their lord all that was done. Then his 
 lord, after that he had called him, said unto him, O thou 
 wicked servant, I forgave thee all that debt, because thou 
 desiredst me : Shouldest not thou also have had compassion 
 on thy fellowservant, even as I had pity on thee? And his 
 lord was wroth, and delivered him to the tormentors, till he 
 should pay all that was due unto him. So likewise shall my 
 heavenly Father do also unto you, if ye from your hearts 
 forgive not every one his brother their trespasses."* 
 
 Ten thousand talents are specified as expressive of a sum 
 
 A Compare Luke 17:3, 4. 
 Matt. 18:23-35. 
 
394 JESUS THE CHRIST. [CHAP. 24. 
 
 so great as to put the debtor beyond all reasonable possibility 
 of paying. We may regard the man as a trusted official, one 
 of the king's ministers, who had been charged with the cus- 
 tody of the royal revenues, or one of the chief treasurers of 
 taxes ; that he is called a servant introduces no inconsistency, 
 as in an absolute monarchy all but the sovereign are subjects 
 and servants. The selling of the debtor's wife and children 
 and all that he had would not have been in violation of the 
 law in the supposed case, which implies the legal recognition 
 of slavery/ The man was in arrears for debt. He did not 
 come before his lord voluntarily but had to be brought. So 
 in the affairs of our individual lives periodical reckonings are 
 inevitable; and while some debtors report of their own ac- 
 cord, others have to be cited to appear. The messengers 
 who serve the summons may be adversity, illness, the ap- 
 proach of death ; but, whatever, whoever they are, they 
 enforce a rendering of our accounts. 
 
 The contrast between ten thousand talents and a hundred 
 pence is enormous.^ In his fellowservant's plea for time in 
 which to pay the hundred pence, the greater debtor should 
 have been reminded of the dire straits from which he had 
 just been relieved ; the words, "Have patience with me, and 
 I will pay thee all," were identical with those of his own 
 prayer to the king. The base ingratitude of the unmerciful 
 servant justified the king in revoking the pardon once 
 granted. The man came under condemnation, not primarily 
 for defalcation and debt, but for lack of mercy after having 
 received of mercy so abundantly. He, as an unjust plaintiff, 
 had invoked the law ; as a convicted transgressor he was to 
 be dealt with according to the law. Mercy is for the mer- 
 ciful. As a heavenly jewel it is to be received with thank- 
 fulness and used with sanctity, not to be cast into the mire of 
 undeservedness. Justice may demand retribution and pun- 
 
 ; Compare 2 Kings 4:1; Lev. 25:39. 
 k Note 5, end of chapter. 
 
NOTES. 395 
 
 ishment : "With what measure ye mete, it shall be measured 
 to you again. " l The conditions under which we may confi- 
 dently implore pardon are set forth in the form of prayer 
 prescribed by the Lord : "Forgive us our debts, as we for- 
 give our debtors." 
 
 NOTES TO CHAPTER 24. 
 
 1. Faith in Behalf of Others. The supplication of the ago- 
 nized father for the benefit of his sorely afflicted son "Have 
 compassion on us, and help us" (Mark 9:22) shows that he 
 made the boy's case his own. In this we are reminded of the 
 Canaanite woman who implored Jesus to have mercy on her, 
 though her daughter was the afflicted one (Matt. 15:22; page 354 
 herein). In these cases, faith was exercized in behalf of the 
 sufferers by others; and the same is true of the centurion who 
 pleaded for his servant and whose faith was specially commended 
 by Jesus (Matt. 8:5-10; page 249 herein) ; of Jairus whose daugh- 
 ter lay dead (Luke 8:41, 42, 49, 50; page 313 herein), and of many 
 who brought their helpless kindred or friends to Christ and 
 pleaded for them. As heretofore shown, faith to be healed is as 
 truly a gift of God as is faith to heal (page 318) ; and, as the 
 instances cited prove, faith may be exercized with effect in behalf 
 of others. In connection with the ordinance of administering to 
 the afflicted, by anointing with oil and the laying on of hands, 
 as authoritatively established in the restored Church of Jesus 
 Christ, the elders officiating should encourage the faith of all 
 believers present, that such be exerted in behalf of the sufferer. 
 In the case of infants and of persons who are unconscious, it is 
 plainly useless to look for active manifestation of faith on their 
 part, and the supporting faith of kindred and friends is all the 
 more requisite. 
 
 2. Power Developed by Prayer and Fasting. The Savior's 
 statement concerning the evil spirit that the apostles were unable 
 to subdue "Howbeit this kind goeth not out but by prayer and 
 fasting" indicates gradation in the malignity and evil power of 
 demons, and gradation also in the results of varying degrees of 
 faith. The apostles who failed on the occasion referred to had 
 been able to cast out demons at other times. Fasting, when 
 practised in prudence, and genuine prayer are conducive to the 
 development of faith with its accompanying power for good. In- 
 dividual application of this principle may be made with profit. 
 Have you some besetting weakness, some sinful indulgence that 
 you have vainly tried to overcome? Like the malignant demon 
 that Christ rebuked in the boy, your sin may be of a kind that 
 goeth out only through prayer and fasting. 
 
 3. Nothing Impossible to Faith. Many people have ques- 
 
 JMatt. 7:1; see also verse 8. 
 
 mMatt. 6:12; compare Luke 11:4; B. of M., 3 Nephi 13:11; page 240. 
 
JESUS THE CHRIST. [CHAP. 24. 
 
 tioned the literal truth of the Lord's declaration that by faith 
 mountains may be removed from their place. Plainly there 
 would have to be a purpose in harmony with the divine mind and 
 plan, in order that faith could be exerted at all in such an under- 
 taking. Neither such a miracle nor any other is ppssible as a 
 gratification of the yearning for curiosity, nor for display, nor 
 for personal gain or selfish satisfaction. Christ wrought no 
 miracle with any such motive; He persistently refused to show 
 signs to mere sign-seekers. But to deny the possibility of a 
 mountain being removed through faith, under conditions that 
 would render such removal acceptable to God, is to deny the 
 word of God, both as to this specific possibility, and as to the 
 general assurance that "nothing shall be impossible" to him who 
 hath faith adequate to the end desired. It is worthy of note, 
 however, that the Jews in the days of Christ and since often 
 spoke of removing mountains as a figurative expression for the 
 overcoming of difficulties. According to Lightfoot and other 
 authorities a man able to solve intricate problems, or of partic- 
 ular power in argument or acumen in judgment, was referred to 
 as a "rooter up of mountains." 
 
 4. The Temple Tribute. That the tribute money referred 
 to in the text was a Jewish contribution to the temple and not a 
 tax levied by the Roman government, is apparent from the speci- 
 fication of the "didrachma," which in the authorized version is 
 translated "tribute." This coin was equivalent to the half shekel, 
 reckoned "after the shekel of the sanctuary," which was the fixed 
 amount to be paid, annually by every male "from twenty years 
 old and above," with the provision that "the rich shall not give 
 more and the poor shall not give less" (Exo. 30:13-15). A tax 
 levied by the political powers would not be designated as the 
 didrachma. Moreover, had the collector who approached Peter 
 been one of the official publicans, he probably would have de- 
 manded the tax instead of inquiring as to whether or not the 
 Master was to be counted among the contributors. 
 
 Among the many humiliations to which the Jews were sub 
 jected in later years, after the destruction of the temple, was the 
 compulsory payment of what had been their temple tribute, to 
 the Romans, who decreed it as a revenue to the pagan temple of 
 Jupiter Capitolinus. Of the emperor Vespasian, Josephus (Wars 
 of the Jews, vii, 6 :6) says : That he also laid a tribute whereso- 
 ever they were, and enjoined every one of them to bring two 
 drachmae every year into the capitol, as they used to pay the 
 same to the temple at Jerusalem. 
 
 5. Talents and Pence. It is evident that by specifying ten 
 thousand talents as the debt due the king, and a hundred pence 
 as that owed by the fellow-servant, the Lord intended to present 
 a case of great disparity and^ striking contrast. The actual 
 amounts involved are of minor significance in the story. We are 
 not told which variety of talent was meant; there were Attic 
 talents, and both silver and gold talents of Hebrew reckoning; 
 and each differed from the others in value. The Oxford mar- 
 ginal explanation is: "A talent is 750 ounces of silver, which 
 
NOTES. 397 
 
 after five shillings the ounce is 187 pounds, ten shillings." This 
 would be in American money over nine and a quarter millions of 
 dollars as the sum of the ten thousand talents. The same au- 
 thority gives as the value of the penny (Roman) sevenpence half- 
 penny, or fifteen cents, making the second debt equivalent to 
 about fifteen dollars. Comparison with talents mentioned else- 
 where may be allowable. Trench says : "How vast a sum it was 
 we can most vividly realize to ourselves by comparing it with 
 other sums mentioned in Scripture. In the construction of the 
 tabernacle, twenty-nine talents of gold were used (Exo. 38:24); 
 David prepared for the temple three thousand talents of gold, 
 and the princes five thousand (i Chron. 29:4-7); the queen of 
 Sheba presented to Solomon one hundred and twenty talents (i 
 Kings 10:10); the king of Assyria laid upon Hezekiah thirty 
 talents of gold (2 Kings 18:14); and in the extreme impoverish- 
 ment to which the land was brought at the last, one talent of 
 gold was laid upon it, after the death of Josiah, by the king of 
 Egypt (2 Chron. 36:3)." Farrar estimates the debt owed to the 
 king as 1,250,000 times that owed by the lesser to the greater 
 debtor. 
 
 6. An Assumed Approval of Slavery. Some readers have 
 assumed that they find in the Parable of the Unmerciful Servant 
 an implied approval of the institution of slavery. The greater 
 debtor, who figures in the story, was to be sold, together with 
 his wife and children and all that he had. A rational consideration 
 of the story as a whole is likely to find at most, in the particular 
 incident of the king's command that the debtor and his family be 
 sold, that the system of buying and selling bondservants, serfs, 
 or slaves, was legally recognized at the time. The purpose of the 
 parable was not even remotely to endorse or condemn slavery or 
 any other social institution. The Mosaic law is explicit in matters 
 relating to bondservants. The "angel of .the Lord" who brought 
 to Hagar a message of encouragement and blessing respected the 
 authority of her mistress (Gen. 16:8, 9). In the apostolic epoch, 
 instruction was directed toward right living under the secular 
 law, not rebellion against the system (Eph. 6:5; Col. 3:22; i Tim. 
 6:1-3; I Peter 2:18). Recognition of established customs, insti- 
 tutions, and laws, ^ and proper obedience thereto, do not neces- 
 sarily imply individual approval. The gospel of Jesus Christ, 
 which shall yet regenerate the world, is to prevail not by revo- 
 lutionary assaults upon existing governments, nor through anarchy 
 and violence but by the teaching of individual duty and by the 
 spread of the spirit of love. When the love of God shall be 
 given a place in the hearts of mankind, when men shall unselfishly 
 love their neighbors, then social systems and governments shall 
 be formed and operated to the securing of the greatest good to the 
 greatest number. Until men open their hearts to the reception of 
 the gospel of Jesus Christ, injustice and oppression, servitude and 
 slavery, in some form or other, are sure to exist. Attempts to 
 extirpate social conditions that spring from individual selfishness 
 cannot be otherwise than futile so long as selfishness is left to 
 thrive and propagate. 
 
398 JESUS THE CHRIST. [CHAP. 25. 
 
 CHAPTER 25. 
 JESUS AGAIN IN JERUSALEM. 
 
 DEPARTURE FROM GAULEE. 
 
 Of our Lord's labors during His brief sojourn in Galilee 
 following His return from the region of Csesarea Philippi 
 we have no record aside from that of His instructions to the 
 apostles. His Galilean ministry, so far as the people in gen- 
 eral were concerned, had practically ended with the discourse 
 at Capernaum on His return thither after the miracles of 
 feeding the five thousand and walking upon the sea. At 
 Capernaum many of the disciples had turned away from the 
 Master,^ and now, after another short visit, He prepared to 
 leave the land in which so great a part of His public work 
 had been accomplished. 
 
 It was autumn; about six months had passed since the 
 return of the apostles from their missionary tour ; and the 
 Feast of Tabernacles was near at hand. Some of the kins- 
 men of Jesus came to Him, and proposed that He go to 
 Jerusalem and take advantage of the opportunity offered by 
 the great national festival, to declare Himself more openly 
 than He had theretofore done. His brethren, as the visiting 
 relatives are called, urged that He seek a broader and more 
 prominent field than Galilee for the display of His powers, 
 arguing that it was inconsistent for any man to keep himself 
 in comparative obscurity when he wanted to be widely 
 known. "Shew thyself to the world," said they. Whatever 
 their motives may have been, these brethren of His did not 
 advize more extended publicity through any zeal for His 
 
 a John 7:1-10. 
 &Page 343. 
 
JESUS ATTENDS THE FEAST OF TABERNACLES. 399 
 
 divine mission ; indeed, we are expressly told that they did 
 not believe in Him. c Jesus replied to their presumptuous 
 advice : "My time is not yet come : but your time is alway 
 ready. The world cannot hate you; but me it hateth, be- 
 cause I testify of it, that the works thereof are evil. Go ye 
 up unto this feast : I go not up yet unto this feast ; for my 
 time is not yet full come." It was not their prerogative to 
 direct His movements, not to say when He should do even 
 what He intended to do eventually . d He made it plain that 
 between their status and His there was essential difference ; 
 they were of the world, which they loved as the world loved 
 them; but the world hated Him because of His testimony. 
 This colloquy between Jesus and His brethren took place 
 in Galilee. They soon started for Jerusalem leaving Him 
 behind. He had not said that He would not go to the feast ; 
 but only "I go not up yet unto this feast ; for my time is not 
 yet full come." Some time after their departure He fol- 
 lowed, traveling "not openly, but as it were in secret." 
 Whether He went alone, or accompanied by any or all of the 
 Twelve, we are not told. 
 
 vHfil;^]3W.XV3 fli 2S7/':3 > i Mxitl fc tJItbll^b 
 
 AT THE; FEAST OF TABERNACLES/ 
 
 The agitated state of the public mind respecting Jesus is 
 shown by the interest manifest in Jerusalem as to the prob- 
 ability of His presence at the feast. His brethren, who 
 probably were questioned, could give no definite information 
 as to His coming. He was sought for in the crowds ; there 
 was much discussion and some disputation concerning. Him. 
 Many people expressed their conviction that He was a good 
 man, while others contradicted on the claim that He was a 
 deceiver. There was little open discussion, however, for the 
 people were afraid of incurring the displeasure of the rulers. 
 
 cjohn 7:5; compare Mark 3:21 in which "friends" is an inaccurate ren- 
 dition for "kinsmen". 
 
 d Compare Christ's answer to His mother, John 2:4; see also 7:30; 8:20. 
 f John 7:11-53. 
 
400 JESUS THE CHRIST. ,13^ [CHAP. 25. 
 
 As originally established, the Feast of Tabernacles was a 
 seven day festival, followed by a holy convocation on the 
 eighth day. Each day was marked by special and in some 
 respects distinctive services, all characterized by cere- 
 monies of thanksgiving and praise/ "Now about the midst 
 of the feast," probably on the third or fourth day, "Jesus 
 went up into the temple, and taught." The first part of His 
 discourse is not recorded, but its scriptural soundness is inti- 
 mated in the surprize of the Jewish teachers, who asked 
 among themselves : "How knoweth this man letters, having 
 never learned?" He was no graduate of their schools; He 
 had never sat at the feet of their rabbis; He had not been 
 officially accredited by them nor licensed to teach. Whence 
 came His wisdom, before which all their academic attain- 
 ments were as nothing? Jesus answered their troubled 
 queries, saying : "My doctrine is not mine, but his that sent 
 me. If any man will do his will, he shall know of the doc- 
 trine, whether it be of God, or whether I speak of myself." 
 His Teacher, greater even than Himself, was the Eternal 
 Father, whose will He proclaimed. The test proposed to 
 determine the truth of His doctrine was in every way fair, 
 and withal simple; anyone who would earnestly seek to do 
 the will of the Father should know of himself whether Jesus 
 spoke truth or error.^ The Master proceeded to show that 
 a man who speaks on his own authority alone seeks to ag- 
 grandize himself. Jesus did not so; He honored His 
 Teacher, His Father, His God, not Himself ; and therefore. 
 was He free from the taint of selfish pride or unrighteous- 
 ness. Moses had given them the law, and yet, as Jesus 
 affirmed, none of them kept the law. 
 
 Then, with startling abruptness, He challenged them with 
 the question, "Why go ye about to kill me ?" On many occa- 
 sions had they held dark counsel with one another as to how 
 
 / Note 1, end of chapter. 
 g Note 2, end of chapter. 
 
ANOTHER CHARGE OF SABBATH DESECRATION. 401 
 
 they could get Him into their power and put Him to death ; 
 but they thought that the murderous secret was hidden 
 within their own circle. The people had heard the seducing 
 assertions of the ruling classes, that Jesus was possessed by 
 a demon, and that He wrought wonders through the power 
 of Beelzebub ; and in the spirit of this blasphemous slander, 
 they cried out : "Thou hast a devil : who goeth about to kill 
 thee?" 
 
 Jesus knew that the two specifications of alleged guilt on 
 which the rulers were striving most assiduously to convict 
 Him in the popular mind, and so turn the people against 
 Him, were those of Sabbath-breaking and blasphemy. On 
 an earlier visit to Jerusalem He had healed an afflicted man 
 on the Sabbath, and had utterly disconcerted the hypercrit- 
 ical accusers who even then had sought to compass His 
 death. h To this act of mercy and power Jesus now referred, 
 saying : "I have done one work, and ye all marvel." Seem- 
 ingly they were still of unsettled mind, in doubt as to accept- 
 ing Him because of the miracle or denouncing Him because 
 He had done it on the Sabbath. Then He showed the 
 inconsistency of charging Him with Sabbath-desecration for 
 such a merciful deed, when the law of Moses expressly 
 allowed acts of mercy, and even required that the mandatory 
 rite of circumcision should not be deferred because of the 
 Sabbath. "Judge not according to the appearance, but judge 
 righteous judgment" said He. 
 
 The masses were still divided in their estimate of Jesus, 
 and were moreover puzzled over the indecision of the rulers. 
 Some of the Jerusalem Jews knew of the plan to arrest Him, 
 and if possible to bring Him to death, and the people queried 
 why nothing was done when He was there teaching publicly 
 within reach of the officials. They wondered whether the 
 rulers had not at last come to believe that Jesus was indeed 
 the Messiah. The thought, however, was brushed aside when 
 
 h John 5; see pages 206-208 herein. 
 
408 JESUS THE CHRIST. H3 H31- [CHAP. 25. 
 
 they remembered that all knew whence He came ; He was a 
 Galilean, and from Nazareth, whereas as they had been 
 taught, however wrongly, the advent of the Christ was to be 
 mysterious so that none would know whence He came. 
 Strange it was, indeed, that men should reject Him because 
 of a lack of mystery and miracle in His advent ; when, had 
 they known the truth, they would have seen in His birth a 
 miracle without precedent or parallel in the annals of time. 
 Jesus directly answered their weak and faulty reasoning. 
 Crying aloud within the temple courts, He assured them that 
 while they knew whence He came as one of their number, 
 yet they did not know that He had come from God, neither 
 did they know God who had sent Him : "But," He added, 
 "I know him : for I am from him, and he hath sent me." At 
 this reiterated testimony of His divine origin, the Jews were 
 the more enraged, and they determined anew to take Him 
 by force; nevertheless none laid hands upon him "because 
 his hour was not yet come." 
 
 Many of the people believed in their hearts that He was 
 of God, and ventured to ask among themselves whether 
 Christ would do greater works than Jesus had done. The 
 Pharisees and chief priests feared a possible demonstration 
 in favor of Jesus, and forthwith sent officers to arrest Him 
 and bring him before the Sanhedrin. 1 The presence of the 
 temple police caused no interruption to the Master's dis- 
 course, though w r e may reasonably infer that He knew the 
 purpose of their errand. He spoke on, saying that He 
 would be with the people but a little while; and that after 
 He had returned to the Father, they would seek Him vainly, 
 for where He would then be they could not come. This re- 
 mark evoked more bitter discussion. Some of the Jews 
 wondered whether He intended to leave the borders of the 
 land and go among the Gentiles to teach them and the dis- 
 persed Israelites. 
 
 Page 69. 
 
LIVING WATER FOR THOSE WHO THIRST. 403 
 
 As part of the temple service incident to the feast, the 
 people went in procession to the Pool of SiloanV where a 
 priest rilled a golden ewer, which he then carried to the altar 
 and there poured out the water to the accompaniment of 
 trumpet blasts and the acclamations of the assembled hosts. fe 
 According to authorities on Jewish customs, this feature was 
 omitted on the closing day of the feast. On this last or 
 "great day," which was marked by ceremonies of unusual 
 solemnity and rejoicing, Jesus was again in the temple. It 
 may have been with reference to the bringing of water from 
 the pool, or to the omission of the ceremony from the ritual- 
 istic procedure of the great day, that Jesus cried aloud, His 
 voice resounding through the courts and arcades of the tem- 
 ple : "If any man thirst, let him come unto me, and drink. 
 He that believeth on me, as the scripture hath said, out of 
 his belly shall flow rivers of living water."' 
 
 John, the recorder, remarks parenthetically that this 
 promise had reference to the bestowal of the Holy Ghost, 
 which at that time had not been granted, nor was it to be 
 until after the ascension of the risen Lord. m 
 
 Again many of the people were so impressed that they 
 declared Jesus could be none other than the Messiah ; but 
 others objected, saying that the Christ must come from Beth- 
 lehem of Judea and Jesus was known to have come from 
 Galilee." So there was further dissension ; and though some 
 wanted Him apprehended, not a man was found who would 
 venture to lay hold on Him. 
 
 The police officers returned without their intended pris- 
 oner. To the angry demand of the chief priests and Phari- 
 sees as to why they had not brought Him, they acknowledged 
 that they had been so affected by His teachings as to be 
 
 / Note 3, end of chapter. 
 
 k This was regarded as a literal fulfilment of Isa. 12:3. 
 /John 7:37, 38; compare with the assurance respecting "living water'* 
 given to the Samaritan woman, 4:10-15. 
 
 m John 7:39; compare 14:16, 17, 26; 15:26; 16:7; Luke 24:49; Acts 2:4. 
 n Note 4, end of chapter. 
 
404 JESUS THE CHRIST. [CHAP. 25. 
 
 unable to make the arrest. "Never man spake like this 
 man," they said. Their haughty masters were furious. "Are 
 ye also deceived ?" they demanded ; and further, "Have any 
 of the rulers or of the Pharisees believed on him?" What was 
 the opinion of the common people worth? They had never 
 learned the law, and were therefore accursed and of no con- 
 cern. Yet with all this show of proud disdain, the chief 
 priests and Pharisees were afraid of the common people, and 
 were again halted in their wicked course. 
 
 One voice of mild protest was heard in the assembly. 
 Nicodemus, a member of the Sanhedrin, and the same who 
 had come to Jesus by night to inquire into the new teaching, 
 mustered courage enough to ask : "Doth our law judge any 
 man, before it hear him, and know what he doeth?" The 
 answer was insulting. Maddened with bigotry and blood- 
 thirsty fanaticism, some of his colleagues turned upon him 
 with the savage demand : "Art thou also of Galilee ?" mean- 
 ing, Art thou also a disciple of this Galilean whom we hate? 
 Nicodemus was curtly told to study the scriptures, and he 
 would fail to find any prediction of a prophet arising in 
 Galilee. The anger of these learned bigots had blinded 
 them even to their own vaunted knowledge, for several of 
 the ancient prophets were regarded as Galileans;* 7 if, how- 
 ever they had meant to refer only to that Prophet of whom 
 Moses had spoken, the Messiah, they were correct, since all 
 predictions pointed to Bethlehem in Judea as His birthplace. 
 It is evident that Jesus was thought of as a native of Naz- 
 areth, and that the circumstances of His birth were not of 
 public knowledge. 
 
 "GO, AND SIN NO MORE." 
 
 [ 
 
 After the festivities were over, Jesus went to the tem- 
 ple one morning early ; and as He sat, probably in the 
 
 ojohn 3; page 158 herein. 
 
 p According to many excellent authorities, Jonah, Nahum, and Hosea 
 were all of Galilee; and it is further believed that Elijah also was of 
 Galilean nativity. 
 8:1-11. 
 
THE WOMAN CHARGED WITH ADULTERY. 405 
 
 Court of the Women, which was the usual place of public 
 resort, many gathered about Him and He proceeded to teach 
 them as was His custom. His discourse was interrupted by 
 the arrival of a party of scribes and Pharisees with a woman 
 in charge, who, they said, was guilty of adultery. To Jesus 
 they presented this statement and question : "Now Moses in 
 the law commanded us, that such should be stoned ; but what 
 sayest thou?" The submitting of the case to Jesus was a 
 prearranged snare, a deliberate attempt to find or make a 
 cause for accusing Him. Though it was not unusual for 
 Jewish officials to consult rabbis of recognized wisdom and 
 experience when difficult cases were to be decided, the case 
 in point involved no legal complications. The woman's 
 guilt seems to have been unquestioned, though the witnesses 
 required by the statutes are not mentioned as appearing un- 
 less the accusing scribes and Pharisees are to be so con- 
 sidered ; the law was explicit, and the custom of the times 
 in dealing with such offenders was well known. While it 
 is true that the law of Moses had decreed death by stoning 
 as the penalty for adultery, the infliction of the extreme 
 punishment had lapsed long before the time of Christ. One 
 may reasonably ask why the woman's partner in the crime 
 was not brought for sentence, since the law so zealously 
 cited by the officious accusers provided for the punishment 
 of both parties to the offense/ 
 
 The question of the scribes and Pharisees, "But what 
 sayest thou?" may have intimated their expectation that 
 Jesus would declare the law obsolete; perhaps they had 
 heard of the Sermon on the Mount, in which many require- 
 ments in advance of the Mosaic code had been proclaimed/ 
 Had Jesus decided that the wretched woman ought to suffer 
 death, her accusers might have said that he was defying the 
 existing authorities; and possibly the charge of opposition 
 
 rDeut. 22:22-27. 
 .jMatt. 5:21-48. 
 
406 JESUS TH CHRIST. [CHAP. 25. 
 
 to the Roman government might have been formulated, since 
 power to inflict the death penalty had been taken from all 
 Jewish tribunals ; and moreover, the crime with which this 
 woman was charged was not a capital offense under Roman 
 law. Had He said that the woman should go unpunished 
 or suffer only minor infliction, the crafty Jews could have 
 charged Him with disrespect for the law of Moses. To 
 these scribes and Pharisees Jesus at first gave little heed. 
 Stooping down He traced with His finger on the ground; 
 but as He wrote they continued to question Him. Lifting 
 Himself up He answered them, in a terse sentence that has 
 become proverbial : "He that is without sin among you, let 
 him first cast a stone at her." Such was the law; the ac- 
 cusers on whose testimony the death penalty was pronounced 
 were to be the first to begin the work of execution.* 
 
 Having spoken, Jesus again stooped and wrote upon the 
 ground. The woman's accusers were "convicted by their 
 own conscience" ; shamed and in disgrace they slunk away, 
 all of them from the eldest to the youngest. They knew 
 themselves to be unfit to appear either as accusers or judges." 
 What cowards doth conscience make! "When Jesus had 
 lifted up himself, and saw none but the woman, he said unto 
 her, Woman, where are those thine accusers? hath no man 
 condemned thee? She said, No man, Lord. And Jesus 
 said unto her, Neither do I condemn thee : go and sin no 
 more."*' 
 
 The woman was repentant ; she remained humbly await- 
 ing the Master's decision, even after her accusers had gone. 
 Jesus did not expressly condone ; He declined to condemn ; 
 but He sent the sinner away with a solemn adjuration to a 
 better life. 
 
 fDeut. 17:6, 7; also 13:9. 
 
 ii Compare Rom. 2:1, 22; Matt. 7:1, 2; Luke 6:37; 2 Sam. 12:5-7. 
 v John 8:10, 11; compare 5:14. Consider another instance of mercy 
 granted through contrition Luke 7:36-50. 
 w Note 5, end of chapter. 
 
HIS HOUR WAS NOT YET COME. 407 
 
 Father hath jiofc left r ,<ays those things 
 
 THE I4GHT OF THE WORU> * 
 
 Sitting within the temple enclosure in the division known 
 as the Treasury, which was connected with the Court of the 
 Women/ our Lord continued His teaching, saying : "I am 
 the light of the world : he that f olloweth me shall not walk 
 in darkness, but shall have the light of life."- The great 
 lamps set up in the court as a feature of the joyful celebra- 
 tion just ended gave point to our Lord's avowal of Himself 
 as the Light of the World. It was another proclamation of 
 His divinity as God and the Son of God. The Pharisees 
 challenged His testimony, declaring it of no worth because 
 He bore record of Himself. Jesus admitted that He testified 
 of Himself, but affirmed nevertheless that what He said was 
 true, for He knew whereof He spoke, whence He came and 
 whither He would go, while they spoke in ignorance. They 
 thought, talked, and judged after the ways of men and the 
 frailties of the flesh; He was not sitting in judgment, but 
 should He choose to judge, then His judgment would be 
 just, for He was guided by the Father who sent Him. Their 
 law required the testimony of two witnesses for the legal 
 determination of any question of fact ; a and Jesus cited Him- 
 self and His Father as witnesses in support of His affirma- 
 tion. His opponents then asked with contemptuous or sar- 
 castic intent, "Where is thy Father?" The reply was in 
 lofty tone ; "Ye neither know me, nor my Father : if ye had 
 known me, ye should have known my Father also." Enraged 
 at their own discomfiture, the Pharisees would have seized 
 Him, but found themselves impotent. "No man laid hands 
 on him ; for his hour was not yet come." 
 . 
 
 *John 8:12-20. 
 y Note 6, end of chapter. 
 
 3 John 8:12; compare 1:4, 5, 9; 3:19; 9:5; 12:35, 36, 46. See also Doc. and 
 Cov. 6:21; 10:58, 70; 11:11; 14:9; 84:45, 46; 88:6-13. 
 aDeut. 17:8; 19-W: Numb. 35:30; Matt. 18:16. 
 
408 JESUS THE CHRIST. [CHAP. 25. 
 
 THE TRUTH SHAU, MAKE YOU FREE. & 
 
 Again addressing the mixed assemblage, which probably 
 comprized Pharisees, scribes, rabbis, priests, Levites, and lay 
 people, Jesus repeated His former assertion that soon He 
 would leave them, and that whither He went they could not 
 follow; and added the fateful assurance that they would 
 seek Him in vain and would die in their sins. His solemn 
 portent was treated with light concern if not contempt. Some 
 of them asked querulously, "Will he kill himself ?" the impli- 
 cation being that in such case they surely would not follow 
 Him ; for according to their dogma, Gehenna was the place 
 of suicides, and they, being of the chosen people, were bound 
 for heaven not hell. The Lord's dignified rejoinder was: 
 "Ye are from beneath; I am from above: ye are of this 
 world ; I am not of this world. I said therefore unto you, 
 that ye shall die in your sins : for if ye believe not that I am 
 he, ye shall die in your sins." 
 
 This reiteration of His distinctive supremacy brought 
 forth the challenging question, "Who art thou?" Jesus re- 
 plied, "Even the same that I said unto you from the begin- 
 ning." The many matters on which He might have judged 
 them He refrained from mentioning, but testified anew of 
 the Father, saying : "He that sent me is true ; and I speak 
 to the world those things which I have heard of him." Ex- 
 plicit as His earlier explanations had been, the Jews in their 
 gross prejudice "understood not that he spake to them of the 
 Father." To His Father Jesus ascribed all honor and glory, 
 and repeatedly declared Himself as sent to do the Father's 
 will. "Then said Jesus unto them, When ye have lifted up 
 the Son of man, then shall ye know that I am he, and that 
 I do nothing of myself ; but as my Father hath taught me, I 
 speak these things. And he that sent me is with me: the 
 
 ~ , fi 91 :;S 
 
 o Jonn 8:il-oy. 
 
THE SERVITUDE OF SIN. 409 
 
 Father hath not left me alone ; for I do always those things 
 that please him." 
 
 The evident earnestness and profound conviction with 
 which Jesus spoke caused many of His hearers to believe on 
 Him ; and these He addressed with the promise that if they 
 continued in that belief, and shaped their lives according to 
 His word, they should be His disciples indeed. A further 
 promise followed: "And ye shall know the truth, and the 
 truth shall make you free." At these words, so rich in bless- 
 ing, so full of comfort for the believing soul, the people were 
 stirred to angry demonstrations ; their Jewish temper was 
 immediately ablaze. To promise them freedom was to imply 
 that they were not already free. "We be Abraham's seed, 
 and were never in bondage to any man : how sayest thou, 
 Ye shall be made free ?" In their unbridled fanaticism they 
 had forgotten the bondage of Egypt, the captivity of Baby- 
 lon, and were oblivious of their existing state of vassalage to 
 Rome. To say that Israel had never been in bondage was 
 not only to convict themselves of falsehood but to stultify 
 themselves wretchedly. 
 
 Jesus made it clear that He had not referred to freedom 
 in its physical or political sense alone, though to this concep- 
 tion their false disavowal had been directed ; the liberty He 
 proclaimed was spiritual liberty ; the grievous bondage from 
 which He would deliver them was the serfdom of sin. To 
 their vaunted boast that they were free men, not slaves, He 
 replied : "Verily, verily, I say unto you, Whosoever com- 
 mitteth sin is the servant of sin." As a sinner, every one of 
 them was in slavery. A bond-servant, Jesus reminded them, 
 was allowed in the master's house by sufferance only ; it was 
 not his inherent right to remain there ; his owner could send 
 him away at any time, and might even sell him to another; 
 but a son of the family had of his own right a place in his 
 father's home. Now, if the Son of God made them free 
 they would be free indeed. Though they were of Abrahamic 
 
410 JESUS THE CHRIST. [CHAP. 25/ 
 
 lineage in the flesh, they were no heirs of Abraham in spirit 
 or works. Our Lord's mention of His Father as distinct 
 from their father drew forth the angry reiteration, "Abraham 
 is our father", to which Jesus replied: "If ye were Abra- 
 ham's children, ye would do the works of Abraham. But 
 now ye seek to kill me, a man that hath told you the truth, 
 which I have heard of God : this did not Abraham. Ye do 
 the deeds of your father." In their blind anger they appar- 
 ently construed this to imply that though they were children 
 of Abraham's household some other man than Abraham was 
 their actual progenitor, or that they were not of unmixed 
 Israelitish blood. "We be not born of fornication" they 
 cried, "we have one Father, even God. Jesus said unto 
 them, If God were your Father, ye would love me: for I 
 proceeded forth and came from God; neither came I of 
 myself, but he sent me." 
 
 They failed to understand because of their stubborn re- 
 fusal to listen dispassionately. With forceful accusation 
 Jesus told them whose children they actually were, as evinced 
 by the hereditary traits manifest in their lives: "Ye are of 
 your father the devil, and the lusts of your father ye will do. 
 He was a murderer from the beginning, and abode not in 
 the truth, because there is no truth in him. When he 
 speaketh a lie, he speaketh of his own : for he is a liar, and 
 the father of it. c And because I tell you the truth, ye be- 
 lieve me not." He challenged them to find sin in Him; 
 and then asked why, if He spake the truth, they so per- 
 sistently refused to believe Him. Answering His own 
 question, He told them that they were not of God and 
 therefore they understood not the words of God. The 
 Master was unimpeachable ; His terse, cogent assertions 
 were unanswerable. In impotent rage the discomfited Jews 
 resorted to invective and calumny. "Say we not well that 
 
 c Compare P. of G. P., Moses 4:4; 5:24; B. of M., 2 Nephi 2:18; Doc. and 
 Cov. 10:25; 93:25. 
 
CHRIST'S SUPREMACY OVER ABRAHAM. 411 
 
 i ' 
 
 thou art a Samaritan, and hast a devil?" they shrieked. 
 They had before called Him a Galilean ; that appellative 
 was but mildly depreciatory, and moreover was a truthful 
 designation according to their knowledge ; but the epithet 
 "Samaritan" was inspired by hate/ and by its appli- 
 cation they meant to disown Him as a Jew. 
 
 The charge that He was a demoniac was but a repetition 
 of earlier slanders. "J esus answered, I have not a devil; 1 
 but I honour my Father, and ye do dishonour me." Revert- 
 ing to the eternal riches offered by His gospel, the Master 
 said : "Verily, verily, I say unto you, If a man keep my say- 
 ing, he shall never see death." This rendered them the more 
 infuriate : "Now we know that thou hast a devil" they cried, 
 and as evidence of what they professed to regard as His in- 
 sanity, they cited the fact that great as were Abraham and 
 the prophets they were dead, yet Jesus dared to say that 
 all who kept His sayings should be exempt from death. Did 
 He pretend to exalt Himself above Abraham and the proph- 
 ets ? "Whom makest thou thyself ?" they demanded. The 
 Lord's reply was a disclaimer of all self-aggrandizement; 
 His honor was not of His own seeking, but was the gift of 
 His Father, whom He knew ; and were He to deny that He 
 knew the Father He would be a liar like unto themselves. 
 Touching the relationship between Himself and the great 
 patriarch of their race, Jesus thus affirmed and emphasized 
 His own supremacy : "Your father Abraham rejoiced to see 
 my day : and he saw it, and was glad." Not only angered 
 but puzzled, the Jews demanded further explanation. Con- 
 struing the last declaration as applying to the mortal state 
 only, they said: "Thou art not yet fifty years old, and hast 
 thou seen Abraham ?" Jesus answered, "Verily, verily, I say 
 unto you, Before Abraham was, I am." 
 
 This was an unequivocal and unambiguous declaration of 
 
 our Lord's eternal Godship. By the awful title I AM He had 
 
 ^ 
 
 d Pages 174, 183. 
 
412 JESUS THE CHRIST. [CHAP. 25. 
 
 made Himself known to Moses and thereafter was so known 
 in Israel/ As already shown, it is the equivalent of "Yah- 
 veh," or "Jahveh," now rendered "Jehovah," and signifies 
 "The Self-existent One," "The Eternal," "The First and the 
 L,ast."^ Jewish traditionalism forbade the utterance of the 
 sacred Name ; yet Jesus claimed it as His own. In an orgy 
 of self-righteous indignation, the Jews seized upon the stones 
 that lay in the unfinished courts, and would have crushed 
 their Lord, but the hour of His death had not yet come, and 
 unseen of them He passed through the crowd and departed 
 from the temple. 
 
 His seniority to Abraham plainly referred to the status 
 of each in the antemortal or preexistent state ; Jesus was as 
 literally the Firstborn in the spirit-world, as He was the 
 Only Begotten in the flesh. Christ is as truly the Elder 
 Brother of Abraham and Adam as of the last-born child of 
 earths 
 
 BODILY AND SPIRITUAL BLINDNESS SIGHT GIVEN TO A MAN 
 : [[ ON THIv SABBATH.^ 
 
 At Jerusalem Jesus mercifully gave sight to a man who 
 had been blind from his birth. 1 ' The miracle is an instance of 
 Sabbath-day healing, of more than ordinary interest because 
 of its attendant incidents. It is recorded by John alone, and, 
 as usual with that writer, his narrative is given with descrip- 
 tive detail. Jesus and His disciples saw the sightless one 
 upon the street. The poor man lived by begging. The dis- 
 ciples, eager to learn, asked : "Master, who did sin, this man, 
 or his parents, that he was born blind?" The Lord's reply 
 
 e Exo. 3:14; compare 6:3. 
 
 /Compare Isa. 44:6; Rev. 1:4, 8; see also John 17:5, 24; Col. 1:17. Page 
 36 herein. 
 
 g Page 13. 
 
 /tjohn 9. 
 
 i Whether this incident occurred in immediate sequence to the events 
 last considered, or at a later time after the return of Jesus to Jerusalem 
 following an unrecorded departure therefrom, is not stated in the scrip- 
 tural record. The value of the lesson is not affected by its place in the 
 catalog of our Lord's works. 
 
A BLIND MAN HEALED ON THE SABBATH. 413 
 
 was: "Neither hath this man sinned, nor his parents: but 
 that the works of God should be made manifest in him." 
 The disciples' question implied their belief in a state of moral 
 agency and choice antedating mortality ; else, how could they 
 have thought of the man having sinned so as to bring upon 
 himself congenital blindness ? We are expressly told that he 
 was born blind. That he might have been a sufferer from 
 the sins of his parents was conceivable.'' The disciples evi- 
 dently had been taught the great truth of an antemortal ex- 
 istence. It is further to be seen that they looked upon bodily 
 affliction as the result of personal sin. Their generalization 
 was too broad ; for, while as shown by instances heretofore 
 cited,* individual wickedness may and does bring physical 
 ills in its train, man is liable to err in his judgment as to the 
 ultimate cause of affliction. The Lord's reply was sufficing ; 
 the man's blindness would be turned to account in bringing 
 about a manifestation of divine power. As Jesus explained 
 respecting His own ministry, it was necessary that He do the 
 Father's work in the season appointed, for His time was 
 short. With impressive pertinency as relating to the state of 
 the man who had been in darkness all his days, our Lord 
 repeated the affirmation before made in the temple, "I am the 
 light of the world." 
 
 The outward ministration to the blind man was different 
 from the usual course followed by Jesus. "He spat on the 
 ground, and made clay of the spittle, and he anointed the 
 eyes of the blind man with the clay" ; and then directed him 
 to go to the pool of Siloam and wash in its wafers. 7 The 
 man went, washed, and came seeing. He was evidently a 
 well-known character ; many had seen him in his accustomed 
 place begging alms, and the fact that he had been blind from 
 birth was also of common knowledge. When, therefore, it 
 
 ;Exo. 20:5; 34:7; Lev. 26:39; Numb. 14:18; 1 Kings 21:29; compare Ezek. 
 chap. 18. 
 
 k Pages 192 and 208. 
 
 / Note 3, end of chapter. 
 
414 JESUS THE CHRIST. [CHAP. 25. 
 
 was noised about that he could see, there was much excite- 
 ment and comment. Some doubted that the man they ques- 
 tioned was the once sightless beggar; but he assured them 
 of his identity, and told how he had been made to see. They 
 brought the man to the Pharisees, who questioned him rigor- 
 ously ; and, having heard his account of the miracle, tried to 
 undermine his faith by telling him that Jesus who had healed 
 him could not be a man of God since He had done the deed 
 on the Sabbath. Some of those who heard demurred to the 
 Pharisaic deduction, and asked : "How can a man that is a 
 sinner do such miracles?" The man was questioned as to 
 his personal opinion of Jesus, and promptly answered : "He 
 is a prophet." The man knew his Benefactor to be more 
 than any ordinary being ; as yet, however, he had no knowl- 
 edge of Him as the Christ. 
 
 The inquisitorial Jews were afraid of the result of such a 
 wondrous healing, in that the people would support Jesus 
 whom the rulers were determined to destroy. They assumed 
 it to be possible that the man had not been really blind ; so 
 they summoned his parents, who answered their interrog- 
 atories by affirming that he was their son, and they knew 
 him to have been born blind ; but as to how he had received 
 sight, or through whose ministration, they refused to commit 
 themselves, knowing the rulers had decreed that any one who 
 confessed Jesus to be the Christ should be cast out from the 
 community of the synagog, or, as we would say today, ex- 
 communicated from the Church. With pardonable astute- 
 ness the parents said of their son : "He is of age ; ask him : 
 he shall speak for himself." 
 
 Compelled to acknowledge, to themselves at least, that 
 the fact and the manner of the man's restoration to sight 
 were supported by irrefutable evidence, the crafty Jews 
 called the man again, and insinuatingly said unto him: 
 "Give God the praise : we know that this man is a sinner." 
 He replied fearlessly, and with such pertinent logic as to com- 
 
PHARISEES HUMILIATED BY AN UNLEARNED BEGGAR. 415 
 
 pletely offset their skill as cross-examiners : "Whether he 
 be a sinner or no, I know not: one thing I know, that, 
 whereas I was blind, now I see." He very properly declined 
 to enter into a discussion with his learned questioners as to 
 what constituted sin under their construction of the law ; of 
 what he was ignorant he declined to speak ; but on one mat- 
 ter he was happily and gratefully certain, that whereas he 
 had been blind, now he could see. 
 
 The Pharisaical inquisitors next tried to get the man to 
 repeat his story of the means employed in the healing, prob- 
 ably with the subtle purpose of leading him into inconsistent 
 or contradictory statements ; but he replied with emphasis, 
 and possibly with some show of impatience, "I have told you 
 already, and ye did not hear : m wherefore would ye hear it 
 again? will ye also be his disciples?" They retorted with 
 anger, and reviled the man ; the ironical insinuation that they 
 perchance wished to become disciples of Jesus was an insult 
 they would not brook. "Thou art his disciple," said they, 
 "but we are Moses' disciples. We know that God spake 
 unto Moses : as for this fellow, we know not from whence 
 he is." They were enraged that this unlettered mendicant 
 should answer so boldly in their scholarly presence ; but the 
 man was more than a match for all of them. His rejoinder 
 was maddening because it flouted their vaunted wisdom, and 
 withal was unanswerable. "Why herein is a marvellous 
 thing," said he, "that ye know not from whence he is, and 
 yet he hath opened mine eyes. Now we know that God 
 heareth not sinners : but if any man be a worshipper of God, 
 and doeth his will, him he heareth. Since the world began 
 was it not heard that any man opened the eyes of one that 
 was born blind. If this man were not of God, he could do 
 nothing." 
 
 For such an affront from a layman there was no prece- 
 dent in all the lore of rabbis or scribes. "Thou wast alto- 
 
 m That is, "heed" or "believe". 
 
416 JESUS THE CHRIST. [CHAP. 25. 
 
 gether born in sins, and dost thou teach us?" was their de- 
 nunciatory though weak and inadequate rejoinder. Unable 
 to cope with the sometime sightless beggar in argument or 
 demonstration, they could at least exercize their official au- 
 thority, however unjustly, by excommunicating him ; and this 
 they promptly did. "J esus heard that they had cast him out ; 
 and when he had found him, he said unto him, Dost thou be- 
 lieve on the Son of God? he answered and said, Who is he, 
 Lord, that I might believe on him? And Jesus said unto 
 him, Thou hast both seen him, and it is he that talketh with 
 thee. And he said, Lord, I believe. And he worshipped 
 him." 
 
 In commenting upon the matter Jesus was heard to say 
 that one purpose of His coming into the world was "that 
 they which see not might see ; and that they which see might 
 be made blind." Some of the Pharisees caught the remark, 
 and asked in pride : "Are we blind also ?" The Lord's reply 
 was a condemnation : "If ye were blind, ye should have no 
 sin : but now ye say, We see ; therefore your sin remaineth." 
 
 #>{. 
 
 SHEPHERD AND SHEEP- HERDER." 
 
 "Verily, verily, I say unto you, He that entereth not by 
 the door into the sheep fold, but climbeth up some other way, 
 the same is a thief and a robber. But he that entereth in by 
 the door is the shepherd of the sheep." With these words 
 Jesus prefaced one of His most impressive discourses. The 
 mention of shepherd and sheep must have brought to the 
 minds of His hearers many of the oft-quoted passages from 
 prophets and psalms. The figure is an effective one, and 
 all the more so when we consider the cirrumstances under 
 which it was used by the Master. Pastoral conditions pre- 
 vailed in Palestine, and the dignity of the shepherd's voca- 
 
 nTohn 10:1-21. 
 
 oNote the promise of a Shepherd to Israel, Isa. 40:11; 49:9, 10; Ezek. 
 34:23; 37:24; compare Ter. 3:15; 23:4; Heb. 13:20; 1 Peter 2:25; 5:4; Rev. 
 7:17. Read studiously Psalm 23. 
 

 JESUS CHRIST THE GOOD SHEPHERD. 417 
 
 tion was very generally recognized. By specific prophecy a 
 Shepherd had been promised to Israel. David, the king of 
 whom all Israelites were proud, had been taken directly from 
 the sheepfold, and had come with a shepherd's crook in his 
 hand to the anointing that made him royal. 
 
 As the Teacher showed, a shepherd has free access to the 
 sheep. When they are folded within the enclosure of safety, 
 he enters at the gate ; he neither climbs over nor creeps in.^ 
 He, the owner of the sheep loves them ; they know his voice 
 and follow him as he leads from fold to pasture, for he goes 
 before the flock ; while the stranger, though he be the herder, 
 they know not; he must needs drive, for he cannot lead. 
 Continuing the allegory, which the recorder speaks of as a 
 parable, Jesus designated Himself as the door to the sheep- 
 fold, and made plain that only through Him could the under- 
 shepherds rightly enter. True, there were some who sought 
 by avoiding the portal and climbing over the fence to reach 
 the folded flock; but these were robbers, trying to get at 
 the sheep as prey ; their selfish and malignant purpose was 
 to kill and carry off. 
 
 Changing the figure, Christ proclaimed : "I am the good 
 shepherd." He then further showed, and with eloquent 
 exactness, the difference between a shepherd and a hireling 
 herder. The one has personal interest in and love for his 
 flock, and knows each sheep by name, the other knows them 
 only as a flock, the value of which is gaged by number; to 
 the hireling they are only as so many or so much. While 
 the shepherd is ready to fight in defense of his own, and if 
 necessary even imperil his life for his sheep, the hireling 
 flees when the wolf approaches, leaving the way open for the 
 ravening beast to scatter, rend, and kill. 
 
 Never has been written or spoken a stronger arraign- 
 nent of false pastors, unauthorized teachers, self-seeking 
 hirelings who teach for pelf and divine for dollars, deceivers 
 
 {> Note 7, end of chapter. 
 
418 JESUS THE CHRIST. [CHAP. 25. 
 
 who pose as shepherds yet avoid the door and climb over 
 "some other way," prophets in the devil's employ, who to 
 achieve their master's purpose, hesitate not to robe them- 
 selves in the garments of assumed sanctity, and appear in 
 sheep's clothing, while inwardly they are ravening wolves. 9 
 With effective repetition Jesus continued: "I am the 
 good shepherd, and know my sheep, and am known of mine. 
 As the Father knoweth me, even so know I the Father : and 
 I lay down my life for the sheep." For this cause was Jesus 
 the Father's Beloved Son that He was ready to lay down 
 His life for the sake of the sheep. That the sacrifice He 
 was soon to render was in fact voluntary, and not a forfeit- 
 ure under compulsion, is solemnly affirmed in the Savior's 
 words : "Therefore doth my Father love me, because I lay 
 down my life, that I might take it again. No man taketh 
 it from me, but I lay it down of myself. I have power to 
 lay it down, and I have power to take it again. This com- 
 mandment have I received of my Father." The certainty of 
 His death and of His subsequent resurrection are here reit- 
 erated. A natural effect of His immortal origin, as the 
 earth-born Son of an immortal Sire, was that He was im- 
 mune to death except as He surrendered thereto. The life 
 of Jesus the Christ could not be taken save as He willed and 
 allowed. The power to lay down His life was inherent in 
 Himself, as was the power to take up His slain body in an 
 immortalized state/ These teachings caused further division 
 among the Jews. Some pretended to dispose of the matter 
 by voicing anew the foolish assumption that Jesus was but 
 an insane demoniac, and that therefore His words were not 
 worthy of attention. Others with consistency said "These 
 are not the words of him that hath a devil. Can a devil open 
 the eyes of the blind ?" So it was that a few believed, many 
 doubted though partly convinced, and some condemned. 
 T T7Db jnsllob 10! snivib t> >1 ffofisJ orlv/ a^nibiirt 
 
 gMatt. 7:15; compare 24:4, 5, 11, 24; Mark 13:22; Rom. 16:17, 18; Eph. 
 5:6; Col. 2:8; 2 Peter 2:1-3; 1 John 4:1; Acts 20:29. 
 r Pages 22 and 81. 
 
5 .1AHJ>] SHEEP BELONGING TO ANOTHER FOLD. 419 
 
 As part of this profound discourse, Jesus said: "And 
 other sheep I have, which are not of this fold : them also I 
 must bring, and they shall hear my voice; and there shall 
 be one fold, and one shepherd. " s The "other sheep" here 
 referred to constituted the separated flock or remnant of 
 the house of Joseph, who, six centuries prior to the birth of 
 Christ, had been miraculously detached from the Jewish fold 
 in Palestine, and had been taken beyond the great deep to 
 the American continent. When to them the resurrected 
 Christ appeared He thus spake: "And verily, I say unto 
 you, that ye are they of whom I said, other sheep I have 
 which are not of this fold ; them also I must bring, and they 
 shall hear my voice; and there shall be one fold, and one 
 shepherd. "* The Jews had vaguely understood Christ's 
 reference to other sheep as meaning in some obscure way, 
 the Gentile nations; and because of their unbelief and conse- 
 quent inability to rightly comprehend, Jesus had withheld 
 any plainer exposition of His meaning, for so, He informed 
 the Nephites, had the Father directed. "This much did the 
 Father command me," He explained, "that I should tell 
 unto them, That other sheep I have, which are not of this 
 fold ; them also I must bring, and they shall hear my voice ; 
 and there shall be one fold, and one shepherd." On the 
 same occasion the L,ord declared that there were yet other 
 sheep, those of the Lost, or Ten, Tribes, to whom He was 
 then about to go, and who would eventually be brought forth 
 from their place of exile, and become part of the one blessed 
 fold under the governance of the one supreme Shepherd and 
 King.** 
 
 NOTES TO CHAPTER 25. 
 
 I. The Feast of Tabernacles. In the order of yearly occur- 
 rence this was the third of the great festivals, the observance of 
 which was among the national characteristics of the people of 
 
 s John 10:16; compare as to "one fold and one shepherd/' Ezek. 37:22; Isa. 
 11:13; Jer. 3:18; 50:4. See "Articles of Faith," xviii, "The Gathering of 
 Israel." 
 
 t B. of M., 3 Nephi 15:21; read verses 12-24: see chapter 39 herein. 
 
 3 Nephi 16:1-5. 
 
420 JESUS THE CHRIST. : 133 [CHAP. 5. 
 
 Israel; the others were the Passover, and the feast of Weeks or 
 Pentecost; at each of the three all the males in Israel were re- 
 quired to appear before the Lord in formal celebration of the re- 
 spective feast (Exo. 23:17). The feast of Tabernacles was also 
 known as the "feast of ingathering" (Exo. 23:16); it was both a 
 memorial and a current harvest celebration. In commemoration 
 of their long journeying in the wilderness following their deliv- 
 erance from Egypt, in the course of which journey they had to 
 live in tents and improvized booths, the people of Israel were 
 required to observe annually a festival lasting seven days, with 
 an added day of holy convocation. During the week the people 
 lived in booths, bowers, or tabernacles, made of the branches or 
 "boughs of goodly trees" wattled with willows from the brook 
 (Ley. 23:34-43; Numb. 29:12-38; Deut. 16:13-15; 31:10-13). The 
 festival lasted from the 15th to the 22d of the month Tizri, the 
 seventh in the Hebrew calendar, corresponding to parts of our 
 September and October. It was made to follow soon after the 
 annual Day of Atonement which was a time of penitence and 
 affliction of the soul in sorrow for sin (Lev. 23:26-32). The altar 
 sacrifices at the feast of Tabernacles exceeded those prescribed 
 for other festivals, and comprized a daily offering of two rams, 
 fourteen lambs, and a kid as a sin offering, and in addition a 
 varying number of young bullocks, thirteen of which were sacri- 
 ficed on the first day, twelve on the second, eleven on the third, 
 and so on to the seventh day, on which seven were offered, mak- 
 ing in all seventy bullocks (Numb. 29:12-38). Rabbinism in- 
 vested this number, seventy, and the graded diminution in the 
 number of altar victims, with much symbolical significance not 
 set forth in the law. 
 
 At the time of Christ, tradition had greatly embellished 
 many of the prescribed observances. Thus the "boughs of 
 goodly trees," more literally rendered "fruit" (Lev. 23:40), had 
 come to be understood as the citron fruit ; and this every ortho- 
 dox Jew carried in one hand while, in the other he bore a leafy 
 branch or a bunch of twigs, known as the "lulab," when he re- 
 paired to the temple for the morning sacrifice, and in the joyous 
 processions of the day. The ceremonial carrying of water from 
 the spring of Siloam to the altar of sacrifice was a prominent 
 feature of the service. This water was mingled with wine at the 
 altar and the mixture was poured upon the sacrificial offering. 
 Many authorities hold that the bringing of water from the pool 
 was omitted on the last or great day of the feast, and it is in- 
 ferred that Jesus had in mind the circumstance of the omission 
 when He cried: "If any man thirst, let him come unto me, and 
 drink." At night, during the progress of the feast, great lamps 
 were kept burning in the temple courts, and this incident Christ 
 may have used as an objective illustration in his proclamation: 
 "I am the light of the world." 
 
 For fuller account see any reliable and comprehensive Bible 
 Dictionary, and Josephus Ant. viii, 4:1; xv, 3 :3, etc. The follow- 
 ing is an excerpt from Edersheim, Life and Times of Jesus The 
 Messiah, vol. ii, p. 158-160: "When the Temple-procession had 
 
NOTES. 421 
 
 reached the Pool of Siloam, the priest filled his golden pitcher 
 from its waters. Then they went back to the Temple, so timing 
 it that they should arrive just as they were laying the pieces of 
 the sacrifice on the great altar of burnt-offering, towards the 
 close of the ordinary morning-sacrifice service. A threefold 
 blast of the priests' trumpets welcomed the arrival of the priest 
 as he entered through the Water Gate, which obtained its name 
 from this ceremony, and passed straight into the Court of the 
 
 Priests Immediately after the 'pouring of the 
 
 water,' the great 'Hallel,' consisting of Psalms 113 to 118 inclu- 
 sive, was chanted antiphonally, or rather, with responses, to the 
 
 accompaniment of the flute In further symbolism of 
 
 this Feast, as pointing to the ingathering of the heathen nations, 
 the public services closed with a procession round the altar by 
 
 the priests But on 'the last, the Great Day of the 
 
 Feast,' this procession of priests made the circuit of the altar, 
 not only once, but seven times, as if they were again compass- 
 ing, but now with prayer, the Gentile Jericho which barred their 
 possession of the promised land." 
 
 2. The Test of our Lord's Doctrine. Any man may know 
 for himself whether the doctrine of Christ is of God or not by 
 simply doing the will of the Father (John 7:17). Surely it is a 
 more convincing course than that of relying upon another's word. 
 The writer was once approached by an incredulous student in 
 college, who stated that he could not accept as true the pub- 
 lished results of a certain chemical analysis, since the specified 
 amounts of some of the ingredients were so infinitesimally 
 small that he could not believe it possible to determine such 
 minute quantities. The student was but a beginner in chem- 
 istry; and with his little knowledge he had undertaken to judge 
 as to the possibilities of the science. He was told to do the things 
 his instructor prescribed, and he should some day know for 
 himself whether the results were true or false. In the senior 
 year of his course, he received for laboratory analysis a portion 
 of the very substance whose composition he had once ques- 
 tioned. With the skill attained by faithful devotion he success- 
 fully completed the analysis, and reported results similar to those, 
 which in his inexperience he had thought impossible ^to obtain. He 
 was manly enough to acknowledge as unfounded his earlier skep- 
 ticism and rejoiced in the fact that he had been able to demon- 
 strate the truth for himself. 
 
 3. The Pool of Siloam. "The names 'Shiloah' ('Shelah,' 
 Neh. 3:15, 'Siloah' in authorized version) and 'Siloam' are the 
 exact equivalent in Hebrew and Greek, respectively, of 'Silwan' 
 in the modern Arabic name ('Ain Silwan') of the pool at the 
 mouth of El-Wad. All the ancient references agree with this 
 identification (compare Neh. 3:15; Josephus, Wars of the Jews, 
 v, 4:1, 2; 6 :i ; 9:4; 12:2; ii, 16:2; vi, 7:2; 8:5). In spite of its mod- 
 ern designation as an 'ain' (spring), Siloam is not a spring, but 
 is fed by a tunnel cut through the rock from the Gihon, or Vir- 
 gin's Fountain." L,. B. Paton, in article "Jerusalem," Stand. Bible 
 Dictionary. 
 
422 JESUS THE CHRIST. [CHAP. 25. 
 
 4. Whence was the Messiah to Come? Many stifled their 
 inward promptings to a belief in Jesus as the Messiah, by the 
 objection that all prophecies relating to His coming pointed to 
 Bethlehem as His birthplace, and Jesus was of Galilee. Others 
 rejected Him because they had been taught that no man was to 
 know whence the Messiah came and they all knew Jesus came 
 from Galilee. The seeming inconsistency is thus explained : The 
 city of David, or Bethlehem in Judea, was beyond question the 
 fore-appointed place of the Messiah's birth ; but the rabbis had 
 erroneously taught that soon after birth the Christ Child would 
 be caught away, and after a time would appear as a Man, and 
 that no one would know whence or how He had returned. 
 Geikie (ii, p. 274), citing Ljghtfoot in part, thus states the pop- 
 ular criticism : " 'Do not the rabbis tell us' said some, 'that the 
 Messiah will be born at Bethlehem, but that He will be snatched 
 away by spirits and tempests soon after His birth, and that when 
 He returns the second time no one will know from whence He 
 has come?' But we know this man comes from Nazareth." 
 
 5. The Record Relating to the Woman Taken in Adultery. 
 Some modern critics claim that the verses John 7:53 and 8:1-11 
 inclusive are out of place as they appear in the authorized or 
 King James version of the Bible, on the grounds that the inci- 
 dent therein recorded does not appear in certain of the ancient 
 manuscript copies of John's Gospel, and that the style of the 
 narrative is distinctive. In some manuscripts it appears at the 
 end of the book. Other manuscripts contain the account as it 
 appears in the English Bible. Canon Farrar pertinently asks 
 (p. 404, note), why, if the incident is out of place or not of John's 
 authorship, so many important manuscripts give place to it as 
 we have it? 
 
 6. The Treasury, and Court of the Women. "Part of the 
 space within the inner courts was open to Israelites of both sexes, 
 and was known distinctively as the Court of the Women. This 
 was a colonnaded enclosure, and constituted the place of general 
 assembly in the prescribed course of public worship. Chambers 
 used for ceremonial^ purposes occupied the four corners of this 
 court ; and between "these and the houses at the gates, were other 
 buildings, of which one series constituted the Treasury wherein 
 were set trumpet-shaped receptacles for gifts." (See Mark 12: 
 41-44.) The House of the Lord, pp. 57-58. 
 
 7. The Sheepfold. Dummelow's Commentary says, on 
 John 10:2: "To understand the imagery, it must be remembered 
 that Eastern folds are large open enclosures, into which 
 several flocks are driven at the approach of night. There is only 
 one door, which a single shepherd guards, while the others go 
 home to rest. In the morning the shepherds return, are recog- 
 nized by the doorkeeper, call their flocks round them, and lead 
 them forth to pasture." 
 
 
BEGINNING OF A SLOW JOURNEY TOWARD JERUSALEM. 423 
 
 bns. JnsmnrcfriaJfw baanloi gjsw sH 
 
 // 00l ai 
 
 CHAPTER 26. 
 OUR LORD'S MINISTRY IN PEREA AND JUDEA. 
 
 When or under what attendant circumstances our Lord 
 departed from Jerusalem after the Feast of Tabernacles, in 
 the last autumn of His earthly life, we are not told. The 
 writers of the synoptic Gospels have recorded numerous dis- 
 courses, parables, and miracles, as incidents of a journey 
 toward Jerusalem, in the course of which, Jesus, accom- 
 panied by the apostles, traversed parts of Samaria and Perea, 
 and the outlying sections of Judea. We read of Christ's pres- 
 ence in Jerusalem at the Feast of Dedication, between two 
 and three months after the Feast of Tabernacles ; and it is 
 probable that some of the events now to be considered oc- 
 curred during that interval. 6 That Jesus left Jerusalem soon 
 after the Feast of Tabernacles is certain; whether He re- 
 turned to Galilee, or went only into Perea, possibly with a 
 short detour across the border into Samaria, is not conclu- 
 sively stated. We shall here as heretofore devote our study 
 primarily to His words and works, with but minor regard 
 to place, time, or sequence. 
 
 As the time of His foreknown betrayal and crucifixion 
 drew near, "he stedfastly set his face to go to Jerusalem,"* 7 
 though, as we shall find, He turned northward on two occa- 
 sions, once when He retired to the region of Bethabara, and 
 again to Ephraim. J 
 
 HIS REJECTION IN SAMARIA/ 
 
 Jesus sent messengers ahead, to announce His coming 
 
 and to prepare for His reception. In one of the Samaritan 
 
 _ 
 
 a John 10:22. 
 
 b Note 1, end of chapter. 
 
 cLuke 9:51. 
 
 djohn 10:40; 11:54. 
 
 *Luke 9:51-58. 
 
424 JESUS THE CHRIST. [CHAP. 26. 
 
 villages He was refused entertainment and a hearing, "be- 
 cause his face was as though he would go to Jerusalem." 
 Racial prejudice had superseded the obligations of hospi- 
 tality. This repulse is in unfavorable contrast with the cir- 
 cumstances of His earlier visit among the Samaritans, when 
 He had been received with gladness and entreated to remain ; 
 but on that occasion He was journeying not toward but 
 farther from Jerusalem/ 
 
 The disrespect shown by the Samaritans was more than 
 the disciples could endure without protest. James and John, 
 those Sons of Thunder, were so resentful as to yearn for 
 vengeance. Said they : "Lord, wilt thou that we command 
 fire to come down from heaven, and consume them, even as 
 Hlias did ?" 9 Jesus rebuked His uncharitable servants thus : 
 "Ye know not what manner of spirit ye are of. For the 
 Son of man is not come to destroy men's lives, but to save 
 them." Repulsed in this village the little company went to 
 another, as the Twelve had been instructed to do under like 
 circumstances. ^ This was but one of the impressive lessons 
 given to the apostles in the matter of tolerance, forbearance, 
 charity, patience, and long-suffering. 
 
 gives next place to the incident of three men who 
 
 were desirous or willing to become disciples of Christ; one 
 of them seems to have been discouraged at the prospect of 
 hardship such as the ministry entailed; the others wished 
 to be temporarily excused from service, one that he might 
 attend the burial of his father, the other that he might first 
 bid his loved ones farewell. This, or a similar occurrence, 
 is recorded by Matthew in another connection, and has 
 already received attention in these pages.* 
 
 /John 4:4-42; page 176 herein. 
 
 fir Luke 9:54; compare 2 Kings 1:10, 12. 
 
 A Matt. 10:23. 
 
 iLuke 9:57-62; see pages 305-307 herein, 
 
 ;J 
 
MISSION OF THE SEVENTY. 425 
 
 I t*ra // - / // -^rf* i^lhtfxl; t^e *&$ 
 
 THS SEVENTY CHARGED AND . 
 
 The supreme importance of our Lord's ministry, and the 
 shortness of the time remaining to Him in the flesh, de- 
 manded more missionary laborers. The Twelve were to 
 remain with Him to the end ; every hour of possible instruc- 
 tion and training had to be utilized in their further prepara- 
 tion for the great responsibilities that would rest upon them 
 after the Master's departure. As assistants in the ministry, 
 He called and commissioned the Seventy, and straightway 
 sent them forth/ "two and two before his face into every 
 city and place, whither he himself would come." The need 
 of their service was explained in the introduction to the im- 
 pressive charge by which they were instructed in the duties 
 of their calling. "Therefore said he unto them, The harvest 
 truly is great, but the labourers are few : pray ye therefore 
 the Lord of the harvest, that he would send forth labourers 
 into his harvest."* 
 
 Many matters on which the Twelve had been instructed 
 prior to their missionary tour were now repeated to the 
 Seventy. They were told that they must expect unfriendly 
 and even hostile treatment ; their situation would be as that 
 of lambs among wolves. They were to travel without purse 
 or scrip, and thus necessarily to depend upon the provision 
 that God would make through those to whom they came. As 
 their mission was urgent, they were not to stop on the way 
 to make or renew personal acquaintanceships. On entering 
 a house they were to invoke peace upon it ; if the household 
 deserved the gift peace would rest therein, but otherwise the 
 Lord's servants would feel that their invocation was void. 1 
 
 /Luke 10:1-12. 
 
 k Compare Matt. 9:37, 38; see also John 4:35. 
 
 / Edersheim (vol. ii, p. 138) says: "The expression 'if the son of peace 
 be there' is a Hebraism, equivalent to 'if the house be worthy' (compare 
 Matt. 10:13) and refers to the character of the head of the house and 
 the tone of the household." 
 
4:26 JESUS THE CHRIST. [CHAP. 26. 
 
 To any family by whom they were received they were to 
 impart blessing healing the afflicted, and proclaiming that 
 the kingdom of God had come nigh unto that house. They 
 were not to go from one house to another seeking better 
 entertainment, nor should they expect or desire to be feasted, 
 but they should accept what was offered, eating that which 
 jwas set before them, thus sharing with the family. If re- 
 jected in any city, they were to depart therefrom, leaving, 
 however, their solemn testimony that the city had turned 
 away from the kingdom of God, which had been brought to 
 its doors, and attesting the same by ridding themselves of 
 the dust of that place." 1 It was not for them to pronounce 
 anathema or curse, but the Lord assured them that such a 
 city would bring upon itself a fate worse than the doom of 
 ;Sodom." He reminded them that they were His servants, 
 and therefore whoever heard or refused to hear them would 
 be judged as having so treated Him. 
 
 They were not restrained, as the Twelve had been, from 
 entering Samaritan towns or the lands of the Gentiles. This 
 difference is consistent with the changed conditions, for now 
 the prospective itinerary of Jesus would take Him into non- 
 Jewish territory, where His fame had already spread; and 
 jfurthermore, His plan provided for an extension of the 
 gospel propaganda, which was to be ultimately world-wide. 
 [The narrow Jewish prejudice against Gentiles in general and 
 Samaritans in particular was to be discountenanced; and 
 proof of this intent could not be better given than by send- 
 ing authorized ministers among those peoples. We must 
 ,keep in mind the progressiveness of the Lord's work. At 
 (first the field of gospel preaching was confined to the land 
 ;of Israel, but the beginning of its extension was inaugurated 
 ^during our Lord's life, and was expressly enjoined upon the 
 
 
 m Compare Matt. 10:14; page 329 herein. 
 
 n Compare the charge given the Seventy with that of the Twelve, Matt. 
 10:5-42; Mark 6:7-11; Luke 9:1-5; see page 328 herein. 
 oMatt. 10:5, 6; 15:24. 
 
THE SEVENTY RETURN AND REPORT. 427 
 
 apostles after His resurrection/ Duly instructed, the Sev- 
 enty set out upon their mission.^ 
 
 Mention of the condemnation that would follow wilful 
 rejection of the authorized servants of God aroused in our 
 .Lord's mind sad memories of the repulses He had suffered, 
 and of the many unrepentant souls, in the cities wherein He 
 had accomplished so many mighty works. In profound 
 sorrow He predicted the woes then impending over Cho- 
 razin, Bethsaida, and Capernaum/ 
 
 THE SEVENTY RETURN. 
 
 Considerable time may have elapsed, weeks or possibly 
 months, between the departure of the Seventy and their 
 return. We are not told when or where they rejoined the 
 Master ; but this we know, that the authority and power of 
 Christ had been abundantly manifest in their ministry ; and 
 that they had rejoiced in the realization. "Lord," said they, 
 "even the devils are subject unto us through thy name."- 9 
 This testimony was followed by the Lord's solemn state- 
 ment : "I beheld Satan as lightning fall from heaven." This 
 was said with reference to the expulsion of the rebellious 
 son of the morning, after his defeat by Michael and the 
 heavenly hosts/ Commending the Seventy for their faithful 
 labors, the Lord gave them assurance of further power, on 
 the implied condition of their continued worthiness : "I give 
 unto you power to tread on serpents and scorpions, and over 
 all the power of the enemy : and nothing shall by any means 
 hurt you."" The promise that they should tread on serpents 
 and scorpions included immunity from injury by venomous 
 
 /'Matt. 28:19; Mark 16:15. 
 
 q Doc. and Cov. 107:25; 124:137-140; see also "Articles of Faith," xi:20, 
 28. The special office of the Seventy has been reestablished in the restored 
 Church; and in this, the last dispensation, many quorums of Seventy are 
 maintained for the work of the ministry. The office of the Seventy is one 
 belonging to the Higher or Melchizedek Priesthood. 
 
 -/Luke 10:13-15; compare Matt. 11:20-24; see page 258 herein. 
 
 jLuke 10:17. 
 
 t Rev. 9:1; 12:8, 9; see pages 6 and 7 herein. 
 
 u Luke 10:19; read verses 20-24. 
 
428 JESUS THE CHRIST. [CHAP. 26. 
 
 creatures if encountered in the path of duty 27 and power to 
 prevail over the wicked spirits that serve the devil, who is 
 elsewhere expressly called the serpent. Great as was the 
 power and authority thus imparted, these disciples were told 
 not to rejoice in such, nor primarily in the fact that evil 
 spirits were subject unto them, but rather because they were 
 accepted of the Lord, and that their names were written in 
 heaven/ 
 
 The righteous joy of His servants and His contemplation 
 of their faithfulness caused Jesus to rejoice. His happiness 
 found its most appropriate expression in prayer, and thus 
 He prayed : "I thank thee, O Father, Lord of heaven and 
 earth, that thou hast hid these things from the wise and pru- 
 dent, and hast revealed them unto babes : even so, Father ; 
 f or so it seemed good in thy sight." Compared with the 
 learned men of the time, such as the rabbis and scribes, 
 whose knowledge served but to harden their hearts against 
 the truth, these devoted servants were as babes in humility, 
 trust, and faith. Such children were and are among the 
 nobles of the kingdom. As in the hours of darkest sorrow, 
 so in this moment of righteous exultation over the faithful- 
 ness of His followers, Jesus communed with the Father, to 
 do whose will was His sole purpose. 
 
 Our Lord's joy on this occasion is comparable to that 
 which He experienced when Peter had burst forth with the 
 confession of his soul : "Thou art the Christ, the Son of the 
 living God." In solemn discourse Jesus said : "All things 
 are delivered to me of my Father: and no man knoweth 
 who the Son is, but the Father ; and who the Father is, but 
 the Son, and he to whom the Son will reveal him." Then 
 in more intimate communion with the disciples He added : 
 "Blessed are the eyes which see the things that ye see : For 
 I tell you, that many prophets and kings have desired to see 
 
 v Compare Mark 16:18; Acts 28:5. 
 
 w Rev. 12:9; 20:2; compare Gen. 3:1-4, 14, 15. 
 
 ;r Compare Rev. 13:8; 20:12; 21:27. 
 
A LAWYER'S QUESTION. 429 
 
 those things which ye see, and have not seen them; and to 
 hear those things which ye hear, and have not heard them." 
 
 WHO IS MY NEIGHBOR? 
 
 We have seen that the Pharisees and their kind were con- 
 stantly on the alert to annoy and if possible disconcert Jesus 
 on questions of law and doctrine, and to provoke Him to 
 some overt utterance or deed.^ It may be such an attempt 
 that is recorded by Luke in immediate sequence to his ac- 
 count of the joyous return of the Seventy," for he tells us 
 that the "certain lawyer," of whom he speaks, put a question 
 to tempt Jesus. Viewing the questioner's motive with all 
 possible charity, for the basal meaning of the verb which ap- 
 pears in our version of the Bible as "to tempt" is that of put- 
 ting to test or trial and not necessarily and solely to allure 
 into evil," though the element of entrapping or ensnaring is 
 connoted, we may assume that he wished to test the knowl- 
 edge and wisdom of the famous Teacher, probably for the 
 purpose of embarrassing Him. Certainly his purpose was 
 not that of sincere search for truth. 
 
 This lawyer, standing up among the people who had gath- 
 ered to hear Jesus, asked: "Master, what shall I do to in- 
 herit eternal life?" & Jesus replied by a counter question, in 
 which was plainly intimated that if this man, who was pro- 
 fessedly learned in the law, had read and studied properly, 
 he should know without asking what he ought to Ho. "What 
 is written in the law? how readest thou?" The man replied 
 with an admirable summary of the commandments : "Thou 
 shalt love the Lord thy God with all thy heart, and with all 
 thy soul, and with all thy strength, and with all thy mind ; 
 and thy neighbour as thyself. " c The answer was approved. 
 
 "This do, and thou shalt live" said Jesus. These simple 
 
 . 
 
 3> Compare Mark 12:13; see also Luke 11:53, 54. 
 
 XT Luke 10:25-37. 
 
 a Compare Gen. 22:1. 
 
 b Compare Matt. 19:16; Mark 10:17; Luke 18:18. 
 
 cLuke 10:27; compare Deut. 6:5, and Lev. 19:18; see also Matt. 22:35-40. 
 
430 JESUS THE CHRIST. [CHAP. 26. 
 
 words conveyed a rebuke, as the lawyer must have realized ; 
 they indicated the contrast between knowing and doing. 
 Having thus failed in his plan to confound the Master, and 
 probably realizing that he, a lawyer, had made no creditable 
 display of his erudition by asking so simple a question and 
 then answering it himself, he tamely sought to justify him- 
 self by inquiring further: "And who is my neighbour?" 
 We may well be grateful for the lawyer's question; for it 
 served to draw from the Master's inexhaustible store of wis- 
 dom one of His most appreciated parables. 
 
 The story is known as the Parable of the Good Samar- 
 itan; it runs as follows : 
 
 "A certain man went down from Jerusalem to Jericho, 
 and fell among thieves, which stripped him of his raiment, 
 and wounded him, and departed, leaving him half dead. And 
 by chance there came down a certain priest that way : and 
 when he saw him, he passed by on the other side. And 
 likewise a Levite, when he was at the place, came and looked 
 on him, and passed by on the other side. But a certain 
 Samaritan, as he journeyed, came where he was : and when 
 he saw him, he had compassion on him, and went to him, 
 and bound up his wounds, pouring in oil and wine, and set 
 him on his own beast, and brought him to an inn, and took 
 care of him. And on the morrow when he departed, he took 
 out two pence, and gave them to the host, and said unto him, 
 Take care of him ; and whatsoever thou spendest more, when 
 I come again, I will repay thee." 
 
 Then of the lawyer Jesus asked : "Which now of these 
 three, thinkest thou, was neighbor unto him that fell among 
 the thieves? And he said, He that shewed mercy on him. 
 Then said Jesus unto him, Go, and do thou likewise. " d 
 
 Whatever of motive there may have been in the lawyer's 
 query, "Who is my neighbour?" aside from that of self-justi- 
 fication and a desire to retreat in the best form possible from 
 an embarrassing situation, we may conceive to lie in the wish 
 
 rfLuke 10:80-37. 
 
THE PRIEST, THE LEVITE AND THE GOOD SAMARITAN. 431 
 
 to find a limitation in the application of the law, beyond 
 which he would not be bound to go. If he had to love his 
 neighbors as he loved himself, he wanted to have as few 
 neighbors as possible. His desire may have been somewhat 
 akin to that of Peter, who was eager to learn just how many 
 times he was required to forgive an offending brother/ 
 
 The parable with which our I^ord replied to the lawyer's 
 question is rich in interest as a story alone, and particularly 
 so as an embodiment of precious lessons. It was withal so 
 true to existing conditions, that, like the story of the sower 
 ,who went forth to sow, and other parables given by the lyord 
 Jesus, it may be true history as well as parable. The road 
 between Jerusalem and Jericho was known to be infested 
 by highway robbers ; indeed a section of the thoroughfare 
 was called the Red Path or Bloody Way because of the fre- 
 quent atrocities committed thereon. Jericho was prominent 
 as a residence place for priests and L,evites. A priest, who, 
 out of respect to his office, if for none other cause, should 
 have been willing and prompt in acts of mercy, caught sight 
 of the wounded traveler and passed by on the far side of the 
 road. A Levite followed ; he paused to look, then passed 
 on. These ought to have remembered the specified require- 
 ment of the law that if one saw an ass or an ox fall down 
 by the way, he should not hide himself, but should surely 
 help the owner to lift the creature up again/ If such was 
 their duty toward a brother's beast, much greater was their 
 obligation when a brother himself was in so extreme a plight. 
 Doubtless priest as well as Levite salved his conscience 
 with ample excuse for his inhumane conduct ; he may have 
 been in a hurry, or was fearful, perhaps, that the robbers 
 would return and make him also a victim of their outrage. 
 Excuses are easy to find ; they spring up as readily and 
 plentifully as weeds by the wayside. When the Samaritan 
 
 e Matt. 18:21, 22; compare Luke 17:4; page 392 herein. 
 /Deut. 22:4; compare Exo. 23:5. 
 
432 JESUS THE CHRIST. in\TS [CHAP. 26. 
 
 came along and saw the wretched state of the wounded man, 
 he had no excuse for he wanted none. Having done what 
 he could by way of emergency treatment as recognized in 
 the medical practise of the day, he placed the injured one 
 upon his own beast, probably a mule or an ass, and took him 
 to the nearest inn, where he tended him personally and 
 made arrangements for his further care. The essential dif- 
 ference between the Samaritan and the others was that the 
 one had a compassionate heart, while they were unlov- 
 ing and selfish. Though not definitely stated, the victim of 
 the robbers was almost certainly a Jew ; the point of the 
 parable requires it to be so. That the merciful one was a 
 Samaritan, showed that the people called heretic and de- 
 spized by the Jews could excel in good works. To a Jew, 
 none but Jews were neighbors. We are not justified in re- 
 garding priest, Levite, or Samaritan as the type of his class ; 
 doubtless there were many kind and charitable Jews, and 
 many heartless Samaritans ; but the Master's lesson was ad- 
 mirably illustrated by the characters in the parable ; and the 
 words of His application were pungent in their simplicity 
 and appropriateness. 
 
 MARTHA AND MARY& 
 
 On one of His visits to Bethany, a small town about two 
 miles from Jerusalem, Jesus was received at the home where 
 dwelt two sisters, Martha and Mary. Martha was house- 
 keeper, and therefore she assumed responsibility for the 
 proper treatment of the distinguished Guest. While she 
 busied herself with preparations and "was cumbered about 
 much serving," well intended for the comfort and entertain- 
 ment of Jesus, Mary sat at the Master's feet, listening with 
 reverent attention to His words. Martha grew fretful in her 
 bustling anxiety, and came in, saying : "Lord, dost thou not 
 
 ' ,12:81 
 g Luke 10:38-42. Note 2, end of chapter. ox g 9 
 
THE ONE THING NEEDFUL. 433 
 
 care that my sister hath left me to serve alone? bid her 
 therefore that she help me." She was talking to Jesus but 
 really at Mary. For the moment she had lost her calmness 
 in undue worry over incidental details. It is reasonable to 
 infer that Jesus was on terms of familiarity in the household, 
 else the good woman would scarcely have appealed to Him in 
 a little matter of domestic concern. He replied to her com- 
 plaining words with marked tenderness : "Martha, Martha, 
 thou art careful and troubled about many things : but one 
 thing is needful : and Mary hath chosen that good part, 
 which shall not be taken away from her." 
 
 There was no reproof of Martha's desire to provide well ; 
 nor any sanction of possible neglect on Mary's part. We 
 must suppose that Mary had been a willing helper before the 
 Master's arrival; but now that He had come, she chose to 
 remain with Him. Had she been culpably neglectful of her 
 duty, Jesus would not have commended her course. He de- 
 sired not well-served meals and material comforts only, but 
 the company of the sisters, and above all their receptive atten- 
 tion to what He had to say. He had more to give them than 
 they could possibly provide for Him. Jesus loved the two 
 sisters and their brother as well. 7 ' Both these women were 
 devoted to Jesus, and each expressed herself in her own way. 
 Martha was of a practical turn, concerned in material ser- 
 vice ; she was by nature hospitable and self-denying. Mary, 
 contemplative and more spiritually inclined, showed her de- 
 votion through the service of companionship and apprecia- 
 tion. i 
 
 By inattention to household duties, the little touches that 
 make or mar the family peace, many a woman has reduced 
 her home to a comfortless house ; and many another has elim- 
 inated the essential elements of home by her self-assumed 
 and persistent drudgery, in which she denies to her dear 
 
 hjohn 11:5. 
 
 i Compare John 12:2, 3. 
 
434 JESUS THE CHRIST. [CHAP. 26. 
 
 ones the cheer of her loving companionship. One-sided 
 service, however devoted, may become neglect. There is a 
 time for labor inside the home as in the open; in every 
 family time should be found for cultivating that better part, 
 that one thing needful true, spiritual development. 
 
 ASK, AND IT SHAI^ BE) GIVEN YOU/ 
 
 "And it came to pass, that, as he was praying in a cer- 
 tain place, when he ceased, one of his disciples said unto him, 
 LyOrd, teach us to pray." Our Lord's example and the spirit 
 of prayer manifest in His daily life moved the disciples to 
 ask for instruction as to how they should pray. No form 
 of private prayer was given in the law, but formal prayers 
 had been prescribed by the Jewish authorities, and John the 
 Baptist had instructed his followers in the mode or manner 
 of prayer. Responding to the disciples' request, Jesus re- 
 peated that brief epitome of soulful adoration and supplica- 
 tion which we call the Lord's Prayer. This He had before 
 given in connection with the Sermon on the Mount.* On 
 this occasion of its repetition, the Lord supplemented the 
 prayer by explaining the imperative necessity of earnestness 
 and enduring persistency in praying. 
 
 The lesson was made plain by the Parable of the Friend 
 
 at Midnight: 
 y 
 
 "And he said unto them, Which of you shall have a 
 friend, and shall go unto him at midnight, and say unto him, 
 Friend, lend me three loaves; For a friend of mine in his 
 journey is come to me, and I have nothing to set before him? 
 And he from within shall answer and say, Trouble me not : 
 the door is now shut, and my children are with me in bed; 
 I cannot rise and give thee. I say unto you, Though he will 
 not rise and give him, because he is his friend, yet because of 
 his importunity he will rise and give him as many as he 
 needeth." 
 
 /Luke 11:1-13. 
 k Pages 238-241. 
 
THE LESSON OF THE IMPORTUNATE NEIGHBOR. 435 
 
 The man to whose home a friend had come at midnight 
 could not let his belated and weary guest go hungry, yet 
 there was no bread in the house. He made his visitor's 
 wants his own, and pleaded at his neighbor's door as though 
 asking for himself. The neighbor was loath to leave his 
 comfortable bed and disturb his household to accommodate 
 another; but, finding that the man at the door was impor- 
 tunate, he at last arose and gave him what he asked, so as 
 to get rid of him and be able to sleep in peace. The Master 
 added by way of comment and instruction: "Ask, and it 
 shall be given you; seek, and ye shall find; knock, and it' 
 shall be opened unto you. )} 
 
 The hospitable man in the parable had refused to be re- 
 pulsed ; he kept on knocking until the door was opened ; and 
 as a result received what he wanted, found what he had set 
 out to obtain. The parable is regarded by some as a difficult 
 one to apply, since it deals with the selfish and comfort- 
 loving element of human nature, and apparently uses this to 
 symbolize God's deliberate delay. The explanation, how- 
 ever, is clear when the context is duly considered. The 
 Lord's lesson was, that if man, with all his selfishness and 
 disinclination to give, will nevertheless grant what his neigh- 
 bor with proper purpose asks and continues to ask in spite 
 of objection and temporary refusal, with assured certainty 
 will God grant what is persistently asked in faith and with 
 righteous intent. No parallelism lies between man's selfish 
 refusal and God's wise and beneficent waiting. There must 
 be a consciousness of real need for prayer, and real trust in 
 God, to make prayer effective; and in mercy the Father 
 sometimes delays the granting that the asking may be more 
 fervent. But in the words of Jesus : "If ye then, being 
 evil, know how to give good gifts unto your children : how 
 much more shall your heavenly Father give the Holy Spirit 
 to them that ask him ?" 
 
 Sometime later Jesus spake another parable, the moral of 
 
436 JESUS THE CHRIST. [CHAP. 26. 
 
 which is so closely akin to that of the story of the midnight 
 visitor, as to suggest the study of the later lesson here. It 
 is known as the Parable of the Unjust Judge, or of the Im- 
 portunate Widow: 
 
 "There was in a city a judge, which feared not God, 
 neither regarded man : And there was a widow in that city ; 
 and she came unto him, saying, Avenge me of mine adver- 
 sary. And he would not for a while : but afterward he said 
 within himself, Though I fear not God, nor regard man ; Yet 
 because this widow troubleth me, I will avenge her, lest by 
 her continual coming she weary me."' 
 
 The judge was of wicked character ; he denied justice to 
 the widow, who could obtain redress from none other. He 
 was moved to action by the desire to escape the woman's 
 importunity. Let us beware of the error of comparing his 
 selfish action with the ways of God. Jesus did not indicate 
 that as the wicked judge finally yielded to supplication so 
 would God do ; but He pointed out that if even such a being 
 as this judge, who "feared not God, neither regarded man," 
 would at last hear and grant the widow's plea, no one should 
 doubt that God, the Just and Merciful, will hear and answer. 
 The judge's obduracy, though wholly wicked on his part, 
 may have been ultimately advantageous to the widow. Had 
 she easily obtained redress she might have become again 
 unwary, and perchance a worse adversary than the first 
 might have oppressed her. The Lord's purpose in giving 
 the parable is specifically stated ; it was "to this end, that 
 men ought always to pray, and not to faint."" 1 
 
 CRITICISM ON PHARISEES AND LAWYERS. 
 
 Varied comment as to the source of our Lord's super- 
 human powers was aroused afresh by His merciful act of 
 
 /Luke 18:2-5; read verses 1, and 6-8. See also Doc. and Cov. 101:81-94. 
 HI Luke 18:1; compare 21:36; Rom. 12:12; Eph. 6:18; Col. 4:2; 1 Thess. 
 5:17. 
 
 'a Luke 11:37-54. 
 
CEREMONIAL CLEANSING OF CUPS AND PLATTERS. 437 
 
 expelling a demon from a man, who, in consequence of this 
 evil possession had been dumb. The old Pharisaic theory, 
 that He cast out devils through the power of "Beelzebub, 
 the chief of the devils," was revived. The utter foolishness 
 of such a conception was demonstrated, as it had been on 
 an earlier occasion to which we have given attention." The 
 spiritual darkness, in which evil men grope for signs, the 
 disappointment and condemnation that await them, and other 
 precious precepts, Jesus elucidated in further discourse. 
 
 Then, by invitation He went to the house of a certain 
 Pharisee to dine. Other Pharisees, as also lawyers and 
 scribes, were present. Jesus intentionally omitted the cere- 
 monial washing of hands, which all others in the company 
 scrupulously performed before taking their places at table. 
 This omission caused a murmur of disapproval if not an open 
 expression of fault-finding. Jesus utilized the occasion by 
 voicing a pungent criticism of Pharisaic externalism, which 
 He likened to the cleansing of cups and platters on the out- 
 side, while the inside is left filthy. "Fools" said He, "did 
 not he that made that which is without make that which is 
 within also?" In another form we may ask, Did not God 
 who established the outward observances of the law, ordain 
 the inward and spiritual requirements of the gospel also? 
 In response to a question by one of the lawyers, Jesus in- 
 cluded them in His sweeping reproof. Pharisees and scribes 
 resented the censure to which they had been subjected, and 
 "began to urge him vehemently, and to provoke him to speak 
 of many things : laying wait for him, and seeking to catch 
 something out of his mouth, that they might accuse him." 
 As our Lord's recorded utterances on this occasion appear 
 also in His final denunciation of Pharisaism, later delivered 
 at the temple, we may w r ell defer further consideration of 
 the matter until we take up in order that notable occurrence/ 
 
 n Luke 11:14-28; see page 265 herein. 
 o Luke 11:29-36; see page 270 herein. 
 p Matt. 23; see chapter 31 herein. 
 
4:38 JESUS THE CHRIST. [CHAP. 26. 
 
 THE DISCIPLES ADMONISHED AND ENCOURAGED.*? 
 
 Popular interest in our Lord's movements was strong in 
 the region beyond Jordan, as it had been in Galilee. We 
 read of Him surrounded by "an innumerable multitude of 
 people, insomuch that they trode one upon another." Ad- 
 dressing the multitude, and more particularly His disciples, 
 Jesus warned them of the leaven of the Pharisees, which He 
 characterized as hypocrisy/ The recent scene at the table 
 of a Pharisee gave special significance to the warning. Some 
 of the precepts recorded in connection with His Galilean 
 ministry were here repeated, and particular stress was laid 
 upon the superiority of the soul to the body, and of eternal 
 life as contrasted with the brief duration of mortal existence. 
 One man in the company, intent on selfish interests and 
 unable to see beyond the material affairs of life, spoke out 
 saying, "Master, speak to my brother, that he divide the in- 
 heritance with me." Jesus promptly refused to act as media- 
 tor or judge in the matter. "Man, who made me a judge or 
 a divider over you?" was the Master's rejoinder. The wis- 
 dom underlying His refusal to interfere is apparent. As in 
 the case of the guilty woman who had been brought before 
 Him for judgment/ so in this instance, He refrained from 
 intervention in matters of legal administration. An opposite 
 course would have probably involved Him in useless disputa- 
 tion, and might have given color to a complaint that He was 
 arrogating to Himself the functions of the legally established 
 tribunals. The man's appeal, however, was made the nu- 
 cleus of valuable instruction ; his clamor for a share in the 
 family inheritance caused Jesus to say : "Take heed, and be- 
 ware of covetousness : for a man's life consisteth not in the 
 abundance of the things which he possesseth." 
 
 
 9 r Page' 359 
 s Page 404. 
 
"THIS NIGHT THY SOUL SHALL BE REQUIRED." 439 
 
 This combined admonition and profound statement of 
 truth was emphasized by the Parable of the Foolish Rich 
 Man. Thus runs the story : 
 
 "The ground of a certain rich man brought forth plenti- 
 fully : And he thought within himself, saying, What shall I 
 do, because I have no room where to bestow my fruits ? And 
 he said, This will I do : I will pull down my barns, and build 
 greater ; and there will I bestow all my fruits and my goods. 
 And I will say to my soul, Soul, thou hast much goods laid 
 up for many years ; take thine ease, eat, drink, and be merry. 
 But God said unto him, Thou fool, this night thy soul shall 
 be required of thee : then whose shall those things be, which 
 thou hast provided? So is he that layeth up treasure for 
 himself, and is not rich toward God."' 
 
 The man's abundance had been accumulated through 
 labor and thrift ; neglected or poorly-tilled fields do not yield 
 plentifully. He is not represented as one in possession of 
 wealth not rightfully his own. His plans for the proper 
 care of his fruits and goods were not of themselves evil, 
 though he might have considered better ways of distributing 
 his surplus, as for the relief of the needy. His sin was two- 
 fold; first, he regarded his great store chiefly as the means 
 of securing personal ease and sensuous indulgence ; secondly, 
 in his material prosperity he failed to acknowledge God, and 
 even counted the years as his own. In the hour of his selfish 
 jubilation he was smitten. Whether the voice of God came 
 to him as a fearsome presentiment of impending death, or by 
 angel messenger, or how otherwise, we are not informed ; but 
 the voice spoke his doom : "Thou fool, this night thy soul 
 shall be required of thee. " u He had used his time and his 
 powers of body and mind to sow, reap and garner all for 
 himself. And what came of it all? Whose should be the 
 
 fLuke 12:14-21. 
 
 Compare the fate that overtook Nebuchadnezzar, while the words of 
 boastful pride were yet in his mouth (Dan. 4:24-33); and that of Belshazzar, 
 before whose eyes appeared the hand of destiny in the midst of his riotous 
 feast; in that night was the king's soul required of him. (Dan. 6,) 
 
440 JESUS THE CHRIST. [CHAP. 26, 
 
 wealth, to amass which he had jeopardized his soul? Had 
 he been other than a fool he might have realized as Solomon 
 had done, the vanity of hoarding wealth for another, and he 
 perhaps of uncertain character, to possess.*' 
 
 Turning to the disciples Jesus reiterated some of the glo- 
 rious truths He had uttered when preaching on the mount, w 
 and pointed to the birds of the air, the lilies and grass of the 
 field, as examples of the Father's watchful care ; He admon- 
 ished His hearers to seek the kingdom of God, and, doing 
 so, they should find all needful things added. "Fear not, 
 little flock," He added in tone of affectionate and paternal 
 regard, "for it is your Father's good pleasure to give you 
 the kingdom." They were urged to store their wealth in 
 bags that wax not old/ containers suited to the heavenly 
 treasure which, unlike the goods of the foolish rich man, 
 shall not be left behind when the soul is summoned. The 
 man whose treasure is of earth leaves it all at death; he 
 whose wealth is in heaven goes to his own, and death is 
 but the portal to his treasury. 
 
 The disciples were admonished to be ever ready, waiting 
 as servants wait at night with lights burning, for their mas- 
 ter's return ; and, inasmuch as the lord of the household 
 comes at his will, in the early or later watches, if when he 
 comes he finds his faithful servants ready to open imme- 
 diately to his knock he will honor them as they deserve. So 
 is the Son of Man to come, perhaps when least expected. 
 To a question interjected by Peter as to whether "this para- 
 ble" was spoken to the Twelve only or to all, Jesus made 
 no direct reply ; the answer, however, was conveyed in the 
 continuation of the allegory of contrast between faithful and 
 wicked servants.^ "Who then is that faithful and wise 
 steward, whom his lord shall make ruler over his household, 
 
 v Eccles. 2:18, 19; compare succeeding verses; see also Psa. 39:6; 49:6-20; 
 Job 27: 16, 17. 
 
 12:22-31; compare Matt. 6:25-34, 
 
THE APOSTLES AS STEWARDS. 441 
 
 to give them their portion of meat in due season?" The 
 faithful steward is a good type of the apostles, individually 
 or as a body. As stewards they were charged with the care 
 of the other servants, and of the household ; and as to them 
 more had been given than to the others, so of them more 
 would be required ; and they would be held to strict account- 
 ability for their stewardship. 
 
 The Lord then referred feelingly to His own mission, 
 and especially to the dreadful experiences then soon to befall 
 Him, saying: "I have a baptism to be baptized with; and 
 how am I straitened till it be accomplished !" He told again 
 of the strife and dissension that would follow the preaching 
 of His gospel, and dwelt upon the significance of then cur- 
 rent events. To those who, ever ready to interpret the signs 
 of the weather yet remained wilfully blind to the important 
 developments of the times, He applied the caustic epithet, 
 hypocrites \ 3 
 
 "a 
 
 Some of the people who had been listening to our Lord's 
 discourse reported to Him the circumstances of a tragical 
 event that had taken place, probably but a short time before, 
 inside the temple walls. A number of Galileans had been 
 slain by Roman soldiers, at the base of the altar, so that their 
 blood had mingled with that of the sacrificial victims. It is 
 probable that the slaughter of these Galileans was incident 
 to some violent demonstration of Jewish resentment against 
 Roman authority, which the procurator, Pilate, construed 
 as an incipient insurrection, to be promptly and forcibly 
 quelled. Such outbursts were not uncommon, and the 
 Roman tower or fortress of Antonia had been erected in a 
 commanding position overlooking the temple grounds, and 
 connected therewith by a wide flight of steps, so that soldiers 
 
 
 z Luke 12:49-57; compare Matt. 10:34-37. oelfi (I 
 a Luke 13:1-5. 
 
442 JESUS THE CHRIST. [CHAP. 26. 
 
 could have ready access to the enclosure at the first indication 
 of turmoil. The purpose of the informants who brought this 
 matter to the attention of Jesus is not stated ; but we find 
 probability in the thought that His reference to the signs of 
 the times had reminded them of the tragedy, and that they 
 were inclined to speculate as to the deeper significance of the 
 occurrence. Some may have wondered as to whether the 
 fate of the Galilean victims had befallen them as a merited 
 retribution. Anyway, to some such conception as this Jesus 
 directed His reply. By question and answer He assured 
 them that those who had so been slain were not to be con- 
 sidered as sinners above other Galileans ; "But," said He, 
 "except ye repent, ye shall all likewise perish." 
 
 Then, referring on His own initiative to another catastro- 
 phe, He cited the instance of eighteen persons who had been 
 killed by the fall of a tower at Siloam, and affirmed that 
 these were not to be counted greater sinners than other 
 Jerusalemites. "But," came the reiteration, "except ye re- 
 pent, ye shall all likewise perish." There were perhaps some 
 who believed that the men upon whom the tower had fallen 
 had deserved their fate ; and this conception is the more 
 probable if the generally accepted assumption be correct, 
 that the calamity came upon the men while they were en- 
 gaged under Roman employ in work on the aqueduct, for 
 the construction of which Pilate had used the "corban" or 
 sacred treasure, given by vow to the temple. b 
 
 It is not man's prerogative to pass upon the purposes and 
 designs of God, nor to judge by human reason alone that this 
 person or that suffers disaster as a direct result of individual 
 sin. c Nevertheless men have ever been prone to so judge. 
 There are many inheritors of the spirit of Job's friends, who 
 assumed his guilt as certain because of the great misfortunes 
 and sufferings that had come upon him. rf Even while Jesus 
 
 b Josephus, Wars ii, 9:4; also page 352 herein. 
 c Compare John 9:2, 3; also page 413 herein, 
 rfjob 4:7; 8:2-14, 20; 22:5. 
 
THE BARREN FIG TREE. 443 
 
 spake, calamity dark and dire was impending over temple, 
 city and nation; and unless the people would repent and 
 accept the Messiah then in their midst, the decree of de- 
 struction would be carried to its dread fulfilment. Hence, 
 as Jesus said, except the people repented they should perish. 
 The imperative need of reformation was illustrated by the 
 Parable of the Barren Fig Tree. 
 
 ; J:m3 boote briB rbiwrlJio^bo 3fi8 
 
 "A certain man had a fig tree planted in his vineyard; 
 and he came and sought fruit thereon, and found none. 
 Then said he unto the dresser of his vineyard, Behold, these 
 three years I come seeking fruit on this fig tree, and find 
 none : cut it down ; why cumbereth it the ground ? And he 
 answering said unto him, Lord, let it alone this year also, till 
 I shall dig about it, and dung it : And if it bear fruit, well : 
 and if not, then after that thou shalt cut it down."* 
 
 In Jewish literature, particularly in rabbinical lore, the 
 fig tree is of frequent mention as a symbol of the nation. 
 The warning conveyed in the parable is plain; the element 
 of possible escape is no less evident. If the fig tree repre- 
 sents the covenant people, then the vineyard is naturally the 
 world at large, and the dresser of the vineyard is the Son 
 of God, who by personal ministry and solicitous care makes 
 intercession for the barren tree, in the hope that it may yet 
 bear fruit. The parable is of universal application; but so 
 far as it had special bearing upon the Jewish "fig tree" of 
 that time, it was attended by an awful sequel. The Baptist 
 had cried out in warning that the ax was even then in readi- 
 ness, and every unfruitful tree would be hewn down/ 
 
 A WOMAN HAL3D ON THE SABBATH .^ 
 
 On a certain Sabbath Jesus was teaching in a synagog, of 
 what place we are not told, though it was probably in one of 
 the towns of Perea. There was present a woman who for 
 
 *Luke 13:6-9. 
 /Luke 3:9. 
 #Luke 13:11-17. 
 
444 JESUS THE CHRIST. [CHAP. 26. 
 
 eighteen years had been suffering from an infirmity that had 
 so drawn and atrophied the muscles as to bend her body so 
 that she could in no wise straighten herself. Jesus called 
 her to Him, and without waiting for petition or request, said 
 simply, "Woman, thou art loosed from thine infirmity." 
 These words He accompanied by the laying-on of hands, a 
 feature of His healing ministrations not always performed. 
 She was healed forthwith and stood erect ; and, acknowledg- 
 ing the source of the power by which she had been released 
 from her bonds, glorified God in a fervent prayer of thanks- 
 giving. Doubtless many of the beholders rejoiced with her ; 
 but there was one whose soul was stirred by indignation 
 only ; and he, the ruler of the synagog. Instead of address- 
 ing himself to Jesus, of whose power he may have been 
 afraid, he vented his ill feeling upon the people, by telling 
 them there were six days in which men ought to work, and 
 that on those days they who wished to be healed should 
 come, but not on the Sabbath. The rebuke was ostensibly 
 directed to the people, especially to the woman who had 
 received the blessing, but in reality against Jesus ; for if 
 there were any element of work in the healing it had been 
 done by Him, not by the woman nor by others. Upon the 
 ruler of the synagog the Lord turned with direct address : 
 "Thou hypocrite, doth not each one of you on the sabbath 
 loose his ox or his ass from the stall, and lead him away to 
 watering? And ought not this woman, being a daughter 
 of Abraham, whom Satan hath bound, lo, these eighteen 
 years, be loosed from this bond on the sabbath day?" 
 
 It may be inferred that the woman's affliction had been 
 more deeply seated than in the muscles ; for Luke who was 
 himself a physician' 1 tells us she "had a spirit of infirmity," 
 and records the significant words of the Lord to the effect 
 that Satan had held her bound for eighteen years. But 
 whatever her ailment, whether wholly physical or in part 
 > ".. ^' ; ; ~r aJuJ <* 
 
 , 
 JiColos. 4:14. 
 
THE LAST MAY BE FIRST AND THE FIRST LAST. 445 
 
 mental and spiritual, she was freed from her bonds. Again 
 was the Christ triumphant; His adversaries were shamed 
 into silence, while the believers rejoiced. The rebuke to 
 the ruler of the synagog was followed by a brief discourse in 
 which Jesus gave to these people some of the teachings be- 
 fore delivered in Galilee ; these included the parables of the 
 mustard seed and the leaven.* 
 
 WILL MANY OR FEW BE SAVED ?' 
 
 Continuing His journey toward Jerusalem, Jesus taught 
 in many of the cities and towns of Perea. His coming had 
 probably been announced by the Seventy, who had been sent 
 to prepare the people for His ministry. One of those who 
 had been impressed by His doctrines submitted this question : 
 "Lord, are there few that be saved ?" Jesus replied : "Strive 
 to enter in at the strait gate : for many, I say unto you, will 
 seek to enter in, and shall not be able."^ The counsel was 
 enlarged upon to show that neglect or procrastination in 
 obeying the requirements for salvation may result in the 
 soul's loss. When the door is shut in judgment many will 
 come knocking, and some will plead that they had known 
 the I^ord, having eaten and drunk in His company, and that 
 He had taught upon their streets; but to them who had 
 failed to accept the truth when offered the Lord shall say : 
 "I tell you, I know you not whence ye are ; depart from me, 
 all ye workers of iniquity." The people were warned that 
 their Israelitish lineage would in no wise save them, for 
 many who were not of the covenant people would believe 
 and be saved, while unworthy Israelites would be thrust out. 1 
 So is it that "There are last which shall be first, and there are 
 first which shall be last." 
 
 t'Luke 13:19-21; see pages 290, 291 herein. 
 
 /Luke 13:23-30. Note 3, end of chapter. 
 
 k Compare Matt. 7:13. 
 
 /Compare Matt. 7:23; 8:11, 12; 19:30; Mark 10:31. 
 
446 JESUS THE CHRIST. [CHAP. 26. 
 
 JESUS WARNED OF HEROD^S DESIGN." 1 
 
 On the day of the discourse last noted, certain Pharisees 
 came to Jesus with this warning and advice : "Get thee out, 
 and depart hence : for Herod will kill thee." n We have here- 
 tofore found the Pharisees in open hostility to the Lord, or 
 secretly plotting against Him; and some commentators re- 
 gard this warning as another evidence of Pharisaic cunning 
 possibly intended to rid the province of Christ's presence, 
 or designed to drive Him toward Jerusalem, where He 
 would be again within easy reach of the supreme tribunal. 
 Ought we not to be liberal and charitable in our judgment 
 as to the intent of others? Doubtless there were good men 
 in the fraternity of Pharisees, and those who came inform- 
 ing Christ of a plot against His life were possibly impelled 
 by humane motives, and may even have been believers at 
 heart. That Herod had designs against our Lord's liberty 
 or life appears most probable in the answer Jesus made. 
 He received the information in all seriousness, and His com- 
 ment thereon is one of the strongest of His utterances against 
 an individual. "Go ye," said He, "and tell that fox, Behold, 
 I cast out devils, and I do cures to day and to morrow, and 
 the third day I shall be perfected." The specifying 
 of today, tomorrow, and the third day, was a means of 
 expressing the present in which the Lord was then act- 
 ing, the immediate future, in which He would continue 
 to minister, since, as He knew, the day of His death 
 was yet several months distant, and the time at 
 which his earthly work would be finished and He be per- 
 fected. He placed beyond doubt the fact that He did not 
 intend to hasten His steps, neither cut short His journey nor 
 
 mLuke 13:31-33. 
 
 n In the revised version the last clause reads "for Herod would fain 
 kill thee." 
 
 o Paul the apostle had been a Pharisee of the most pronounced type. 
 (Acts 23:6; 26:5.) 
 
NOTES. 447 
 
 cease His labors through fear of Herod Antipas, who for 
 craft and cunning was best typified by a sly and murderous 
 fox. Nevertheless it was Christ's intention to go on, and 
 soon in ordinary course He would leave Perea, which was 
 part of Herod's domain, and enter Judea ; and at the fore- 
 known time would make His final entry into Jerusalem, for 
 in that city was He to accomplish his sacrifice. "It cannot 
 be," He explained, "that a prophet perish out of Jerusalem." 
 The awful reality that He, the Christ, would be slain in 
 the chief city of Israel wrung from Him the pathetic apos- 
 trophe over Jerusalem, which was repeated when for the 
 
 last time His voice was heard within the temple walls.^ 
 
 r 
 
 NOTES TO CHAPTER 26. 
 
 i. Christ's Ministry Following His Final Withdrawal From 
 Galilee. John tells us that when Jesus went from Galilee to Jeru- 
 salem to attend the Feast of Tabernacles, He went "not openly, 
 but as it were in secret" (7:10). It appears improbable that the 
 numerous works recorded by the synoptic writers as features of 
 pur Lord's ministry, which extended from Galilee through Perea, 
 into Samaria and parts of Judea, could have attended that special 
 and, as it were secret, journey, at the time of the Feast of Taber- 
 nacles. The lack of agreement among writers as to the sequence 
 of events in Christs' life is wide. A comparison of the "Har- 
 monies" published in the most prominent Bible Helps (see e. g. 
 Oxford and Bagster "Helps") exemplifies these divergent views. 
 The subject-matter of our Lord's teachings maintains its own 
 intrinsic worth irrespective of merely circumstantial incidents. 
 The following excerpt from Farrar (Life of Christ, chap. 42) will 
 be of assistance to the student, who should bear in mind, how- 
 ever, that it is professedly but a tentative or possible arrange- 
 ment. "It is well known that the whole of one great section in 
 St. Luke from 9:51 to 18:30 forms an episode in the Gospel 
 narrative of which many incidents are narrated by this Evan- 
 gelist alone, and in which the few identifications of time and 
 place all point to one slow and solemn, progress from Galilee to 
 Jerusalem (9:51; 13:22; 17:11; 10:38). Now after the Feast of 
 Dedication our Lord retired into Perea, until He was summoned 
 thence by the death of Lazarus (John 10:40, 42; 11:1-46); after 
 the resurrection [raising] of Lazarus, He fled to Ephraim 
 (11:54); and He did not leave His retirement at Ephraim until 
 He went to Bethany, six days before His final Passover (i2:i). 
 
 "This great journey, therefore, from Galilee to Jerusalem, 
 
 Luke 13:34, 35; compare Matt. 23:37-39. 
 
448 JESUS THE CHRIST. [CHAP.26. 
 
 so rich in occasions which called forth some of His most memor- 
 able utterances, must have been either a journey to the Feast of 
 Tabernacles or to the Feast of Dedication. That it could not 
 have been the former may be regarded as settled, not only on 
 other grounds, but decisively because that was a rapid and secret 
 journey, this an eminently public and leisurely one. 
 
 "Almost every inquirer seems to differ to a greater or less 
 degree as to the exact sequence and chronology of the events 
 which follow. Without entering into minute and tedious dis- 
 quisitions where absolute certainty is impossible, I will narrate 
 this period of our Lord's life in the order which, after repeated 
 study of the Gospels, appears to me to be the most probable, and 
 in the separate details of which I have found myself again and 
 again confirmed by the conclusions of other independent inquir- 
 ers. And here I will only premise my conviction 
 
 "i. That the episode of St. Luke up to 18:30, mainly refers 
 to a single journey, although unity of subject, or other causes, 
 may have led the sacred writer to weave into his narrative some 
 events or utterances which belong to an earlier or later epoch. 
 
 11 2. That the order of the facts narrated even by St. Luke 
 alone is not, and does not in any way claim to be, strictly 
 chronological; so that the place of any event in the narrative by 
 no means necessarily indicates its true position in the order of 
 time. 
 
 "3. That this journey is identical with that which is par- 
 tially recorded in Matt. 18:1; 20:16; Mark 10:1-31. 
 
 '.'4. That (as seems obvious from internal evidence) the events 
 narrated in Matt. 20:17-28; Mark 10:32-45; Luke 18:31-34, belong 
 not to this journey but to the last which Jesus ever took the 
 journey from Ephraim to Bethany and Jerusalem." 
 
 2. Jesus at the Home in Bethany. Some writers (e.g. 
 Edersheim) place this incident as having occurred in the course 
 of our Lord's journey to Jerusalem to attend the Feast of Taber- 
 nacles; others (e. g. Geikie) assume that it took place immediately 
 after that feast; and yet others (e. g. Farrar) assign it to the 
 eve of the Feast of Dedication, nearly three months later. The 
 place given it in the text is that in which it appears in the scrip- 
 tural record. 
 
 3. Shall but Few be Saved? Through latter-day revelation 
 we learn that graded conditions await us in the hereafter, and 
 that beyond salvation are the higher glories of exaltation. The 
 specified kingdoms or glories of the redeemed, excepting the sons 
 of perdition, are the Celestial, the Terrestrial, and the Telestial. 
 Those who obtain place in the Telestial, the lowest of the three, 
 are shown to be "as innumerable as the stars in the firmament 
 of heaven, or as the sand upon the seashore." And these shall 
 not be equal, "For they shall be judged according to their works, 
 and every man shall receive according to his own works, his own 
 dominion, in the mansions which are prepared. And they shall 
 be servants of the Most High, but where God and Christ dwell 
 they cannot come, worlds without end." See Doc. and Cov. 
 76:111, 112; read the entire section; see also The Articles of 
 Faith xxii:i6-27; and p. 601 herein. 
 
A LESSON IN GOOD MANNERS, 449 
 
 CHAPTER 27. 
 
 CONTINUATION OF THE PEREAN AND JUDEAN 
 MINISTRY. 
 
 IN THE HOUSE OF ONE OF THE CHIEF PHARISEES. 
 
 r od ov. 
 
 On a certain Sabbath Jesus was a guest at the house of a 
 prominent Pharisee. A man afflicted with dropsy was 
 there ; he may have come with the hope of receiving a bless- 
 ing, or possibly his presence had been planned by the host or 
 others as a means of tempting Jesus to work a miracle on 
 the holy day. The exercize of our L,ord's healing power was 
 at least thought of if not openly intimated or suggested, for 
 we read that "Jesus answering spake unto the lawyers and 
 Pharisees, saying, Is it lawful to heal on the sabbath day ?" & 
 No one ventured to reply. Jesus forthwith healed the man ; 
 then He turned to the assembled company and asked: 
 "Which of you shall have an ass or an ox fallen into a pit, 
 and will not straightway pull him out on the sabbath day ?" c 
 The learned expositors of the law remained prudently silent. 
 Observing the eager activity of the Pharisee's guests in 
 securing for themselves prominent places at table, Jesus in- 
 structed them in a matter of good manners, pointing out not 
 only the propriety but the advantage of decent self-restraint. 
 An invited guest should not select for himself the seat of 
 honor, for some one more distinguished than he may come, 
 and the host would say : "Give this man place." Better is 
 it to take a lower seat, then possibly the lord of the feast may 
 say: "Friend, go up higher." The moral follows: "For 
 
 a Luke 14:1-24. 
 
 b The question is identical with that asked of Jesus in the synagog at 
 Capernaum preliminary to the healing of the man with the withered hand 
 (Matt. 12:10). 
 
 cExo. 23:5; Deut. 22:4; Luke 13:15. 
 
 15 
 
450 JESUS THE CHRIST. [CHAP. 27. 
 
 whosoever exalteth himself shall be abased ; and he that 
 humbleth himself shall be exalted."** 
 
 This festive gathering at the house of the chief Pharisee 
 included persons of prominence and note, rich men and 
 officials, leading Pharisees, renowned scholars, famous rabbis 
 and the like. Looking over the distinguished company, 
 Jesus said : "When thou makest a dinner or a supper, call 
 not thy friends, nor thy brethren, neither thy kinsmen, nor 
 thy rich neighbours ; lest they also bid thee again, and a 
 recompence be made thee. But when thou makest a feast, 
 call the poor, the maimed, the lame, the blind : And thou 
 shalt be blessed ; for they cannot recompense thee : for thou 
 shalt be recompensed at the resurrection of the just." This 
 bit of wholesome advice was construed as a reproof ; and 
 some one attempted to relieve the embarrassing situation by 
 exclaiming : "Blessed is he that shall eat bread in the king- 
 dom of God."* The remark was an allusion to the great fes- 
 tival, which according to Jewish traditionalism was to be a 
 feature of signal importance in the Messianic dispensation. 
 Jesus promptly turned the circumstance to good account by 
 basing thereon the profoundly significant Parable of the 
 Great Supper: 
 
 "A certain man made a great supper, and bade many: 
 And sent his servant at supper time to say to them that were 
 bidden, Come; for all things are now ready. And they all 
 with one consent began to make excuse. The first said unto 
 him, I have bought a piece of ground, and I must needs go 
 and see it : I pray thee have me excused. And another said, 
 I have bought five yoke of oxen, and I go to prove them : I 
 pray thee have me excused. And another said, I have mar- 
 ried a wife, and therefore I cannot come. So that servant 
 came, and shewed his lord these things. Then the master 
 of the house being angry said to his servant. Go out quickly 
 into the streets and lanes of the city, and bring in hither the 
 
 d Compare Matt. 23:12; Luke 1:52; 18:14; James 4:8; 1 Peter 5:5. 
 e Compare Matt. 8:11; Rev. 19:9. The expression "eat bread" is a Hebra- 
 ism, signifying eating in full as at a feast rather than partaking of bread only. 
 
PARABLE OF THE GREAT SUPPER. 451 
 
 poor, and the maimed, and the halt, and the blind. And the 
 servant said, Lord, it is done as thou hast commanded, and 
 yet there is room. And the lord said unto the servant, Go 
 out into the highways and hedges, and compel them to come 
 in, that my house may be filled. For I say unto you, That 
 none of those men which were bidden shall taste of my 
 supper."/ 
 
 .q.in & : i&tei 
 
 The story implies that invitations had been given suffi- 
 ciently early to the chosen and prospective guests ; then on 
 the day of the feast a messenger was sent to notify them 
 again, as was the custom of the time. Though called a sup- 
 per, the meal was to be a sumptuous one ; moreover, the 
 principal meal of the day was commonly spoken of as supper. 
 One man after another declined to attend, one saying: "I 
 pray thee have me excused" ; another : "I cannot come." 
 The matters that engaged the time and attention of those 
 who had been bidden, or as we would say, invited, to the 
 feast, were not of themselves discreditable, far less sinful ; 
 but to arbitrarily allow personal affairs to annul an honorable 
 engagement once accepted was to manifest discourtesy, dis- 
 respect and practical insult toward the provider of the feast. 
 The man who had bought a field could have deferred the 
 inspection; he who had just purchased cattle could have 
 waited a day to try them under the yoke ; and the newly mar- 
 ried man could have left his bride and his friends for the 
 period of the supper that he had promised to attend. Plainly 
 none of these people wanted to be present. The master of 
 the house was justly angry. His command to bring in the 
 poor and the maimed, the halt and the blind from the city 
 streets must have appealed to those who listened to our 
 Lord's recital as a reminiscence of His counsel given a few 
 minutes before, concerning the kind of guests a rich man 
 could invite with profit to his soul. The second sending out 
 
 /Luke 14:16-24. Compare the parable relating to the marriage of th 
 king's son (Matt. 22:2-10); study points of resemblance and difference be- 
 tween the two and the distinctive lessons of each. See page 536. 
 
452 JESUS THE CHRIST. [CHAP. .27. 
 
 of the servant, this time into the highways and hedges out- 
 side the city walls, to bring in even the country poor, indi- 
 cated boundless benevolence and firm determination on the 
 householder's part. 
 
 Explication of the parable was left to the learned men to 
 whom the story was addressed. Surely some of them would 
 fathom its meaning, in part at least. The covenant people, 
 Israel, were the specially invited guests. They had been 
 bidden long enough aforetime, and by their own profession 
 as the Lord's own had agreed to be partakers of the feast. 
 When all was ready, on the appointed day, they were sev- 
 erally summoned by the Messenger who had been sent by 
 the Father ; He was even then in their midst. But the 
 cares of riches, the allurement of material things, and the 
 pleasures of social and domestic life had engrossed them ; 
 and they prayed to be excused or irreverently declared they 
 could not or would not come. Then the gladsome invitation 
 was to be carried to the Gentiles, who were looked upon as 
 spiritually poor, maimed, halt, and blind. And later, even 
 the pagans beyond the walls, strangers in the gates of the 
 holy city, would be bidden to the supper. These, surprized 
 at the unexpected summons, would hesitate, until by gentle 
 urging and effective assurance that they were really included 
 among the bidden guests, they would feel themselves con- 
 strained or compelled to come. The possibility of some of 
 the discourteous ones arriving later, after they had attended 
 to their more absorbing affairs, is indicated in the Lord's 
 closing words : "For I say unto you, That none of those 
 men which were bidden shall taste of my supper." 
 
 COUNTING THE COST.* 7 
 
 . 
 
 As had been in Galilee, so was it in Perea and Judea 
 great multitudes attended the Master whenever He appeared 
 
 g Luke 14:25-35. 
 
THE COST OF DISCIPLESHIP. 453 
 
 in public. When once a scribe has presented himself as a 
 disciple, offering to follow wherever the Master led, Jesus 
 had indicated the self-denial, privation and suffering incident 
 to devoted service, with the result that the man's enthusiasm 
 was soon spent.* 1 So now to the eager multitude Jesus ap- 
 plied a test of sincerity. He would have only genuine disci- 
 ples, not enthusiasts of a day, ready to desert His cause when 
 effort and sacrifice were most needed. Thus did He sift the 
 people : "If any man come to me, and hate not his father, and 
 mother, and wife, and children, and brethren, and sisters, 
 yea, and his own life also, he cannot be my disciple. And 
 whosoever doth not bear his cross, and come after me, can- 
 not be my disciple." Literal hatred toward one's family 
 was not specified as a condition of discipleship ; indeed a 
 man who indulges hatred or any other evil passion is a sub- 
 ject for repentance and reformation. The preeminence of 
 duty toward God over personal or family demands on the 
 part of one who had assumed the obligations of a disciple 
 was the precept.* 
 
 As Jesus pointed out, it is good common-sense to count 
 well the cost before one enters upon a great undertaking, 
 even in ordinary affairs. A man who wishes to build, say 
 a tower or a house, tries to determine, before he begins the 
 work, what the expense will be ; otherwise he may be able to 
 do no more than lay the foundation ; then, not only will he 
 find himself a loser, for the unfinished structure will be of no 
 service, but people may laugh at his lack of prudent fore- 
 thought. So also a king, finding his realm menaced by hostile 
 invaders, does not rush into battle recklessly; he first tries 
 to ascertain the strength of the enemy's forces ; and then, if 
 the odds against him be too great, he sends an embassage to 
 treat for peace. "So likewise," said Jesus to the people 
 around Him, "whosoever he be of you that forsaketh not all 
 
 h Matt. 8:19, 20; compare Luke 9:57, 58; page 305 herein, 
 t Compare the requirement under the Mosaic administration, Deut. 13:6- 
 11; and note the application of the principle to the apostles, Matt. 10:37-39. 
 
454 JESUS THE CHRIST. [CHAP. 27. 
 
 that he hath, he cannot be my disciple." All who entered 
 His service would be expected to maintain their self-sacrific- 
 ing devotion. He wanted no disciples who would become 
 like salt that had spoiled, unsavory and useless. "He that 
 hath ears to hear, let him hear."-'' 
 -. imt&g ylno yTBri 
 
 SALVATION FOR "PUBLICANS AND SINNERS"- ILLUSTRATIVE 
 PARABLES. 6 
 
 The Pharisees in Galilee had intolerantly criticized Jesus 
 because of His friendly and helpful ministry among the pub- 
 licans and their associates, who were disparagingly classed 
 together as "publicans and sinners."' He had replied to 
 these uncharitable aspersions by saying that a physician is 
 most needed by them that are sick, and that He had come to 
 call sinners to repentance. The Judean Pharisees raised a 
 similar complaint, and were particularly virulent when they 
 saw that "all the publicans and sinners" drew near to hear 
 Him. He met their murmurs by presenting a number of 
 parables, designed to show the incumbent duty of trying to 
 recover the lost, and the joy of success in such God-like 
 endeavor. The first of the series of parables was that of 
 the Lost Sheep; this we have considered in connection with 
 its earlier delivery in the course of instruction to the disciples 
 in Galilee." 1 Its application in the present instance, how- 
 ever, is somewhat different from that of its former presenta- 
 tion. The lesson on this later occasion was directed to the 
 self-seeking Pharisees and scribes who personified the theoc- 
 racy, and whose bounden duty it should have been to care 
 for the strayed and the lost. If the "publicans and sinners/' 
 whom these ecclesiasts so generally contemned, were nearly 
 as bad as they were represented to be, if they were men who 
 had broken through the close-hedged path of the law and 
 
 /Compare Matt. 5:13; Mark 9:50. 
 
 feLuke 15. 
 
 /Matt. 9:10-13; Mark 2:15-17; Luke 5:29-32. See page 193 herein. 
 
 mMatt. 18:12-14. See page 389 herein. 
 
JOY IN HEAVEN WHEN THE LOST ARE FOUND. 455 
 
 had become in a measure apostate, they were the ones toward 
 whom the helping hand of missionary service could be best 
 extended. In no instance of Pharisaic slur upon, or open 
 denunciation of, these "publicans and sinners," do we find 
 Jesus defending their alleged evil ways ; His attitude toward 
 these spiritually sick folk was that of a devoted physician: 
 His concern over these strayed sheep was that of a loving 
 shepherd whose chief desire was to find them out and bring 
 them back to the fold. This neither the theocracy as a sys- 
 tem nor its officials as individual ministers even attempted 
 to do. The shepherd^ on finding the sheep that was lost, 
 thinks not at the time of reprimand or punishment; on the 
 contrary, "when he hath found it, he layeth it on his shoul- 
 ders, rejoicing. And when he cometh home, he calleth to- 
 gether his friends and neighbours, saying unto them: Re- 
 joice with me; for I have found my sheep which was lost." 
 A direct application of the parable appears in the Lord's 
 concise address to the Pharisees and scribes: "I say unto 
 you, that likewise joy shall be in heaven over one sinner that 
 repenteth, more than over ninety and nine just persons, 
 which need no repentance." Were they the ninety and nine, 
 who, by self -estimation had strayed not, being "just persons, 
 which need no repentance?" Some readers say they catch 
 this note of just sarcasm in the Master's concluding words. 
 In the earlier part of the story, the Lord Himself appears 
 as the solicitous Shepherd, and by plain implication His ex- 
 ample is such as the theocratic leaders ought to emulate. 
 Such a conception puts the Pharisees and scribes in the posi- 
 tion of shepherds rather than of sheep. Both explications 
 are tenable ; and each is of value as portraying the status and 
 duty of professing servants of the Master in all ages. 
 
 Without break in the narrative, the Lord passed from 
 the story of the lost sheep to the Parable of the Lost Coin. 
 
 "Either what woman having ten pieces of silver, if she 
 
456 JESUS THE CHRIST. [CHAP. 27. 
 
 lose one piece, doth not light a candle, and sweep the house, 
 and seek diligently till she find it? And when she hath 
 found it, she calleth her friends and her neighbours together, 
 saying, Rejoice with me; for I have found the piece which 
 I had lost. Likewise, I say unto you, there is joy in the 
 presence of the angels of God over one sinner that re- 
 penteth." 
 
 Between this parable and that of the lost sheep there are 
 certain notable differences, though the lesson in each is in 
 general the same. The sheep had strayed by its own voli- 
 tion ; the coin" had been dropped, and so was lost as a result 
 of inattention or culpable carelessness on the part of its 
 owner. The woman, discovering her loss institutes a dili- 
 gent search; she sweeps the house, and perhaps learns of 
 dirty corners, dusty recesses, cobwebby nooks, to which she 
 had been oblivious in her self-complacency as an outwardly 
 clean and conventional housewife. Her search is rewarded 
 by the recovery of the lost piece, and is incidentally bene- 
 ficial in the cleansing of her house. Her joy is like that of 
 the shepherd wending his way homeward with the sheep 
 upon his shoulders once lost but now regained. 
 
 The woman who by lack of care lost the precious piece 
 may be taken to represent the theocracy of the time, and the 
 Church as an institution in any dispensational period ; then 
 the pieces of silver, every one a genuine coin of the realm, 
 bearing the image of the great King, are the souls committed 
 to the care of the Church ; and the lost piece symbolizes the 
 souls that are neglected and, for a time at least, lost sight of, 
 by the authorized ministers of the Gospel of Christ. These 
 cogent illustrations were followed by one yet richer in im- 
 agery and more impressively elaborate in detail. It is the 
 never to be forgotten Parable of the Prodigal Son. 
 
 n That the lost piece of silver was a coin, and not a piece of unstamped 
 bullion nor an ornament, is apparent from the original, "drachma," a silver 
 coin. See page 384 herein, 
 
 oLuke 15;ll-32. 
 
PARABLE OF THE PRODIGAL SON. 4.57 
 
 "And he said, A certain man had two sonsi And the 
 younger of them said to his father, Father, give me the por- 
 tion of goods that falleth to me. And he divided unto them 
 his living. And not many days after the younger son gath- 
 ered all together, and took his journey into a far country, 
 and there wasted his substance with riotous living. And 
 when he had spent all, there arose a mighty famine in that 
 land; and he began to be in want. And he went and joined 
 himself to a citizen of that country ; and he sent him into 
 his fields to feed swine. And he would fain have filled his 
 belly with the husks that the swine did eat : and no man gave 
 unto him. And when he came to himself, he said, How 
 many hired servants of my father's have bread enough and 
 to spare, and I perish with hunger ! I will arise and go to 
 my father, and will say unto him, Father, I have sinned 
 against heaven, and before thee, And am no more worthy to 
 be called thy son: make me as one of thy hired servants. 
 And he arose, and came to his father. But when he was 
 yet a great way off, his father saw him, and had compassion, 
 and ran, and fell on his neck, and kissed him. And the son 
 said unto him, Father, I have sinned against heaven, and in 
 thy sight, and am no more worthy to be called thy son. But 
 the father said to his servants, Bring forth the best robe, and 
 put it on him ; and put a ring on his hand, and shoes on his 
 feet : And bring hither the fatted calf, and kill it ; and let us 
 eat, and be merry : For this my son was dead, and is alive 
 again; he was lost, and is found. And they began to be 
 merry. Now his elder son was in the field : and as he came 
 and drew nigh to the house, he heard musick and dancing. 
 And he called one of the servants, and asked what these 
 things meant. And he said unto him, Thy brother is come ; 
 and thy father hath killed the fatted calf, because he hath 
 received him safe and sound. And he was angry, and would 
 not go in : therefore came his father out, and intreated him. 
 And he answering said to his father, Lo, these many years 
 do I serve thee, neither transgressed I at any time thy com- 
 mandment : and yet thou never gavest me a kid, that I might 
 make merry with my friends : But as soon as this thy son 
 was come, which hath devoured thy living with harlots, thou 
 hast killed for him the fatted calf. And he said unto him, 
 Son, thou art ever with me, and all that I have is thine. It 
 was meet that we shouM make merry, and be glad : for this 
 
458 JESUS THE CHRIST. [CHAP. 27. 
 
 thy brother was dead, and is alive again ; and was lost, and is 
 found/' 
 
 The demand of the younger son for a portion of the 
 patrimony even during his father's lifetime, is an instance 
 of deliberate and unfilial desertion ; the duties of family co- 
 operation had grown distasteful to him, and the wholesome 
 discipline of the home had become irksome. He was deter- 
 mined to break away from all home ties, forgetful of what 
 home had done for him and the debt of gratitude and duty 
 by which he was morally bound. He went into a far coun- 
 try, and, as he thought, beyond the reach of the father 's 
 directing influence. He had his season of riotous living, of 
 unrestrained indulgence and evil pleasure, through it all 
 wasting his strength of body and mind, and squandering his 
 father's substance ; for what he had received had been given 
 as a concession and not as the granting of any legal or just 
 demand. Adversity came upon him, and proved to be a 
 more effective minister for good than pleasure had been. 
 He was reduced to the lowest and most menial service, that 
 of herding swine, which occupation,, to a Jew, was the ex- 
 treme of degradation. Suffering brought him to himself. He, 
 the son of honorable parentage^ was feeding pigs and eating 
 with them, while even the hired servants at home had good 
 food in plenty and to spare. He realized not alone his abject 
 foolishness in leaving his father's well-spread table to batten 
 with hogs, but the unrighteousness of his selfish desertion ; 
 he was not only remorseful but repentant. He had sinned 
 against his father and agamst God ; he would return, confess 
 his sin, and ask, not to be reinstated as a son, but to be 
 allowed to work as a hired servant. Having resolved he 
 delayed not, but immediately set out to find his long way 
 back to home and father. 
 
 The father became aware of the prodigal's approach and 
 hastened to meet him. Without a word of condemnation, 
 
THE PRODIGAL AND HIS BROTHER. 459 
 
 the loving parent embraced and kissed the wayward but now 
 penitent boy, who, overcome by this undeserved affection, 
 humbly acknowledged his error, and sorrowfully confessed 
 that he was not worthy to be known as his father's son It 
 is noteworthy that in his contrite confession he did not ask 
 to be accepted as a hired servant as he had resolved to do ; 
 the father's joy was too sacred to be thus marred, he would 
 please his father best by placing himself unreservedly at that 
 father's disposal. The rough garb of poverty was discarded 
 for the best robe ; a ring was placed on his finger as a mark 
 of reinstatement; shoes told of restored sonship, not of em- 
 ployment as a hired servant. The father's glad heart could 
 express itself only in acts of abundant kindness ; a feast was 
 made ready ; for was not the son, once counted as dead now 
 alive ? Had not the lost been found again ? 
 
 So far the story sustains a relation of close analogy to 
 the two parables that preceded it in the same discourse ; the 
 part following introduces another important symbolism. No 
 one had complained at the recovery of the stray sheep nor 
 at the finding of the lost coin ; friends had rejoiced with the 
 finder in each case. But the father's happiness at the return 
 of the prodigal was interrupted by the grumbling protest of 
 the elder son. He, on approaching the house, had observed 
 the evidences of festal joy ; and, instead of entering as was 
 his right, 'had inquired of one of the servants as to the cause 
 of the unusual rejoicing. On learning that his brother had 
 returned and that the father had prepared a festival in honor 
 of the event, this elder son grew angry, and churlishly re- 
 fused to enter the house even after his father had come out 
 and entreated him. He cited his own faithfulness and de- 
 votion to the routine labor of the farm, to which claim of 
 excellence the father did not demur ; but the son and heir 
 reproached his father for having failed to give him so much 
 as a kid with which to make merry with his friends ; while 
 now that the wayward and spendthrift son had come back the 
 
JESUS THE CHRIST, [CHAP. 27. 
 
 father had killed for him even the fatted calf. There is 
 significance in the elder one's designation of the penitent as 
 "this thy son," rather than "my brother." The elder son, 
 deafened by selfish anger, refused to hear aright the affec- 
 tionate assurance ; "Son, thou art ever with me, and all that 
 I have is thine," and with heart hardened by unbrotherly 
 resentment he stood unmoved by the emotional and loving 
 outburst, "this thy brother was dead, and is alive again ; and 
 was lost, and is found." 
 
 We are not justified in extolling the virtue of repentance 
 on the part of the prodigal above the faithful, plodding' 
 service of his brother, who had remained at home, true to 
 the duties required of him. The devoted son was the heir ; 
 the father did not disparage his worth, nor deny his deserts. 
 His displeasure over the rejoicing incident to the return of 
 his wayward brother was an exhibition of illiberality and 
 narrowness ; but of the two brothers the elder was the more 
 faithful, whatever his minor defects may have been. The 
 particular point emphasized in the Lord's lesson, however, 
 had to do with his uncharitable and selfish weaknesses. 
 
 Pharisees and scribes, to whom this masterpiece of illus- 
 trative incident was delivered, must have taken to themselves 
 its personal application. They were typified by the elder 
 son, laboriously attentive to routine, methodically plodding 
 by rule and rote m the multifarious labors of the field, with- 
 out interest except that of self, and all unwilling to welcome 
 a repentant publican or a returned sinner. From all such 
 they were estranged; such a one might be to the indulgent 
 and forgiving Father, "this thy son," but never to them, a 
 brother. They cared not who or how many were lost, so 
 long as they were undisturbed in heirship and possession by 
 the return of penitent prodigals. But the parable was not 
 for them alone ; it is a living perennial yielding the fruit of 
 wholesome doctrine and soul-sustaining nourishment for all 
 time. Not a word appears in condonation or excuse for the 
 
THE UNRIGHTEOUS STEWARD. 461 
 
 prodigal's sin; upon that the Father could not look with 
 the least degree of allowance ; but over that sinner's repent- 
 ance and contrition of soul, God and the household of heaven 
 rejoiced. 
 
 The three parables which appear in the scriptural record 
 as parts of a continuous discourse, are as one in portraying 
 the joy that abounds in heaven over the recovery of a soul 
 once numbered among the lost, whether that soul be best 
 symbolized by a sheep that had wandered afar, a coin that 
 had dropped out of sight through the custodian's neglect, 
 or a son v/ho would deliberately sever himself from home 
 and heaven. There is no justification for the inference that 
 a repentant sinner is to be given precedence over a righteous 
 soul who has resisted sin ; were such the way of God, then 
 Christ, the one sinless Man, would be surpassed in the 
 Father's esteem by regenerate offenders. Unqualifiedly 
 offensive as is sin, the sinner is yet precious in the Father's 
 eyes, because of the possibility of his repentance and return 
 to righteousness. The loss of a soul is a very real and a 
 very great loss to God. He is pained and grieved thereby, 
 for it is His will that not one should perish.? 
 
 THE DISCIPLES INSTRUCTED BY PARABI^. 
 
 Addressing Himself more directly to the disciples pres- 
 ent, who on this occasion probably comprized in addition to 
 the apostles, many believers, including even some of the pub- 
 licans, Jesus spake the Parable of the Unrighteous Steward* 
 
 "And he said also unto his disciples, There was a certain 
 rich man, which had a steward ; and the same was accused 
 unto him that he had wasted his goods. And he called him, 
 and said unto him, How is it that I hear this of thee ? give an 
 account of thy stewardship; for thou mayest be no longer 
 
 p Compare Doc. and Cov. 1:31; B. of M., Alma 45:16, 
 q Compare Matt. 18:14; P. of G. P.. Moses 1:39. 
 rLuke 16:1-8. 
 
4:62 .aHA'JESUS THE CHRIST. [CHAP. 27. 
 
 steward. Then the steward said within himself, What shall 
 I do? for my lord taketh away from me the stewardship: 
 I cannot dig; to beg I am ashamed. I am resolved what 
 to do, that, when I am put out of fche stewardship, they may 
 receive me into their houses. So he called every one of his 
 lord's debtors unto him, and said unto the first, How much 
 owest thou unto my lord ? And he said, An hundred meas- 
 ures of oil. And he said unto him, Take thy bill, and sit 
 down quickly, and write fifty. Then said he to another, And 
 how much owest thou ? And he said, An hundred measures 
 of wheat. And he said unto him, Take thy bill, and write 
 fourscore. And the lord commended the unjust steward, 
 because he had done wisely : for the children of this world 
 are in their generation wiser than the children of light/' 
 
 The three preceding parables show forth their lessons 
 through the relationship of close analogy and intimate sim- 
 ilarities ; this one teaches rather by its contrast of situa- 
 tions. The steward in the story was the duly authorized 
 agent of his employer, holding what we would call the 
 power-of -attorney to act in his master's name/ He was 
 called to account because a report of his wastefulness and 
 lack of care had reached the master's ears. The steward 
 did not deny his guilt, and forthwith he received notice of 
 dismissal. Considerable time would be required for making 
 up his accounts preparatory to turning the stewardship over 
 to his successor. This interval, during which he remained 
 in authority, he determined to use so far as possible to his 
 own advantage, even though he wrought further injustice 
 to his master's interests. He contemplated the condition of 
 dependence in which he would soon find himself. Through 
 unthrift and extravagance he had failed to lay by any store 
 from his earnings; he had wasted his own and his lord's 
 substance. He felt that he was unfit for hard manual labor ; 
 and he would be ashamed to beg, particularly in the com- 
 munity in which he had been a lavish spender and a man of 
 
 * Note 1, end of chapter. 
 
THE MORAL OF THE PARABLE. 463 
 
 influence. With the desire to put others under some obliga- 
 tion to himself so that when he was deposed he could the 
 more effectively appeal to them, he called his lord's debtors 
 and authorized them to change their bonds, bills of sale, or 
 notes of hand, so as to show a greatly decreased indebted- 
 ness. Without doubt these acts were unrighteous; he de- 
 frauded his employer, and enriched the debtors through 
 whom he hoped to be benefited. Most of us are surprized 
 to know that the master, learning what his far-seeing though 
 selfish and dishonest steward had done, condoned the offense 
 and actually commended him for his foresight, "because he 
 had done wisely" as our version reads, or "because he had 
 done prudently" as many scholars aver to be the better ren- 
 dering. 
 
 In pointing the moral of the parable Jesus said :* "For 
 the children of this world are in their generation wiser than 
 the children of light. And I say unto you, Make to your- 
 selves friends of the mammon of unrighteousness ; that, 
 when ye fail, they may receive you into everlasting habita- 
 tions." Our Lord's purpose was to show the contrast be- 
 tween the care, thoughtfulness, and devotion of men engaged 
 in the money-making affairs of earth, and the half hearted 
 ways of many who are professedly striving after spiritual 
 riches. Worldly-minded men do not neglect provision for 
 their future years, and often are sinfully eager to amass 
 plenty; while the "children of light," or those who believe 
 spiritual wealth to be above all earthly possessions, are less 
 energetic, prudent, or wise. By "mammon of unrighteous- 
 ness" we may understand material wealth or worldly things. 
 While far inferior to the treasures of heaven, money or that 
 which it represents may be the means of accomplishing good, 
 and of furthering the purposes of God. Our Lord's admoni- 
 tion was to utilize "mammon" in good works, while it lasted, 
 for some day it shall fail, and only the results achieved 
 
 /Luke 16:9-13. 
 
464 JESUS THE CHRIST. [CHAP. 27. 
 
 through its use shall endured If the wicked steward, when 
 cast out from his master's house because of unworthiness, 
 might hope to be received into the homes of these whom he 
 had favored, how much more confidently may they who are 
 genuinely devoted to the right hope to be received into the 
 everlasting mansions of God ! Such seems to be part of the 
 lesson. 
 
 It was not the steward's dishonesty that was extolled; 
 his prudence and foresight were commended, however; for 
 while he misapplied his master's substance, he gave relief to 
 the debtors ; and in so doing he did not exceed his legal 
 powers, for he was still steward though he was morally guilty 
 of malfeasance. The lesson may be summed up in this wise : 
 Make such use of your wealth as shall insure you friends 
 hereafter. Be diligent; for the day in which you can use 
 your earthly riches will soon pass. Take a lesson from even 
 the dishonest and the evil ; if they are so prudent as to pro- 
 vide for the only future they think of, how much more should 
 you, who believe in an eternal future, provide therefor ! If 
 you have not learned wisdom and prudence in the use of 
 "unrighteous mammon," how can you be trusted with the 
 more enduring riches? If you have not learned how to use 
 properly the wealth of another, which has been committed 
 to you as steward, how can you expect to be successful in 
 the handling of great wealth should such be given you as 
 your own? Emulate the unjust steward and the lovers of 
 mammon, not in their dishonesty, cupidity, and miserly 
 hoarding of the wealth that is at best but transitory, but in 
 their zeal, forethought, and provision for the future. More- 
 over, let not wealth become your master ; keep it to its place 
 as a servant, for, "No servant can serve two masters: for 
 either he will hate the one, and love the other ; or else he 
 will hold to the one, and despise the other. Ye cannot serve 
 God and mammon." 
 
 Note 2, end of chapter. 
 
PHARISEES PROUD OF THEIR FALSE HUMILITY. 465 
 
 DERISION OF THE PHARISEES MET; ANOTHER ILLUSTRATIVE 
 
 PARABLES 
 
 The Pharisees, who were covetous, or more precisely 
 stated, who were lovers of money , w overheard the foregoing 
 instructions to the disciples, and openly scoffed at the 
 Teacher and the lesson. What did this Galilean, who owned 
 nothing but the clothes He wore, know about money or the 
 best way of administering wealth? Our Lord's reply to 
 their words of derision was a further condemnation. They 
 knew all the tricks of the business-world, and could outdo 
 the unrighteous steward in crafty manipulation ; and yet so 
 successfully could they justify themselves before men as to 
 be outwardly honest and straightforward ; furthermore, they 
 made ostentatious display of a certain type of simplicity, 
 plainness, and self-denial, in which external observances they 
 asserted superiority over the luxury-loving Sadducees ; they 
 had grown arrogantly proud of their humility, but God knew 
 their hearts, and the traits and practises they most esteemed 
 were an abomination in His sight. They posed as custodians 
 of the law and expounders of the prophets. The "law and 
 the prophets" had been in force until the Baptist's time, since 
 which the gospel of the kingdom had been preached, and 
 people were eager to enter it* though the theocracy strove 
 mightily to prevent. The law had not been invalidated; 
 easier were it that heaven and earth pass away than that one 
 tittle of the law fail of fulfilment ? yet those Pharisees and 
 scribes had tried to nullify the law. In the matter of divorce, 
 for example, they, by their unlawful additions and false in- 
 terpretations, had condoned even the sin of adultery. 
 
 The Master gave as a further lesson the Parable of the 
 Rich Man and Lazarus: 
 
 s/Luke 16:14-31. 
 
 w Note 2, end of chapter. 
 
 # Revised version, Luke 16:16: "The law and the prophets were until 
 John; from that time the gospel of the kingdom of God is preached, and 
 every man entereth violently into it." 
 
 y Compare Matt. 5:18; see page 233 herein. 
 
466 JESUS THE CHRIST. [CHAP. 27. 
 
 "There was a certain rich man, which was clothed in 
 purple and fine linen, and fared sumptuously every day : And 
 there was a certain beggar named Lazarus, which was laid 
 at his gate, full of sores, And desiring to be fed with the 
 crumbs which fell from the rich man's table : moreover the 
 dogs came and licked his sores. And it came to pass, that 
 the beggar died, and was carried by the angels into Abra- 
 ham's bosom : the rich man also died, and was buried ; And 
 in hell he lift up his eyes, being in torments, and seeth Abra- 
 ham afar off, and Lazarus in his bosom. And he cried and 
 said, Father Abraham, have mercy on me, arid send Lazarus, 
 that he may dip the tip of his finger in water, and cool my 
 tongue; for I am tormented in this flame. But Abraham 
 said, Son, remember that thou in thy lifetime receivedst thy 
 good things, and likewise Lazarus evil things : but now he is 
 comforted, and thou art tormented. And beside all this, be- 
 tween us and you there is a great gulf fixed : so that they 
 which would pass from hence to you cannot ; neither can 
 they pass to us, that would come from thence. Then he said, 
 I pray thee therefore, father, that thou wouldest send him to 
 my father's house : For I have five brethren ; that he may 
 testify unto them, lest they also come into this place of tor- 
 ment. Abraham saith unto him, They have Moses and the 
 prophets ; let them hear them. And he said, Nay, father 
 Abraham ; but if one went unto them from the dead, they 
 will repent. And he said unto him, If they hear not Moses 
 and the prophets, neither will they be persuaded, though 
 one rose from the dead." 2 
 
 The afflicted beggar is honored with a name; the other 
 is designated simply as "a certain rich man." The two are 
 presented as the extremes of contrast between wealth and 
 destitution. The rich man was clothed in the costliest attire, 
 purple and fine linen ; and his every-day fare was a sumptu- 
 ous feast. Lazarus had been brought to the gates of the 
 rich man's palace, and there left, a helpless mendicant, his 
 body covered with sores. The rich man was attended by 
 servitors ready to gratify his slightest desire ; the poor beg- 
 
 Luke 16:10-31. 
 
 .No,. 3, end of chapter.' 
 
THE RICH MAN AND LAZARUS. 
 
 gar at his gates had neither companions nor attendants except 
 the dogs, which like himself waited for the refuse from the 
 rich man's table. Such is the picture of the two in life. An 
 abrupt change of scene brings into view the same two on the 
 far side of the veil that hangs between the here and the here- 
 after. Lazarus died ; no mention is made of his funeral ; his 
 festering body was probably thrown into a pauper's grave ; 
 but angels bore his immortal spirit into Paradise, the resting 
 place of the blessed and commonly known in the figurative 
 lore of the rabbis as Abraham's bosom. The rich man also 
 died; his burial was doubtless an elaborate affair, but we 
 read not of any angelic escort receiving his spirit. In hell 
 he lifted up his eyes and saw, afar, Lazarus at peace in the 
 abode of Abraham. 
 
 As a Jew the man had often boasted of having Abraham 
 for his father ; and now the wretched spirit appealed to the 
 patriarch of his race by the paternal address, "Father Abra- 
 ham," and asked only the boon of a single drop of water to> 
 be placed on his parched tongue ; this he prayed that Lazarus, 
 the erstwhile beggar, might bring. The reply throws light 
 on certain conditions existing in the spirit world, though as 
 in the use of parables generally, the presentation is largely 
 figurative. Addressing the poor tormented spirit as "Son," 
 Abraham reminded him of all the good things he had kept 
 for himself on earth, whilst Lazarus had lain a suffering, 
 neglected beggar at his gates ; now by the operation of 
 divine law, Lazarus had received recompense, and he, retri- 
 bution. Moreover, to grant his pitiful request was impossi- 
 ble, for between the abode of the righteous where Lazarus 
 rested and that of the wicked where he suffered "there is a 
 great gulf fixed," and passage between the two is interdicted. 
 The next request of the miserable sufferer was not wholly 
 selfish ; in his anguish he remembered these from whom he 
 had been separated by death, fain would he save his brothers 
 from the fate he had met; and he prayed that Lazarus be 
 
468 ^riH/JESUS THE CHRIST. [CHAP. 27. 
 
 sent back to earth to visit the ancestral home, and warn those 
 selfish, pleasure-seeking, and yet mortal brothers, of the 
 awful doom awaiting them except they would repent and re- 
 form. There may have been in this petition an insinua- 
 tion that had he been sufficiently warned he would have done 
 better, and would have escaped the torment. To the re- 
 minder that they had the words of Moses and the prophets, 
 which they should obey, he replied that if one went to them 
 from the dead they would surely repent. Abraham answered 
 that if they would not heed Moses and the prophets neither 
 would "they be persuaded, though one rose from the dead." 
 In any attempt to interpret the parable as a whole or 
 definitely apply any of its parts, we should bear in mind that 
 it was addressed to the Pharisees as an instructive rebuke 
 for the derision and scorn with which they had received the 
 Lord's warning concerning the dangers attending servitude 
 to mammon. Jesus employed Jewish metaphors, and the 
 imagery of the parable is such as would most directly appeal 
 to the official expounders of Moses and the prophets. While 
 as a practise it would be critically unfair to deduce doctrinal 
 principles from parabolic incidents, we cannot admit that 
 Christ would teach falsely even in parable ; and therefore we 
 accept as true the portrayal of conditions in the world of the 
 disembodied. That righteous and unrighteous dwell apart 
 during the interval between death and resurrection is clear. 
 Paradise, or as the Jews like to designate that blessed abode, 
 "Abraham's bosom," is not the place of final glory, any more 
 than the hell to which the rich man's spirit was consigned is 
 the final habitation of the condemned. b To that preliminary 
 or intermediate state, however, men's works do follow them \ c 
 and the dead shall surely find that their abode is that for 
 which they have qualified themselves while in the flesh. 
 The rich man's fate was not the effect of riches, nor was 
 
 & Compare B. of M., Alma 40:11-14; see "Articles of Faith," xxi, Note 5. 
 "The Intermediate State of the Soul." 
 <rRev. 14:13. 
 
FAITH, AS TO QUANTITY AND QUALITY. 469 
 
 the rest into which Lazarus entered the resultant of poverty. 
 Failure to use his wealth aright, and selfish satisfaction with 
 the sensuous enjoyment of earthly things to the exclusion of 
 all concern for the needs or privations of his fellows, brought 
 the one under condemnation; while patience in suffering, 
 faith in God and such righteous life as is implied though not 
 expressed, insured happiness to the other. The proud self- 
 sufficiency of the rich man, who lacked nothing that wealth 
 could furnish and who kept aloof from the needy and suffer- 
 ing, was his besetting sin. The aloofness of the Pharisees, 
 on which indeed they prided themselves, as their very name, 
 signifying "separatists," expressed, was thus condemned. 
 The parable teaches the continuation of individual existence 
 after death, and the relation of cause to effect between the 
 life one leads in mortality and the state awaiting him beyond. 
 
 UNPROFITABLE SERVANTS/ 
 
 From the Pharisees, Jesus turned to His disciples and 
 admonished them to diligence. Having cautioned them 
 against unguarded utterances or actions at which others 
 might take offense, He proceeded to impress the absolute 
 necessity of unselfish devotion, toleration and forgiveness. 
 The apostles, realizing the whole-souled service required of 
 them, implored the Lord, saying: "Increase our faith." 
 They were shown that faith was less fitly reckoned in terms 
 of quantity than by test of quality ; and the analogy of the 
 mustard seed was again invoked. "And the Lord said, If 
 ye had faith as a grain of mustard seed, ye might say unto 
 this sycamine tree, Be thou plucked up by the root, and be 
 thou planted in the sea; and it should obey you."* Their 
 faith could best be gaged by obedience and untiring service. 
 
 This was emphasized by the Parable of the Unprofitable 
 Servants. 
 
 dLuke 17:1-10. 
 
 e Compare Matt. 17:20; 21:21; Mark 9:23; 11:23; see page 381 herein. 
 
470 JESUS THE CHRIST. [CHAP. 27. 
 
 "But which of you, having a servant plowing or feeding 
 cattle, will say unto him by and by, when he is come from 
 the field, Go and sit down to meat ? And will not rather say 
 unto him, Make ready wherewith I may sup, and gird thy- 
 self, and serve me, till I have eaten and drunken ; and after- 
 ward thou shalt eat and drink ? Doth he thank that servant 
 because he did the things that were commanded him? I 
 trow not. So likewise ye, when ye shall have done all those 
 things which are commanded you, say, We are unprofitable 
 servants : we have done that which was our duty to do." 
 
 The servant might well feel that after a day's work in the 
 field he is entitled to rest; but on reaching the house he 
 finds other demands made upon him. The master has a 
 right to the servant's time and attention ; such was among 
 the conditions under which the servant had been engaged ; 
 and while his employer might thank him or give some sub- 
 stantial reward, the servant cannot demand such recompense. 
 So the apostles, who had given themselves entirely up to 
 their Master's service, were not to hesitate nor demur, what- 
 ever the effort or sacrifice required. The best they could 
 do would be no more than their duty required ; and, without 
 regard to the Master's estimate of their worth, they were to 
 account themselves as unprofitable servants/ 
 
 TEN LEPERS 
 
 In the course of His journey toward Jerusalem Jesus 
 "passed through the midst of Samaria and Galilee." Ten 
 men afflicted with leprosy approached, probably they came 
 as near as the law permitted, yet they were afar off. These 
 men were of mixed nationality; the plague under which 
 they suffered in common had made them companions in dis- 
 tress. They cried aloud "Jesus, Master, have mercy on us." 
 
 /Compare Job 22:3; 35:7. 
 
 g Luke 17:11-19. Many writers treat this occurrence as having immed- 
 iately followed the repulse of Jesus and the apostles in a certain Samari- 
 tan village (Luke 9:52-56). We give it place in the order followed by Luke, 
 the sole recorder of the two incidents. 
 
GRATITUDE OF A SAMARITAN LEPER. 471 
 
 The Lord answered : "Go shew yourselves unto the priests. "^ 
 This instruction implied their ultimate healing; obedience 
 would be the test of their faith. None who had been leprous 
 could be lawfully restored to community life until pro- 
 nounced clean by a priest. The stricken ten hastened to obey 
 the Lord's command, "and it came to pass, that, as they 
 went, they were cleansed."* One of the ten turned back, and 
 with loud voice glorified God; then he prostrated himself 
 at the feet of Christ, giving thanks. We are told that the 
 grateful one was a Samaritan, from which we infer that 
 some or all of the others were Jews. Pained over the lack 
 of gratitude on the part of the nine, Jesus exclaimed : "Were 
 there not ten cleansed ? but where are the nine ? There are 
 not found that return to give glory to God, save this 
 stranger." And to the cleansed Samaritan, still worshiping 
 at His feet, the Lord said : "Arise, go thy way : thy faith 
 hath made thee whole." Doubtless the nine who came not 
 back were obedient to the strict letter of the Lord's com- 
 mand ; for He had told them to go to the priests ; but their 
 lack of gratitude and their failure to acknowledge the power 
 of God in their restoration stand in unfavorable contrast 
 with the spirit of the one; and he was a Samaritan. The 
 occurrence must have impressed the apostles as another evi- 
 dence of acceptability and possible excellence on the part 
 of aliens, to the disparagement of Jewish claims of super- 
 iority irrespective of merit. 
 
 THE: PHARISEE AND THE) PUBLICAN/ 
 
 "And he spake this parable unto certain which trusted in 
 themselves that they were righteous, and despised others: 
 
 h Compare Lev. 13:2; 14:2; see also page 189 herein. 
 
 i Compare case of Naaman the Syrian, 2 Kings 5:14. 
 
 /Luke 18:9-14. Luke's narrative, the order of which we have followed 
 in the events succeeding Christ's departure from Jerusalem after the Feast 
 of Tabernacles, includes our Lord's reply to the Pharisee's question as to 
 "when the kingdom of God should come," and additions thereto (17:20-37); 
 these matters were afterward treated with greater fulness in a discourse near 
 Jerusalem (Matt. 24) and will be considered in connection with that later 
 event. The Parable of the Importunate Widow (Luke 18:1-7) has already 
 received attention, (page 436). 
 
472 JESUS THE CHRIST. [CHAP. 27. 
 
 Two men went up into the temple to pray ; the one a Phari- 
 see, and the other a publican. The Pharisee stood and 
 prayed thus with himself, God, I thank thee, that I am not 
 as other men are, extortioners, unjust, adulterers, or even 
 as this publican. I fast twice in the week, I give tithes of 
 all that I possess. And the publican, standing afar off, 
 would not lift up so much as his eyes unto heaven, but 
 smote upon his breast, saying, God be merciful to me a sin- 
 ner. I tell you, this man went down to his house justified 
 rather than the other: for every one that exalteth himself 
 shall be abased; and he that hurnbleth himself shall be ex- 
 alted." 
 
 We are expressly told that this parable was given for the 
 benefit of certain ones who trusted in their self-righteous- 
 ness as an assurance of justification before God. It was not 
 addressed to the Pharisees nor to the publicans specifically. 
 The two characters are types of widely separated classes. 
 There may have been much of the Pharisaic spirit of self- 
 complacency among the disciples and some of it even among 
 the Twelve. A Pharisee and a publican went up to the tem- 
 ple to pray. The Pharisee prayed "with himself"; his 
 words can hardly be construed as a prayer to God. That 
 he stood while praying was not an impropriety, for the 
 standing attitude was usual in prayer; the publican also 
 stood. The Pharisee thanked God that he was so much bet- 
 ter than other men; he was true to his class, a separatist 
 who looked with disdain upon all who were not like him. 
 That he was not like "this publican" was made a point of 
 special thanksgiving. His boast, that he fasted twice a 
 week and gave tithes of all that he possessed, was a speci- 
 fication of worthiness above what was required by the law 
 as then administered; he thus implied that God was his 
 debtor.* The publican, standing afar off, was so oppressed 
 by his consciousness of sin and his absolute need of divine 
 
 k Note to what blasphemous extreme the doctrine of supererogation, OT 
 excess of meri':, was carried by the papacy in the 13th century; see "The 
 Great Apostasy," 913-15. 
 
THE SANCTITY OF MARRIAGE. 473 
 
 help, that he cast down his eyes and smote upon his breast, 
 craving mercy as a penitent sinner. The Pharisee departed, 
 justified in his own conscience and before man, prouder 
 than ever; the other went down to his house justified be- 
 fore God though still a despized publican. The parable is 
 applicable to all men; its moral was summed up in a repe- 
 tition of our Lord's words spoken in the house of the chief 
 Pharisee : "For every one that exalteth himself shall be 
 abased; and he that humbleth himself shall be exalted." 7 
 
 ON MARRIAGE AND DIVORC. m 
 
 While wending His way by short stages toward Jerusa- 
 lem, and while still "beyond" or on "the farther side" of 
 Jordan, and therefore in Perean territory, Jesus was met by 
 a body of Pharisees, who had come with the deliberate pur- 
 pose of inciting Him to say or do something on which 
 they could base an accusation. The question they had 
 agreed to submit related to marriage and divorce, and no 
 subject had been more vehemently contested in their own 
 schools and among their own rabbis." The crafty ques- 
 tioners may have hoped that Jesus would denounce the 
 adulterous state in which Herod Antipas was then living, 
 and so bring upon Himself the fury of Herodias, to which 
 the Baptist had already died a victim. "Is it lawful for a 
 man to put away his wife for every cause?" they asked. 
 Jesus cited the original and eternal law of God in the mat- 
 ter ; and indicated the only rational conclusion to be drawn 
 therefrom : "Have ye not read, that he which made them 
 at the beginning made them male and female, and said, For 
 this cause shall a man leave father and mother, and shall 
 
 /Compare Luke 14:11. 
 
 m Matt. 19:3-12; see also Mark 10:2-12. This subject is introduced by 
 Matthew and Mark directly preceding that of Christ blessing little chil- 
 dren; which latter is recorded by Luke next after the Parable of the Phari- 
 see and the Publican. We therefore turn from Luke's record to the ac- 
 counts given by the other synoptic writers. 
 
 n Note 4, end of chapter. 
 
474 JESUS THE CHRIST. [CHAF. 27. 
 
 cleave to his wife: and they twain shall be one flesh? 
 Wherefore they are no more twain, but one flesh. What 
 therefore God hath joined together, let not man put asun- 
 der." God had provided for honorable marriage, and had 
 made the relation between husband and wife paramount 
 even to that of children to parents; the severing of such a 
 union was an invention of man, not a command of God. 
 The Pharisees had a ready rejoinder: "Why did Moses 
 then command to give a writing of divorcement, and to 
 put her away?" Be it remembered that Moses had not 
 commanded divorce, but had required that in case a man 
 should separate from his wife he give her a bill of divorce- 
 ment.^ Jesus made this fact plain, saying: "Moses be- 
 cause of the hardness of your hearts suffered you to put 
 away your wives: but from the beginning it was not so." 
 The higher requirement of the gospel followed: "And 
 I say unto you, Whosoever shall put away his wife, except 
 it be for fornication, and shall marry another, committeth 
 adultery ; and whoso marrieth her which is put away doth 
 commit adultery."^ The Mosaic provision had been but 
 permissive, and was justified only because of existing un- 
 righteousness. Strict compliance with the doctrine enun- 
 ciated by Jesus Christ is the only means by which a perfect 
 social order can be maintained. It is important to note, 
 however, that in His reply to the casuistical Pharisees, Jesus 
 announced no specific or binding rule as to legal divorces; 
 the putting away of a wife, as contemplated under the 
 Mosaic custom, involved no judicial investigation or action 
 by an established court. In our Lord's day the prevailing 
 laxity in the matter of marital obligation had produced a 
 state of appalling corruption in Israel ; and woman, who 
 by the law of God had been made a companion and partner 
 
 o Compare Gen. 1:27; 2:24; 5:2; Eph. 5:31. 
 
 p Deut. 24:1-4. 
 
 q Compare Matt. 5:32; Luke 16:18; see also 1 Cor. 7:10-13. 
 
CHILDREN BROUGHT TO CHRIST FOR BLESSING. 475 
 
 with man, had become his slave. The world's greatest 
 champion of woman and womanhood is Jesus the Christ/ 
 The Pharisees retired foiled in purpose and convicted in 
 conscience. The Lord's strict construction of the marriage 
 bond was startling even to some of the disciples; these 
 came to Him privately, saying that if a man was so bound 
 it would be better not to marry at all. Such a broad gen- 
 eralization the Lord disapproved except so far as it might 
 apply in special cases. True, there were some who were 
 physically incapacitated for marriage; others voluntarily 
 devoted themselves to a celibate life, and some few adopted 
 celibacy "for the kingdom of heaven's sake," that thereby 
 they might be free to render all their time and energy to 
 the Lord's service. But the disciples' conclusion that "it is 
 not good to marry" was true only in the exceptional in- 
 stances stated. Marriage is honorable;* for neither man 
 without woman nor woman without man can be perfect in 
 the Lord's sight/ 
 
 JESUS AND THE LITTLE ONES." 
 
 The next event of record is one of surpassing sweetness, 
 rich in precept and invaluable in example. Mothers brought 
 their little children to Jesus, reverently desiring that the 
 lives of those little ones be brightened by a sight of the 
 Master and be blessed by a touch of His hand or a word 
 from His lips. The circumstance appears in appropriate 
 sequence to that of the Lord's instructions concerning the 
 sacredness of marriage and the sanctity of the home. The 
 disciples, zealous that their Master be not troubled unneces- 
 sarily, and conscious of the continuous demands on His time 
 and attention, rebuked those who had so ventured to tres- 
 
 rNote 5, end of chapter. 
 
 s Compare Heb. 13:4. 
 
 t Compare 1 Cor. 11:11. 
 
 Mark 10:13-16; compare Matt. 19:13-15; Luke 18:15-17. 
 
JESUS THE CHRIST. [CHAP. 27. 
 
 pass. Even the disciples seem to have been yet under the 
 influence of the traditional conception that women and chil- 
 dren were of inferior status, and that for such to seek the 
 Lord's attention was an act of presumption. Jesus 
 was displeased over the misdirected zeal of His followers, 
 and rebuked them. Then He uttered that memorable sen- 
 tence of infinite tenderness and divine affection : '' 'Suffer 
 the little children to come unto me, and forbid them not: for 
 of such is the kingdom of God." Taking the children one 
 by one into His arms, He laid His hands upon them and 
 blessed them.*' Then said He: "Verily I say unto you, 
 Whosoever shall not receive the kingdom of God as a lit- 
 tle child, he shall not enter therein." 
 
 Jesus was accosted on the way by a young man, who 
 came running to meet or overtake Him, and who knelt at 
 His feet, inquiring : "Good Master, what shall I do that I 
 may inherit eternal life?" The question was asked in earn- 
 estness ; the questioner was in very different spirit from that 
 of the lawyer who made a similar inquiry with the purpose 
 of tempting the Master.^' Jesus said : "Why callest thou 
 me good? there is none good but one, that is, God." This 
 remark was no denial of sinlessness on the Savior's part; 
 the young man had called Him "good" by way of polite 
 compliment rather than in recognition of His Godship, and 
 Jesus declined to acknowledge the distinction when applied 
 in that sense. The Lord's remark must have deepened the 
 young man's conception as to the seriousness of his question. 
 Then said Jesus: "If thou wilt enter into life, keep the 
 commandments." To the further inquiry, as to which com- 
 
 v Compare B. of M., 3 Nephi 17:11-25. See Note 6, end of chapter. 
 w Page 386. 
 
 *Matt. 19:16-26; Mark 10:17-27; Luke 18:18-30. 
 10:25; page 429 herein. 
 
THE RICH YOUNG RULER. 477 
 
 mandments were meant, Jesus cited the prohibitions against 
 murder, adultery, theft, and the bearing of false witness, 
 and the requirements as to honoring parents, and loving 
 one's neighbor as one's self. In simplicity and without 
 pride or sense of self-righteousness, the young man said : 
 "All these things have I kept from my youth up : what lack 
 I yet ?" His evident sincerity appealed to Jesus, who looked 
 upon him lovingly and said: "One thing thou lackest: go 
 thy way, sell whatsoever thou hast, and give to the poor, 
 and thou shalt have treasure in heaven: and come, take up 
 the cross, and follow me." 5 
 
 The young man was disappointed and saddened. He 
 had probably expected to hear the great Teacher prescribe 
 some one special observance, by which excellence could be 
 achieved. L,uke tells us that the young man was a ruler ; 
 this may mean that he was a presiding official in the local 
 synagog or possibly a Sanhedrist. He was well versed in 
 the law, and had been strict in obedience thereto. He de- 
 sired to advance in good works and make clear his title to 
 an eternal heritage. But the Master prescribed what he had 
 least expected ; "And he was sad at that saying, and went 
 away grieved: for he had great possessions." In his way, 
 he yearned for the kingdom of God, yet more devotedly 
 he loved his great possessions. To give up wealth, social posi- 
 tion, and official distinction, was too great a sacrifice ; and 
 the necessary self-denial was a cross too heavy for him to 
 bear, even though treasure in heaven and life eternal were 
 offered him. Love of worldly things was this man's beset- 
 ting weakness ; Jesus diagnosed his case and prescribed a 
 suitable remedy. We are not warranted in saying that the 
 same treatment would be best in all cases of spiritual defec- 
 tion ; but where the symptoms indicate the need, it may be 
 employed with confidence as to the cure. 
 
 .EfThis is Mark's record, (10:21) which is the most detailed of the three 
 accounts. 
 
JESUS THE CHRIST.HT [CHAP. 27. 
 
 Gazing sorrowfully upon the retreating figure of the 
 wealthy young ruler Jesus said to the disciples : "Verily I 
 say unto you, That a rich man shall hardly enter into the 
 kingdom of heaven." To impress the lesson more thor- 
 oughly He applied one of the figurative proverbs of the age, 
 and said: "It 'is easier for a camel to go through the eye 
 of a needle, than for a rich man to enter into the kingdom 
 of God." a At this statement the disciples were amazed. 
 "Who then can be saved?" they wondered. Jesus under- 
 stood their perplexity, and encouraged them with the assur- 
 ance that with God all things are possible. Thus were they 
 given to understand that while wealth is a means of tempta- 
 tion to which many succumb, it is no insuperable obstacle, 
 no insurmountable barrier, in the way of entrance to the 
 kingdom. Had the young ruler followed the advice called 
 forth by his inquiry, his possession of riches would have 
 made possible to him meritorious service such as few are 
 able to render. Willingness to place the kingdom of God 
 above all material possessions was the one thing he lacked.- 
 Everyone of us may pertinently ask, What do I lack? 
 
 THE) FIRST MAY BE) LAST, AND THE) LAST FIRST.* 7 
 
 The sorrowful departure of the rich young ruler, whose 
 great possessions were so much a part of his life that he 
 could not give them up at the time, though we may hope that 
 he afterward did, brought forth from Peter an abrupt ques- 
 tion, which revealed the course of his thoughts and aspira- 
 tions : "Behold, we have forsaken all, and followed thee ; 
 what shall we have therefore?" Whether he spoke for 
 himself alone, or by his use of the plural "we" meant to in- 
 clude all the Twelve, is uncertain and unimportant. He 
 
 a Note 7, end of chapter. 
 
 z Consider the lessons of the parables of the Hidden Treasure, and the 
 Pearl of Great Price, pages 292-4. 
 
 &Matt. 19:27-30; Mark 10:28-31; Luke 18:28-30. 
 
RICH REWARD FOR MERIT ASSURED. 479 
 
 was thinking of the home and family he had left, and a 
 longing for them was pardonable ; he was thinking also of 
 boats and nets, hooks and lines, and the lucrative business 
 for which such things stood. All these he had forsaken; 
 what was to be his reward? Jesus answered: "Verily I 
 say unto you, That ye which have followed me, in the re- 
 generation when the Son of man shall sit in the throne of 
 his glory, ye also shall sit upon twelve thrones, judging the 
 twelve tribes of Israel." It is doubtful that Peter or any 
 other of the Twelve had ever conceived of so great a dis- 
 tinction. The day of regeneration, when the Son of Man 
 shall sit on the throne of His glory, as Judge and King, is 
 even yet future ; but in that day, those of the Lord's Twelve 
 who endured to the end shall be enthroned as judges in 
 Israel. The further assurance was given that "every one 
 that hath forsaken houses, or brethren, or sisters, or father, 
 or mother, or wife, or children, or lands, for my name's 
 sake, shall receive an hundredfold, and shall inherit ever- 
 lasting life." Rewards of such transcendent worth could 
 scarcely be reckoned or their meaning comprehended. Lest 
 those to whom they were promised might count too surely 
 upon successful attainment, to the neglect of effort, and 
 become proud withal, the Lord added this profound precept 
 of caution : "But many that are first shall be last ; and the 
 last shall be first." 
 
 It was the text of the sermon known to us as the Parable 
 of the Laborers. Hear it : 
 
 "For the kingdom of heaven is like unto a man that is 
 an householder, which went out early in the morning to hire 
 labourers into his vineyard. And when he had agreed with 
 the labourers for a penny a day, he sent them into his vine- 
 yard. And he went out about the third hour, and saw 
 
 others standing idle in the marketplace, and said unto them : 
 
 
 
 c Matt. 20:1-16. The parable is the outgrowth of the events immediately 
 preceding it. Matt. 19:27-30 should be read as part of the narrative contin- 
 ued in chap. 20. The existing division into chapters is unfortunate. 
 
480 JESUS THE CHRIST. [CHAP. 27. 
 
 Go ye also into the vineyard, and whatsoever is right I will 
 give you. And they went their way. Again he went out 
 about the sixth and ninth hour, and did likewise. And 
 about the eleventh hour he went out, and found others stand- 
 ing idle, and saith unto them, Why stand ye here all the day 
 idle ? They say unto him, Because no man hath hired us. He 
 saith unto them, Go ye also into the vineyard ; and whatso- 
 ever is right, that shall ye receive. So when even was come, 
 the lord of the vineyard saith unto his steward, Call the 
 labourers, and give them their hire, beginning from the last 
 unto the first. And when they came that were hired about 
 the eleventh hour, they received every man a penny. But 
 when the first came, they supposed that they should have 
 received more; and they likewise received every man a 
 penny. And when they had received it, they murmured 
 against the goodman of the house, saying, These last have 
 wrought but one hour, and thou hast made them equal unto 
 us, which have borne the burden and heat of the day. But 
 he answered one of them, and said, Friend, I do thee no 
 wrong: didst not thou agree with me for a penny? Take 
 that thine is, and go thy way : I will give unto this last, even 
 as unto thee. Is it not lawful for me to do what I will with 
 mine own? Is thine eye evil, because I am good? So the 
 last shall be first, and the first last : for many be called, but 
 few chosen." 
 
 rioqu 
 
 The procedure of a householder going into the market- 
 place to hire laborers was common to the time and place, 
 and is still an ordinary occurrence in many lands. The 
 first to be hired in the course of the story made a definite 
 bargain as to wages. Those who were employed at nine, 
 twelve, and three o'clock respectively went willingly with- 
 out agreement as to what they were to receive; so glad 
 were they to find a chance to work that they lost no time in 
 specifying terms. At five o'clock in the afternoon or eve- 
 ning, when but a single hour of the working day remained, 
 the last band of laborers went to work, trusting to the mas- 
 ter's word that whatever was right they should receive. 
 That they had not found work earlier in the day was no 
 
LABORERS AND THEIR WAGE. 481 
 
 fault of theirs; they had been ready and willing, and had 
 waited at the place where employment was most likely to be 
 secured. At the close of the day, the laborers came for 
 their wages; this was in accordance with law and custom, 
 for it had been established by statute in Israel that the em- 
 ployer should pay the servant, hired by the day, before the 
 sun went down.<* Under instructions, the steward who acted 
 as paymaster began with those who had been engaged at the 
 eleventh hour ; and to each of them he gave a denarius, or 
 Roman penny, worth about fifteen cents in our money, and 
 the usual wage for a day's work. This was the amount for 
 which those who began earliest had severally bargained; 
 and as these saw their fellow-workers, who had served but 
 an hour, receive each a penny, they probably exulted in the 
 expectation of receiving a wage proportionately larger, not- 
 withstanding their stipulation. But each of them received a 
 penny and no more. Then they complained ; not because 
 they had been underpaid, but because the others had re- 
 ceived a full day's pay for but part of a day's work. The 
 master answered in all kindness, reminding them of their 
 agreement. Could he not be just to them and charitable 
 to the rest if he so chose? His money was his own, and he 
 could give of it as he liked. Were those grumblers justified 
 in their evil displeasure because their master was charitable 
 and good? "So," said Jesus, passing directly from the 
 story to one of the lessons it was designed to teach, "the 
 last shall be first, and the first last : for many be called, but 
 few chosen. " e 
 
 The parable was plainly intended for the edification of 
 the Twelve. It was called out by Peter's question, "What 
 shall we have therefore?" It stands as truly in force today 
 as when it was delivered by the Master, as a rebuke of the 
 bargaining spirit in the L,ord's work. God needs workers, 
 
 dDeut. 24:15. 
 ie c 
 iron 
 
 16 
 
 e The concluding clause, "for many be called but few chosen," 1$ 
 omitted from the revised version. Note 8, end of chapter. 
 
482 JESUS THE CHRIST. [CHAP. 27. 
 
 md such as will labor faithfully and effectively are welcomed 
 into the vineyard. If, before beginning they insist on the 
 stipulation of a wage, and this be agreed to, each shall re- 
 ceive his penny provided he has not lost his place through 
 idleness or transgression. But those who diligently labor, 
 knowing that the Master will give to them whatever is right, 
 and with thought for the work rather than for the wage, 
 shall find themselves more bountifully enriched. A man 
 may work for wages and yet not be a hireling. Between 
 the worthy hired servant and the hireling there is the differ- 
 ence that distinguishes the shepherd from the sheep herder/ 
 Was there not a suggestion of the hireling's spirit in the 
 query of even the first of the apostles, "What shall we have 
 therefore?" The Twelve had been called into service early 
 in the Savior's ministry; they had responded to the call, 
 without promise of even a penny ; they were yet to feel the 
 burden and heat of the day; but they were solemnly cau- 
 tioned against attempt or desire to fix their reward. The 
 Master shall judge as to the deserts of each servant; the 
 wage at best is a free gift ; for on the basis of strict account- 
 ing who of us is not in debt to God? The last called is as 
 likely as the first to prove unworthy. No general reversal 
 is implied whereby all the late comers shall be advanced and 
 all the early workers demoted. "Many that are first shall 
 be last" was the Lord's statement, and by implication we 
 may understand that not all the last, though some of them, 
 may be counted among the first. Of the many called or per- 
 mitted to labor in the vineyard of the Lord, few may so excel 
 as to be chosen for exaltation above their fellows. Even 
 the call and ordination to the Holy Apostleship is no guar- 
 antee of eventual exaltation in the celestial kingdom. Iscariot 
 was so called and placed among the first ; now, verily he is 
 far below the last in the kingdom of God. 
 
 / Page 416. 
 
NOTESo 483 
 
 NOTES TO CHAPTER 27. 
 
 1. Rich Men and Their Stewards. " A certain rich man 
 had a steward.' We learn here, incidentally, how evenly bal- 
 anced are the various conditions of life in a community, and how 
 little of substantial advantage wealth can confer on its possessor. 
 As your property increases, your personal control over it di- 
 minishes ; the more you possess the more you must entrust tf 
 others. Those who do their own work are not troubled with 
 disobedient servants ; those who look after their own affairs, are 
 not troubled with unfaithful overseers." Arnot's Parables of our 
 Lord, p. 454. 
 
 2. The Mammon of Unrighteousness. The revised version 
 of Luke 16 -.9, reads : "And I say unto you, Make to yourself 
 friends by means of the mammon of unrighteousness, that, when 
 it shall fail, they may receive you into the eternal tabernacles." 
 The Lord's counsel to the disciples was to so use worldly wealth 
 as to accomplish good thereby, that when "it," i. e. all earthly 
 possessions, fail, they would have friends to welcome them into 
 "the eternal tabernacles" or heavenly mansions. In studying a 
 parable based on contrasts, such as this one is, care must be 
 exercized not to carry too far any one point of analogy. Thus, 
 we cannot reasonably gather that Jesus intended even to inti- 
 mate that the prerogative of receiving any soul into the "eternal 
 tabernacles" or excluding therefrom, rests with those who on 
 earth had been benefited or injured through that person's acts, 
 except so far as their witness to his deeds may be taken into 
 account in the final judgment The whole parable is full of wis- 
 dom for him who is in search of such ; to the hypercritical mind 
 it may appear inconsistent, as so it did appear to the Pharisees 
 who derided Jesus for the story He had told. Luke 16:14 is ren-" 
 dered in the revised version, "And the Pharisees, who were lovers 
 of money, heard all these things; and they scoffed at him." 
 
 3. Lazarus and Dives. Of all our Lord's recorded parables 
 this is the only one in which a personal name is applied to any 
 of the characters. The name "Lazarus" used in the parable was 
 also the true name of a man whom Jesus loved, and 'who, subse- 
 quent to the delivery of this parable, was restored to life after 
 he had lain for days in the tomb. The name, a Greek variant of 
 Eleazar, signifies "God is my help." In many theological writ- 
 ings, the rich man of this parable is called Dives, but the name 
 is not of scriptural usage. "Dives" is a Latin adjective mean- 
 ing "rich." Lazarus the brother of Martha and Mary (John 11:1, 
 2, 5) is one of three men mentioned by name as subjects of our 
 Lord's beneficent miracles; the other two are Bartimeus (Mark 
 10:46) and Malchus (John 18:10). Commenting on the fact that 
 our Lord gave a name to the beggar but left the rich man name- 
 less in the parable, Augustine (in Sermon xli) suggestively asks : 
 "Seems He not to you to have been reading from that book 
 where He found the name of the poor man written, but found 
 not the name of the rich; for that book is the Book of Life?" 
 
484 JESUS THE CHRIST. [CHAP. 27. 
 
 4. Divergent Views Concerning Divorce. In relation to the 
 different opinions upon this subject among Jewish authorities in 
 the time of Christ, Geikie (vol. ii, p. 347-8) says : "Among the 
 questions of the day fiercely debated between the great rival 
 schools of Hillel and Shammai, no one was more so than that 
 of divorce. The school of Hillel contended that a man had a 
 right to divorce his wife for any cause he might assign, if it were 
 no more than his having ceased to love her, or his having seen 
 one he liked better, or her having cooked a dinner badly. The 
 school of Schammai, on the contrary, held that divorce could be 
 issued only for the crime of adultery, and offences against chas- 
 tity. If it were possible to get Jesus to pronounce in favor of 
 either school, the hostility of the other would be roused, and, 
 hence, it seemed a favorable chance for compromising Him." 
 The following from Dummelow's Commentary, dealing with Matt. 
 5:32, is further illustrative: "Rabbi Akiba (Hillelite) said, 'If a 
 man sees a woman handsomer than his own wife he may put her 
 [his wife] away, because it is said, If she find not favor in his 
 eyes.' _ The school of Hillel said 'If the wife cook her husband's 
 food ill, by over-salting or over-roasting it, she is to be put 
 away.' On the other hand Rabbi Jochanan (a Shammaite) said 
 'The putting away of a wife is odious.' Both schools agreed that 
 
 a divorced wife could not be taken back Rabbi 
 
 Chananiah said 'God has not subscribed His name to divorces, ex- 
 cept among Israelites, as if He had said: I have conceded 
 to the Israelites the right of dismissing their wives; but to the 
 Gentiles I have not conceded it.' Jesus retorts that it is not the 
 privilege but the infamy and reproach of Israel, that Moses found 
 it necessary to tolerate divorce." 
 
 5. Jesus the Ennobler of Woman. Geikie thus paraphrases 
 part of Christ's reply to the Pharisee's question concerning di- 
 vorce, and comments thereon. " 'I say, therefore, that whoever 
 puts away his wife, except for fornication, which destroys the 
 very essence of marriage by dissolving the oneness it had formed, 
 and shall marry another, commits adultery; and whoever mar- 
 ries her who is put away for any other cause commits adultery, 
 because the woman is still, in God's sight, wife of him who had 
 divorced her.' ^This statement was of far deeper moment than 
 the mere silencing of malignant spies. It was designed to set 
 forth for all ages the law of His New Kingdom in the supreme 
 matter of family life. It swept away for ever from His Society 
 the conception of woman as a mere toy or slave of man, and 
 based true relations of the sexes on the eternal foundation of 
 truth, right, honor, and love. To ennoble the House and the 
 Family by raising woman to _ her true position was essential to 
 the future stability of His Kingdom, as one of purity and spir- 
 itual worth^ By making marriage indissoluble, He proclaimed 
 the ^ equal rights of woman and man within the limits of the 
 family, and, in this, gave their charter of nobility to the mothers 
 of the world. For her nobler position in the Christian era, com- 
 pared with that granted her in antiquity, woman is indebted to 
 Jesus Christ" Life and Words of Christ, vol. ii, p. 349. 
 
NOTES. 23\ 485 
 
 6. The Blessing of Children. When Christ, a resurrected 
 Being, appeared among the Nephitss on the western continent, He 
 took the children, one by one, and blessed them; and the assem- 
 bled multitude saw the little ones encircled as with fire, while 
 angels ministered unto them. (3 Nephi 17:11-25.) Through 
 modern revelation the Lord has directed that all children born 
 in the Church be brought for blessing to those who are author- 
 ized to administer this ordinance of the Holy Priesthood. The 
 commandment is as follows : "Every member of the church of 
 Christ having children, is to bring them unto the elders before 
 the church, who are to lay their hands upon them in the name 
 of Jesus Christ, and bless them in His name." (Doc. and Cov. 
 20:70.) Accordingly, it is now the custom in the Church to bring 
 the little ones to the Fast-day service in the several wards, at 
 which they are received one by one into the arms of the elders, 
 and blessed, names being given them at the same time. The father 
 of the child, if he be an elder, is expected to participate in the 
 ordinance. 
 
 The blessing of children is in no sense analogous to, far 
 less is it a substitution for, the ordinance of baptism, which is 
 to be administered only to those who have come to years of 
 understanding, and who are capable of repentance. As the 
 author has written elsewhere, "Some point to the incident of 
 Christ blessing little children, and rebuking those who would 
 forbid the little ones coming unto Him, (Matt. 19:13; Mark 10:13; 
 Luke 18:15) as an evidence in favor of infant baptism; but, as 
 has been tersely said : 'From the action of Christ's blessing in- 
 fants, to infer they are to be baptized, proves nothing so much 
 as that there is a want of better argument ; for the conclusion 
 would with more probability be derived thus : Christ blessed 
 infants, and so dismissed them, but baptized them not ; therefore 
 infants are not to be baptized.' " The author, Articles of Faith, 
 vi:i4. See paragraphs 11-17 in same lecture. 
 
 7. The Camel and the Needle's Eye. In comparing the dif- 
 ficulty of a rich man entering the kingdom with that of a camel 
 passing through the eye of a needle, Jesus used a rhetorical 
 figure, which, strong and prohibitory as it appears in our transla- 
 tion, was of a type familiar to those who heard the remark. 
 There was a "common Jewish proverb, that a man did not even 
 in his dreams see an elephant pass through the eye of a needle" 
 (Edersheim). Some interpreters insist that a rope, not a camel, 
 was mentioned by Jesus, and these base their contention on the 
 fact that the Greek word kamelos (camel) differs in but a single 
 letter from kamilos (rope), and that the alleged error of substi- 
 tuting "earner^ for "rope" in the scriptural text is chargeable to 
 the early copyists. Farrar (p. 476) rejects this possible interpre- 
 tation on the ground that proverbs involving comparisons of a 
 kind with that of a camel passing through the eye of a needle are 
 common in the Talmud. 
 
 It has been asserted that the term "needle's eye" was applied 
 to a small door or wicket set in or alongside the great gates in 
 the walls of cities ; and the assumption has been raised that Jesus 
 
486 JESUS THE CHRIST. [CHAP. 27. 
 
 had such a wicket in mind when He spoke of the seeming im- 
 possibility of a camel passing through a needle's eye. It would 
 be possible though very difficult for a camel to squeeze its way 
 through the little gate, and it could in no wise do so except when 
 relieved of its load and stripped of all its harness. If this con- 
 ception be correct, we may find additional similitude between 
 the fact that the camel must first be unloaded and stripped, how- 
 ever costly its burden or rich its accoutrement, and the necessity 
 of the rich young ruler, and so of any man, divesting himself of 
 the burden and trappings of wealth, if he would enter by the 
 narrow way that leadeth into the kingdom. The Lord's expo- 
 sition of His saying is all-sufficient for the purposes of the les- 
 son : "With men this is impossible, but with God all things are 
 possible. ' ' (Matt. 1 9 126. ) 
 
 8. Undue Concern as to Wages in the Lord's Service. 
 The instructive and inspiring Parable of the Laborers was called 
 forth by Peter's question of self-interest "What shall we have 
 therefore?" In tender mercy the Lord refrained from directly 
 rebuking His impulsive servant for undue concern as to the wage 
 to be expected; but He turned the incident to excellent purpose 
 by making it the text of a valuable lesson. The following treat- 
 ment by Edersheim (vol. ii : p. 416) is worth consideration. "There 
 was here deep danger to the disciples : danger of lapsing into 
 feelings akin to those with which the Pharisees viewed the par- 
 doned publicans, or the elder son in the parable his younger 
 brother; danger of misunderstanding the right relations, and with 
 it the very character of the kingdom, and of work in and for it. 
 It is to this that the Parable of the Laborers in the Vineyard 
 refers. The principle which Christ lays down is, that, while noth- 
 ing done for Him shall lose its reward, yet, from one reason or 
 another, no forecast can be made, no inferences of self-righteous- 
 ness may be drawn. It does not ty any means follow, that most 
 work done at least, to our seeing and judging shall entail a 
 greater reward. On the contrary, 'many that are first shall be 
 last; and the last shall be first.' Not all, nor yet always and 
 necessarily, but 'many.' And in such cases no wrong has been 
 done; there exists no claim, even in view of the promises of due 
 acknowledgment of work. Spiritual pride and self assertion can 
 only be the outcome either of misunderstanding God's relation 
 to us, or else of a wrong state of mind towards others that is, 
 it betokens mental or moral unfitness. Of this the Parable of the 
 Laborers is an illustration. . . . But, while illustrating how 
 it may come that some who were first are last, and how utterly 
 mistaken or wrong is the thought that they must necessarily receive 
 more than others, who, seemingly, have done more how, in short, 
 work for Christ is not a ponderable quantity, so much for so 
 much, nor yet we be the judges of when and why a worker has 
 come it also conveys much that is new, and, in many respects, 
 most comforting." 
 
INTERVIEW IN SOLOMON'S PORCH. 487 
 
 jfljj^ WR-ll: 
 
 CHAPTER 28. 
 THE LAST WINTER. 
 
 AT THE FEAST OF DEDICATION. 
 
 Jesus returned to Jerusalem in time to attend the Feast 
 of Dedication during the last winter of His earthly life. This 
 feast, like that of Tabernacles, was one of national rejoicing, 
 and was celebrated annually for a period of eight days be- 
 ginning on the 25th of Chislev, & which corresponds in part 
 to our December. It was not one of the great feasts pre- 
 scribed by Mosaic statute, but had been established in 164 or 
 163 B. C. at the time of the rededication of the Temple of 
 Zerubbabel following the rehabilitation of the sacred struc- 
 ture after its profane desecration by Antiochus Epiphanes, 
 the pagan king of Syria/ While the festival was in progress, 
 Jesus went to the temple and was seen walking in the part of 
 the enclosure known as Solomon's Porch. d His presence 
 soon became known to the Jews, who came crowding about 
 Him in unfriendly spirit, ostensibly to ask questions. Their 
 inquiry was: "How long dost thou make us to doubt? If 
 thou be the Christ, tell us plainly/' The mere asking of 
 such a question evidences the deep and disturbing impression 
 which the ministry of Christ had produced among the official 
 classes and the people generally; in their estimation, the 
 works he had wrought appeared as worthy of the Messiah. 
 
 The Lord's reply was indirect in form, though in sub- 
 stance and effect incisive and unmistakable. He referred 
 them to His former utterances and to His continued works. 
 "I told you," He said, "and ye believed not : the works that 
 
 a John 10:22-39. 
 
 &Also rendered Kislev, Chisleu, and Cisleu. See Zech. 7:1. 
 c Josephus, Antiquities, xii, 5:3-5. See Ezra 6:17, 18; also Note 1, end of 
 chapter. 
 
 d Note 2, end of chapter* 
 
488 JESUS THE CHRIST. [CHAP. 28. 
 
 I do in my Father's name, they bear witness of me. But ye 
 believe not, because ye are not of my sheep, as I said unto 
 you. My sheep hear my voice, and I know them, and they 
 follow me : And I give unto them eternal life ; and they shall 
 never perish, neither shall any man pluck them out of my 
 hand. My Father, which gave them me, is greater than all ; 
 and no man is able to pluck them out of my Father's hand. 
 I and my Father are one." The reference to what had been 
 before told was a reminder of His teachings on the occasion 
 of an earlier sojourn among them, when He had proclaimed 
 Himself as the I AM, who was older and greater than Abra- 
 ham, and of His other proclamation of Himself as the Good 
 Shepherd/ 
 
 He could not well answer their inquiry by a simple un- 
 qualified affirmation, for by such He would have been under- 
 stood as meaning that He claimed to be the Messiah accord- 
 ing to their conception, the earthly king and conqueror for 
 whom they professed to be looking. He was no such Christ 
 as they had in mind ; yet was He verily Shepherd and King 
 to all who would hear His words and do His works ; and to 
 such He renewed the promise of eternal life and the assur- 
 ance that no man could pluck them out of His own or the 
 Father's hand. To this doctrine, both exalted and profound 
 in scope, the casuistical Jews could offer no refutation, nor 
 could they find therein the much desired excuse for open 
 accusation ; our Lord's concluding sentence, however, stirred 
 the hostile throng to frenzy. "I and my Father are one" 
 was His solemn declaration/ In their rage they scrambled 
 for stones wherewith to crush Him. Owing to the unfin- 
 ished state of the temple buildings, there were probably many 
 blocks and broken fragments of rock at hand ; and this was 
 the second murderous attempt upon our Lord's life within 
 the purlieus of His Father's Housed 
 
 e John 8:58; and 10:11; see also pages 411 and 416 herein. 
 
 /Revised version gives "I and the Father." See Note 3, end of chapter. 
 
 g John 8:59; Page 412. 
 
CHRIST AGAIN CHARGED WITH BLASPHEMY. 489 
 
 Fearless, and with the compelling calmness of more than 
 human majesty, Jesus said : "Many good works have I 
 shewed you from my Father ; for which of those works do 
 ye stone me?" They angrily retorted: "For a good work 
 we stone thee not; but for blasphemy; and because that 
 thou, being a man, makest thyself God."* 1 Plainly they had 
 found no ambiguity in His words. He then cited to them 
 the scriptures, wherein even judges empowered by divine 
 authority are called gods/ and asked : "Is it not written in 
 your law, I said, Ye are gods? If he called them gods, 
 unto whom the word of God came, and the scripture 
 cannot be broken: say ye of him, whom the Father hath 
 sanctified, and sent into the world, Thou blasphemest ; be- 
 cause I said, I am the Son of God ?" Then, reverting to the 
 first avouchment that His own commission was of the Father 
 who is greater than all, He added : "If I do not the works 
 of my Father, believe me not. But if I do, though ye believe 
 not me, believe the works : that ye may know, and believe, 
 that the Father is in me, and I in him."'' Again the Jews 
 sought to take Him, but were foiled by means not stated; 
 He passed from their reach and departed from the temple. 
 
 OUR LORD'S RETIREMENT IN PEREA.* 
 
 The violent hostility of the Jews in Jerusalem, the head- 
 quarters of the theocracy, was such that Jesus withdrew from 
 the city and its neighborhood. The day for His sacrifice had 
 not yet come, and while His enemies could not kill Him until 
 He allowed Himself to be taken into their hands, His work 
 would be retarded by further hostile disturbances. He re- 
 tired to the place at which John the Baptist had begun his 
 - 
 
 h Concerning blasphemy see pages 191 and 269, also page 629. 
 
 i Psa. 82, particularly verses 1 and 6. Note 8, end of chapter. 
 
 /A better rendering of the last verse is: "But if I do them [i. e. the 
 Father's works], though ye believe not me, believe the works; that ye may 
 know and understand that the Father is in me, and I in the Father." (Re- 
 vi&ed version.) 
 
 fejohn 10:40-42. 
 
490 JESUS THE CHRIST. [CHAP. 28. 
 
 public ministry, which is probably also the place of our 
 Lord's baptism. The exact location is not specified ; it was 
 certainly beyond Jordan and therefore in Perea. We read 
 that Jesus abode there, and from this we gather that He re- 
 mained in one general locality instead of traveling from town 
 to town as had been His custom. People resorted to Him 
 even there, however, and many believed on Him. The place 
 was endeared to those who had gone to hear John and to be 
 baptized by him ; l and as these recalled the impassioned call 
 to repentance, the stirring proclamation of the kingdom by 
 the now murdered and lamented Baptist, they remembered 
 his affirmation of One mightier than himself, and saw in 
 Jesus the realization of that testimony. "John," they said, 
 "did no miracle : but all things that John spake of this man 
 were true." 
 
 The duration of this sojourn in Perea is nowhere record- 
 ed in our scriptures. It could not have lasted more than a 
 few weeks at most. Possibly some of the discourses, in- 
 structions, and parables already treated as following the 
 Lord's departure from Jerusalem after the Feast of Taber- 
 nacles in the preceding autumn, may chronologically belong 
 to this interval. From this retreat of comparative quiet, 
 Jesus returned to Judea in response to an earnest appeal from 
 some whom He loved. He left the Bethany of Perea for the 
 Judean Bethany, where dwelt Martha and Mary. m 
 
 LAZARUS RESTORED TO UFE. M 
 
 Lazarus, the brother of Mary and Martha, lay ill in the 
 family home at Bethany of Judea. His devoted sisters sent 
 a messenger to Jesus, with the simple announcement, in 
 which, however, we cannot fail to recognize a pitiful appeal : 
 "Lord, behold, he whom thou lovest is sick." When Jesus 
 ^ 
 
 /Pages 121-124. 
 m Note 4, end of chapter. 
 11:1-46. 
 
THE DEATH OF LAZARUS. 491 
 
 received the message, He remarked : "This sickness is not 
 unto death, but for the glory of God, that the Son of God 
 might be glorified thereby." This was probably the word 
 carried back to the sisters, whom Jesus loved. Lazarus had 
 died in the interval ; indeed he must have expired soon after 
 the messenger had started with the tidings of the young 
 man's illness. The Lord knew that Lazarus was dead ; yet 
 He tarried where He was for two days after receiving the 
 word ; then He surprized the disciples by saying : "Let us 
 go into Judea again." They sought to dissuade the Master by 
 reminding Him of the recent attempt upon His life at Jeru- 
 salem, and asked wonderingly, "Goest thou thither again?" 
 Jesus made clear to them that He was not to be deterred 
 from duty in the time thereof, nor should others be ; for as 
 He illustrated, the working day is twelve hours long ; and 
 during that period a man may walk without stumbling, for 
 he walks in the light, but if he let the hours pass and then 
 try to walk or work in darkness, he stumbles. It was then 
 His day to work, and He was making no mistake in return- 
 ing to Judea. 
 
 He added : "Our friend Lazarus sleepeth ; but I go, that 
 I may awake him out of sleep." The simile between death 
 and sleep was as common among the Jews as with us \ but 
 the disciples construed the saying literally, and remarked 
 that if the sick man was sleeping it would be well with him. 
 Jesus set them right. "Lazarus is dead," He said, and 
 added, "And I am glad for your sakes that I was not there, 
 to the intent ye may believe ; nevertheless let us go unto 
 him." It is evident that Jesus had already decided to re- 
 store Lazarus to life ; and, as we shall see, the miracle was 
 to be a testimony of our Lord's Messiahship, convincing to 
 all who would accept it. A return to Judea at that time was 
 viewed by at least some of the apostles with serious appre- 
 hension ; they feared for their Master's safety, and thought 
 
 o Compare Matt. 9:24; Mark 5:39; Luke 8:52; Job. 14:12; 1 Thess. 4:14. 
 
JESUS THE CHRIST. [CHAP. 28. 
 
 that their own lives would be in peril; nevertheless they 
 did not hesitate to go. Thomas boldly said to the others: 
 "Let us also go, that we may die with him." 
 
 Arriving on the outskirts of Bethany, Jesus found that 
 Lazarus "had lain in the grave four days already."^ The 
 bereaved sisters were at home, where had gathered, accord- 
 ing to custom, friends to console them in their grief. Among 
 these were many prominent people, some of whom had come 
 from Jerusalem. Word of the Master's approach reached 
 Martha first, and she hastened to meet Him. Her first 
 words were: "Lord, if thou hadst been here, my brother 
 had not died." It was an expression of anguish combined 
 with faith; but, lest it appear as lacking in trust, she has- 
 tened to add: "But I know, that even now, whatsoever 
 thou wilt ask of God, God will give it thee." Then said 
 Jesus in words of assuring tenderness : "Thy brother shall 
 rise again." Perhaps some of the Jews who had come to 
 comfort her had said as much, for they, the Sadducees ex- 
 cepted, believed in a resurrection ; and Martha failed to find 
 in the Lord's promise anything more than a general assur- 
 ance that her departed brother should be raised with the rest 
 of the dead. In natural and seemingly casual assent she 
 remarked : "I know that he shall rise again in the resurrec- 
 tion at the last day." Then said Jesus : "I am the resur- 
 rection, and the life : he that believeth in me, though he were 
 dead, yet shall he live : And whosoever liveth and believeth 
 in me shall never die. Believest thou this ?" 
 
 The sorrowing woman's faith had to be lifted and cen- 
 tered in the Lord of Life with whom she was speaking. 
 She had before confessed her conviction that whatever Jesus 
 asked of God would be granted ; she had to learn that unto 
 Jesus had already been committed power over life and death. 
 She was hopefully expectant of some superhuman inter- 
 position by the Lord Jesus in her behalf, yet she knew not 
 
 p Note 5? end of chapter. 
 
JESUS AND THE SORROWING SISTERS. 493 
 
 what that might be. Apparently at this time she had no 
 well-defined thought or even hope that He would call her 
 brother from the tomb. To the Lord's question as to 
 whether she believed what He had just said, she answered 
 with simple frankness; all of it she was not able to under- 
 stand ; but she believed in the Speaker even while unable 
 to fully comprehend His words. "Yea, Lord," she said, "I 
 believe that thou art the Christ, the Son of God, which 
 should come into the world." 
 
 Then she returned to the home, and with precaution of 
 secrecy on account of the presence of some whom she knew 
 to be unfriendly to Jesus, said to Mary: "The Master is 
 come, and calleth for thee." Mary left the house in haste. 
 The Jews who had been with her thought that she had been 
 impelled by a fresh resurgence of grief to go again to the 
 grave, and they followed her. When she reached the Mas- 
 ter, she knelt at His feet, and gave expression to her con- 
 suming sorrow in the very words Martha had used : "Lord, 
 if thou hadst been here, my brother had not died." We 
 cannot doubt that the conviction so voiced had been the bur- 
 den of comment and lamentation between the two sisters 
 if only Jesus had been with them they would not have been 
 bereft of their brother. 
 
 The sight of the two women so overcome by grief, and 
 of the people wailing with them, caused Jesus to sorrow, 
 so that He groaned in spirit and was deeply troubled. 
 "Where have ye laid him ?" He asked ; and Jesus wept. As 
 the sorrowing company went toward the tomb, some of the 
 Jews, observing the Lord's emotion and tears, said : "Be- 
 hold how he loved him !" but others, less sympathetic be- 
 cause of their prejudice against Christ, asked critically and 
 reproachfully : "Could not this man, which opened the eyes 
 of the blind, have caused that even this man should not have 
 died?" The miracle by which a man blind from birth had 
 been made to see was very generally known, largely because 
 
494 JESUS THE CHRIST. [CHAP. 28. 
 
 of the official investigation that had followed the healing.*? 
 The Jews had been compelled to admit the actuality of the 
 astounding occurrence ; and the question now raised as to 
 whether or why One who could accomplish such a wonder 
 could not have preserved from death a man stricken with 
 an ordinary illness, and that man one whom He seemed to 
 have dearly loved, was an innuendo that the power pos- 
 sessed by Jesus was after all limited, and of uncertain or 
 capricious operation. This manifestation of malignant un- 
 belief caused Jesus again to groan with sorrow if not in- 
 dignation/ 
 
 The body of L,azarus had been interred in a cave, the 
 entrance to which was closed by a great block of stone. 
 Such burial-places were common in that country, natural 
 caves or vaults hewn in the solid rock being used as sepul- 
 chres by the better classes of people. Jesus directed that 
 the tomb be opened. Martha, still unprepared for what was 
 to follow, ventured to remonstrate, reminding Jesus that the 
 corpse had been four days immured, and that decomposition 
 must have already set in/ Jesus thus met her objection: 
 "Said I not unto thee, that, if thou wouldest believe, thou 
 shouldest see the glory of God?" This may have had refer- 
 ence both to His promise spoken to Martha in person that 
 her brother should rise again and to the message sent from 
 Perea that the illness of Lazarus was not unto final death 
 at that time, but for the glory of God and that the Son of 
 God might be glorified thereby. 
 
 The stone was removed. Standing before the open por- 
 tal of the tomb, Jesus looked upward and prayed : "Father, 
 I thank thee that thou hast heard me. And I knew that 
 thou hearest me always : but because of the people which 
 stand by I said it, that they may believe that thou hast sent 
 me." He did not ask the Father for power or authority; 
 
 q John 9; see page 412 herein. 
 rNote 6, end of chapter. 
 s Note 5, end of chapter. 
 
LAZARUS, COME FORTH. 495 
 
 such had already been given Him ; but He gave thanks, and 
 in the hearing of all who stood by acknowledged the Father 
 and expressed the oneness of His own and the Father's pur- 
 poses. Then, with a loud voice He cried : "Lazarus, come 
 forth." The dead man heard that voice of authoritative 
 command ; the spirit straightway reentered the tabernacle 
 of flesh, the physical processes of life were resumed ; and 
 Lazarus, again alive, came forth. His freedom of motion 
 was limited, for the grave clothes hampered his movements, 
 and his face was still bound by the napkin by which the 
 lifeless jaw had been held in place. To those who stood 
 near, Jesus said : "Loose him, and let him go." 
 
 The procedure throughout was characterized by deep 
 solemnity and by the entire absence of every element of un- 
 necessary display. Jesus, who when miles away and with- 
 out any ordinary means of receiving the information knew 
 that Lazarus was dead, doubtless could have found the tomb ; 
 yet He inquired: "Where have ye laid him?" He who 
 could still the waves of the sea by a word could have mirac- 
 ulously effected the removal of the stone that sealed the 
 mouth of the sepulchre ; yet He said : "Take ye away the 
 stone." He who could reunite spirit and body could have 
 loosened without hands the cerements by which the reani- 
 mated Lazarus was bound; yet He said: "Loose him, and 
 let him go." All that human agency could do was left to 
 man. In no instance do we find that Christ used unneces- 
 sarily the superhuman powers of His Godship ; the divine 
 energy was never wasted ; even the material creation result- 
 ing from its exercize was conserved, as witness His instruc- 
 tions regarding the gathering up of the fragments of bread 
 and fish after the multitudes had been miraculously fed.* 
 
 The raising of Lazarus stands as the third recorded in- 
 stance of restoration to life by Jesus. In each the miracle 
 
 t John 6:12; Matt. 15:37; see pages 334 and 358 herein. 
 u Matt. 9:23-25; Luke 7:11-17; pages 251 and 313 herein. 
 
496 JESUS THE CHRIST. [CHAP. 28. 
 
 resulted in a resumption of mortal existence, and was in no 
 sense a resurrection from death to immortality. In the 
 raising of the daughter of Jairus, the spirit was recalled to 
 its tenement within the hour of its quitting; the raising of 
 the widow's son is an instance of restoration when the corpse 
 was ready for the grave ; the crowning miracle of the three 
 was the calling of a spirit to reenter its body days after 
 death, and when, by natural processes the corpse would be 
 already in the early stages of decomposition. Lazarus was 
 raised from the dead, not simply to assuage the grief of 
 mourning relatives ; myriads have had to mourn over death, 
 and so myriads more shall have to do. One of the Lord's 
 purposes was that of demonstrating the actuality of the 
 power of God as shown forth in the works of Jesus the 
 Christ, and Lazarus was the accepted subject of the mani- 
 festation ; just as the man afflicted with congenital blindness 
 had been chosen to be the one through whom "the works of 
 God should be made manifest."*' 
 
 That the Lord's act of restoring Lazarus to life was of 
 effect in testifying to His Messiahship is explicitly stated.* 4 ' 
 All the circumstances leading up to final culmination in the 
 miracle contributed to its attestation. No question as to 
 the actual death of Lazarus could be raised, for his demise 
 had been witnessed, his body had been prepared and buried 
 in the usual way, and he had lain in the grave four days. 
 At the tomb, when he was called forth, there were many 
 witnesses, some of them prominent Jews, many of whom 
 were unfriendly to Jesus and who would have readily denied 
 the miracle had they been able. God was glorified and the 
 divinity of the Son of Man was vindicated in the result. 
 
 HIERARCHY GREATLY AGITATED OVER THE MIRACLE.* 
 
 As in connection with most of our Lord's public acts 
 while some of those who heard and saw were brought to 
 
 w John 9 12 3 9.11 17 
 *rjohn 11:46-54. 
 
THE RULERS AGAIN IN CONSPIRACY. 497 
 
 believe in Him, others rejected the proffered lesson and 
 reviled the Master so with this mighty work some were 
 stirred to faith and others went their ways each with mind 
 darkened and spirit more malignant than ever. Some of 
 those who had seen the dead man raised to life went imme- 
 diately and reported the matter to the rulers, whom they 
 knew to be intensely hostile toward Jesus. In the parable 
 we have recently studied, the spirit of the rich man pleaded 
 from his place of anguish that Lazarus, the once pitiable 
 beggar, be sent from paradise to earth, to warn others of 
 the fate awaiting the wicked, to which appeal Abraham 
 replied : "If they hear not Moses and the prophets, neither 
 will they be persuaded, though one rose from the dead."^ 
 Now a Lazarus had been in reality raised from the dead, 
 and many of the Jews rejected the testimony of his return 
 and refused to believe in Christ through whom alone death 
 is overcome. The Jews tried to get Lazarus into their 
 power that they might kill him and, as they hoped, silence 
 forever his testimony of the Lord's power over death/ 
 
 The chief priests, who were mostly Sadducees, and the 
 Pharisees with them assembled in council to consider the 
 situation created by this latest of our Lord's great works. 
 The question they discussed was: "What do we? for this 
 man doeth many miracles. If we let him thus alone, all 
 men will believe on him : and the Romans shall come and 
 take away both our place and nation." As stated by them- 
 selves, there was no denying the fact of the many miracles 
 wrought by Jesus ; but instead of earnestly and prayerfully 
 investigating as to whether these mighty works were not 
 among the predicted characteristics of the Messiah, they 
 thought only of the possible effect of Christ's influence in 
 alienating the people from the established theocracy, and of 
 the fear that the Romans, taking advantage of the situation, 
 
 y Luke 16:31; page 466 herein. 
 sjohn 12:10. 
 
498 JESUS THE CHRIST. [ 3HT [CHAP. 28. 
 
 would deprive the hierarchs of their "place" and take from 
 the nation what little semblance of distinct autonomy it 
 still possessed. Caiaphas, the high priest," cut short the 
 discussion by saying : "Ye know nothing at all." This sweep- 
 ing assertion of ignorance was most likely addressed to the 
 Pharisees of the Sanhedrin ; Caiaphas was a Sadducee. His 
 next utterance was of greater significance than he realized : 
 "Nor consider that it is expedient for us, that one man 
 should die for the people, and that the whole nation perish 
 not." John solemnly avers that Caiaphas spake not of him- 
 self, but by the spirit of prophecy, which, in spite of his 
 implied unworthiness, came upon him by virtue of his office, 
 and that thus: "He prophesied that Jesus should die for 
 that nation ; and not for that nation only, but that also he 
 should gather together in one the children of God that were 
 scattered abroad." But a few years after Christ had been 
 put to death, for the salvation of the Jews and of all other 
 nations, the very calamities which Caiaphas and the San- 
 hedrin had hoped to avert befell in full measure; the hier- 
 archy was overthrown, the temple destroyed, Jerusalem de- 
 molished and the nation disrupted. From the day of that 
 memorable session of the Sanhedrin, the rulers increased 
 their efforts to bring about the death of Jesus, by whatever 
 means they might find available. They issued a mandate 
 that whosoever knew of His whereabouts should give the 
 information to the officials, that they might promptly take 
 Him into custody , & 
 
 JESUS IN RETIREMENT AT EPHRAIM. C 
 
 ,rfj;ise^M &i 
 
 The hostility of the ecclesiastical rulers became so great 
 that Jesus once more sought retirement in a region suf- 
 ficiently far from Jerusalem to afford Him security from the 
 
 a Note 7, end of chapter, 
 fcjohn 11:57. 
 c John 11 :54. 
 
JESUS AT EPHRAIM. 499 
 
 watchful and malignant eyes of His powerful and openly 
 avowed enemies. But a few weeks of mortal life remained 
 to Him, and the greater part of this brief period had to be 
 devoted to the further instruction of the apostles. He pru- 
 dently withdrew from the vicinity of Bethany and "went 
 thence unto a country near to the wilderness, into a city 
 called Ephraim, and there continued with his disciples." 
 Thus did our Lord spend the rest of the winter and prob- 
 ably the early days of the succeeding spring. That His re- 
 treat was private if not practically secret is suggested by 
 John's statement that "J esus therefore walked no more 
 openly among the Jews" ; and further indication is found 
 in the fact that although the chief priests and Pharisees had 
 virtually set a price upon His head, no man gave informa- 
 tion as to His whereabouts. The place of this last retire- 
 ment is not definitely known ; it is generally thought to be 
 the locality elsewhere called Ephrain and Ephron/ which 
 lay a little less than twenty miles northerly from Jerusalem. 
 Equally uncertain is the duration of our Lord's abode there. 
 When He emerged again into public notice, it was to enter 
 upon His solemn march toward Jerusalem and the cross. 
 
 NOTES TO CHAPTER 28. 
 
 i. Origin of the Feast of Dedication. Concerning the sec- 
 ond temple, known as the Temple of Zerubbabel, the author has 
 written elsewhere: "Of the later history of this temple the 
 biblical record gives but few details ; but from other sources we 
 learn of its vicissitudes. In connection with the Maccabean per- 
 secution the House of the Lord was profaned. A Syrian king, 
 Antiochus Epiphanes, captured Jerusalem (168 to 165 B. C.) and 
 perpetrated blasphemous outrage against the religion of the peo- 
 ple. He plundered the temple and carried away its golden can- 
 dlestick, its golden altar of incense, its table of shewbread, and 
 even tore down the sacred veils, which were of fine linen and 
 scarlet. His malignity was carried SG far that he purposely dese- 
 crated the altar of sacrifice by offering swine thereon, and erected 
 a heathen altar within the sacred enclosure. Not content with 
 the violation of the temple, this wicked monarch had altars erected 
 in the towns, and ordered the offering of unclean beasts upon 
 
 d2 Chron. 13:19; Josh. 15:9. 
 
500 JESUS THE CHRIST. [CHAP. 28. 
 
 them. The rite of circumcision was forbidden on pain of 
 death, and the worship of Jehovah was declared a crime. As a 
 result of this persecution many of the Jews apostatized, and 
 declared that they belonged to the Medes and Persians the 
 nations from whose dominion they had been delivered by the 
 
 power of God Then in the year 163 B. C. the House 
 
 was rededicated ; and the occasion was remembered in annual 
 festival thereafter under the name of the Feast of Dedication." 
 The House of the Lord, pp. 51-53. According to Josephus (Ant. 
 xii, 7:7) the festival came to be known as The Lights; and bril- 
 liant illumination both of the temple and of dwellings, was a 
 feature of the celebration. Traditional accounts say that eight 
 days had been set a i ,3 the duration of the feast, in commemoration 
 of a legendary miracle by which the consecrated oil in the only 
 jar found intact, and beaving the unbroken seal of the high priest, 
 had been made to serve for temple purposes through eight days, 
 which time was required for the ceremonial preparation of a 
 new supply. 
 
 2. Solomon's Porch. This name had been applied to the 
 eastern colonnade or row of porticoes within the temple en- 
 closure, in recognition o a tradition that the porch covered and 
 included a portion of the original wall belonging to the Temple 
 of Solomon. See The House of the Lord, pp. 55-57. 
 
 3. The Oneness of Christ and the Father. The revised ver- 
 sion gives for John r.o 130 : "I and the Father are one" instead of 
 "I and my Father are one." By "the Father" the Jews rightly 
 understood the Eternal Father, God. In the original Greek "one" 
 appears in the neuter gender, and therefore expresses oneness in 
 attributes, power, or purpose, and not a oneness of personality 
 which would have required the masculine form. For treatment 
 of the unity of the Godhead, and the separate personality of each 
 Member, see Articles of Faith, ii, 20-24. 
 
 4. The Place of our Lord's Retirement. Jesus went "be- 
 yond Jordan into the place where John at first baptized" (John 
 10:40). This was probably Bethabara (1:28), which is called 
 Bethany in some of the earliest manuscripts and is so designated 
 in the latest revised version. Care must be taken not to confuse 
 this Perean Bethany with the Bethany in Judea, the home of 
 Martha and Mary, which was within two miles of Jerusalem. 
 
 5. Lazarus in the Tomb Four Days. On the very probable 
 assumption that the journey from Bethany in Judea to the place 
 where Jesus was, in Perea, would require one day, Lazarus must 
 have died on the day of the messenger's departure ; for this day 
 and the two days that elapsed before Jesus started toward Judea, 
 and the day required for the return, would no more than cover 
 the four days specified. It was and still is the custom in Pales- 
 tine as in other oriental countries to bury on the day of death. 
 
 It was the popular belief that on the fourth day after death 
 the spirit had finally departed from the vicinity of the corpse, 
 and that thereafter decomposition proceeded unhindered. This 
 may explain Martha's impulsive though gentle objection to hav- 
 ing the tomb of her brother opened four days after his death 
 
NOTES. 501 
 
 (John 11:39). It is possible that the consent of the next of kin 
 was required for the lawful opening of a grave. Both Martha 
 and Mary were present, and in the presence of many witnesses 
 assented to the opening of the tomb in which their brother lay. 
 
 6. Jesus Groaned in Spirit. The marginal readings for "he 
 groaned in the spirit" (John n :33) and "again groaning in him- 
 self" (v. 38), as given in the revised version, are "was moved with 
 indignation in the spirit" and "being moved with indignation in 
 himself." All philological authorities agree that the words in 
 the original Greek express sorrowful indignation, or as some 
 aver, anger, and not alone a sympathetic emotion of grief. Any 
 indignation the Lord may have felt, as intimated in verse 33, 
 may be attributed to disapproval of the customary wailing over 
 death, which as vented by the Jews on this occasion, profaned 
 the real and soulful grief of Martha and Mary; arid His indigna- 
 tion, expressed by groaning as mentioned in verse 38, may have 
 been due to the carping criticism uttered by some of the Jews as 
 recorded in verse 37. 
 
 7. Caiaphas, High Priest that Year. John's statement that 
 Caiaphas was high priest "that same year" must not be construed 
 as meaning that the office of high priest was of a single year's 
 tenure. Under Jewish law the presiding priest, who was known 
 as the high priest, would remain in office indefinitely ; but the 
 Roman government had arrogated to itself the appointive power 
 as applying to this office ; and frequent changes were made. This 
 Caiaphas, whose full name was Josephus Caiaphas, was high 
 priest under Roman appointment during a period of eleven years. 
 To such appointments the Jews had to submit, though they often 
 recognized as the high priest under their law, some other than 
 the "civil high priest" appointed by Roman authority. Thus we 
 find both Annas and Caiaphas exercizing the authority of the 
 office at the time of our Lord's arrest and later. (John 18:13, 
 24; Acts 4:6; compare Luke 3:2.) Farrar (p. 484, note) says: 
 "Some have seen an open irony in the expression of St. John 
 (11:49) that Caiaphas was high priest 'that same year,' as though 
 the Jews had got into this contemptuous way of speaking dur- 
 ing the rapid succession of priests mere phantoms set up and 
 displaced by the Roman fiat who had in recent years succeeded 
 each other. There must have been at least five living high priests, 
 and ex-high priests at this council Annas, Ismael Ben Phabi, 
 Eleazar Ben Haman, Simon Ben Kamhith, and Caiaphas, who 
 had gained his elevation by bribery." 
 
 8. Divinely Appointed Judges Called "gods." In Psalm 
 82 :6, judges invested by divine appointment are called "gods." 
 To this scripture the Savior referred in His reply to the Jews in 
 Solomon's Porch. Judges so authorized officiated as the repre- 
 sentatives of God and are honored by the exalted title "gods." 
 Compare the similar appellation applied to Moses (Exo. 4:16; 
 7:1). Jesus Christ possessed divine authorization, not through 
 the word of God transmitted to Him by man, but as an inherent 
 attribute. The inconsistency of calling human judges "gods," and 
 of ascribing blasphemy to the Christ who called Himself the Son 
 of God, would have been apparent to the Jews but for their sin- 
 darkened minds. 
 
502 JESUS THE CHRIST. [CHAP. 29. 
 
 CHAPTER 29. 
 ON TO JERUSALEM. 
 
 JSSUS AGAIN FORETELLS HIS DEATH AND RESURRECTION. 
 
 Each of the three synoptic writers has made record of 
 this last journey to Jerusalem and of occurrences connected 
 therewith. The deep solemnity of the developments now so 
 near at hand, and of the fate He was setting out to meet so 
 affected Jesus that even the apostles were amazed at His 
 absorption and evident sadness ; they fell behind in amaze- 
 ment and fear. Then He paused, called the Twelve about 
 Him, and in language of absolute plainness, without meta- 
 phor or simile, He said : "Behold, we go up to Jerusalem, 
 and all things that are written by the prophets concerning 
 the Son of man shall be accomplished. For he shall be de- 
 livered unto the Gentiles, and shall be mocked, and spitefully 
 entreated, and spitted on : And they shall scourge him, and 
 put him to death : and the third day he shall rise again." 
 
 It is to us an astounding fact that the Twelve failed to 
 comprehend His meaning ; yet Luke unqualifiedly affirms : 
 "And they understood none of these things: and this saying 
 was hid from them, neither knew they the things which were 
 spoken." This avouchment of the Savior's approaching 
 death and resurrection spoken in confidential certainty to the 
 Twelve was the third of its kind; and still they could not 
 bring themselves to accept the awful truth. & According to 
 Matthew's account, they were told of the very manner by 
 which the Lord should die that the Gentiles should crucify 
 Him; yet they understood not. To them there was some 
 
 oMatt. 20:17-19; Mark 10:32-34; Luke 18:31-34. 
 
 & The earlier predictions were: (1) that spoken shortly before the Trans- 
 figuration (Matt. 16:21; Mark 8:31), and (2) that which followed, in Galilee 
 (Matt. 17:22, 23; Mark 9:31: compare Luke 9:44). 
 
 .abnrrn D^mxific 
 
I 
 
 THE APOSTLES FAIL TO UNDERSTAND. 503 
 
 dreadful incongruity, some dire inconsistency or inexplicable 
 contradiction in the sayings of their beloved Master. They 
 knew Him to be the Christ, the Son of the living God ; and 
 how could such a One be brought into subjection and be 
 slain? They could not fail to realize that some unprece- 
 dented development in His life was impending; this they 
 may have vaguely conceived to be the crisis for which they 
 had been waiting, the open proclamation of His Messianic 
 dignity, His enthronement as Lord and King. And such 
 indeed was to be, though in a manner far different from 
 their anticipations. The culminating prediction that on the 
 third day He would rise again seems to have puzzled them 
 the most ; and, at the same time, this assurance of ultimate 
 triumph may have made all intermediate occurrences appear 
 as of but secondary and transitory import. They persistently 
 repelled the thought that they were following their L,ord to 
 the cross and the sepulchre. 
 
 THE QUESTION OP PRECEDENCE AGAIN. C 
 
 Notwithstanding all the instructions the apostles had re- 
 ceived concerning humility, and though they had before them 
 the supreme example of the Master's life and conduct, in 
 which the fact that service was the only measure of true 
 greatness was abundantly demonstrated, they continued to 
 dream of rank and honor in the kingdom of the Messiah. 
 Perhaps because of the imminence of the Master's triumph, 
 with which they all were particularly impressed at this time 
 though ignorant of its real significance, certain of the Twelve 
 appealed to the L,ord in the course of this journey with a 
 most ambitious request. The petitioners were James and 
 John, though according to Matthew's record their mother^ 
 was the first to ask. The request was that when Jesus came 
 into possession of His kingdom, He would so signally honor 
 
 cMatt. 20:20-28; Mark 10:35-45. 
 4 Note l,end of chapter. 
 
504 JESUS THE CHRIST. [CHAP. 29. 
 
 the aspiring pair as to install them in seats of eminence, one 
 on His right hand, the other on His left. Instead of sharply 
 rebuking such presumption, Jesus gently but impressively 
 asked : "Are ye able to drink of the cup that I shall drink of, 
 and to be baptized with the baptism that I am baptized 
 with?" The answer was full of self-confidence inspired by 
 ignorant misapprehension. "We are able," they replied. 
 Then said Jesus : "Ye shall drink indeed of my cup, and be 
 baptized with the baptism that I am baptized with : but to 
 sit on my right hand, and on my left, is not mine to give, 
 but it shall be given to them for whom it is prepared of my 
 Father." 
 
 The ten apostles were indignant at the two brothers, pos- 
 sibly less through disapproval of the spirit that had prompted 
 the petition than because the two had forestalled the others 
 in applying for the chief posts of distinction. But Jesus, 
 patiently tolerant of their human weaknesses, drew the 
 Twelve around Him, and taught them as a loving father 
 might instruct and admonish his contentious children. He 
 showed them how earthly rulers, such as princes among the 
 Gentiles, domineer over their subjects, manifesting lordship 
 and arbitrarily exercizing the authority of office. But it was 
 not to be so among the Master's servants ; whoever of them 
 would be great must be a servant indeed, willingly minister- 
 ing unto his fellows ; the humblest and most willing servant 
 would be the chief of the servants. "For even the Son of 
 man came not to be ministered unto, but to minister, and 
 to give his life a ransom for many."* 
 
 SIGHT RESTORED TO THE BLIND NEAR JERICHO/ 
 
 In the course of His journey Jesus came to Jericho, at 
 or near which city He again exerted His wondrous power 
 in opening the eyes of the blind. Matthew states that two 
 
 e For earlier lessons on the greatness of humility see pages 386 and 
 471; for the significance of the title, Son of Man, see pages 142-144. 
 /Matt. 20:30-34; Mark 10:46-52; Luke 18:35-43. 
 
"jESUS OF NAZARETH PASSETH BY." 505 
 
 sightless men were made to see, and that the miracle was 
 enacted as Jesus was leaving Jericho; Mark mentions but 
 one blind man, whom he names Bartimeus or the son of 
 Timeus, and agrees with Matthew in saying that the healing 
 was effected when Jesus was departing from the city ; Luke 
 specifies but one subject of the Lord's healing mercy, "a 
 certain blind man," and chronicles the miracle as an inci- 
 dent of Christ's approach to Jericho. These slight varia- 
 'tions attest the independent authorship of each of the 
 records, and the apparent discrepancies have no direct bear- 
 ing upon the main facts, nor do they detract from the in- 
 structional value of the Lord's work. As we have found 
 to be the case on an earlier occasion, two men were men- 
 tioned though but one figures in the circumstantial account.^ 
 The man who is more particularly mentioned, Bartimeus, 
 sat by the wayside, asking alms. Jesus approached, accom- 
 panied by the apostles, many other disciples, and a great 
 multitude of people, probably made up largely of travelers 
 on their way to Jerusalem to attend the Passover festival, 
 the time for which was about a week ahead. Hearing the 
 tramp of so great a company the sightless beggar inquired 
 what it all meant, and was answered, "Jesus of Nazareth 
 passeth by." Eager lest the opportunity of gaining the 
 Master's attention be lost, he immediately cried in a loud 
 voice : "Jesus, thou son of David, have mercy on me." 
 His appeal, and particularly his use of the title, Son of 
 David, show that he knew of the great Teacher, had confi- 
 dence in His power to heal and faith in Him as the promised 
 King and Deliverer of Israel. 7 * Those who were in advance 
 of Jesus in the company tried to silence the man, but the 
 more they rebuked him the louder and more persistently did 
 he cry: "Thou son of David, have mercy on me." Jesus 
 halted in His course and directed that the man be brought 
 
 g See account of the two demoniacs, Matt. 8:28, compare Mark 5:1, 
 Luke 8:27. See also page 310 herein. 
 
 h Compare Matt. 9:27; 15:22; page 85 herein. 
 
506 JESUS THE CHRIST. [CHAP. 29. 
 
 to Him. Those who but a moment before would have 
 stopped the blind man's yearning appeal, now that the Mas- 
 ter had noticed him were eager to be of service. To the 
 sightless one they brought the glad word: "Be of good 
 comfort, rise; he calleth thee"; and he, casting aside his 
 outer garment lest it hinder, came in haste to Christ. To 
 the Lord's question, "What wilt thou that I shall do unto 
 thee?" Bartimeus answered: "Lord, that I may receive 
 my sight." Then Jesus spake the simple words of power' 
 and blessing: "Receive thy sight: thy faith hath saved 
 thee." The man, full of gratitude and knowing that nothing 
 short of divine interposition could have opened his eyes, 
 followed his Benefactor, glorifying God in heartfelt prayers 
 of thanksgiving, in which many of those who had witnessed 
 the miracle fervently joined. 
 
 ZACCH^US, TH CHIEF AMONG THE PUBLICANS.* 
 
 Jericho was a city of considerable importance ; among its 
 resident officials was a staff of publicans, or collectors 
 of customs, and of these the chief was Zaccheus/ who had 
 grown rich from the revenues of office. He had doubtless 
 heard of the great Galilean who hesitated not to mingle with 
 publicans, detested though they were by the Jews in gen- 
 eral ; he may have known, also, that Jesus had placed one of 
 this publican class among the most prominent of the disci- 
 ples. That Zaccheus was a Jew is indicated by his name, 
 which is a variant of "Zacharias," with a Greek or Latin 
 termination; he must have been particularly obnoxious to 
 his people on account of his advanced status among the pub- 
 licans, all of whom were in Roman employ. He had a great 
 desire to see Jesus ; the feeling was not one of mere curi- 
 osity ; he had been impressed and set thinking by the things 
 he had heard about this Teacher from Nazareth. But 
 
 *Luke 19:1-10. 
 
 2, end of chapter. 
 
ZACCHEUS ENTERTAINS CHRIST AT HIS HOME. 507 
 
 Zaccheus was a little man, and could not ordinarily see over 
 the heads of others ; so he ran ahead of the company and 
 climbed a tree alongside the road. When Jesus reached 
 the place, to the great surprize of the man in the tree He 
 looked up and said : "Zaccheus, make haste, and come 
 down ; for to day I must abide at thy house." Zaccheus 
 came down with haste, and joyfully received the Lord as his 
 guest. The multitude by whom Jesus had been accom- 
 panied appear to have been generally friendly toward Him ; 
 but at this turn of affairs they murmured and criticized, say- 
 ing that the Master "was gone to be guest with a man that 
 is a sinner" ; for all publicans were sinners in Jewish eyes, 
 and Zaccheus admitted that the opprobrium in his case was 
 possibly deserved. But having seen and conversed with 
 Jesus, this chief among the publicans believed and was con- 
 verted. As proof of his change of heart Zaccheus then and 
 there voluntarily vowed unto the Lord to make amends and 
 restitution if it were found that he owed such. "Behold, 
 Lord," he said, "the half of my goods I give to the poor; 
 and if I have taken anything from any man by false accusa- 
 tion, I restore him fourfold." These were works meet for 
 repentance. The man realized that he could not change his 
 past ; but he knew he could in part at least atone for some 
 of his misdeeds. His pledge to restore in fourfold measure 
 whatever he had wrongfully acquired was in line with the 
 Mosaic law as to restitution, but far in excess of the recom- 
 pense required.^ Jesus accepted the man's profession of 
 repentance, and said: "This day is salvation come to this 
 house, forsomuch as he also is a son of Abraham." Another 
 stray sheep had been returned to the fold ; another lost 
 treasure had been found ; another wayward son had come 
 back to the Father's housed "For the Son of man is come 
 to seek and to save that which was lost." 
 
 k Exo. 22:1-9. 
 
 I Compare pages 389 and 454 to 461. 
 
508 JESUS THE CHRIST. [CHAP. 29. 
 
 UNTO EVERY ONE THAT HATH SHAU, BE GIVEN. m 
 
 As the multitude approached Jerusalem, Jesus being in 
 their midst, expectation ran high as to what the Lord would 
 do when He reached the capital of the nation. Many of 
 those with Him were looking for a proclamation of His royal 
 authority and "they thought that the kingdom of God should 
 immediately appear." Jesus told them a story ; we call it 
 the Parable of the Pounds: 
 
 "A certain nobleman went into a far country to receive 
 for himself a kingdom, and to return. And he called his ten 
 servants, and delivered them ten pounds, and said unto them, 
 Occupy till I come. But his citizens hated him, and sent a 
 message after him, saying, We \vill not have this man to 
 reign over us. And it came to pass, that when he was re- 
 turned, having received the kingdom, then he commanded 
 these servants to be called unto him, to whom he had given 
 the money, that he might know how much every man had 
 gained by trading. Then came the first, saying, Lord, thy 
 pound hath gained ten pounds. And he said unto him, Well, 
 thou good servant : because thou hast been faithful in a very 
 little, have thou authority over ten cities. And the second 
 came, saying, Lord, thy pound hath gained five pounds. 
 And he said likewise to him, Be thou also over five cities. 
 And another came, saying, Lord, behold, here is thy pound, 
 which I have kept laid up in a napkin : For I feared thee, 
 because thou art an austere man : thou takest up that thou 
 layedst not down, and reapest that thou didst not sow. And 
 he saith unto him, Out of thine own mouth will I judge thee, 
 thou wicked servant. Thou knewest that I was an austere 
 man, taking up that I laid not down, and reaping that I did 
 not sow : Wherefore then gavest not thou my money into the 
 bank, that at my coming I might have required mine own 
 with usury? And he said unto them that stood by, Take 
 from him the pound, and give it to him that hath ten pounds. 
 (And they said unto him, Lord, he hath ten pounds.) For 
 I say unto you, That unto every one which hath shall be 
 
 wLuke 19:11-27. 
 
PARABLE OF THE POUNDS. 509 
 
 given ; and from him that hath not, even that he hath shall 
 be taken away from him. But those mine enemies, which 
 would not that I should reign over them, bring hither, and 
 slay them before me." 
 
 tfcgri 
 
 Both the circumstances of the story and the application 
 of the parable were more readily apparent to the Jewish 
 multitude than they are to us. The departure of a certain 
 nobleman from a vassal province to the court of the suzerain 
 to seek investiture of kingly authority, and the protest of the 
 citizens over whom he asserted the right to reign, were in- 
 cidents of Jewish history still fresh in the minds of the peo- 
 ple to whom Christ spoke. w The explication of the parable 
 is this : The people were not to look for an immediate estab- 
 lishment of the kingdom in temporal power. He who would 
 be king was pictured as having departed for a far country 
 from which he would assuredly return. Before leaving he 
 had given to each of his servants a definite sum of money ; 
 and by their success in using this he would judge of their 
 fitness to serve in offices of trust. When he returned he 
 called for an accounting, in the course of which the cases of 
 three servants are specified as types. One had so used the 
 pound as to gain ten pounds ; he was commanded and re- 
 ceived a reward such as only a sovereign could give, the 
 governorship of ten cities. The second servant, with equal 
 capital had increased it only five fold ; he was properly re- 
 warded in proportion by appointment as governor over five 
 cities. The third gave back what he had received, without 
 increase, for he had failed to use it. He had no reason and 
 only a very poor excuse to offer for his dereliction. In jus- 
 tice he was severely reprimanded, and the money was taken 
 from him. When the king directed that the pound so for- 
 feited by the unfaithful servant be given to him who already 
 had ten, some surprize was manifest amongst those who 
 stood by ; but the king explained, that "unto every one that 
 
 
 n Note 3, end of chapter. 
 
510 JESUS THE CHRIST. [CHAP. 29. 
 
 hath shall be given," for such a one uses to advantage the 
 means entrusted to his care, while "from him that hath not, 
 even that he hath shall be taken away from him"; for he 
 has demonstrated his utter unfitness to possess and use 
 aright. This part of the parable, while of general applica- 
 tion, must have appealed to the apostles as particularly apt ; 
 for each of them had received in trust an equal endowment 
 through ordination, and each would be required to account 
 for his administration. 
 
 The fact is apparent that Christ was the nobleman who 
 was to be invested with the authority of kingship, and who 
 would return to require the accounting at the hands of His 
 trusted servants.* But many of the citizens hated Him and 
 would protest His investiture, saying they would not have 
 Him to reign over them/ When He does return in power 
 and authority, these rebellious citizens shall surely receive 
 the punishment they deserved 
 
 IN THE HOUSE Off SIMON THE LEPER/ 
 
 Six days before the Feast of the Passover, that is to say 
 before the day on which the paschal lamb was to be eaten/ 
 Jesus arrived at Bethany, the home town of Martha and 
 Mary, and of Lazarus who had recently died and been re- 
 stored to life. The chronology of events during the last 
 week of our Lord's life supports the generally accepted belief 
 that in this year, the fourteenth day of Nisan, on which the 
 Passover festival began, fell on Thursday ; and this being so, 
 the day on which Jesus reached Bethany was the preceding 
 Friday, the eve of the Jewish Sabbath. Jesus fully realized 
 that this Sabbath was the last He would live to see in mor- 
 
 <? Compare Mark 13:34. 
 p Note 4, end of chapter. 
 
 q Comparison of similarities and differences between this parable and 
 that of the Talents (Matt. 25:14-30) will be made in chapter 32, pages 580-584. 
 rjohn 12:1-8; Matt. 26:6-13; Mark 14:3-9. 
 jSee Exo. 12:1-10; also page 112 herein. 
 
A MEMORABLE SUPPER AT BETHANY. 511 
 
 tality. The Gospel- writers have drawn a veil of reverent 
 silence over the events of that day. It appears that Jesus 
 passed His last Sabbath in retirement at Bethany. The 
 journey afoot from Jericho had been no easy walk, for the 
 road ascended to an altitude of nearly three thousand feet, 
 and was withal otherwise a toilsome way. 
 
 On Saturday/ probably in the evening after the Sabbath 
 had passed, a supper was spread for Jesus and the Twelve 
 in the house of Simon the leper. No other mention of this 
 man, Simon, appears in scripture. If he was living at the 
 time our Lord was entertained in the house known by his 
 name, and if he was present, he must have been previously 
 healed of his leprosy, as otherwise he could not have been 
 allowed within the town, far less to be one of a festal com- 
 pany. It is reasonable to think that the man had once been 
 a victim of leprosy and had come to be currently known as 
 Simon the leper, and that he was one among the many suf- 
 ferers from this dread disease who had been healed through 
 the Lord's ministrations. 
 
 Martha was in charge of the supper arrangements on this 
 memorable occasion, and her sister Mary was with her, while 
 Lazarus sat at table with Jesus. Many have assumed that 
 the house of Simon the leper was the family home of the 
 two sisters and Lazarus, in which case it is possible that 
 Simon was the father of the three ; but of such relationship 
 we have no proof . u There was no attempt to secure unusual 
 privacy at this supper. Such occasions were customarily 
 marked by the presence of many uninvited lookers-on in that 
 time ; and we are not surprized to learn, therefore, that 
 many people were there and that they had come "not for 
 Jesus' sake only, but that they might see Lazarus also, whom 
 he had raised from the dead." Lazarus was a subject of 
 much interest and doubtless of curiosity among the people ; 
 
 t Note 5, end of chapter. 
 u Note 6, end of chapter. 
 
512 JESUS THE CHRIST. [CHAP. 29. 
 
 and at the time of his privileged and intimate association 
 with Jesus in Bethany, the chief priests were plotting to put 
 him to death, on account of the effect his restoration had had 
 upon the people, many of whom believed on Jesus because 
 of the miracle. 
 
 That supper in Bethany was an event never to be forgot- 
 ten. Mary, the more contemplative and spiritually minded 
 of the two sisters, she who loved to sit at the feet of Jesus 
 and listen to His words, and who had been commended for 
 having so chosen the one needful thing, which her more 
 practical sister lacked,* 7 brought from among her treasures 
 an alabaster cruse containing a pound of costly spikenard 
 ointment ; she broke the sealed flask w and poured its fra- 
 grant contents upon the head and feet of her Lord, and 
 wiped His feet with her loosened tresses.* To anoint the 
 head of a guest with ordinary oil was to do him honor ; to 
 anoint his feet also was to show unusual and signal regard ; 
 but the anointing of head and feet with spikenard, and in 
 such abundance, was an act of reverential homage rarely 
 rendered even to kings. 3 ' Mary's act was an expression of 
 adoration ; it was the fragrant outwelling of a heart over- 
 flowing with worship and affection. 
 
 But this splendid tribute of a devout woman's love was 
 made the cause of disagreeable protest. Judas Iscariot, 
 treasurer of the Twelve, but dishonest, avaricious, and small- 
 souled in character, vented his grumbling complaint, saying : 
 "Why was not this ointment sold for three hundred pence, 
 and given to the poor?"" His seeming solicitude for the 
 poor was all hypocrisy. He was a thief and lamented that 
 he had not been given the precious ointment to sell, or that 
 
 v Luke 10:40-42; page 432 herein 
 
 w The better rendering is "cruse" or "flask" instead of "box." See re- 
 vised version. 
 
 x This occurrence must not be confused with that of an earlier anointing 
 of Jesus by a penitent sinner in the house of Simon the Pharisee (Luke 7:36- 
 50) in Galilee. See page 262 herein. 
 
 y Note 7, end of chapter. 
 
 z Three hundred pence or Roman denarii would be approximately equal 
 in value to forty-five dollars. 
 
MARY OF BETHANY UNJUSTLY CRITICIZED. 513 
 
 the price had not been turned into the bag of which he was 
 the self-interested custodian. Mary's use of the costly 
 unguent had been so lavish that others beside Judas had let 
 their surprize grow into murmuring; but to him is attrib- 
 uted the distinction of being the chief complainer. Mary's 
 sensitive nature was pained by the ungracious words of dis- 
 approval; but Jesus interposed, saying: "Why trouble ye 
 the woman ? for she hath wrought a good work upon me." 
 Then in further rebuke and by way of solemn instruction He 
 continued : "For ye have the poor always with you ; but me 
 ye have not always. For in that she hath poured this oint- 
 ment on my body, she did it for my burial. Verily I say 
 unto you, Wheresoever this gospel shall be preached in the 
 whole world, there shall also this, that this woman hath done, 
 be told for a memorial of her." 
 
 We are left without certain information as to whether 
 Mary knew that within a few days her beloved Lord would 
 be in the tomb. She may have been so informed in view of 
 the hallowed intimacy between Jesus and the family; or 
 she may have gathered from the remarks of Christ to the 
 apostles that the sacrifice of His life was impending; or 
 perhaps by inspired intuition she was impelled to render the 
 loving tribute by which her memory has been enshrined in 
 the hearts of all who know and love the Christ. John has 
 preserved to us this remark of Jesus in the rebuke called 
 forth by the grumbling Iscariot: "Let her alone; against 
 the day of my burying hath she kept this" ; and Mark's ver- 
 sion is likewise suggestive of definite and solemn purpose on 
 Mary's part : "She is come aforehand to anoint my body to 
 the burying." 
 
 CHRIST'S TRIUMPHAL ENTRY INTO JERUSALEM. 
 
 While still in Bethany or in the neighboring village of 
 Bethphage, and according to John's account on the next day 
 
 a Matt. 21:1-11; Mark 11:1-11; Luke 19:29-44; John 12:12-19. 
 17 
 
514 JESUS THE CHRIST. [CHAP. 29. 
 
 after the supper at Simon's house, Jesus directed two of His 
 disciples to go to a certain place, where, He told them, they 
 would find an ass tied, and with her a colt on which no man 
 had ever sat. These they were to bring to Him. If stopped 
 or questioned they were to say the Lord had need of the 
 animals. Matthew alone mentions both ass and colt; the 
 other writers specify the latter only ; most likely the mother 
 followed as the foal was led away, and the presence of the 
 dam probably served to keep the colt tractable. The disci- 
 ples found all to be as the I^ord had said. They brought 
 the colt to Jesus, spread their coats on the gentle creature's 
 back, and set the Master thereon. The company started 
 toward Jerusalem, Jesus riding in their midst. 
 
 Now, as was usual, great numbers of people had come 
 up to the city many days before the beginning of the Pass- 
 over rites, in order that they might attend to matters of 
 personal purification, and make good their arrears in the 
 offering of prescribed sacrifices. Though the great day, on 
 which the festival was to be inaugurated, was yet four days 
 ahead, the city was thronged with pilgrim crowds; and 
 among these much questioning had arisen as to whether 
 Jesus would venture to appear publicly in Jerusalem during 
 the feast, in view of the well-known plans of the hierarchy 
 to take Him into custody. The common people were inter- 
 ested in every act and movement of the Master ; and word 
 of His departure from Bethany sped ahead of Him ; so that 
 by the time He began the descent from the highest part of 
 the road on the flank of the Mount of Olives, great crowds 
 had gathered about Him. The people were jubilant over the 
 spectacle of Jesus riding toward the holy city ; they spread 
 out their garments, and cast palm fronds and other foliage 
 in His path, thus carpeting the way as for the passing of a 
 king. For the time being He was their king, and they His 
 adoring subjects. The voices of the multitude sounded in 
 reverberating harmony : "Blessed be the King that cometh 
 
 
THE PRINCE OF PEACE RIDES INTO JERUSALEM. 515 
 
 in the name of the Lord : peace in heaven, and glory in the 
 highest"; and again: "Hosanna to the son of David: 
 Blessed is he that cometh in the name of the Lord ; Hosanna 
 in the highest.''^ 
 
 But amidst all this jubilation, Jesus was sad as He came 
 in sight of the great city wherein stood the House of the 
 Lord ; and He wept, because of the wickedness of His peo- 
 ple, and of their refusal to accept Him as the Son of God ; 
 moreover He foresaw the awful scenes of destruction before 
 which both city and temple were soon to fall. In anguish 
 and tears, He thus apostrophized the doomed city : "If thou 
 hadst known, even thou, at least in this thy day, the things 
 which belong unto thy peace! but now they are hid from 
 thine eyes. For the days shall come upon thee, that thine 
 enemies shall cast a trench about thee, and compass thee 
 round, and keep thee in on every side, And shall lay thee 
 even with the ground, and thy children within thee ; and 
 they shall not leave in thee one stone upon another ; be- 
 cause thou knewest not the time of thy visitation." The 
 multitude was increased by tributary crowds who fell in with 
 the imposing procession at every crossway; and the shouts 
 of praise and homage were heard inside the city while the 
 advancing company was yet far from the walls. When the 
 Lord rode through the massive portal and actually entered 
 the capital of the Great King, the whole city was thrilled. 
 To the inquiry of the uninformed, "Who is this ?" the multi- 
 tude shouted: "This is Jesus, the prophet of Nazareth of 
 Galilee." It may be that the Galilean pilgrims were first to 
 answer and loudest in the gladsome proclamation ; for the 
 proud Judeans held Galilee in low esteem, and on this .day, 
 Jesus of Galilee was the most prominent personage in Jeru- 
 salem. The Pharisees, resentful of the honors thus shown 
 to One whom they had long plotted to destroy, impotently 
 condoled with one another over the failure of all their nefar- 
 
 b Note 8, end of chapter. 
 
516 JESUS THE CHRIST. [CHAP. 29. 
 
 ious schemes, saying: "Perceive ye how ye prevail noth- 
 ing? behold, the world is gone after him." Unable to 
 check the surging enthusiasm of the multitudes, or to silence 
 the joyous acclamations, some of the Pharisees made their 
 way through the throngs until they reached Jesus, and to 
 Him they appealed, saying : "Master, rebuke thy disciples." 
 But the Lord "answered and said unto them, I tell you that, 
 if these should hold their peace, the stones would immedi- 
 ately cry out." c 
 
 Dismounting, He entered afoot the temple enclosure; 
 shouts of adulation greeted Him there. Chief priests, scribes, 
 and Pharisees, the official representatives of the theocracy, 
 the hierarchy of Judaism, were incensed ; there was no deny- 
 ing the fact that the people were rendering Messianic honors 
 to this troublesome Nazarene ; and that too within the very 
 purlieus of the temple of Jehovah. 
 
 The purpose of Christ in thus yielding Himself for the 
 day to the desires of the people and accepting their homage 
 with kingly grace may not be fully comprehended by us of 
 finite mind. That the occasion was no accidental or fortu- 
 itous happening, of which He took advantage without pre- 
 conceived intention, is evident. He knew beforehand what 
 would be, and what He would do. It was no meaningless 
 pageantry ; but the actual advent of the King into His royal 
 city, and His entry into the temple, the house of the King of 
 kings. He came riding on an ass, in token of peace, ac- 
 claimed by the Hosanna shouts of multitudes ; not on a 
 caparisoned steed with the panoply of combat and the accom- 
 paniment of bugle blasts and fanfare of trumpets. That the 
 joyous occasion was in no sense suggestive of physical hos- 
 tility or of seditious disturbance is sufficiently demonstrated 
 by the indulgent unconcern with which it was viewed by the 
 Roman officials, who were usually prompt to send their 
 legionaries swooping down from the fortress of Antonia at 
 
 c Compare Hab. 2:11. 
 
PROPHECY FULFILLED IN CHRIST'S TRIUMPHAL ENTRY. 517 
 
 the first evidence of an outbreak ; and they were particularly 
 vigilant in suppressing all Messianic pretenders, for false 
 Messiahs had arisen already, and much blood had been shed 
 in the forcible dispelling of their delusive claims. But the 
 Romans saw nothing to fear, perhaps much to smile at, in 
 the spectacle of a King mounted upon an ass, and attended 
 by subjects, who, though numerous, brandished no weapons 
 but waved instead palm branches and myrtle sprigs. The 
 ass has been designated in literature as "the ancient symbol 
 of Jewish royalty," and one riding upon an ass as the type 
 of peaceful progress. 
 
 Such triumphal entry of Jesus into the chief city of the 
 Jews would have been strikingly inconsistent with the gen- 
 eral tenor of His ministry in its early stages. Even the in- 
 timation that He was the Christ had been made with guarded 
 care, if at all ; and every manifestation of popular regard in 
 which He might have figured as a national leader had been 
 suppressed. Now, however, the hour of the great consum- 
 mation was near at hand; the public acceptance of the 
 nation's homage, and the acknowledgment of both kingly 
 and Messianic titles, constituted an open and official procla- 
 mation of His divine investiture. He had entered city and 
 temple in such royal state as befitted the Prince of Peace. 
 By the rulers of the nation He had been rejected and His 
 claims derided. The manner of His entry should have ap- 
 pealed to the learned teachers of the law and the prophets ; 
 for Zechariah's impressive forecast, the fulfilment of which 
 the evangelist, John, finds in the events of this memorable 
 Sunday/ was frequently cited among them: "Rejoice 
 greatly, O daughter of Zion; shout, O daughter of Jeru- 
 salem: behold, thy King cometh unto thee: he is just, and 
 having salvation ; lowly, and riding upon an ass, and upon 
 a colt the foal of an ass."* 
 
 d The Sunday before Easter is annually celebrated by many Christian 
 sects as Palm Sunday, in commemoration of our Lord's triumphal entry 
 into Jerusalem. 
 
 ?Zech. 9:9. 
 
518 JESUS THE CHRIST. [CHAP. 29. 
 
 CERTAIN GREEKS VISIT CHRIST/ 
 
 Among the multitudes who came to Jerusalem at the time 
 of the annual Passover were people of many nations. Some 
 of these, though not of Jewish descent, had been converted 
 to Judaism ; they were admitted to the temple precincts, but 
 were not allowed to pass beyond the court of the Gentiles.^ 
 Sometime during our Lord's last week of mortal life, possi- 
 bly on the day of His royal entry into the city/* certain 
 Greeks, who were evidently numbered among the proselytes 
 since they had come "to worship at the feast/' sought an in- 
 terview with Jesus. Imbued with a becoming sense of de- 
 corum they hesitated to directly approach the Master, and 
 applied instead to Philip, one of the apostles, saying : "Sir, 
 we would see Jesus." Philip consulted with Andrew, and 
 the two then informed Jesus, who, as we may reasonably 
 infer from the context though the fact is not explicitly stated, 
 graciously received the foreign visitors and imparted to them 
 precepts of the utmost worth. It is evident that the desire 
 of these Greeks to meet the Master was not grounded 011 
 curiosity or other unworthy impulse ; they earnestly wished 
 to see and hear the Teacher whose fame had reached their 
 country, and whose doctrines had impressed them. 
 
 To them Jesus testified that the hour of His death was 
 near at hand, the hour in which "the Son of man should be 
 glorified." They were surprized and pained by the Lord's 
 words, and possibly they inquired as to the necessity of such 
 a sacrifice. Jesus explained by citing a striking illustration 
 drawn from nature : "Verily, verily, I say unto you, Except 
 a corn of wheat fall into the ground and die, it abideth alone : 
 but if it die, it bringeth forth much fruit."* The simile is an 
 
 /John 12:20-26. 
 
 g See "House of the Lord," pages 56, 57. 
 
 h John records this event in immediate sequence to the Lord's triumphal 
 entry, though without any specific indication of the time of its occurrence. 
 * Compare 1 Cor. 15:36. 
 
THE SEED AND THE RESULTING CROP. 519 
 
 apt one, and at once impressively simple and beautiful. A 
 farmer who neglects or refuses to cast his wheat into the 
 earth, because he wants to keep it, can have no increase ; but 
 if he sow the wheat in good rich soil, each living grain may 
 multiply itself many fold, though of necessity the seed must 
 be sacrificed in the process. So, said the Lord, "He that 
 loveth his life shall lose it; and he that hateth his life in this 
 world shall keep it unto life eternal." The Master's mean- 
 ing is clear; he that loves his life so well that he will not 
 imperil it, or, if need be, give it up, in the service of God, 
 shall forfeit his opportunity to win the bounteous increase of 
 eternal life; while he who esteems the call of God as so 
 greatly superior to life that his love of life is as hatred in 
 comparison, shall find the life he freely yields or is willing 
 to yield, though for the time being it disappear like the 
 grain buried in the soil ; and he shall rejoice in the bounty of 
 eternal development. If such be true of every man's exist- 
 ence, how transcendently so was it of the life of Him who 
 came to die that men may live ? Therefore was it necessary 
 that He die, as He had said He was about to do ; but His 
 death, far from being life lost, was to be life glorified. 
 
 THE VOICE FROM HEAVEN.' 
 
 The realization of the harrowing experiences upon which 
 He was about to enter, and particularly the contemplation of 
 the state of sin, which made His sacrifice imperative, so 
 weighed upon the Savior's mind that He sorrowed deeply. 
 "Now is my soul troubled," He groaned ; "and what shall I 
 say?" He exclaimed in anguish. Should He say, "Father, 
 save me from this hour" when as He knew "for this cause" 
 had He come "unto this hour ?" To His Father alone could 
 He turn for comforting support, not to ask relief from, but 
 strength to endure, what was to come; and He prayed: 
 
 j John 12:27-36. 
 
520 JESUS THE CHRIST. [CHAP. 29. 
 
 "Father, glorify thy name." It was the rising of a mighty 
 Soul to meet a supreme issue, which for the moment had 
 seemed to be overwhelming. To that prayer of renewed 
 surrender to the Father's will, "Then came there a voice 
 from heaven, saying, I have both glorified it, and will glorify 
 it again." 
 
 The voice was real ; it was no subjective whisper of com- 
 fort to the inner consciousness of Jesus, but an external, 
 objective reality. People who were standing by heard the 
 sound, and interpreted it variously; some said it was thun- 
 der ; others, of better spiritual discernment, said : "An angel 
 spake to him" ; and some may have understood the words as 
 had Jesus. Now fully emerged from the passing cloud of 
 enveloping anguish, the Lord turned to the people, saying: 
 "This voice came not because of me, but for your sakes." 
 And then, with the consciousness of assured triumph over 
 sin and death, He exclaimed in accents of divine jubilation, 
 as though the cross and the sepulchre were already of the 
 past: "Now is the judgment of this world: now shall the 
 prince of this world be cast out." Satan, the prince of the 
 world was doomed.* "And I," the Lord continued, "if I be 
 lifted up from the earth, will draw all men unto me." John 
 assures us that this last utterance signified the manner of the 
 Lord's death ; the people so understood, and they asked an 
 explanation of what seemed to them an inconsistency, in that 
 the scriptures, as they had been taught to interpret the same, 
 declared that the Christ was to abide forever/ and now He 
 who claimed to be the Messiah, the Son of Man, averred that 
 He must be lifted up. "Who is this Son of man?" they 
 asked. Mindful as ever not to cast pearls where they would 
 not be appreciated, the Lord refrained from a direct avowal, 
 but admonished them to walk in the light while the light was 
 with them, for darkness would surely follow; and, as He 
 
 
 k Compare John 14:30; 18:11. 
 
 /See e. g. Isa. 9:7; Dan. 7:14. 27; Ezek. 37:25. 
 
( y] - NOTES. 
 
 reminded them, "he that walketh in darkness knoweth not 
 whither he goeth." In conclusion the L,ord admonished 
 them thus : "While ye have light, believe in the light, that 
 ye may be the children of light. " m 
 
 At the close of this discourse Jesus departed from the 
 people "and did hide himself from them." The record of 
 the first day of what has come to be known as the week of 
 our Lord's passion" is thus concluded by Mark : "And when 
 he had looked round about upon all things, and now the 
 eventide was come, he went out unto Bethany with the 
 twelve."* 
 
 NOTES TO CHAPTER 29. 
 
 1. The Mother of James and John. The mother of these 
 two sons of Zebedee (Matt. 20:20; compare 4:21) is generally 
 understood to have been the Salome mentioned as one of the 
 women present at the crucifixion (Mark 15:40; compare Matt. 
 27:56 in which "the mother of Zebedee's children" is mentioned, 
 and the name "Salome" is omitted), and one of those who arrived 
 first at the tomb on the morning of the resurrection (Mark 16:1). 
 From the fact that John mentions the mother of Jesus and "his 
 mother's sister" (19:25) and omits mention of Salome by name, 
 some expositors hold that Salome was the sister of Mary the 
 mother of Jesus ; and therefore the Savior's aunt. This rela- 
 tionship would make James and John cousins to Jesus. While 
 the scriptural record does not disprove this alleged kinship, it 
 certainly does not affirm the same. 
 
 2. Jericho. This was an ancient city, lying north-easterly 
 from Jerusalem, a little less than fifteen miles in a straight line. 
 In the course of the exodus it was captured by the people of 
 Israel through a miraculous interposition of divine power. (Josh. 
 6). The productiveness of the region is indicated by the de- 
 scriptive appellation "city of palm trees" (Deut. 34:3; Judg. 1:16; 
 3:13; 2 Chron. 28:15). The name Jericho means "place of fra- 
 grance." Its climate was semi-tropical, a consequence of its 
 low altitude. It lay in a valley several hundred feet below the 
 level of the Mediterranean; this explains Luke's statement (19: 
 28) that after Jesus had spoken the Parable of the Pounds. when 
 on the way from Jericho, "he went before, ascending up to 
 Jerusalem." In the time of Christ, Jericho was an important 
 city; and the abundance of its commercial products, particularly 
 balsam and spices, led to the maintenance of a customs office 
 there, over which Zaccheus seems to have presided. 
 
 m Compare John 1:9; 3:19; 8:12; 9:5; 12:46; see page 407. 
 
 n Acts 1:3. 
 
 o Mark 11:11. Note 9, end of chapter. 
 
 
522 JESUS THE CHRIST. [CHAP. 29. 
 
 3. The Nobleman and the Kingdom. The local setting of 
 the part of the Parable of the Pounds that relates to a certain 
 nobleman going into a far_ country to receive for himself a king- 
 dom, had its parallel in history. Archelaus, who by the will of 
 his father, Herod the Great, had been named king of the Jews, 
 set out for Rome to ask of the emperor the confirmation of his 
 royal status. He was opposed by a protest from the people. On 
 the utilization of this circumstance in the parable, Farrar (p. 493, 
 note) says : " 'A nobleman going into a far country to receive a 
 kingdom' would be utterly unintelligible, had we not fortunately 
 known that this was done both by Archelaus and by Antipas 
 (Jos. Ant xvii, 9:4). And in the case of Archelaus the Jews had 
 actually sent to Augustus a deputation of fifty, to recount his 
 cruelties and oppose his claims, which, though it failed at the 
 time, was subsequently successful (Josephus, Ant. xyii, 13:2). 
 Philipus defended the property of Archelaus, during his absence, 
 from the encroachments of the Proconsul Sabinus. The 
 magnificent palace which Archelaus had built at Jericho (Jos. 
 Ant. xvii, 13:1) would naturally recall these circumstances to the 
 mind of Jesus, and the parable is another striking example of 
 the manner in which He utilized the most ordinary circumstances 
 around Him, and made them the bases of His highest teachings. 
 It is also another unsuspected indication of the authenticity and 
 truthfulness of the Gospels." 
 
 4. "We Will Not Have this Man to Reign Over Us." On 
 this phase of the parable, Trench (Miracles, p. 390) very aptly 
 remarks: "Twice before He had gone to receive His kingdom, 
 this very declaration found formal utterance from their lips, 
 once when they cried to Pilate, 'We have no king but Caesar'; and 
 again when they remonstrated with him, 'Write not, The King 
 of the Jews' (John 19:15, 21; compare Acts 17:7). But the 
 stricter fulfilment of these words is to be found in the demeanor 
 of the Jews after His ascension, their fierce hostility to Christ 
 in His infant Church (Acts 12:3; 13:45; 14:18; 17:5; 18:6; 22:22; 
 23:12; i Thes. 2:15)." 
 
 5. The Day of the Supper at Bethany. John places this 
 event as having occurred on the day following Christ's arrival 
 in Bethany, for as we see from 12:12, the triumphal entry into 
 Jerusalem took place on the next day after the supper, and, as 
 stated in the text, Jesus most probably reached Bethany on Fri- 
 day. The joyous processional into Jerusalem did not occur on 
 the day following Friday, for that was the Jewish Sabbath. 
 Matthew (26:2-13) and Mark (14:1-9) give place to the incident 
 of the supper after the record of the triumphal entry and other 
 events, from which some have drawn the inference that these 
 two writers place the supper two days before the Passover. This 
 inference lacks confirmation. In this matter the chronological 
 order given by John appears to be the true one. 
 
 6. The Family Home at Bethany. The home of Martha, 
 Mary, and Lazarus appears to have been the usual abiding place 
 of Jesus when He was in Bethany. Undoubtedly He was on 
 terms of very close and affectionate acquaintanceship with all 
 
NOTES. 523 
 
 members of the family, even before the miraculous raising of 
 Lazarus from the dead, and, this supremely blessed occurrence 
 must have intensified into worshipful reverence the esteem in 
 which our Lord had been held in that household. As to whether 
 this home was identical with the house of Simon the leper, the 
 scriptural record does not state. John, who gives a fairly de- 
 tailed account of the supper served by Martha, makes no men- 
 tion of Simon or his house. It is noticeable that the synoptic 
 writers say very little about this home in Bethany. Farrar has 
 aptly remarked (p. 483) : "We seem to trace in the Synoptists 
 a special reticence about the family at Bethany. The house in 
 which they take a prominent position is called 'the house of 
 Simon the leper'; Mary is called simply 'a woman' by St. Matthew 
 and St. Mark (Matt. 26:6, 7; Mark 14:3) ; and St. Luke contents 
 himself with calling Bethany 'a certain village' (Luke 10:38), 
 although he was perfectly aware of the name (Luke 19:29)." 
 
 7. Spikenard Ointment. This was among the most highly 
 prized of oriental unguents. That with which Mary anointed 
 Jesus is described by Matthew and Mark as "very precious,"^ and 
 by John as "very costly." In the original the adjective "pistic" 
 appears; this is translated by some as meaning "liquid," but by 
 others as signifying "genuine." There were many inferior imi- 
 tations of the real spikenard, or nard; and we are left without a 
 doubt that Mary's precious gift was of the best. The plant from 
 which the fragrant extract is obtained is a species of bearded 
 
 frass indigenous in India. Spikenard is mentioned in Song of 
 olomon i :I2; 4:13, 14, 
 
 8. Hosanna! "Hosanna" is a Greek form of the Hebrew 
 expression for "Save us now," or "Save, we pray," which occurs' 
 in the original of Psalm 118:25. It occurs nowhere in the Eng- 
 lish Bible except in the acclamations of the people at Christ's 
 triumphal entry into Jerusalem, and in the joyous shouts of 
 children in the temple (Matt. 21:9, !5)- Note the rendering of 
 the "Hosanna Shout" in the restored Church of Christ in the cur- 
 rent dispensation on occasions of particular rejoicing before the 
 Lord (see the House of the Lord, pp. 120, 150, 210). "Halle- 
 lujah," literally rendered, means "Praise ye Jehovah." It occurs 
 in the Greek form "Alleluia" in Rev. 19:1, 3, 4, 6. 
 
 9. The First Day in Passion Week. A comparison of the 
 accounts of the Lord's triumphal entry into Jerusalem, and of 
 certain events following, as recorded by the three synoptists, shows 
 at least a possibility of discrepancy as to sequence. It appears 
 certain that Jesus visited the temple grounds on the day of the 
 royal advent into the city. From Matthew 21:12 and Luke .19:45 
 and the context preceding these passages, the inference has been 
 drawn that the second clearing of the temple occurred on the 
 day of the processional entry; while others interpret Mark 11:11 
 and 15 as meaning that the event took place on a later day. The 
 question is admittedly an open one; and the order of presentation 
 followed in the text is one of convenience of treatment based on 
 rational probability. 
 
JESUS THE CHRIST. [CHAP. 30. 
 
 CHAPTER 30. 
 JESUS RETURNS TO THE TEMPLE DAILY. 
 
 AN INSTRUCTIVE INCIDENT ON THE WAY. 
 
 On the morrow, which, as we reckon, was Monday, the 
 second day of Passion week, Jesus and the Twelve returned 
 to Jerusalem and spent the greater part of the day at the 
 temple. The start from Bethany was an early one, and 
 Jesus hungered by the way. Looking ahead He saw a fig 
 tree that differed from the rest of the many fig trees of the 
 region in that it was in full leaf though the season of fruit 
 had not yet come. & It is well known that the fruit-buds of a 
 fig-tree appear earlier than do the leaves, and that by the 
 time the tree is in full foliage the figs are well advanced to- 
 ward maturity. Moreover, certain species of figs are edible 
 while yet green; indeed the unripe fruit is relished in the 
 Orient at the present time. It would be reasonable, there- 
 fore, for one to expect to find edible figs even in early April 
 on a tree that was already covered with leaves. When Jesus 
 and His party reached this particular tree, which had rightly 
 been regarded as rich in promise of fruit, they found on it 
 nothing but leaves ; it was a showy, fruitless, barren tree. It 
 was destitute even of old figs, those of the preceding season, 
 some of which are often found in spring on fruitful trees. 
 Jesus pronounced upon that tree the sentence of perpetual 
 barrenness. "No man eat fruit of thee hereafter forever", 
 He said according to Mark's account; or, as Matthew re- 
 cords the judgment, "Let no fruit grow on thee hencefor- 
 ward for ever." The latter writer tells us in immediate 
 
 a Matt. 21:18-22; Mark 11:12-14. 20-26. 
 b Note 1, end of chapter. 
 
THE BLIGHTED FIG TREE. 525 
 
 sequence that "presently the fig tree withered away"; but 
 the former makes it appear that the effect of the curse was 
 not observed until the following morning, when, as Jesus 
 and the apostles were once again on the way between Beth- 
 any and Jerusalem, they saw that the fig tree had withered 
 and dried from the roots up. Peter called attention to the 
 blasted tree, and, addressing Jesus, exclaimed : "Master, 
 behold, the fig tree which thou cursedst is withered away." 
 
 Applying the lesson of the occasion, Jesus said, "Have 
 faith in God"; and then He repeated some of His former 
 assurances as to the power of faith, by which even moun- 
 tains may be removed, should there be need of such miracu- 
 lous accomplishment, and through which, indeed, any neces- 
 sary thing may be done. The blighting of a tree was shown 
 to be small in comparison with the greater possibilities of 
 achievement through faith and prayer. But to so achieve 
 one must work and pray without reservation or doubt, as 
 the Lord thus made plain : "Therefore I say unto you, 
 What things soever ye desire, when ye pray, believe that 
 ye receive them, and ye shall have them." Prayer must be 
 acceptable unto God to be effective ; and it follows that he 
 who desires to accomplish any work through prayer and 
 faith must be fit to present himself before the Lord in sup- 
 plication ; therefore Jesus again instructed the apostles say- 
 ing: "And when ye stand praying, forgive, if ye have ought 
 against any : that your Father also which is in heaven may 
 forgive you your trespasses. But if ye do not forgive, 
 neither will your Father which is in heaven forgive your 
 trespasses." c 
 
 The blighting of the barren fig tree is regarded by many 
 as unique among the recorded miracles of Christ, from the 
 fact that while all the others were wrought for relief, bless- 
 ing, and beneficent purposes generally, this one appears as 
 an act of judgment and destructive execution. Neverthe- 
 
 cPage 240. 
 
'526 JESUS THE CHRIST. [CHAP. 30. 
 
 Jess in this miracle the Lord's purpose is not hidden ; and the 
 result, while fatal to a tree, is of lasting blessing to all who 
 iwould learn and profit by the works of God. If no more has 
 been accomplished by the miracle than the presenting of 
 so impressive an object lesson for the instructions that fol- 
 lowed, that smitten tree has proved of greater service to hu- 
 manity than have all the fig orchards of Bethphage/ To 
 the apostles the act was another and an indisputable proof of 
 the L,ord's power over nature, His control of natural forces 
 and all material things, His jurisdiction over life and death. 
 He had healed multitudes ; the wind and the waves had 
 obeyed His words ; on three occasions He had restored the 
 'dead to life; it was fitting that He should demonstrate His 
 power to smite and to destroy. In manifesting His command 
 over death, He had mercifully raised a maiden from the 
 |couch on which she had died, a young man from the bier 
 on which he was being carried to the grave, another from 
 jthe sepulchre in which he had been laid away a corpse ; but 
 I in proof of His power to destroy by a word He chose a bar- 
 Ten and worthless tree for His subject. Could any of the 
 iTwelve doubt, when, a few days later they saw Him in the 
 ,hands of vindictive priests and heartless pagans, that did He 
 so will He could smite His enemies by a word, even unto 
 death? Yet not until after His glorious resurrection did 
 even the apostles realize how truly voluntary His sacrifice 
 had been. 
 
 But the fate that befell the barren fig tree is instructive 
 from another point of view. The incident is as much para- 
 ble as miracle. That leafy tree was distinguished among 
 'fig trees ; the others offered no invitation, gave no promise ; 
 "the time of figs was not yet" ; they, in due season would 
 bring forth fruit and leaves; but this precocious and leafy 
 
 4 "Bethphage," the name of a village close to Bethany, and therefore 
 near to the Mount of Olives, means "house of figs." See mention, Matt. 
 21:1; Mark 11:1; Luke 19:29. "Bethany" signifies "house of dates." For 
 "house" in the literal translation we may read "place." 
 
SYMBOLISM OF THE WITHERED TREE. 
 
 pretender waved its umbrageous limbs as in boastful asser- 
 tion of superiority. For those who responded to its osten- 
 tatious invitation, for the hungering Christ who came seek- 
 ing fruit, it had naught but leaves. Even for the purposes of 
 the lesson involved, we cannot conceive of the tree being 
 blighted primarily because it was fruitless, for at that season 
 the other fig trees were bare of fruit also ; it was made the 
 object of the curse and the subject of the Lord's instructive 
 discourse, because, having leaves, it was deceptively barren. 
 Were it reasonable to regard the tree as possessed of moral 
 agency, we would have to pronounce it a hypocrite ; its utter 
 barrenness coupled with its abundance of foliage made of 
 it a type of human hypocrisy. 
 
 The leafy, fruitless tree was a symbol of Judaism, which 
 loudly proclaimed itself as the only true religion of the age, 
 and condescendingly invited all the world to come and par- 
 take of its rich ripe fruit; when in truth it was but an un- 
 natural growth of leaves, with no fruit of the season, nor 
 even an edible bulb held over from earlier years, for such 
 as it had of former fruitage was dried to worthlessness and 
 made repulsive in its worm-eaten decay. The religion of 
 Israel had degenerated into an artificial religionism, which in 
 pretentious show and empty profession outclassed the abom- 
 inations of heathendom. As already pointed out in these 
 pages, the fig tree was a favorite type in rabbinical represen- 
 tation of the Jewish race, and the L,ord had before adopted 
 the symbolism in the Parable of the Barren Fig Tree, that 
 worthless growth which did but cumber the ground/ 
 
 TH SECOND CLEARING OF THE TEMPLE/ 
 
 Within the temple grounds Jesus was filled with indig- 
 nation at the scene of tumult and desecration which the place 
 presented. Three years before, at Passover time, He had 
 
 e Luke 13:6-9; page 443 herein. 
 
 /Matt. 21:12, 13; Mark 11:15-17; Luke 19:45, 46. 
 
JESUS THE CHRIST. [CHAP. 30. 
 
 been wrought up to a high state of righteous anger by a sim- 
 ilar exhibition of sordid chaffering within the sacred pre- 
 cincts, and had driven out the sheep and oxen, and forcibly 
 expelled the traders and the money-changers and all who 
 were using His Father's house as a house of merchandized 
 That was near the beginning of His public labor, and the 
 vigorous action was among the first of His works to attract 
 general attention; now, within four days of the cross, He 
 cleared the courts again by casting out all "them that sold 
 and bought in the temple, and overthrew the tables of the 
 moneychangers, and the seats of them that sold doves"; 
 nor would He suffer any to carry their buckets and baskets 
 through the enclosure, as many were in the habit of doing, 
 and so making the way a common thoroughfare. "Is it not 
 written," He demanded of them in wrath, "My house shall 
 be called of all nations the house of prayer? but ye have 
 made it a den of thieves." On the former occasion, before 
 He had declared or even confessed His Messiahship, He had 
 designated the temple as "My Father's house" ; now that He 
 had openly avowed Himself to be the Christ, He called it 
 "My house." The expressions are in a sense synonymous; 
 He and the Father were and are one in possession and do- 
 minion. The means by which the later expulsion was accom- 
 plished are not stated ; but it is plain that none could with- 
 stand His authoritative command ; He acted in the strength 
 of righteousness, before which the forces of evil had to 
 give way. 
 
 His wrath of indignation was followed by the calmness 
 of gentle ministry ; there in the cleared courts of His house, 
 blind and lame folk came limping and groping about Him, 
 and He healed them. The anger of the chief priests and 
 scribes was raging against Him ; but it was impotent. They 
 had decreed His death, and had made repeated efforts to 
 take Him, and there He sat within the very area over which 
 
 g John 2:14-17; pages 153-158 herein. 
 
CHILDREN SHOUT "HOSANNA TO THE) SON Otf DAVID." 529 
 
 they claimed supreme jurisdiction, and they were afraid to 
 touch Him because of the common people, whom they pro- 
 fessed to despize yet heartily feared "for all the people 
 were very attentive to hear him." 
 
 The rage of the officials was further aggravated by a 
 touching incident, which seems to have accompanied or to 
 have immediately followed His merciful healing of the af- 
 flicted folk at the temple. Children saw what He did ; with 
 their innocent minds yet unsullied by the prejudice of tra- 
 dition and their sight }ret undarkened by sin, they perceived 
 in Him the Christ, and burst forth into praise and worship 
 in a hymn that was heard by the angels: "Hosanna to the 
 son of David. " With ill-concealed anger the temple offi- 
 cials demanded of Him: "Hearest thou what these say?" 
 They probably expected Him to disclaim the title, or possibly 
 hoped that He would reassert His claim in a manner that 
 would afford excuse for legal action against Him, for to most 
 of them the Son of David was the Messiah, the promised 
 King. Would He clear Himself of the blasphemy that 
 attached to the unjustified acknowledgment of so awful a 
 dignity? Jesus answered, with an implied rebuke for their 
 ignorance of the scriptures : "Yea ; have ye never read, Out 
 of the mouth of babes and sucklings thou hast perfected 
 praise?"' 1 
 
 It was now Monday evening ; Jesus left the city and re- 
 tired again to Bethany, where He lodged. This course was 
 a prudent one, in view of the determination of the rulers to 
 get Him into their power provided they could do so without 
 arousing the people. This they could not accomplish by day, 
 for wherever He appeared He was the center of a multitude ; 
 but had He remained in Jerusalem over night the vigilant 
 emissaries of the hierarchy might have succeeded in taking 
 Him, unless He withstood them by some miraculous action. 
 Near as was His hour, it had not yet struck ; and He would 
 
 ft Matt. 21:16; compare Psalm 8:2; see also Matt. 11:25; 1 Cor. 1:27, 
 
530 JESUS THE CHRIST. [CHAP. 30. 
 
 be made captive only as He permitted Himself, a voluntary 
 victim, to be taken into the hands of His enemies. 
 
 ID! 
 
 CHRIST'S AUTHORITY CHALLENGED BY THE RULERS.* 
 
 On the following day, that is on Tuesday, He returned 
 to the temple with the Twelve, passing the withered fig tree 
 on the way and impressing the moral of the combined mir- 
 acle and parable as we have already seen. As He taught in 
 the sacred place, preaching the gospel to all who would hear, 
 the chief priests with a number of scribes and elders came 
 upon Him in a body. They had been debating about Him 
 over night, and had resolved on at least one step ; they would 
 challenge His authority for what He had done the day be- 
 fore. They were the guardians of the temple, both the ma- 
 terial structure and the theocratic system for which the holy 
 edifice stood ; and this Galilean, who permitted Himself to 
 be called the Christ and defended those who so acclaimed 
 Him, had for the second time ignored their authority within 
 the temple walls and in the presence of the common people 
 over whom they lorded so arrogantly. So this official depu- 
 tation, with plans matured, came to Him saying: "By what 
 authority doest thou these things ? and who gave thee this 
 authority ?" This action was doubtless a preliminary step in 
 a preconcerted attempt to suppress the activities of Jesus, 
 both of word and deed, within the temple precincts. It will 
 be remembered that after the first cleansing of the temple, 
 the Jews had angrily demanded pf Jesus a sign by which 
 they might judge the question of His divine commission;' 
 and it is significant that on this latter occasion no sign was 
 asked, but instead thereof, a specific avowal as to the author- 
 ity He possessed and by whom it had been given Him. A 
 three years' course of miracle and teaching was known to 
 
 I Matt. 21:23-27; Mark 11:27-33; Luke 20:1-8. 
 /John 2:18-21; page 156 herein. 
 
QUESTION AND COUNTER QUESTION. 531 
 
 them ; on the yesterday blind and lame had been healed inside 
 the temple walls; and Lazarus, the living testimony of the 
 Lord's power over death and the grave was before them. 
 To ask a further sign would have been to flagrantly expose 
 themselves to the ridicule of the people. 
 
 They knew what authority the Lord claimed ; their ques- 
 tion was of sinister purpose. Jesus did not condescend to 
 voice an answer in which they could possibly find further 
 excuse for antagonizing Him; but He availed Himself of a 
 method very common among themselves that of countering 
 one question with another. "And Jesus answered and said 
 unto them, I also will ask you one thing, which if ye tell me, 
 I in like wise will tell you by what authority I do these 
 things. The baptism of John, whence was it ? from heaven, 
 or of men?" They consulted among themselves as to what 
 answer would best serve to extricate them from an embar- 
 rassing position ; no mention is made of any attempt to ascer- 
 tain the truth and reply accordingly; they were thoroughly 
 nonplussed. Should they answer that John's baptism was of 
 God, Jesus would probably demand of them why then they 
 had not believed in the Baptist, and why they did not accept 
 John's testimony concerning Himself. On the other hand, 
 should they aver that John had no divine authority to 
 preach and baptize, the people would turn against them, for 
 the martyred Baptist was revered by the masses as a prophet. 
 In spite of their boasted learning, they answered as puz- 
 zled school-boys might do when they perceive hidden diffi- 
 culties in what at first seemed but a simple problem. "We 
 cannot tell" said they. Then Jesus replied "Neither tell I 
 you by what authority I do these things." 
 
 Chief priests, scribes, and elders of the people were out- 
 witted and humiliated. The tables were completely turned 
 upon them ; Jesus, whom they had come to question, became 
 the examiner; they a class of cowed and unwilling listen- 
 ers, He the ready instructor, and the multitude interested 
 
532 JESUS THE CHRIST. [CHAP. 30. 
 
 observers. With little likelihood of immediate interruption 
 the Master proceeded in calm deliberation to relate to them 
 a series of three splendid stories, each of which they felt ap- 
 plied to themselves with incisive certainty. The first of the 
 narrations we call the Parable of the Two Sons. 
 
 -fisuiwtbrl} ' bsrnieb b3<x 
 
 "But what think ye ? A certain man had two sons ; and 
 
 he came to the first, and said, Son, go work today in my' 
 vineyard. He answered and said, I will not : but afterward 
 he repented, and went. And he came to the second, and said 
 likewise. And he answered and said, 1 go, sir: and went 
 not. Whether of them twain did the will of his father? 
 They say unto him, The first. Jesus saith unto them, Ver- 
 ily I say unto you, That the publicans and the harlots go 
 into the kingdom of God before you. For John came unto 
 you in the way of righteousness, and ye believed him not: 
 but the publicans and the harlots believed him : and ye, when 
 ye had seen it, repented not afterward, that ye might believe 
 him."* 
 
 The opening sentence, "But what think ye ?" was a call to 
 close attention. It implied a question soon to follow; and 
 that proved to be : Which of the two sons was the obedient 
 one? There was but one consistent answer, and they had 
 to give it, however loath. The application of the parable 
 followed with convicting promptness. They, the chief 
 priests, scribes, Pharisees and elders of the people, were 
 typified by the second son, who, when told to labor in the 
 vineyard answered so assuringly, but went not, though the 
 vines were running to wild growth for want of pruning, and 
 such poor fruit as might mature would be left to fall and rot 
 upon the ground. The publicans and sinners upon whom 
 they vented their contempt, whose touch was defilement, 
 were like unto the first son, who in rude though frank refusal 
 ignored the father's call, but afterward relented and set to 
 work, repentantly hoping to make amends for the time he 
 had lost and for the unfilial spirit he had shown.* Publicans 
 
 k Matt. 21:28-32. 
 
 I Note 2, end of chapter. 
 
PARABLE OF THE WICKED HUSBANDMEN. 533 
 
 and sinners, touched in their hearts by the clarion call to re- 
 pentance, had flocked to the Baptist in the wilderness with 
 the earnest inquiry: "Master, what shall we do?" m John's 
 call had been to no particular class ; but while self-confessed 
 sinners had repented and sought baptism at his hands, 
 those very Pharisees and elders of the people had rejected 
 his testimony and had hypocritically sought to ensnare him.* 
 Through the parable Jesus answered His own question as to 
 whether the baptism of John was of God or of man. The 
 Lord's affirmation, "Verily I say unto you, That the publi- 
 cans and the harlots go into the kingdom of God before you," 
 was condemnatory of the corrupt though sanctimonious pol- 
 ity of the hierarchy throughout. It was not wholly without 
 intimation of possible reformation, however. He did not 
 say that the repentant sinners should enter, and the priestly 
 hypocrites stand forever excluded ; for the latter there was 
 hope if they would but repent, though they would have to 
 follow, not lead, in the glorious procession of the redeemed. 
 
 In a continuation of the same discourse the Lord pre- 
 sented the Parable of the Wicked Husbandmen, as follows : 
 
 \ 
 
 "Hear another parable: There was a certain house- 
 holder, which planted a vineyard, and hedged it round about, 
 and digged a winepress in it, and built a tower, and let it out 
 to husbandmen, and went into a far country : And when the 
 time of the fruit drew near, he sent his servants to the hus- 
 bandmen, that they might receive the fruits of it. And the 
 husbandmen took his servants, and beat one, and killed an- 
 other, and stoned another. Again, he sent other servants 
 more than the first: and they did unto them likewise. But 
 last of all he sent unto them his son, saying, They will rev- 
 erence my son. But when the husbandmen saw the son,, they 
 said among themselves, This is the heir; come, let us kill 
 him, and let us seize on his inheritance. And they caught 
 him, and cast him out of the vineyard, and slew him. When 
 the lord therefore of the vineyard cometh, what will he do 
 
 m Luke 3:12; compare 7:29; see page 123 herein. 
 wMatt. 3:7. 
 
JESUS THE CHRIST. [CHAP. 30. 
 
 unto those husbandmen ? They say unto him, He will mis- 
 erably destroy those wicked men, and will let out his vine- 
 yard unto other husbandmen, which shall render him the 
 fruits in their seasons."* 
 
 Again the Jews were compelled to make answer to the 
 great question with which the parable dealt, and again by 
 their answer they pronounced judgment upon themselves. 
 The vineyard, broadly speaking, was the human family, but 
 more specifically the covenant people, Israel; the soil was 
 good and capable of yielding in rich abundance; the vines 
 were choice and had been set out with care ; and the whole 
 vineyard was amply protected with a hedge, and suitably 
 furnished with winepress and tower/ The husbandmen 
 could be none other than the priests and teachers of Israel, 
 including the ecclesiastical leaders who were then and there 
 present in an official capacity. The Lord of the vineyard had 
 sent among the people prophets authorized to speak in His 
 name ; and these the wicked tenants had rejected, maltreated, 
 and, in many instances, cruelly slain.s In the more detailed 
 reports of the parable we read that when the first servant 
 came,, the cruel husbandmen "beat him and sent him away 
 empty" ; the next they wounded "in the head, and sent him 
 away shamefully handled"; another they murdered and all 
 who came later were brutally mistreated, and some of them 
 were killed. Those wicked men had used the vineyard of 
 their Lord for personal gain, and had rendered no part of 
 the vintage to the lawful Owner. When the Lord sent 
 other messengers, "more than the first," or in other words, 
 greater than the earlier ones, the most recent example being 
 John the Baptist, the husbandmen rejected them with evil 
 determination more pronounced than ever. At last the Son 
 had come in person ; His authority they feared as that of the 
 lawful heir, and with malignity almost beyond belief, they 
 
 oMatt. 21:33-41; compare Mark 12:1-9; Luke 20:9-16. 
 
 P Note 3, end of chapter. 
 
 q Compare Luke 11:47, 48; Matt. 23:29-33. 
 

 THE CHIEF CORNER STONE. 585 
 
 determined to kill Him that they might perpetuate their un- 
 worthy possession of the vineyard and thenceforward hold 
 it as their own. 
 
 Jesus carried the story without break from the criminal 
 past to the yet more tragic and awful future, then but three 
 days distant; and calmly related in prophetic imagery, as 
 though already fulfilled, how those evil men cast the well 
 beloved Son out of the vineyard and slew Him. Unable to 
 evade the searching question as to what the Lord of the 
 vineyard would naturally and righteously do to the wicked 
 husbandmen, the Jewish rulers gave the only pertinent an- 
 swer possible that He would surely destroy those wretched 
 sinners, and let out His vineyard to tenants who were more 
 honest and worthy. 
 
 Suddenly changing the figure, "J esus saith unto them, Did 
 ye never read in the scriptures, The stone which the build- 
 ers rejected, the same is become the head of the corner : this 
 is the Lord's doing, and it is marvellous in our eyes ? There- 
 fore say I unto you, The kingdom of God shall be taken from 
 you, and given to a nation bringing forth the fruits thereof. 
 And whosoever shall fall on this stone shall be broken ; but 
 on whomsoever it shall fall, it will grind him to powder. " r 
 There could be no misapprehension as to the Lord's mean- 
 ing; the rejected Stone which was eventually to have chief 
 place, "the head of the corner," in the edifice of salvation, 
 was Himself, the Messiah. To some that Stone would be a 
 cause of stumbling; wo unto them, for thereby would they 
 be broken, and only through repentance and works of right- 
 eousness could they even in part recover; but upon others, 
 those who would persist in their opposition, the Stone would 
 fall in judgment ; and wo, wo to them, for beneath it they 
 would be destroyed as though ground to powder/ From 
 them, the leaders, and from the people who followed their 
 
 j-Matt. 21:42-44; see also Mark 12:10, 11; Luke 20:17, 18; compare Psalm 
 118:22; Isa. 28:16; Acts 4:11; Eph. 2:20; 1 Peter 2:8, 7. 
 S Compare Dan. 2:44, 45; Isa. 60:12. 
 
536 JESUS THE CHRIST. [CHAP. 30. 
 
 unholy precepts and foul example, the kingdom of God was 
 about to be taken, and would in time be given to the Gentiles, 
 who, the L,ord affirmed, would prove more worthy than 
 Israel had been. We gather from Luke's account that in 
 contemplation of this awful penalty, "they," whether priestly 
 rulers or common people we are not told, exclaimed in 
 despair, "God forbid!" 
 
 As the chief priests and Pharisees realized the complete- 
 ness of their discomfiture and the extent of the humiliation 
 to which they had been subjected in the eyes of the people, 
 they were incensed beyond measure, and even attempted to 
 lay hold on Jesus there in the temple ; but the sympathies of 
 the multitude were so unmistakably in His favor that the 
 angry ecclesiasts desisted. The people in general, while not 
 prepared to openly proclaim Him as the Christ, knew that 
 He was a prophet of God, and their dread of official dis- 
 pleasure arid possible penalty did not deter them from 
 friendly demonstrations. 
 
 Jesus resumed His teaching by relating the Parable of 
 the Royal Marriage Feast. 
 
 "And Jesus answered and spake unto them again by 
 parables, and said, The kingdom of heaven is like unto a cer- 
 tain king, which made a marriage for hi's son, And sent forth 
 4iis servants to call them that were bidden to the wedding : 
 and they would not come. Again, he sent forth other ser- 
 vants, saying, Tell them which are bidden, Behold, I have 
 prepared my dinner : my oxen and my f atlings are killed, 
 and all things are ready : come unto the marriage. But they 
 made light of it, and went their ways, one to his farm, an- 
 other to his merchandise: And the remnant took his ser- 
 vants, and entreated them spitefully, and slew them. But 
 when the king heard thereof, he was wroth: and he sent 
 forth his armies, and destroyed those murderers, and burned 
 up their city. Then saith he to his servants, The wedding 
 is ready, but they which were bidden were not worthy. Go 
 ye therefore into the highways, and as many as ye shall find, 
 bid to the marriage. So those servants went out into the 
 
THE ROYAL MARRIAGE FEAST. 537, 
 
 highways, and gathered together all as many as they found, 
 both bad and good: and the wedding was furnished with 
 guests."* 
 
 The invitation of a king to his subjects is equivalent to a 
 command. The marriage feast was no surprize event, for 
 the selected guests had been bidden long aforetime ; and, in 
 accordance with oriental custom were notified again on the 
 opening day of the festivities," which, according to Hebrew 
 customs, would be understood as extending over a period 
 of seven or fourteen days ; in this case of a marriage in the 
 royal family the greater duration would be assumed. Many 
 of the bidden guests refused to come when formally sum- 
 moned; and of the tolerant king's later and more pressing 
 message they made light and went their ways, while the 
 most wicked turned upon the servants who brought the royal 
 summons, mistreated them cruelly, and some of them they 
 killed. It is plainly evident that the refusal to attend the 
 king's feast was a deliberate rebellion against the royal 
 authority and a personal indignity against both the reigning 
 sovereign and his son. It was as much a duty as an honor 
 for loyal subjects to attend the marriage festival of the 
 prince, whom we cannot err in regarding as the lawful heir 
 to the throne, and therefore the one who might some day 
 reign over them. The turning away by one man to his farm 
 and by another to his merchandize is in part an evidence 
 of their engrossment in material pursuits to the utter dis- 
 regard of their sovereign's will; but it signifies further an 
 effort to deaden their troubled consciences by some absorb- 
 ing occupation ; and possibly also a premeditated demonstra- 
 tion of the fact that they placed their personal affairs above 
 the call of their king. The monarch executed a terrible retri- 
 bution upon his rebellious subjects. If the parable was in- 
 tended to be an allegorical presentation of actual events, it 
 
 JMatt. 22:1-10. 
 
 Note 4, end of chapter. 
 
JESUS THE CHRIST. [CHAP. 30. 
 
 passes at this point from the story of the past to that of 
 the future, for the destruction of Jerusalem postdates by sev- 
 eral decades the death of Christ. Finding the guests who 
 had some claim on the royal invitation to be utterly un- 
 worthy, the king sent out his servants again, and these gath- 
 ered in from the highways and cross-roads, from the byways 
 and the lanes, all they could find, irrespective of rank or 
 station, whether rich or poor, good or bad ; "and the wedding 
 was furnished with guests." 
 
 The great feast by which the Messianic reign was to be 
 ushered in was a favorite theme of jubilant exposition in 
 both synagog and school ; and exultation ran high in the rab- 
 binical dictum that none but the children of Abraham would 
 be among the blessed partakers. The king in the parable is 
 God ; the son whose marriage was the occasion of the feast 
 is Jesus, the Son of God; the guests who were bidden early, 
 yet who refused to come when the feast was ready, are the 
 covenant people who rejected their Lord, the Christ; the 
 later guests, who were brought in from the streets and the 
 roads, are the Gentile nations, to whom the gospel has been 
 carried since its rejection by the Jews; the marriage feast is 
 symbolical of the glorious consummation of the Messiah's 
 mission.*' 
 
 All students of the subject must have noted the points of 
 resemblance by which this parable is related to that of the 
 great supper ; w fewer perhaps have considered the differences 
 between the two. The earlier story was told in the house of 
 one of the chief Pharisees, probably in some town in Perea ; 
 the later one was related within the temple, after Pharisaic 
 opposition to Christ had reached its height. The first is of 
 simpler plot and of gentler climax. The neglect of the in- 
 vited guests in the first story was accompanied by excuses 
 in which some approach to polite apology appears: the 
 
 v Compare Matt. 25:10; 2 Cor. 11:2; Eph. 5:32; Rev. 19:7; 21:2, 9. 
 w Luke 14:16-24; page 450 herein. 
 
THE WEDDING GARMENT. 539 
 
 refusal of those bidden in the second parable was markedly 
 offensive, and was coupled with outrageous abuse and mur- 
 der. The host in one instance was a wealthy though private 
 citizen, in the other the giver of the feast was a king. In 
 the first, the occasion was one of ordinary though abundant 
 entertainment ; in the second, the determining time was that 
 of the appointed marriage of the royal heir. Retribution in 
 the first instance was limited to exclusion from the banquet ; 
 in the latter the individual punishment was death, which was 
 followed by the punitive -example of the city's destruction. 
 
 Our account of the royal marriage feast is not yet com- 
 plete; the story already considered is supplemented by the 
 following: 
 
 "And when the king came in to see the guests, he saw 
 there a man which had not on a wedding garment : And he 
 saith unto him, Friend, how earnest thou in hither not hav- 
 ing a wedding garment? And he was speechless. Then 
 said the king to the servants, Bind him hand and foot, and 
 take him away, and cast him into outer darkness ; there shall 
 be weeping and gnashing of teeth. For many are called, 
 but few are chosen." 
 
 The lessons embodied in this section of the parable may 
 be advantageously considered apart from those of the first 
 division. As was befitting his dignity, the king came into 
 the banquet hall after the- guests had taken their places in 
 orderly array. His immediate detection of one who was 
 without the prescribed garment implies a personal scrutiny 
 of the guests. One may be led to inquire, how, under the 
 circumstances of hurried summoning, the several guests 
 could have suitably attired themselves for the feast. The 
 unity of the narrative requires that some provision had been 
 made whereby each one who properly applied was given the 
 garment prescribed by the king's command, and in keeping 
 with the established custom at court. That the unrobed 
 guest was guilty of neglect, intentional disrespect, or some 
 more grievous offense, is plain from the context. The king 
 
540 JESUS THE CHRIST. [CHAP. 30. 
 
 at first was graciously considerate, inquiring only as to how 
 the man had entered without a wedding garment. Had the 
 guest been able to explain his exceptional appearance, or 
 had he any reasonable excuse to offer, he surely would have 
 spoken ; but we are told that he remained speechless. The 
 king's summons had been freely extended to all whom his 
 servants had found ; but each of them had to enter the royal 
 palace by the door ; and before reaching the banquet room, 
 in which the king would appear in person, each would be 
 properly attired ; but the deficient one, by some means had 
 entered by another way ; and not having passed the attend- 
 ant sentinels at the portal, he was an intruder, of a kind with 
 the man to whom the Lord had before referred as a thief and 
 a robber because, not entering by the door, he had climbed 
 up some other way.* The king gave a command, and his 
 ministers^ bound the offender and cast him forth from the 
 palace into outer darkness, where the anguish of remorse 
 caused weeping and gnashing of teeth. 
 
 As summary and epilogue of the three great parables 
 constituting this series, the Lord spake these words of sol- 
 emn import : "For many are called, but few are chosen." 2 
 Each of the parables has its own wealth of wisdom ; and the 
 three are as one in declaring the great truth that even the 
 children of the covenant will be rejected except they make 
 good their title by godly works ; while to the heathen and the 
 sinners the portals of heaven shall open, if by repentance 
 and compliance with the laws and ordinances of the gospel 
 they shall merit salvation. 
 
 The story of the royal marriage feast was the last of our 
 Lord's parables delivered publicly to a mixed audience. Two 
 others were spoken to the apostles, as they sat in solemn 
 converse with the Lord on the Mount of Olives after the 
 public ministry of Christ had been brought to a close. 
 
 
 
 x Compare page 416. 
 
 yNote 5, end of chapter. 
 
 *Matt. 22:14; compare 20:16; see page 481. Note 6, end of chapter. 
 
NOTES. 541 
 
 NOTES TO CHAPTER 30. 
 
 . 
 
 1. Fig Tree. "The^ fig tree is very common in Palestine 
 (Deut. 8:8). Its fruit is a well known and highly esteemed 
 article of food. In the East this is of three kinds; (i) the early 
 fig, ripening about the end of June; (2) the summer fig, ripening 
 in August; (3) the winter fig, larger and darker than No. 2, 
 hanging and ripening late on the tree, even after the leaves were 
 shed, and sometimes gathered in the spring. The blossoms ofj 
 the fig tree are within the receptacle or so-called fruit, and not 
 visible outwardly; and this fruit begins to develop before the 
 leaves. Hence the fig tree which had leaves before the usual 
 time might naturally have been expected to have also some figs 
 on it (Mark 11:13); but it was not true to its pretensions.", 
 (Smith's Comp. Bible Diet.) \ 
 
 2. The Two Sons in the Parable. Although this excellent 
 parable was addressed to the chief priests, scribes, and elders, 
 who had come in hostile spirit to demand of Christ the creden- 
 tials of His authority, its lesson is of universal application. The 
 two sons are yet alive in every human community the one 
 openly boastful of his sin, the other a hypocritical pretender. 
 Jesus did not commend the rough refusal of the first son of 
 whom the father made a righteous demand for service; it was 
 his subsequent repentance attended by works that made him 
 superior to his brother who had made fair promise but had kept 
 it not. There are many today who boast that they make no 
 profession of religion, nor pretense of godly life. Their frank- 
 ness_ will not mitigate their sins ; it simply shows that a certain 
 species of hypocrisy is not prominent among their numerous 
 offenses ; but that a man is innocent of one vice, say that of 
 drunkenness, in no wise diminishes his measure of guilt if he be 
 a liar, a thief, an adulterer, or a murderer. Both the sons in the 
 parable were grievous sinners; but the one turned from his evil 
 ways, which theretofore he had followed with flagrant openness, 
 while the other continued in dark deeds of sin, which he sought 
 to cover by a cloak of hypocrisy. Let no man think that because 
 he becomes intoxicated at the public bar he is any the less a 
 drunkard than is he who swallows the "beverage of hell" in com- 
 parative privacy, though the latter be both drunkard and hypocrite, j 
 For these sins, as for all others, genuine repentance is the only 
 saving antidote. 
 
 3. Israel Symbolized by Vineyard and Vines. The aptness 
 of our Lord's representation of Israel as a vineyard could not 
 have escaped the perception of the Jews, to whom Old Testa- 
 ment similes of analogous form were familiar figures. Notable 
 among others is the striking picture presented by Isaiah (5:1-7), 
 in which the well provided vineyard is shown as producing wild 
 grapes only, for which grievous disappointment of his expecta- 
 tions the owner determined to break down the wall, remove the 
 hedge, and leave the vineyard to its fate of abandonment. The 
 explication of the parable voiced by Isaiah is thus given: 
 
JESUS THE CHRIST. [CHAP. 30. 
 
 "For the vineyard of the Lord of hosts is the house of Israel, 
 and the men of Judah his pleasant plant: and he looked for judg- 
 ment, but behold oppression; for righteousness, but behold a 
 cry." The worthlessness of a vine save only for its fruit was 
 set forth by the Lord through His prophet Ezekiel (15:2-5); 
 and truly it is so, that the wood of the grape plant is fit for 
 nothing but burning; the whole vine as wood is inferior to a 
 branch from a forest tree (verse 3). And Israel is represented 
 as such a vine, precious if but fruitful, otherwise nothing but 
 fuel and that of poor quality. The psalmist sang of the vine 
 that Jehovah had brought out of Egypt and which, planted with 
 care and hedged about, had flourished even with goodly boughs ; 
 but the favor of the Lord had been turned from the vine, and it 
 had been left desolate (Psalm 80:8-16). For further allusions 
 see Isa. 27:2-6; Jer. 2:21; Ezek. 19:10-14; Hosea 10:1. 
 
 4. The Call to the Marriage Feast. The calling of the 
 guests who had been bidden aforetime is thus commented upon 
 by Trench (Parables, pp. 175-6) : "This summoning of those 
 already bidden, was, and, as modern travellers attest, is still, 
 quite in accordance with Eastern manners. Thus Esther invites 
 Haman to a banquet on the morrow (Esth. 5:8), and when the 
 time has actually arrived, the chamberlain comes to usher him 
 to the banquet (6:14). There is, therefore, no slightest reason 
 why we should make 'them that were bidden' to mean them that 
 were now to be bidden; such an interpretation not merely violat- 
 ing all laws of grammar, but the higher purpose with which the 
 parable was spoken; for our Lord, assuming that the guests had 
 been invited long ago, does thus remind His hearers that what 
 He brought, if in one sense new, was in another a fulfilment of 
 the old ; that He claimed to be heard, not as one suddenly start- 
 ing up, unconnected with aught which had gone before but as 
 Himself 'the end of the law,' to which it had been ever tending, 
 the birth with which the whole Jewish dispensation had been 
 pregnant, and which alone should give a meaning to it all. In 
 His words, 'them that were bidden' is involved the fact that there 
 was nothing abrupt in the coming of His kingdom, that its 
 rudiments had a long while before been laid, that all to which 
 His adversaries clung as precious in their past history was 
 prophetic of blessings now actually present to them in Him. 
 The original invitation, which had now come to maturity, reached 
 back to the foundation of the Jewish commonwealth, was taken 
 up and repeated by each succeeding prophet, as he prophesied of 
 the crowning grace that should one day be brought to Israel 
 (Luke 10:24; I Pet. 1:12), and summoned the people to hold 
 themselves in a spiritual readiness to welcome their Lord and 
 their King." 
 
 5. Servants and Ministers. According to good philological 
 authority, "ministers" or "ministering attendants" is a more 
 literal rendering of the original than "servants" in Matt. 22:13. 
 In the earlier verses 3, 4, 6, 8, 10, of the same chapter, "servants" 
 or "servitors" best expresses the meaning of the original. The 
 distinction is significant, as it implies an important difference of 
 
NOTES. 543 
 
 station between the servants who were sent out to bid the people 
 to the feast, and the ministers in immediate attendance upon the 
 king. The first are typical of God's servants who proclaim His 
 word in the world; the latter symbolize the angels who shall 
 execute His judgments on the wicked by gathering out from His 
 kingdom all things that offend. Compare Matt. 13 130, 39, 41 ; 
 Doc. and Cov. 86:5. 
 
 6. The Called and the Chosen. Edersheim's reflections upon 
 this subject follow in part (vol. ii, pp. 429, 430) : "The King 
 entered to see His guests, and among them he descried one who 
 had not on a wedding garment. ... As the guests had been 
 travelers, and as the feast was in the King's palace, we cannot be 
 mistaken in supposing that such garments were supplied in the 
 palace to all who sought them. And with this agrees the circum- 
 stance, that the man so addressed 'was speechless.' His conduct 
 argued utter insensibility as regarded that to which he had been 
 called ignorance of what was due the King, and what became 
 such a feast. For, although no previous state of preparedness was 
 required of the invited guests, all being bidden, whether good or 
 bad, yet the fact remained that, if they were to take part in the 
 feast they must put on a garment suited to the occasion. All are 
 invited to the gospel feast; but they who will partake of it must 
 put on the King's wedding garment of evangelical holiness. And 
 whereas it is said in the parable that only one was descried with- 
 out this garment, this is intended to teach, that .the King will 
 not only generally view His guests, but that each will be sepa- 
 rately examined, and that no one no, not a single individual 
 will be able to escape discovery amidst the mass of guests, if he 
 has not the wedding garment. In short, in that day of trial, it 
 is not a scrutiny of churches, but of individuals in the Church. 
 . . . The call comes to all; but it may be outwardly accepted, 
 and a man may sit down to the feast, and yet he may not be chosen 
 to partake of the feast, because he has not the wedding garment 
 of converting, sanctifying grace. And so, one may be thrust 
 even from the marriage board into the darkness without, with its 
 sorrow and anguish. Thus, side by side, yet wide apart, are these 
 two God's call and God's choice. The connecting link between 
 them is the wedding garment, freely given in the Palace. Yet, 
 we must seek it, ask it, put it on. And as here also, we have, side 
 by side, God's gift and man's activity. And still, to all time, and 
 to all men, alike in its warning, teaching, and blessing, is it true: 
 Many are called, but few chosen !" Many words of related mean- 
 ing, both Hebrew and Greek, are translated "garment" in our 
 English Bible. The Greek original in the mention of the wedding 
 garment is enduma; this does not occur in other Bible passages 
 as the original of "garment." The noun is related to the Greek 
 verb enducin, "to put on, as a garment." Compare Luke 24:49, 
 "until ye be endued with power from on high." 
 ' 
 
544: JESUS THE CHRIST. [CHAP. 31. 
 
 
 
 CHAPTER 31. 
 THE CLOSE OF OUR LORD'S PUBLIC MINISTRY. 
 
 A CONSPIRACY OF PHARISEES AND HRODIANS. a 
 
 The Jewish authorities continued unceasingly active in 
 their determined efforts to tempt or beguile Jesus into some 
 act or utterance on which they could base a charge of offense, 
 under either their own or Roman law. The Pharisees coun- 
 seled together as to "how they might entangle him in his 
 talk"; and then, laying aside their partisan prejudices, they 
 conspired to this end with the Herodians, a political faction 
 whose chief characteristic was the purpose of maintaining in 
 power the family of the Herods, & which policy of necessity 
 entailed the upholding of the Roman power, upon which the 
 Herods depended for their delegated authority. The same 
 incongruous association had been entered into before in an 
 attempt to provoke Jesus to overt speech or action in Galilee ; 
 and the Lord had coupled the parties together in His warn- 
 ing to the disciples to beware of the leaven of both. c So, on 
 the last day of our Lord's teaching in public, Pharisees and 
 Herodians joined forces against Him; the one watchful for 
 the smallest technical infringement of the Mosaic law, the 
 other alert to seize upon the slightest excuse for charging 
 Him with disloyalty to the secular powers. Their plans 
 were conceived in treachery, and put into operation as the 
 living embodiment of a lie. Choosing some of their number 
 who had not before appeared in personal antagonism to 
 Jesus, and who were supposed to be unknown to Him, the 
 chief conspirators sent these with instructions to "feign 
 
 a Matt. 22:15-22; Mark 12:13-17; Luke 20:19-26. 
 b Page 68. 
 cMark 3:6; 8:15. 
 
PAYING TRIBUTE TO CESAR. 545 
 
 themselves just men, that they might take hold of his words, 
 that so they might deliver him unto the power and authority 
 of the governor." 
 
 This delegation of hypocritical spies came asking a ques- 
 tion, in pretended sincerity, as though they were troubled in 
 conscience and desired counsel of the eminent Teacher. 
 "Master," said they with fawning duplicity, "we know that 
 thou art true, and teachest the way of God in truth, neither 
 carest thou for any man : for thou regardest not the person 
 of men." This studied tribute to our Lord's courage and 
 independence of thought and action was truthful in every 
 word ; but as uttered by those fulsome dissemblers and in 
 their nefarious intent, it was egregiously false. The honeyed 
 address, however, by which the conspirators attempted to 
 cajole the Lord into unwariness, indicated that the question 
 they were about to submit was one requiring for its proper 
 answer just such qualities of mind as they pretendingly at- 
 tributed to Him. 
 
 "Tell us therefore," they continued, "What thinkest thou ? 
 Is it lawful to give tribute unto Caesar, or not?" The ques- 
 tion had been chosen with diabolic craft ; for of all acts at- 
 testing compulsory allegiance to Rome that of having to pay 
 the poll-tax was most offensive to the Jews. Had Jesus an- 
 swered "Yes," the guileful Pharisees might have inflamed the 
 multitude against Him as a disloyal son of Abraham; had 
 His answer been "No," the scheming Herodians could have 
 denounced Him as a promoter of sedition against the Roman 
 government. Moreover the question was unnecessary; the 
 nation, both rulers and people had settled it, however grudg- 
 ingly, for they accepted and circulated among themselves the 
 Roman coinage as a common medium of exchange; and it 
 was a criterion of recognition among the Jews that to make 
 current the coins of any sovereign was to acknowledge his 
 royal authority. "But Jesus perceived their wickedness, and 
 said, Why tempt ye me, ye hypocrites?" All their artful 
 
 18 
 
546 JESUS THE CHRIST. [CHAP. 31. 
 
 expressions of false adulation were countered by the wither- 
 ing epithet "hypocrites." "Shew me the tribute money," He 
 commanded, and they produced a penny a Roman denarius 
 bearing the effigy and name of Tiberius Caesar, emperor of 
 Rome. "Whose is this image and superscription?" He 
 asked. They answered "Caesar's." "Then saith he unto 
 them, Render therefore unto Caesar the things which are 
 Caesar's ; and unto God the things that are God's."<* 
 
 The reply was a masterly one by whatever standard we 
 gage it ; it has become an aphorism in literature and life. It 
 swept away any lingering thought or expectation that in the 
 mind of Him who had so recently ridden into Jerusalem as 
 King of Israel and Prince of Peace, there was even the sem- 
 blance of aspiration for earthly power or dominion. It 
 established for all time the one righteous basis of relationship 
 between spiritual and secular duties, between church and 
 state. The apostles in later years builded upon this founda- 
 tion and enjoined obedience to the laws of established gov- 
 ernments/ 
 
 One may draw a lesson if he will, from the association of 
 our Lord's words with the occurrence of Caesar's image on 
 the coin. It was that effigy with its accompanying super- 
 scription that gave special point to His memorable instruc- 
 tion, "Render therefore unto Caesar the things which are 
 Caesar's." This was followed by the further injunction : 
 "and unto God the things that are God's." Every human soul 
 is stamped with the image and superscription of God, how- 
 ever blurred and indistinct the lines may have become 
 through the corrosion or attrition of sin/ and as unto Caesar 
 should be rendered the coins upon which his effigy appeared, 
 so unto God should be given the souls that bear His image. 
 Render unto the world the stamped pieces that are made 
 legally current by the insignia of worldly powers, and give 
 
 Jf T3TSJUD 
 
 dNote 1, end of chapter. 
 e Note 2, end of chapter. 
 /Pages 12, 13. 
 
 -: 81 
 
SADDUCEES AND THE RESURRECTION. 547 
 
 unto God and His service, yourselves the divine mintage 
 of His eternal realm. 
 
 Pharisees and Herodians were silenced by the unanswer- 
 able wisdom of the Lord's reply to their crafty question. Try 
 as they would, they could not "take hold of his words," and 
 they were put to shame before the people who were witnesses 
 to their humiliation. Marveling at His answer, and unwill- 
 ing to take the chance of further and possibly greater em- 
 barrassment, they "left him, and went their way." Never- 
 theless these perverted Jews persisted in their base and 
 treacherous purpose, as appears nowhere more glaringly evi- 
 dent than in their utterly false accusation before Pilate that 
 Jesus was guilty of "forbidding to give tribute to Caesar, 
 saying that he himself is Christ a King."*? yL 
 
 SADDUCEES QUESTION ABOUT THE RESURRECTION. h 
 
 Next, the Sadducees tried to discomfit Jesus by propound- 
 ing what they regarded as an involved if not indeed a very 
 difficult question. The Sadducees held that there could be 
 no bodily resurrection, on which point of doctrine as on many 
 others, they were the avowed opponents of the Pharisees.* 
 The question submitted by the Sadducees on this occasion 
 related directly to the resurrection, and was framed to dis- 
 credit the doctrine by a most unfavorable and grossly exag- 
 gerated application thereof. "Master," said the spokesman 
 of the party, "Moses said, If a man die, having no children, 
 his brother shall marry his wife, and raise up seed unto his 
 brother. Now there were with us seven brethren : and the 
 first, when he had married a wife, deceased, and, having no 
 issue, left his wife unto his brother: Likewise the second 
 also, and the third, unto the seventh. And last of all the 
 woman died also. Therefore in the resurrection whose wife 
 shall she be of the seven? for they all had her." It was 
 
 g Luke 23 :2. Page 633. 
 
 h Matt. 22:23-33; Mark 12:18-27; Luke 20:27-38. 
 
 * Pages 65, 72. 
 
MS JESUS THE CHRIST. [cHAP. 31. 
 
 beyond question that the Mosaic law authorized and required 
 that the living brother of a deceased and childless husband 
 should marry the widow with the purpose of rearing children 
 to the name of the dead, whose family lineage would thus 
 be legally continued.- 7 ' Such a state of affairs as that pre- 
 sented by the casuistical Sadducees, in which seven brothers 
 in succession had as wife and left as childless widow the 
 same woman, was possible under the Mosaic code relating 
 to levirate marriages ; but it was a most improbable instance. 
 Jesus stopped not, however, to question the elements of 
 the problem as presented to Him ; whether the case was as- 
 sumed or real mattered not, since the question "Whose wife 
 shall she be ?" was based on an utterly erroneous conception. 
 "Jesus answered and said unto them, Ye do err, not knowing 
 the scriptures, nor the power of God. For in the resurrec- 
 tion they neither marry, nor are given in marriage, but are 
 as the angels of God in heaven." The Lord's meaning was 
 clear, that in the resurrected state there can be no question 
 among the seven brothers as to whose wife for eternity the 
 woman shall be, since all except the first had married her for 
 the duration of mortal life only, and primarily for the pur- 
 pose of perpetuating in mortality the name and family of the 
 brother who first died. Luke records the Lord's words as 
 follows in part : "But they which shall be accounted worthy 
 to obtain that world, and the resurrection from the dead, 
 neither marry, nor are given in marriage : Neither can they 
 die any more : for they are equal unto the angels ; and are 
 the children of God, being the children of the resurrection."; 
 In the resurrection there will be no marrying nor giving in 
 marriage ; for all questions of marital status must be settled 
 before that time, under the authority of the Holy Priesthood, 
 which holds the power to seal in marriage for both time and 
 eternity.* 
 
 ;Deut. 25:5. 
 
 k Note 3, end of chapter. 
 
GOD .IS GOD OF THE LIVING. 549 
 
 From the case presented by His treacherous questioners, 
 Jesus turned to the actuality of the resurrection, which was 
 involved in and implied by the inquiry. "But as touching 
 the resurrection of the dead," said He, "have ye not read 
 that which was spoken unto you by God, saying, I am the 
 God of Abraham, and the God of Isaac, and the God of 
 Jacob? God is not the God of the dead, but of the living." 
 This was a direct assault upon the Sadducean doctrine of 
 negation concerning the literal resurrection of the dead. The 
 Sadducees were distinctively the zealous upholders of the 
 law, wherein Jehovah affirms Himself to be the God of 
 Abraham, Isaac, and Jacob ;' yet they denied the possible 
 resurrection of these patriarchs, and made the exalted title, 
 under which the Lord had revealed Himself to Moses, valid 
 only during the brief mortal existence of the progenitors of 
 the Israelitish nation. The declaration that Jehovah is not 
 the God of the dead but of the living was an unanswerable 
 denunciation of the Sadducean perversion of scripture ; and 
 with solemn finality the Lord added: "Ye therefore do 
 greatly err." Certain of the scribes present were impressed 
 by the incontrovertible demonstration of the truth, and ex- 
 claimed with approbation : "Master, thou hast well said/' 
 The proud Sadducees were confuted and silenced ; "and 
 after that they durst not ask him any question at all." 
 
 THE GREAT COMMANDMENT.*" 
 
 The Pharisees, covertly rejoicing over the discomfiture 
 of their rivals, now summoned courage enough to plan an- 
 other attack of their own. One of their number, a lawyer, 
 by which title we may understand one of the scribes who was 
 distinctively also a professor of ecclesiastical law, asked : 
 "Which is the first commandment of all?" or, as Matthew 
 states the question: "Master, which is the great command- 
 
 /Gen. 28:13; Exo. 3:6, 15. 
 roMatt. 22:34-40; Mark 12:28-34. 
 
 
550 JESUS THE CHRIST. [CHAP. 31. 
 
 ment in the law?" The reply was prompt, incisive, and so 
 comprehensive as to cover the requirements of the law in 
 their entirety. With the imperative call to attention with 
 which Moses had summoned Israel to hear and heed, the 
 very words of which were written on the phylacteries* 7 which 
 the Pharisees wore as frontlets between their eyes, Jesus 
 answered : "Hear, O Israel ; The Lord our God is one Lord : 
 And thou shalt love the Lord thy God with all thy heart, 
 and with all thy soul, and with all thy mind, and with all thy 
 strength : this is the first commandment. And the second 
 is like, namely this, Thou shalt love thy neighbour as thyself. 
 There is none other commandment greater than these." 
 Matthew's wording of the concluding declaration is: "On 
 these two commandments hang all the law and the prophets." 
 The philosophic soundness of the Lord's profound gen- 
 eralization and comprehensive summarizing of the "law and 
 the prophets"'* will appeal to all students of human nature. 
 It is a common tendency of man to reach after, or at least to 
 inquire after and marvel about, the superlative. Who is the 
 greatest poet, philosopher, scientist, preacher or statesman? 
 Who stands first and foremost in the community, the nation, 
 or even, as the apostles in their aspiring ignorance asked, in 
 the kingdom of heaven? Wliich mountain overtops all the 
 rest? Which river is the longest or the largest? Such 
 queries are ever current. The Jews had divided and sub- 
 divided the commandments of the law, and had supplemented 
 even the minutest subdivision with rules of their own con- 
 triving. Now came the Pharisee asking which of all these 
 requirements was the greatest.* To love God with all one's 
 heart and soul and mind is to serve Him and keep all His 
 commandments. To love one's neighbor as one's self is to 
 be a brother in the broadest and, at the same time, the most 
 exacting sense of the term. Therefore the commandment 
 n^ 3iit ai rbirfw 
 
 oDeut. 6:4, 5. 
 
 b Note 5, page 565. 
 
 n Compare page 245. 
 
 o Note 4, end of chapter. 
 
THE GREAT COMMANDMENT. 551 
 
 to love God and man is the greatest, on the basis of the sim- 
 ple and mathematical truth that the whole is greater than 
 any part. What need of the decalog could there be if man- 
 kind would obey this first and great and all-embracing com- 
 mandment? The Lord's reply to the question was convinc- 
 ing even to the learned scribe who had acted as spokes- 
 man for his Pharisaic colleagues. The man was honest 
 enough to admit the righteousness and wisdom on which the 
 reply was grounded, and impulsively he voiced acceptance, 
 saying, "Well, Master, thou hast said the truth : for there is 
 one God; and there is none other but he: And to love him 
 with all the heart, and with all the understanding, and with 
 all the soul, and with all the strength, and to love his neigh- 
 bour as himself, is more than all whole burnt offerings and 
 sacrifices." Jesus was no whit less prompt than the well- 
 intending scribe in acknowledging merit in the words of an 
 opponent ; and to the man He gave the encouraging assur- 
 ance : "Thou art not far from the kingdom of God." As to 
 whether the scribe remained firm in purpose and eventually 
 gained entrance into that blessed abode, the scriptural record 
 is silent. 
 
 JSSUS TURNS QUESTIONER/ 
 
 Sadducees, Herodians, Pharisees, lawyers, and scribes, 
 all had in turn met discomfiture and defeat in their efforts 
 to entangle Jesus on questions of doctrine or practise, and 
 had utterly failed to incite Him to any act or utterance on 
 which they could lawfully charge Him with offense. Hav- 
 ing so effectually silenced all who had ventured to challenge 
 Him to debate, either covertly or with open intent, that "no 
 man after that durst ask him any question," Jesus in turn 
 became the aggressive interrogator. Turning to the Phari- 
 sees, who had clustered together for greater facility in con- 
 sultation, Jesus began a colloquy which proceeded as follows : 
 
 rus 
 ^Matt. 22:41-46; Mark 12:35-37; Luke 20:41-44. 
 
552 JESUS THE CHRIST. [CHAP. 31. 
 
 "What think ye of Christ ? whose son is he ? They say unto 
 him, The son of David. He saith unto them, How then doth 
 David in spirit call him Lord, saying, The Lord said unto 
 my Lord, Sit thou on my right hand, till I make thine ene- 
 mies thy footstool? If David then call him Lord, how is he 
 his son?" The Lord's citation of David's jubilant and wor- 
 shipful song of praise, which, as Mark avers, Jesus said was 
 inspired by the Holy Ghost, had reference to the Messianic 
 psalm? in which the royal singer affirmed his own reverent 
 allegiance, and extolled the glorious reign of the promised 
 King of kings, who is specifically called therein "a priest for- 
 ever after the order of Melchizedek." r Puzzling as was the 
 unexpected question to the erudite Jews, we fail to perceive 
 in it any inexplicable difficulty, since to us, less prejudiced 
 than they who lived in expectation of a Messiah who would 
 be David's son only in the sense of family descent and royal 
 succession in the splendor of temporal rule, the eternal God- 
 ship of the Messiah is a fact demonstrated and undeniable. 
 Jesus the Christ is the Son of David in the physical way of 
 lineage by which both Jesus and David are sons of Jacob, 
 Isaac, Abraham, and Adam. But while Jesus was born in 
 the flesh as late in the centuries as the "meridian of time"* 
 He was Jehovah, Lord and God, before David, Abraham, or 
 
 Adam was known on earth/ 
 
 '>bi3 
 
 WICKED SCRIBES AND PHARISEES DENOUNCED." 
 
 The humiliating defeat of the Pharisaic party was made 
 all the more memorable and bitter by the Lord's final denun- 
 ciation of the system, and His condemnation of its unworthy 
 representatives. Addressing Himself primarily to the disci- 
 ples, yet speaking in the hearing of the multitude, He di- 
 
 q Psalm 110. 
 
 r Psalm 110:4; compare Heb. 5:6; 6:20; 7:17, 21. 
 
 s Chapter 6. 
 
 t Chapters 4 and 5. 
 
 wMatt. 23; Mark 12:38-40; Luke 20:45-47; compare Luke 11:39-52. 
 
TO BE SEEN OF MEN. 553 
 
 rected the attention of all to the scribes and Pharisees, who, 
 He pointed out, occupied the seat of Moses as doctrinal 
 expounders and official administrators of the law, and who 
 were therefore to be obeyed in their authoritative rule ; but 
 against their pernicious example the disciples were forcefully 
 warned. "All therefore whatsoever they bid you observe, 
 that observe and do," said the L^ord, "but do not ye after 
 their works ; for they say, and do not." Distinction between 
 due observance of official precept and the personal respon- 
 sibility of following evil example, though it be that of men 
 high in authority, could not have been made plainer. Diso- 
 bedience to law was not to be excused because of corruption 
 among the law's representatives, nor was wickedness in any 
 individual to be condoned or palliated because of another's 
 villainy. 
 
 In explanation of the caution He so openly blazoned 
 against the vices of the rulers, the L,ord continued : "For 
 they bind heavy burdens and grievous to be borne, and lay 
 them on men's shoulders; but they themselves will not 
 move them with one of their fingers." Rabbinism had prac- 
 tically superseded the law in the substitution of multitudi- 
 nous rules and exactions, with conditional penalties ; the day 
 was filled with traditional observances by which even the 
 trivial affairs of life were encumbered; yet from bearing 
 these and other grievous burdens hypocritical officials could 
 find excuse for personal exemption. 
 
 Their inordinate vanity and their irreverent assumption 
 of excessive piety were thus stigmatized: "But all their 
 works they do for to be seen of men : they make broad their 
 phylacteries/ 7 and enlarge the borders of their garments, 
 and love the uppermost rooms at feasts, and the chief seats 
 in the synagogues, and greetings in the markets, and to be 
 called of men, Rabbi, Rabbi." The high-sounding title, 
 
 Rabbi, signifying Master, Teacher, or Doctor, had eclipsed 
 
 
 
 v Note 5, end of chapter. 
 
554 JESUS THE CHRIST. [CHAP. 31. 
 
 the divinely recognized sanctity of priesthood ; to be a rabbi 
 of the Jews was regarded as vastly superior to being a priest 
 of the Most High God. "But be not ye called Rabbi," said 
 Jesus to the apostles and the other disciples present, "for 
 one is your Master, even Christ ; and all ye are brethren. 
 And call no man your father upon the earth : for one is 
 your Father, which is in heaven. Neither be ye called mas- 
 ters : for one is your Master, even Christ."* 
 
 Those upon whom would rest the responsibility of build- 
 ing the Church He had founded were not to aspire to 
 worldly titles nor the honors of men ; for those chosen ones 
 were brethren, and their sole purpose should be the render- 
 ing of the greatest possible service to their one and only 
 Master. As had been so strongly impressed on earlier occa- 
 sions, excellence or supremacy in the apostolic calling, and 
 similarly in the duties of discipleship or membership in the 
 Church of Christ, was and is to be achieved through humble 
 and devoted service alone ; therefore said the Master again, 
 "he that is greatest among you shall be your servant. And 
 whosoever shall exalt himself shall be abased; and he that 
 shall humble himself shall be exalted." 
 
 From the mixed multitude of disciples and unbelievers, 
 comprizing many of the common people who listened in glad 
 eagerness to learn/ Jesus turned to the already abashed yet 
 angry rulers, and deluged them with a veritable torrent of 
 righteous indignation, through which flashed the lightning 
 of scorching invective, accompanied by thunder peals of 
 divine anathema. 
 
 "But woe unto you, scribes and Pharisees, hypocrites! 
 for ye shut up the kingdom of heaven against men : for ye 
 neither go in yourselves, neither suffer ye them that are en- 
 tering to go in." The Pharisaic standard of piety was the 
 learning of the schools; one unversed in the technicalities 
 
 vj Pages 63, 71. 
 
 x Note 6, end of chapter. 
 
 y Mark 12:37. 
 
.IAHD] SCRIBES AND PHARISEES; HYPOCRITES! 555 
 
 of the law was accounted as unacceptable to God and verit- 
 ably accursed." By their casuistry and perverted explica- 
 tions of scripture they confused and misled the "common 
 people," and so stood as obstacles at the entrance to the 
 kingdom of God, refusing to go in themselves and barring 
 the way to others. 
 
 "Woe unto you, scribes and Pharisees, hypocrites! for 
 ye devour widows' houses, and for a pretence make long 
 prayer: therefore ye shall receive the greater damnation."* 
 The avarice of the Jewish hierarchy in our Lord's lifetime 
 was an open scandal. By extortion and unlawful exaction 
 under cover of religious duty the priestly rulers had amassed 
 an enormous treasure,^ of which the contributions of the 
 poor, and the confiscation of property, including even the 
 houses of dependent widows, formed a considerable propor- 
 tion ; and the perfidy of the practise was made the blacker 
 by the outward pretense of sanctity and the sacrilegious 
 accompaniment of wordy prayer. 
 
 "Woe unto you, scribes and Pharisees, hypocrites! for 
 ye compass sea and land to make one proselyte, and when 
 he is made, ye make him twofold more the child of hell than 
 yourselves." It is possible that this woe was directed more 
 against the effort to secure proselytes to Pharisaism than 
 that of converting aliens to Judaism ; but as the latter was 
 thoroughly degraded and the former disgustingly corrupt, 
 the application of our Lord's denunciation to either or both 
 is warranted. Of the Jews who strove to make proselytes 
 it has been said that "out of a bad heathen they made a 
 worse Jew." Many of their converts soon became perverts. 
 
 "Woe unto you, ye blind guides, which say, Whosoever 
 shall swear by the temple, it is nothing ; but whosoever shall 
 swear by the gold of the temple, he is a debtor ! Ye fools 
 and blind : for whether is greater, the gold, or the temple 
 
 z John 7:49; compare 9:34. 
 a Note 7, end of chapter. 
 fcNote 8, end of chapter. 
 
556 JESUS THE CHRIST. Paaifl [CHAP. 31. 
 
 that sanctifieth the gold? And, Whosoever shall swear by 
 the altar, it is nothing; but whosoever sweareth by the gift 
 that is upon it, he is guilty. Ye fools and blind : for whether 
 is greater, the gift, or the altar that sanctifieth the gift? 
 Whoso therefore shall swear by the altar, sweareth by it, 
 and by all things thereon. And whoso shall swear by the 
 temple, sweareth by it, and by him that dwelleth therein. 
 And he that shall swear by heaven, sweareth by the throne 
 of God, and by him that sitteth thereon." Thus did the 
 Lord condemn the infamous enactments of the schools and 
 the Sanhedrin concerning oaths and vows ; for they had 
 established or endorsed a code of rules, inconsistent and 
 unjust, as to technical trifles by which a vow could be en- 
 forced or invalidated. If a man swore by the temple, the 
 House of Jehovah, he could obtain an indulgence for break- 
 ing his oath; but if he vowed by the gold and treasure of 
 the Holy House, he was bound by the unbreakable bonds of 
 priestly dictum. Though one should swear by the altar of 
 God, his oath could be annulled ; but if he vowed by the 
 corban gift or by the gold upon the altar, c his obligation was 
 imperative. To what depths of unreason and hopeless de- 
 pravity had men fallen, how sinfully foolish and how wilfully 
 blind were they, \vho saw not that the temple was greater 
 than its gold, and the altar than the gift that lay upon it ! 
 In the Sermon on the Mount the Lord had said "Swear not 
 at all"; J but upon such as would not live according to that 
 higher law, upon those who persisted in the use of oaths and 
 vows, the lesser and evidently just requirement of strict 
 fidelity to the terms of self-assumed obligations was to be 
 enforced, without unrighteous quibble or inequitable dis- 
 crimination. 
 
 "Woe unto you, scribes and Pharisees, hypocrites ! for 
 ye pay tithe of mint and anise and cummin, and have 
 
 cPage 352. 
 
 d Matt. 5:33-37; page 235 herein. 
 
SCRIBES AND PHARISEES J HYPOCRITES ! 557 
 
 omitted the weightier matters of the law, judgment, mercy, 
 and faith: these ought ye to have done, and not to leave 
 the other undone. Ye blind guides, which strain at a gnat, 
 and swallow a camel." The law of the tithe had been a 
 characteristic feature of the theocratic requirements in Israel 
 from the days of Moses ; and the practise really long ante- 
 dated the exodus. As literally construed, the law required 
 the tithing of flocks and herds, fruit and grain/ but by tra- 
 ditional extension all products of the soil had been included. 
 The conscientious tithing of all one's possessions, even pot- 
 herbs and other garden produce, was approved by the Lord ; 
 but He denounced as rank hypocrisy the observance of such 
 requirements as ah excuse for neglecting the other duties of 
 true religion. The reference to "the weightier matters of 
 the law" may have been an allusion to the rabbinical classi- 
 fication of "light" and "heavy" requirements under the law ; 
 though it is certain the Lord approved no such arbitrary 
 distinctions. To omit the tithing of small things, such as 
 mint leaves, and sprigs of anise and cummin, was to fall 
 short in dutiful observance; but to ignore the claims of 
 judgment, mercy, and faith, was to forfeit one's claim to 
 blessing as a covenant child of God. By a strong simile, the 
 Lord stigmatized such inconsistency as comparable to one's 
 scrupulous straining at a gnat while figuratively willing to 
 gulp down a camel/ 
 
 "Woe unto you, scribes and Pharisees, hypocrites! for 
 ye make clean the outside of the cup and of the platter, but 
 within they are full of extortion and excess. Thou blind 
 Pharisee, cleanse first that which is within the cup and 
 platter, that the outside of them may be clean also."^ Phar- 
 isaic scrupulosity in the ceremonial cleansing of platters and 
 cups, pots and brazen vessels, has been already alluded to. 
 
 e Lev. 27:30; Numb. 18:21; Deut. 12:6; 14:22-28. See also the author's 
 "The Law of the Tithe"; 20 pp.. 1914. 
 
 /The revised version, generally admitted the more nearly correct, reads 
 "strain out the gnat" instead of "strain at a gnat." 
 
 g Compare Luke 11:39, 40; Mark 7:4; page 437 herein. 
 
558 JESUS THE CHRIST. 439151 [CHAP. 31. 
 
 Cleanliness the Lord in no wise depreciated ; His shafts of 
 disapprobation were aimed at the hypocrisy of maintaining 
 at once outward spotlessness and inward corruption. Cups 
 and platters though cleansed to perfection were filthy before 
 the Lord if their contents had been bought by the gold of 
 extortion, or were to be used in pandering to gluttony, 
 drunkenness or other excess. 
 
 "Woe unto you, scribes and Pharisees, hypocrites! for 
 ye are like unto whited sepulchres, which indeed appear 
 beautiful outward, but are within full of dead men's bones, 
 and of all uncleanness. Even so ye also outwardly appear 
 righteous unto men, but within ye are full of hypocrisy and 
 iniquity." It was an awful figure, that of likening them to 
 whitewashed tombs, full of dead bones and rotting flesh. 
 As the dogmas of the rabbis made even the slightest contact 
 with a corpse or its cerements, or with the bier upon which 
 it was borne, or the grave in which it had been lain, a cause 
 of personal defilement, which only ceremonial washing and 
 the offering of sacrifices could remove, care was taken to 
 make tombs conspicuously white, so that no person need be 
 defiled through ignorance of proximity to such unclean 
 places ; and, moreover, the periodical whitening of sepul- 
 chres was regarded as a memorial act of honor to the dead. 
 But even as no amount of care or degree of diligence in 
 keeping bright the outside of a tomb could stay the pu- 
 trescence going on within, so no externals of pretended 
 righteousness could mitigate the revolting corruption of a 
 heart reeking with iniquity. Jesus had before compared 
 Pharisees with unmarked graves, over which men inad- 
 vertently walked and so became defiled though they knew 
 it not ; h on the occasion now under consideration He de- 
 nounced them as whitened tombs, flauntingly prominent, 
 but sepulchres nevertheless. 
 
 "Woe unto you, scribes and Pharisees, hypocrites! be- 
 
 ".'in si<>rn orlJ [ A 
 
 [fiiJa 
 
 ft Luke 11:44. 
 
FINAL DENUNCIATION OF PHARISAISM. 559 
 
 cause ye build the tombs of the prophets, and garnish the 
 sepulchres of the righteous, And say, If we had been in the 
 days of our fathers, we would not have been partakers with 
 them in the blood of the prophets. Wherefore ye be wit- 
 nesses unto yourselves, that ye are the children of them 
 which killed the prophets." National pride, not wholly 
 unlike patriotism, had for centuries expressed itself in formal 
 regard for the burial crypts of the ancient prophets, many 
 of whom had been slain because of their righteous and fear- 
 less zeal. Those modern Jews were voluble to disavow all 
 sympathy with the murderous deeds of their progenitors, 
 who had martyred the prophets, and ostentatiously averred 
 that if they had lived in the times of those martyrdoms they 
 would have been no participators therein, yet by such avouch- 
 ment they proclaimed themselves the offspring of those who 
 had shed innocent blood. 
 
 With scorching maledictions the Lord thus consigned 
 them to their fate: "Fill ye up then the measure of your 
 fathers. Ye serpents, ye generation of vipers, how can ye 
 escape the damnation of hell? Wherefore, behold, I send 
 unto you prophets, and wise men, and scribes : and some of 
 them ye shall kill and crucify; and some of them shall ye 
 scourge in your synagogues, and persecute them from city 
 to city: That upon you may come all the righteous blood 
 shed upon the earth, from the blood of righteous Abel unto 
 the blood of Zacharias son of Barachias, whom ye slew be- 
 tween the temple and the altar. Verily I say unto you, All 
 these things shall come upon this generation." To their 
 sanctimonious asseverations of superiority over their fathers 
 who had slain Jehovah's envoys, Jehovah Himself replied by 
 predicting that they would dye their hands in the blood of 
 prophets, wise men, and righteous scribes, whom He would 
 send amongst them ; and thus would they prove themselves 
 literal sons of murderers, and murderers themselves, so that 
 upon them should rest the burden of all the righteous blood 
 
 .fl L 3iqraoo jeS-TEiSS J; 
 
JESUS THE CHRIST. [CHAP. 31. 
 
 that had been shed for a testimony of God, from righteous 
 Abel to the martyred Zacharias.* That dread fate, outlined 
 with such awful realism, was to be no eventuality of the 
 distant future; every one of the frightful woes the. Lord had 
 uttered was to be realized in that generation. 
 
 THE LORD'S LAMENTATION OVER JERUSALEM/ 
 
 .tftn\\gfeiflfBflq :<fi 
 
 Concerning scribes, Pharisees, and Pharisaism, Jesus 
 had uttered His last word. Looking from the temple 
 heights out over the city of the great King, soon to be 
 abandoned to destruction, the Lord was obsessed by emo- 
 tions of profound sorrow. With the undying eloquence of 
 anguish He broke forth in such a lamentation as no mortal 
 father ever voiced over the most unfilial and recreant of 
 sons. 
 
 "O Jerusalem, Jerusalem, thou that killest the prophets, 
 and stonest them which are sent unto thee, how often would 
 I have gathered thy children together, even as a hen gath- 
 ereth her chickens under her wings, and ye would not ! 
 Behold, your house is left unto you desolate. For I say unto 
 you, Ye shall not see me henceforth, till ye shall say, Blessed 
 is he that cometh in the name of the Lord." Had Israel but 
 received her King, the world's history of post-meridian time 
 would never have been what it is. The children of Israel 
 had spurned the proffered safety of a protecting paternal 
 wing ; soon the Roman eagle would swoop down upon them 
 and slay. The stupendous temple, which but a day before 
 the Lord had called "My house," was now no longer spe- 
 cifically His ; "Your house," said He, "is left unto you 
 desolate." He was about to withdraw from both temple 
 and nation ; and by the Jews His face was not again to be 
 seen, until, through the discipline of centuries of suffering 
 they shall be prepared to acclaim in accents of abiding faith, 
 
 T^te 9, end of chapter. 
 
 /Matt. 23:37-39; compare Luke 13:34, 35. 
 
THE WIDOW'S MITES. 561 
 
 as some of them had shouted but the Sunday before under 
 the impulse of an erroneous conception, "Blessed is he that 
 cometh in the name of the Lord." 
 
 A WIDOW'S 
 
 
 From the open courts Jesus moved over toward the 
 colonnaded treasury of the temple, and there He sat, seem- 
 ingly absorbed in a revery of sorrow. Within that space 
 were thirteen chests, each provided with a trumpet-shaped 
 receptacle ; and into these the people dropped their contri- 
 butions for the several purposes indicated by inscriptions on 
 the boxes. Looking up, Jesus observed the lines of donors, 
 of all ranks and degrees of affluence and poverty, some 
 depositing their gifts with evident devoutness and sincerity 
 of purpose, others ostentatiously casting in great sums of 
 silver and gold, primarily to be seen of men. Among the 
 many was a poor widow, who with probable effort to escape 
 observation dropped into one of the treasure-chests two 
 small bronze coins known as mites ; her contribution amount- 
 ed to less than half a cent in American money. The Lord 
 called His disciples about Him, directed their attention to 
 the poverty-stricken widow and her deed, and said : "Verily 
 I say unto you, That this poor widow hath cast more in, 
 than all they which have cast into the treasury : For all they 
 did cast in of their abundance ; but she of her want did cast 
 in all that she had, even all her living." 
 
 In the accounts kept by the recording angels, figured out 
 according to the arithmetic of heaven, entries are made in 
 terms of quality rather than of quantity, and values are de- 
 termined on the basis of capability and intent. The rich gave 
 much yet kept back more ; the widow's gift was her all. It 
 was not the smallness of her offering that made it especially 
 acceptable, but the spirit of sacrifice and devout intent with 
 
 &Mark 12:41-44; Luke 21:1-4. 
 
563 JESUS THE CHRIST. [CHAP. 31. 
 
 which she gave. On the books of the heavenly accountants 
 that widow's contribution was entered as a munificent gift, 
 surpassing in worth the largess of kings. "For if there be 
 first a willing mind, it is accepted according to that a man 
 hath, and not according to that he hath not." ; 
 
 CHRIST'S FINAL WITHDRAWAL FROM THE 
 y . <}B2 aH 3i9ffJ i -bsniioloD' 
 
 Our Lord's public discourses and the open colloquies in 
 which He had participated with professionals and priestly 
 officials, in the course of His daily visits to the temple during 
 the first half of Passion week, had caused many of the chief 
 rulers, beside others, to believe on Him as the veritable Son 
 of God; but the fear of Pharisaic persecution and the dread 
 of excommunication from the synagog m deterred them from 
 confessing the allegiance they felt, and from accepting the 
 means of salvation so freely offered. "They loved the praise 
 of men more than the praise of God."" 
 
 It may have been while Jesus directed His course for 
 the last time toward the exit portal of the one-time holy 
 place that He uttered the solemn testimony of His divinity 
 recorded by John.^ Crying with a loud voice to priestly 
 rulers and the multitude generally, He said : "He that be- 
 lieveth on me, believeth not on me, but on him that sent me. 
 And he that seeth me seeth him that sent me." Allegiance 
 to Himself was allegiance to God ; the people were plainly 
 told that to accept Him was in no degree a weakening of 
 their adherence to Jehovah, but on the contrary a confirma- 
 tion thereof. Repeating precepts of earlier utterance, He 
 again proclaimed Himself the light of the world, by whose 
 rays alone mankind might be delivered from the enveloping 
 darkness of spiritual unbelief. The testimony He left with 
 
 n Cor. 8:12. 
 
 wjohn 12:42; compare 7:13; 9:22. 
 
 n John 12:43; compare 5:44. 
 
 J hn I2:44 - 50 ' T ;.: 
 
 compare Luke 13;34. 3- r ,. 
 
SOLEMN CLOSE OF OUR LORD^S PUBLIC MINISTRY. 563 
 
 the people would be the means of judgment and condemna- 
 tion to all who wilfully rejected it. "For," said He in solemn 
 finality, "I have not spoken of myself ; but the Father which 
 sent me, he gave me a commandment, what I should say, 
 and what I should speak. And I know that his command- 
 ment is life everlasting; whatsoever I speak therefore, even 
 as the Father said unto me, so I speak." 
 
 DESTRUCTION OF THE TEMPLE PREDICTED/ 
 
 As Jesus was departing from the enclosure wherein stood 
 what once had been the House of the Lord, one or more of 
 the disciples called His attention to the magnificent struc- 
 tures, the massive stones, the colossal columns, and the lavish 
 and costly adornment of the several buildings. The Lord's 
 answering comment was an unqualified prophecy of the utter 
 destruction of the temple and everything pertaining to it. 
 "Verily I say unto you, There shall not be left here one stone 
 upon another, that shall not be thrown down." Such was 
 the definite and dire prediction. Those who heard were 
 dumbfounded; neither by question nor other response did 
 they attempt to elicit more. The literal fulfilment of that 
 awful portent was but an incident in the annihilation of the 
 city less than forty years later. 
 
 With the Lord's final departure from the temple, which 
 probably occurred in the afternoon of the Tuesday of that 
 last week, His public ministry was brought to its solemn end- 
 ing. Whatever of discourse, parable, or ordinance was to 
 follow, would be directed only to the further instruction and 
 investiture of the apostles. 
 
 NOTES TO CHAPTER 31. 
 
 i. The Image on the Coin. The Jews had an aversion for 
 images or effigies in general, the use of which they professed to 
 hold as a violation of the second commandment. Their scruples, 
 
 Matt. 24:1, 2; Mark 13:1, 2; Luke 21:5, 6. Note 10, end of chaptac. 
 
..,. ^.. 
 
 564 JESUS THE CHRIST. [CHAP. 31. 
 
 however, did not deter them from accepting coins bearing the 
 effigies of kings, even though these monarchs were pagans. Their 
 own coins bore other devices, such as plants, fruits, etc., in place 
 of a human head; and the Romans had condescendingly per- 
 mitted the issue of a special coinage for Jewish use, each piece 
 bearing the name but not the effigy of the monarch. The or- 
 dinary coinage of Rome was current in Palestine, however. 
 
 2. Submission to Secular Authority. Governments are in- 
 stituted of God, sometimes by His direct interposition, some- 
 times by His permission. When the Jews had been brought into 
 subjection by Nebuchadnezzar, king of Babylon, the Lord com- 
 manded through the prophet Jeremiah (27:4-8) that the people 
 render obedience to their conqueror, whom He called His ser- 
 vant ; for verily the Lord had used the pagan king to chastize the 
 recreant and unfaithful children of the covenant. The obedience 
 so enjoined included the payment of taxes and extended to com- 
 plete submission. After the death of Christ the apostles taught 
 obedience to the powers that be, which powers, Paul declared 
 "are ordained of God." See Rom. 13:1-7; Titus 3:1; I Tim. 2:1-3; 
 see also I Peter 2:13, 14. Through the medium of modern reve- 
 lation, the Lord has required of His people in the present dis- 
 pensation, obedience to and loyal support of the duly established 
 and existing governments in all lands. See Doc. and Cov. 58:21- 
 22; 98:4-6; and section 134 throughout. The restored Church 
 proclaims as an essential part of its belief and practise : "We 
 believe in being subject to kings, presidents, rulers, and magis- 
 trates, in obeying, honoring, and sustaining the law." See Arti- 
 cles of Faith, xxiii. 
 
 3. Marriage for Eternity. Divine revelation in the dispen- 
 sation of the fulness of times has made plain the fact, that con- 
 tracts of marriage, as indeed all other agreements between parties 
 in mortality, are of no validity beyond the grave, except such 
 contracts be ratified and validated by the^ duly established or- 
 dinances of the Holy Priesthood. Sealing in the marriage cove- 
 nant for time and eternity, which has come to be known as celes- 
 tial marriage, is an ordinance established by divine authority in 
 the restored Church of Jesus Christ. See the author's treatment 
 of this subject in Articles of Faith, xxiv, 18-24; and House of the 
 Lord, under "Sealing in Marriage," pp. 101-109. 
 
 4. Divisions and Subdivisions of the Law. "The Rabbinical 
 schools, in their meddling, carnal, superficial spirit of word- 
 weaving and letter- worship, had spun large accumulations _ of 
 worthless subtlety all over the Mosaic law. Among other things 
 they had wasted their idleness in fantastic attempts to count, 
 and classify, and weigh, and measure all the separate command- 
 ments of the ceremonial and moral law. They had come to the 
 sapient conclusion that there were 248 affirmative precepts, being 
 as many as the members in the human body, and 365 negative 
 precepts, being as many as the arteries and veins, or the days of 
 the year: the total being 613, which was also the number of let- 
 ters in the decalog. They arrived at the same result from the 
 fact that the Jews were commanded (Numb. 15:38) to wear 
 
NOTES. 
 
 fringes (tsitsith) on the corners of their tallith, bound with a 
 thread of blue; and as each fringe had eight threads and five 
 knots, and the letters of the word tsitsith make 600, the total 
 number of commandments was, as before 613. Now surely, out 
 of such a large number of precepts and prohibitions, all could 
 not be of quite the same value; some were 'light' (kal), and some 
 were 'heavy' (kobhed). But which? and what was the greatest 
 commandment of all? According to some Rabbis, the most im- 
 portant of all is that about the tephillin and the tsitsith, the fringes 
 and phylacteries; and 'he who diligently observes it is regarded 
 in the same light as if he had kept the whole Law.' 
 
 "Some thought the omission of ablutions as bad as homi- 
 cide; some that the precepts of the Mishna were all 'heavy'; 
 those of the Law were some 'heavy' and some 'light/ Others 
 considered the third to be the greatest commandment. None of 
 them had realized the great principle, that the wilful violation of 
 one commandment is the transgression of all (James 2:10), be- 
 cause the object of the entire Law is the spirit of obedience to 
 God. On the question proposed by the lawyer the Shammaites 
 and Hillelites were in disaccord, and, as usual, both schools were 
 wrong: the Shammaites, in thinking that mere trivial external 
 observances were valuable, apart from the spirit in which they 
 were performed, and the principle which they exemplified; the 
 Hillelites, in thinking that any positive command could in itself 
 be unimportant, and in not seeing that great principles are essen- 
 tial to the due performance of even the slightest duties." Far- 
 rar, Life of Christ, chap. 52. 
 
 5. Phylacteries and Borders. Through a traditional in- 
 terpretation of Exo. 13 :Q and Deut. 6 :8, the Hebrews adopted the 
 custom of wearing phylacteries, which consisted essentially of 
 strips of parchment on which were inscribed in whole or in part 
 the following texts: Exo. 13:2-10 and 11-17; Deut 6:4-9, and 
 11:13-21. Phylacteries were worn on the head and arm. The 
 parchment strips for the head were four, on each of which one 
 of the texts cited above was written. These were placed in a 
 cubical box of leather measuring from ^ inch to i*/2 inches 
 along the edge ; the box was divided into four compartments and 
 one of the little parchment rolls was placed in each. Thongs 
 held the box in place on the forehead between the eyes of the 
 wearer. The arm phylactery comprized but a single roll of 
 parchment on which the four prescribed texts were written ; this 
 was placed in a little box which was bound by thongs to the 
 inside of the left arm so as to be brought close to the heart 
 when the hands were placed together in the attitude of devotion. 
 The Pharisees wore the arm phylactery above the elbow, while 
 their rivals, the Sadducees, fastened it to the palm of the hand 
 (see Exo. 13:9). The common people wore phylacteries only at 
 prayer time; but the Pharisees were said to display them through- 
 out the day. Our Lord's reference to the Pharisees' custom of 
 making broad their phylacteries had reference to the ^ enlarging 
 of the containing box, particularly the frontlet. The size of the 
 parchment strips was fixed by rigid rule. 
 
566 JESUS THE CHRIST. [CHAP. 31. 
 
 The Lord had required of Israel through Moses (Numb. 
 15/38) that the people attach to the border of their garment a 
 fringe with a ribbon of blue. In ostentatious display of assumed 
 piety, the scribes and Pharisees delighted to wear enlarged bor- 
 ders to attract public attention. It was another manifestation of 
 hypocritical sanctimoniousness. 
 
 6. Ecclesiastical Titles. Our Lord severely condemned the 
 seeking after titles as insignia of rank in His service. Neverthe- 
 less He named the Twelve whom He chose, Apostles; and in the 
 Church founded by Himself the offices of Evangelist, High 
 Priest, Pastor, Elder, Bishop, Priest, Teacher, and Deacon were 
 established (see Articles of Faith, xi:i-4). It was the empty 
 man-made title that attached to the individual, not the author- 
 ized title of office to which men were called through authorita- 
 tive ordination, to which the Lord affixed the seal of His dis- 
 approval. Titles of office in the Holy Priesthood are of too 
 sacred a character to be used as marks of distinction among men. 
 In the restored Church in the current dispensation, men are or- 
 dained to the Priesthood and to the several offices comprized 
 within both the Lesser or Aaronic, and the Higher or Mel- 
 chizedek Priesthood ; but though one be thus made an Elder, a 
 Seventy, a High Priest, a Patriarch or an Apostle, he should not 
 court the usage of the title as a mere embellishment of his name. 
 (See "The Honor and Dignity of Priesthood' by the author in 
 Improvement Era, Salt Lake City, March, 1914.) 
 
 Chas. F. Deems, in The Light of the Nations, pp. 583-4, says 
 in speaking of the irreverent use of ecclesiastical titles : "The 
 Pharisees loved also the highest places in the synagogs, and it 
 gratified their vanity to be called Teacher, Doctor, Rabbi. 
 Against these Jesus warned His disciples. They were not to 
 love to be called Rabbi, a title which occurs in three forms, Rab, 
 Teacher, Doctor; Rabbi, My Doctor or Teacher; Rabboni, My 
 great Doctor. Nor were they to call any man 'Father/ in the 
 sense of granting him any infallibility of judgment or power 
 over their consciences 'Papa/ as the simple Mora- 
 vians call their great man, Count Zinzendorf : 'Founder/ as 
 Methodists denominate good John Wesley; 'Holy^ Father in 
 God/ as bishops are sometimes called; 'Pope/ which is the same 
 as 'Papa'; 'Doctor of Divinity/ the Christian equivalent of the 
 Jewish 'Rabbi/ are ail dangerous titles. But it is not the em- 
 ployment of a name which Jesus denounces, it is the spirit of 
 vanity which animated the Pharisees, and the servile spirit which 
 the employment of titles is apt to engender. Paul and 
 Peter spoke of themselves as spiritual fathers. Jesus teaches 
 that positions in the societies of his followers, such as ^ should 
 afterward be formed, were not to be regarded as dignities, but 
 rather as services; that no man should seek them for the honor 
 they might confer, but for the field of usefulness they might af- 
 ford; and that no man should lead off a sect, there being but one 
 leader; and that the whole body of believers are brethren, of 
 whom God is the Father." 
 
 The writer last quoted very properly disparages aspirations, 
 
>', '' 
 
 NOTES. 567 
 
 stimulated by vanity and self-righteous assumption, to the use of 
 the title "Reverend" as applied to men. 
 
 7. Seven or Eight Woes? Some of the early Mss. of the 
 Gospels omit verse 14 from Matt. 23. Such omission reduces the 
 number of specific utterances beginning "Woe unto you" from 
 eight to seven. There is no question as to the appearance in the 
 original of the passages in Mark 12:40 and Luke 20:47, which are 
 one in meaning with Matt. 23:14. 
 
 8. The Temple Treasure. In connection with the incident 
 of the widow's mites, Edersheim (vol. ii, pp. 387-8) writes : 
 "Some might come with appearance of self-righteousness, some 
 even with ostentation, some as cheerfully performing a happy 
 duty. 'Many that were rich cast in much' yes, very much, for 
 such was the tendency that a law had to be enacted forbidding 
 the gift to the Temple of more than a certain proportion of one's 
 possessions. And the amount of such contributions may be in- 
 ferred by recalling the circumstance, that at the time of Pompey 
 and Crassus, the Temple treasury, after having lavishly defrayed 
 every possible expenditure, contained in money nearly half a mil- 
 lion, and precious vessels to the value of nearly two millions 
 sterling." See also Josephus, Antiquities xiv, 4:4; 7:1, 2, 
 
 9. Zacharias the Martyr. In referring to the martyrs of 
 ante-meridian time the Lord is recorded as having used the ex- 
 pression "from the blood of righteous Abel unto the blood of 
 Zacharias son of Barachias, whom ye slew between the temple 
 and the altar" (Matt. 23:35). The Old Testament as at present 
 compiled, contains no mention of a martyr named Zacharias son 
 of Barachias, but does chronicle the martyrdom of Zechariah son 
 of Jehoiada (2 Chron. 24:20-22). "Zechariah" and "Zacha- 
 rias" are equivalent names. It is the opinion of most Bible 
 scholars that the Zacharias referred to in Matthew's record is 
 Zechariah son of Jehoiada. In the Jewish compilation of Old 
 Testament scriptures, the murder of Zechariah appears as the 
 last recorded martyrdom ; and the Lord's reference to the right- 
 eous men who had been slain, from Abel to Zechariah or Zacha- 
 rias, may have been a sweeping inclusion of all the martrys down 
 to that time, from first to last. However, we have a record of 
 Zechariah son of Berechiah (Zech. 1:1, 7), and this Berechiah 
 was the son of Iddo. Then again, Zechariah son of Iddo is 
 mentioned (Ezra 5:1); but, as is elsewhere found in the older 
 scriptures, the grandson is called the son. The Old Testament 
 does not number this Zechariah among the martyrs, but tradi- 
 tional accounts (Whitby's citation of the Targum) say that he 
 was killed "in the day of propitiation." That the Lord referred 
 to a late and probably the latest of the recorded martyrdoms is 
 probable; and it is equally evident that the case was well known 
 among the Jews. It is likely that a fuller account appeared in 
 scriptures current among the Jews at the time of Christ but 
 since lost See Note 4, page 119. 
 
 10. Destruction of the Temple. "For thirty or more years 
 after the death of Christ, the Jews continued the work of adding 
 to and embellishing the temple buildings. The elaborate design 
 
568 JESUS THE CHRIST. [CHAP. 31. 
 
 conceived and projected by Herod had been practically com- 
 pleted; the Temple was well-nigh finished, and, as soon after- 
 ward appeared, was ready for destruction. Its fate had been 
 definitely foretold by the Savior Himself. Commenting on a 
 remark by one of the disciples concerning the great stones and 
 the splendid buildings on the Temple hill, Jesus had said, 'Seest 
 thou these great buildings ? There shall not be left one stone 
 upon another, that shall not be thrown down.' (Mark 13:1, 2; 
 see also Matt. 24:1, 2; Luke 21:5, 6.) This dire prediction soon 
 found its literal fulfilment. In the great conflict with the Roman 
 legions under Titus, many of the Jews had taken refuge within 
 the Temple courts, seemingly hoping that there the Lord would 
 again fight the battles of His people and give them victory. But 
 the protecting presence of Jehovah had long since departed 
 therefrom and Israel was left a prey to the foe. Though Titus 
 would have spared the Temple, his legionaries, maddened by 
 the lust of conflict, started the conflagration and everything that 
 could be burned was burned. The slaughter of the Jews was 
 appalling; thousands of men, women and children were ruth- 
 lessly butchered within the walls, and the temple courts were 
 literally flooded with human blood. This event occurred in the 
 year 70 A. D. ; and according to Josephus, in the same month 
 and on the same day of the month as that on which the once 
 glorious Temple of Solomon had fallen a prey to the flames 
 kindled by the king of Babylon. (Josephus, Wars of the Jews, 
 vi, 4 :5, 8. For a detailed and graphic account of the destruction 
 of the Temple see chapters 4 and 5 in their entirety.) Of the 
 Temple furniture the golden candlestick and the table of shew- 
 bread from the Holy Place were carried by Titus to Rome as 
 trophies of war; and representations of these sacred pieces are 
 to be seen on the arch erected to the name of the victorious 
 general. Since the destruction of the splendid Temple of Herod 
 no other structure of the kind, no Temple, no House of the 
 Lord as the terms are used distinctively, has been reared on 
 the eastern hemisphere." The House of the Lord, pp. 61, 62. 
 
 Josephus ascribes the destruction of the Temple of Herod to the 
 anger of God, and states that the devouring flames "took their 
 rise from the Jews themselves, and were occasioned by them." 
 The soldier who applied the torch to the Holy House, which had 
 remained intact while fire raged in the courts, is regarded by the 
 historian as an instrument of divine vengeance. We read (Wars, 
 vi, 4 15) : "One of the soldiers, without staying for any orders, 
 and without any concern or dread upon him at so great an under- 
 taking, and being hurried on by a certain divine fury, snatched 
 somewhat out of the materials that were on fire, and being lifted 
 up by another soldier, he set fire to a golden window, through 
 which there was a passage to the rooms that were round the Holy 
 House, on the north side of it. As the flames went upward, the 
 Jews made a great clamor, such as so mighty an affliction required." 
 
DESTRUCTION OF JERUSALEM PREDICTED. 569 
 
 CHAPTER 32. 
 
 ' 
 FURTHER INSTRUCTION TO THE APOSTLES. 
 
 PROPHECIES RELATING TO THE DESTRUCTION OF JERUSALEM 
 AND THE LORD'S FUTURE ADVENT.* 
 
 In the course of His last walk from Jerusalem back to 
 the beloved home at Bethany, Jesus rested at a convenient 
 spot on the Mount of Olives, from which the great city and 
 the magnificent temple were to be seen in fullest splendor, 
 illumined by the declining sun in the late afternoon of that 
 eventful April day. As He sat in thoughtful revery He was 
 approached by Peter and James, John and Andrew, of the 
 Twelve, and to them certainly, though probably to all the 
 apostles, He gave instruction, embodying further prophecy 
 concerning the future of Jerusalem, Israel, and the world at 
 large. His fateful prediction that of the temple buildings 
 not one stone would be left upon another had caused the 
 apostles to marvel and fear ; so they came privately request- 
 ing explanation. "Tell us," said they, "when shall these 
 things be? and what shall be the sign of thy coming, and 
 of the end of the world?" The compound character of the 
 question indicates an understanding of the fact that the de- 
 struction of which the L,ord had spoken was to be apart 
 from and precedent to the signs that were to immediately 
 herald His glorious advent and the yet later ushering in of 
 the consummation commonly spoken of then and now as "the 
 end of the world." An assumption that the events would 
 follow in close succession is implied by the form in which 
 
 the question was put. 
 H 
 
 a Matt. 24:3-51; Mark 13:3-37; Luke 21:5-36. Compare P. of G. P., Joseph 
 Smith, 1. 
 
570 JESUS THE CHRIST. >IT01 [CHAP. 32. 
 
 The inquiry referred specifically to time when were 
 these things to be? The reply dealt not with dates, but 
 with events ; and the spirit of the subsequent discourse was 
 that of warning against misapprehension, and admonition to 
 ceaseless vigilance. "Take heed that no man deceive you" 
 was the first and all-important caution ; for within the lives 
 of most of those apostles, many blaspheming imposters 
 would arise, each claiming to be the Messiah. The return 
 of Christ to earth as Lord and Judge was more remote than 
 any of the Twelve realized. Before that glorious event, 
 many wonderful and appalling developments would be wit- 
 nessed, among the earliest of which would be wars and 
 rumors of wars, caused by nation rising against nation and 
 kingdom against kingdom, to the dread accompaniment of 
 famines, pestilences, and earthquakes in many places ; yet 
 all these would be but the beginning of the sorrow or travail 
 to follow. 
 
 They, the apostles, were told to expect persecution, not 
 only at the hands of irresponsible individuals, but at the 
 instance of the officials such as they who were at that mo- 
 ment intent on taking the life of the Lord Himself, and who 
 would scourge them in the synagogs, deliver them up to 
 hostile tribunals, cite them before rulers and kings, and even 
 put some of them to death all because of their testimony 
 of the Christ. As they had been promised before, so again 
 were they assured, that when they would stand before coun- 
 cils, magistrates, or kings, the words they should speak 
 would be given them in the hour of their trial, and therefore 
 they were told to take no premeditative thought as to what 
 they should say or how they should meet the issues con- 
 fronting them ; "for," said the Master, "it is not ye that 
 speak, but the Holy Ghost. " & Even though they found 
 themselves despized and hated of men, and though they 
 were to suffer ignominy, torture, and death, yet as to their 
 r 
 
 &Mark 13:11; compare Matt. 10:19, 20; Luke 12:11, 12; 21:14, 15. 
 
THE ABOMINATION OF DESOLATION. 571 
 
 i >VKNT. 
 
 eternal welfare they were promised such security that by 
 comparison they would lose not so much as a hair of their 
 heads. In consoling encouragement the Lord bade them 
 possess their souls in patience/ In face of all trials and 
 even the direst persecution, it was incumbent upon them to 
 persevere in their ministry, for the divine plan provided and 
 required that the gospel of the kingdom be preached amongst 
 all nations. Their labors would be complicated and opposed 
 by the revolutionary propaganda of many false prophets, 
 and differences of creed would disrupt families, and engen- 
 der such bitterness that brothers would betray one another, 
 and children would rise against their parents, accusing them 
 of heresies and delivering them up to death. Even among 
 those who had professed discipleship to Christ many would 
 be offended and hatred would abound; love for the gospel 
 would wax cold, and iniquity would be rampant among men ; 
 and only those who would endure to the end of their lives 
 could be saved. 
 
 From this circumstantial forecast of conditions then 
 directly impending, the Lord passed to other developments 
 that would immediately precede the destruction of Jerusalem 
 and the total disruption of the Jewish nation. "When ye 
 therefore shall see the abomination of desolation, spoken of 
 by Daniel the prophet, stand in the holy place," said He, 
 according to Matthew's account, and virtually so also as 
 stated by Mark, or "when ye shall see Jerusalem compassed 
 with armies" as Luke writes, "then know that the desolation 
 thereof is nigh." This was a specific sign that none could 
 misunderstand. Daniel the prophet had foreseen the desola- 
 tion and the abominations thereof, which comprized the 
 forcible cessation of temple rites, and the desecration of 
 Israel's shrine by pagan conquerors/ 
 
 The realization of Daniel's prophetic vision was to be 
 heralded by the encompassing of Jerusalem by armies. 
 
 cLuke 21:19; compare Doc. and Cov. 101:38. 
 9:27. 
 
-on JESUS THE CHRIST. [CHAP. 32. 
 
 Then all who would escape should make haste ; from Judea 
 they should flee to the mountains ; he who was on the house- 
 top would have no time to take his goods, but should hasten 
 down by the outer steps and flee ; he who was in the field 
 would better leave without first returning to his house even 
 for his clothes. Terrible, indeed, would that day be for 
 women hampered by the conditions incident to approaching 
 maternity, or the responsibility of caring for their suckling 
 babes. All would do well to pray that their flight be not 
 forced upon them in winter time ; nor on the Sabbath, lest 
 regard for the restrictions as to Sabbath-day travel, or the 
 usual closing of the city gates on that day, should diminish 
 the chances of escape. The tribulations of the time then 
 foreshadowed would prove to be unprecedented in horror 
 and would never be paralleled in all their awful details in 
 Israel's history ; but in mercy God had decreed that the 
 dreadful period should be shortened for the sake of the elect 
 believers, otherwise no flesh of Israel would be saved alive. 
 Multitudes were to fall by the sword ; other hosts were to 
 be led away captive, and so be scattered amongst all nations ; 
 and Jerusalem, the pride and boast of degenerate Israel, 
 should be "trodden down of the Gentiles, until the times of 
 the Gentiles be fulfilled." In every frightful detail was the 
 Lord's prediction brought to pass, as history avouches/ 
 
 After the passing of those terrible times, and thence on- 
 ward for a period of unspecified duration, Satan would de- 
 ceive the world through false doctrines, spread by evil men 
 masquerading as ministers of God, who would continue to 
 cry "IyO, here is Christ ; or, lo, he is there" ; but against all 
 such the Twelve were put on their guard, and through them 
 and other teachers, whom they would call and ordain, would 
 the world be warned. Deceiving prophets, emissaries of the 
 devil, would be active, some alluring people into the deserts, 
 and impelling them to hermit lives of pernicious asceticism, 
 
 ' 
 
 1, end of chapter. 
 
UNMISTAKABLE SIGNS OF CHRIST'S ADVENT. 573 
 
 others insisting that Christ could be found in the secret 
 chambers of monastic seclusion; and some of them showing 
 forth through the power of Satan, such signs and wonders 
 as "to seduce, if it were possible, even the elect" ; but of all 
 such scheming of the prince of evil, the Lord admonished 
 His own : "Believe it not" ; and added, "take ye heed ; be- 
 hold I have foretold you all things."/ 
 
 In the day of the Lord's advent in glory and vengeance, 
 no man shall be in doubt ; there shall be no chance of con- 
 flicting claims by contending sects, "For as the lightning 
 cometh out of the east, and shineth even unto the west; so 
 shall also the coming of the Son of man be."^ The gather- 
 ing of Israel in the last days was pictured as the flocking 
 of eagles to the place where the body of the Church would 
 be established.^ 
 
 The chronological order of the predicted occurrences so 
 far considered in this wonderful discourse on things to come, 
 is clear ; first there was to be a period of virulent persecu- 
 tion, of the apostles and the Church of which they would 
 be in charge; then the destruction of Jerusalem, with all 
 the horrors of merciless warfare was to follow; and this 
 in turn was to be succeeded by a long period of priestcraft 
 and apostasy with bitter sectarian dissension and cruel per- 
 secution of the righteous. The brief reference to the non- 
 localized, universal phenomena, by which His advent is to 
 be signalized, is a parenthetical demonstration of the false 
 claims as to where Christ would be found; later the Lord 
 passed to distinctive and unquestionable reference to the 
 
 / Note 2, end of chapter. 
 
 fir Matt. 24:27; compare Lulce 17:22-24. ' 
 
 h The "body," as that of the Church, is rendered "carcase" in both au- 
 thorized and revised versions. For the application of the figure of eagles 
 gathering about a carcase to the assembling of scattered Israel, see P. of 
 G. P., Joseph Smith, 1:27, where we read: "so likewise shall mine elect be 
 gathered from the four quarters of the earth." Among Bible scholars, a fav- 
 orite interpretation of the passage, "For wheresoever the carcase is, there 
 will the eagles be gathered together," is that Christ was likening unto 
 eagles (revised version "vultures") the angels that shall come with Him 
 to execute judgment upon mankind, and unto a carcase the corruption of 
 sin. See Matt. 24:28; compare Luke 17:37. 
 
m 
 
 JESUS THE CHRIST. [CHAP. 32. 
 
 circumstances of His then and yet future advent. Follow- 
 ing the age of man-made creeds, and unauthorized ministry 
 characteristic of the great apostasy, marvelous occurrences 
 are to be manifested through the forces of nature, and the 
 sign of the Son of Man shall ultimately appear, one accom- 
 panying feature of which shall be the completion of the gath- 
 ering of the elect from all parts of the earth to the places 
 appointed. 
 
 The duty that Jesus enjoined upon the apostles as of first 
 importance throughout all the coming scenes of sorrow, suf- 
 fering and turmoil, was that of vigilance. They were to 
 pray, watch, and work, diligently and with unwavering faith. 
 The lesson was illustrated by a masterly analogy, which, 
 under the broadest classification, may be called a parable. 
 Directing their attention to the fig tree and other trees which 
 flourished on the sunny slopes of Olivet, the Master said: 
 "Behold the fig tree, and all the trees ; when they now shoot 
 forth, ye see and know of your own selves that summer is 
 now nigh at hand. So likewise ye, when ye see these things 
 come to pass, know ye that the kingdom of God is nigh at 
 hand." Of the fig tree in particular the Lord remarked : 
 "When his branch is yet tender, and putteth forth leaves, ye 
 know that summer is nigh." This sign of events near at 
 hand was equally applicable to the premonitory conditions 
 which were to herald the fall of Jerusalem and the termina- 
 tion of the Jewish autonomy, and to the developments by 
 which the Lord's second advent shall be immediately pre- 
 ceded. 
 
 The next declaration in the order of the evangelical 
 record reads : "Verily I say unto you, This generation shall 
 not pass, till all these things be fulfilled." This may be 
 understood as applying to the generation in which the por- 
 tentous happenings before described would be realized. So 
 far as the predictions related to the overthrow of Jerusalem, 
 they were literally fulfilled within the natural lifetime of 
 
TIME OF THE LORD'S ADVENT UNKNOWN TO MAN. 575 
 
 several of the apostles and of multitudes of their contem- 
 poraries ; such of the Lord's prophecies as pertain to the 
 heralding of His second coming are to be brought to pass 
 within the duration of the generation of some who witness 
 the inauguration of their fulfilment. The certainty of ful- 
 filment was emphasized by the Lord in the profound affirm- 
 ation: "Heaven and earth shall pass away, but my words 
 shall not pass away." 1 
 
 All speculation concerning the time of the Lord's ap- 
 pearing, whether based on assumption, deduction, or calcu- 
 lation of dates, was forestalled, by Christ's averment: "But 
 of that day and that hour knoweth no man, no, not the 
 angels which are in heaven, neither the Son, but the Father."'* 
 That His advent in power and glory is to be sudden and un- 
 expected to the unobserving and sinful world, but in imme- 
 diate sequence to the signs which the vigilant and devout 
 may read and understand, was made plain by comparison 
 with the prevailing social conditions of Noah's time, when 
 in spite of prophecy and warning the people had continued 
 in their feasting and merry-making, in marrying and giving 
 in marriage, until the very day of Noah's entrance into the 
 ark, "And knew not until the flood came, and took them all 
 away ; so shall also the coming of the Son of man be." 
 
 In the last stages of the gathering of the elect, the ties of 
 companionship shall be quickly severed; of two men labor- 
 ing in the field, or of two women engaged side by side in 
 household duties, the faithful one shall be taken and the 
 sinner left. "Watch therefore," was the solemn behest, "for 
 ye know not what hour your Lord doth come." In explica- 
 tion of this admonishment, the Lord condescended to com- 
 pare the suddenness and secrecy of His coming to the move- 
 ments of a night-prowling thief ; and pointed out, that if a 
 
 t'Matt. 24:35; compare 5:18; Mark 13:31; Luke 21:33; compare 16:17; see 
 Heb. 1:10, 11; 2 Peter 3:7-10; Rev. 21:1. N 
 j This is Mark's version; in the parallel pass; 
 __.ither the Son" are not found in the King Jar 
 the revised version. See Note 3, end of chapter. 
 
 i matt. 21:30; compare 0:10; mark 10:01; I^UKC zi:oa; compare io:i/; se 
 also Heb. 1:10, 11; 2 Peter 3:7-10; Rev. 21:1. Note 5, end of chapter. 
 
 j This is Mark's version; in the parallel passage Matt. 24:36, the word 
 "neither the Son" are not found in the King James text, but do appear i 
 
 words 
 appear in 
 
576 JESUS THE CHRIST. [CHAP. 32. 
 
 householder had certain knowledge as to the time of a 
 burglar's predetermined visit, he would remain on vigilant 
 watch; but because of uncertainty he may be found off his 
 guard, and the thief may enter and despoil the home. 
 
 Again likening the apostles to duly appointed stewards 
 in a great household,^ the Lord spoke of Himself as the 
 householder, saying: "The Son of man is as a man taking 
 a far journey, who left his house, and gave authority to his 
 servants, and to every man his work, and commanded the 
 porter to watch. Watch ye therefore: for ye know not 
 when the master of the house cometh, at even, or at mid- 
 night, or at the cockcrowing, or in the morning : Lest com- 
 ing suddenly he find you sleeping. And what I say unto 
 you I say unto all, Watch." But if the steward grow neg- 
 ligent because of his master's long absence, and give him- 
 self up to feasting and unlicensed pleasure, or become auto- 
 cratic and unjust toward his fellow-servants, his lord shall 
 come in an hour when least expected, and shall consign that 
 wicked servant to a place among the hypocrites, where he 
 shall weep bitter tears of remorse, and gnash his teeth in 
 impotent despair.* 
 
 THE NEED OF WATCHFULNESS AND DILIGENCE ILLUSTRATED 
 BY PARABLES. 
 
 To more indelibly impress upon the apostles, and, through 
 their subsequent ministry, upon the world, the absolute need 
 of unceasing watchfulness and unwavering diligence in 
 preparation for the coming of the Lord in judgment, Jesus 
 depicted in parables the prospective condition of mankind 
 in the last times. The first of these illustrative portrayals 
 is the Parable of the Ten Virgins. The only report of it we 
 have is that given by Matthew," 1 as follows : 
 
 k Page 441. 
 
 /Matt. 24:45-51; Mark 13:34-37; Luke 21:34-36, compare 12:35-48. 
 
 mMatt. 25:1-13. 
 
WISE AND FOOLISH VIRGINS. 577 
 
 "Then shall the kingdom of heaven be likened unto ten 
 virgins, which took their lamps, and went forth to meet the 
 bridegroom. And five of them were wise, and five were 
 foolish. They that were foolish took their lamps, and took 
 no oil with them : but the wise took oil in their vessels with 
 their lamps. While the bridegroom tarried, they all slum- 
 bered and slept. And at midnight there was a cry made, 
 Behold, the bridegroom cometh; go ye out to meet him. 
 Then all those virgins arose, and trimmed their lamps. And 
 the foolish said unt9 the wise, Give us of your oil ; for our 
 lamps are gone out. But the wise answered, saying, Not so ; 
 lest there be not enough for us and you : but go ye rather 
 to them that sell, and buy for yourselves. And while they 
 went to buy, the bridegroom came ; and they that were ready 
 went in with him to the marriage: and the door was shut. 
 Afterward came also the other virgins, saying, Lord, Lord, 
 open to us. But he answered and said, Verily I say unto 
 you, I know you not. Watch therefore, for ye know neither 
 the day nor the hour wherein the Son of man cometh." 
 
 The story itself is based on oriental marriage customs, 
 with which the Lord's attentive listeners were familiar. It 
 was and yet is common in those lands, particularly in con- 
 nection with marriage festivities among the wealthy classes, 
 for the bridegroom to go to the home of the bride, accom- 
 panied by his friends in processional array, and later to 
 conduct the bride to her new home with a larger body of 
 attendants composed of groomsmen, bridesmaids, relatives 
 and friends. As the bridal party progressed, to the accompan- 
 iment of gladsome music, it was increased by little groups 
 who had gathered in waiting at convenient places along the 
 route, and particularly near the end of the course where 
 organized companies came forth to meet the advancing pro- 
 cession. Wedding ceremonies were appointed for the eve- 
 ning and night hours ; and the necessary use of torches and 
 lamps gave brilliancy and added beauty to the scene. 
 
 In the parable ten maidens were waiting to welcome and 
 join in with the bridal company, the time of whose arrival 
 
578 JESUS THE CHRIST. [CHAP. 32. 
 
 was uncertain. Each had her lamp attached to the end of 
 a rod so as to be held aloft in the festal march ; but of the 
 ten virgins five had wisely carried an extra supply of oil, 
 while the other five, probably counting on no great delay, 
 or assuming that they would be able to borrow from others, 
 or perchance having negligently given no thought at all to 
 the matter, had no oil except the one filling with which their 
 lamps had been supplied at starting. The bridegroom tar- 
 ried, and the waiting maidens grew drowsy and fell asleep. 
 At midnight, the forerunners of the marriage party loudly 
 proclaimed the bridegroom's approach, and cried in haste: 
 "Go ye out to meet him." The ten maidens, no longer 
 sleepy, but eagerly active, set to work to trim their lamps; 
 then the wise ones found use for the oil in their flasks, while 
 the thoughtless five bewailed their destitute condition, for 
 their lamps were empty and they had no oil for replenish- 
 ment. They appealed to their wiser sisters, asking a share 
 of their oil ; but these declined ; for, in a time of such exi- 
 gency, to give of their store would have been to render them- 
 selves unfit, inasmuch as there was oil enough for their own 
 lamps only. Instead of oil they could impart only advice 
 to their unfortunate sisters, whom they directed to go to the 
 nearest shop and buy for themselves. While the foolish 
 virgins were away in quest of oil, the wedding party passed 
 into the house wherein the feast was provided, and the 
 door was shut against all tardy comers. In time the unwise 
 maidens, too late to participate in the processional entry, 
 called from without, pleading for admittance ; but the 
 bridegroom refused their request, and disclaimed all ac- 
 quaintanceship with them, since they had not been numbered 
 among his attendants or those of the bride. 
 
 The Bridegroom is the Lord Jesus; the marriage feast 
 symbolizes His coming in glory, to receive unto Himself the 
 Church on earth as His bride. M The virgins typify those 
 
 n Compare Rev. 21:2, 9; 22:17; see also Matt. 9:15; John 3:29. 
 
EXPLICATION OF PARABLE OF THE TEN VIRGINS. 579 
 
 who profess a belief in Christ, and who, therefore, confi- 
 dently expect to be included among the blessed participants 
 at the feast. The lighted lamp, which each of the maidens 
 carried, is the outward profession of Christian belief and 
 practise; and in the oil reserves of the wiser ones we may 
 see the spiritual strength and abundance which diligence 
 and devotion in God's service alone can insure. The lack of 
 sufficient oil on the part of the unwise virgins is analogous 
 to the dearth of soil in the stony field, wherein the seed 
 readily sprouted but soon withered away. The Bride- 
 groom's coming was sudden; yet the waiting virgins were 
 not held blamable for their surprize at the abrupt announce- 
 ment, but the unwise five suffered the natural results of 
 their unpreparedness. The refusal of the wise virgins to 
 give of their oil at such a critical time must not be regarded 
 as uncharitable; the circumstance typifies the fact that in 
 the day of judgment every soul must answer for himself; 
 there is no way by which the righteousness of one can be 
 credited to another's account; the doctrine of supereroga- 
 tion is wholly false/ The Bridegroom's condemnatory dis- 
 claimer, "I know you not," was equivalent to a declaration 
 that the imploring but neglectful ones, who had been found 
 unready and unprepared, did not know Him.'? 
 
 The application of the parable and its wealth of splendid 
 suggestion are summarized in a masterly manner by the 
 Lord's impressive adjuration : "Watch therefore, for ye 
 know neither the day nor the hour wherein the Son of man 
 cometh." The fulfilment of the predictions enshrined in 
 this precious parable is yet future, but near. In 1831 the 
 L,ord Jesus Christ revealed anew the indications by which 
 the imminence of His glorious advent may be perceived. 
 Through the mouth of His prophet Joseph Smith He thus 
 
 spake: "And at that day, when I shall come in my glory, 
 
 i 
 
 o See Parable of the Sower, Matt. 13:5, 6, 20, 21; page 282 herein. 
 p Note 4, end of chapter. 
 q Compare John 10:14. 
 
580 JESUS THE CHRIST. [CHAP. 32. 
 
 shall the parable be fulfilled which I spake concerning the 
 ten virgins : for they that are wise and have received the 
 truth, and have taken the Holy Spirit for their guide, and 
 have not been deceived; verily I say unto you, they shall 
 not be hewn down and cast into the fire, but shall abide the 
 day, and the earth shall be given unto them for an inherit- 
 ance; and they shall multiply and wax strong, and their 
 children shall grow up without sin unto salvation, for the 
 Lord shall be in their midst, and his glory shall be upon 
 them, and he will be their King and their Lawgiver." r 
 
 Still discoursing in solemn earnestness to the apostles as 
 the evening shadows gathered about the Mount of Olives, 
 the Lord delivered the last of His recorded parables. We 
 call it the Parable of the Entrusted Talents. 5 
 
 \ : ' .:-..' 
 
 "For the kingdom of heaven is as a man travelling into 
 a far country, who called his own servants, and delivered 
 unto them his goods. And unto one he gave five talents, to 
 another two, and to another one ; to every man according to 
 his several ability; and straightway took his journey. Then 
 he that had received the five talents went and traded with 
 the same, and made, them other five talents. And likewise 
 he that had received two, he also gained other two. But he 
 that had received one went and digged in the earth, and hid 
 his lord's money. After a long time the lord of those ser- 
 vants cometh, and reckoneth with them. And so he that had 
 received five talents came and brought other five talents, say- 
 ing, Lord, thou deliveredst unto me five talents : behold, I 
 have gained beside them five talents more. His lord said 
 unto him, Well done, thou good and faithful servant : thou 
 hast been faithful over a few things, I will make thee ruler 
 over many things: enter thou into the joy of thy lord. He 
 also that had received two talents came and said, Lord, thou 
 deliveredst unto me two talents : behold, I have gained two 
 other talents beside them. His lord said unto him, Well 
 done, good and faithful servant; thou hast been faithful 
 over a few things, I will make thee ruler over many things : 
 
 rDoc. and Cov. 45:56-59; see also 63:53, 54. 
 *Matt. 25:14-30. 
 
PARABLE OF THE TALENTS. 581 
 
 enter thou into the joy of thy lord. Then he which had 
 received the one talent came and said, L,ord, I knew thee that 
 thou art an hard man, reaping where thou hast not sown, 
 and gathering where thou hast not strawed : And I was 
 afraid, and went and hid thy talent in the earth: lo, there 
 thou hast that is thine. His lord answered and said unto 
 him, Thou wicked and slothful servant, thou knewest that I 
 reap where I sowed not, and gather where I have not 
 strawed: Thou oughtest therefore to have put my money 
 to the exchangers, and then at my coming I should have 
 received mine own with usury. Take therefore the talent 
 from him, and give it unto him which hath ten talents. For 
 unto every one that hath shall be given, and he shall have 
 abundance : but from him that hath not shall be taken away 
 even that which he hath. And cast ye the unprofitable ser- 
 vant into outer darkness : there shall be weeping and gnash- 
 ing of teeth." 
 
 Some of the resemblances between this parable and that 
 of the Pounds* appear on even a casual reading ; significant 
 differences are discovered by comparison and study. The 
 earlier parable was spoken to a mixed multitude in the 
 course of our Lord's last journey from Jericho to Jerusalem ; 
 the later one was given in privacy to the most intimate of 
 His disciples in the closing hours of the last day of His 
 public preaching. The two should be studied together. In 
 the story of the Pounds, an equal amount of capital is given 
 to each of the servants, and men's diverse ability to use and 
 apply, with commensurate results in reward or penalty, is 
 demonstrated ; in that of the Entrusted Talents, the servants 
 receive different amounts, "every man according to his sev- 
 eral ability"; and equal diligence, though shown in one in- 
 stance by great gain and in the other by small but propor- 
 tionate increase, is equally rewarded. Unfaithfulness and 
 negligence are condemned and punished in both. 
 
 In the parable now under consideration, the master Is 
 presented as delivering his wealth into the hands of his own 
 
 /Luke 19:12-27; see also page 508 herein. 
 
582 JESUS THE CHRIST. [CHAP. 32. 
 
 servants, literally, bondservants ;** they, as well as the pos- 
 sessions held by them in trust were his. Those servants 
 had no rights of actual ownership, nor title of permanent 
 proprietorship in the treasure committed to their care; all 
 they had, the time and opportunity to use their talents, and 
 they themselves, belonged to their lord. We cannot fail to 
 perceive even in the early incidents of the story that the 
 Master of the servants was the Lord Jesus ; the servants, 
 therefore, were the disciples and more particularly the apos- 
 tles, who, while of equal authority through ordination in the 
 Holy Priesthood, as specifically illustrated by the earlier 
 parable of the Pounds, were of varied ability, of diverse 
 personality, and unequal generally in nature and in such 
 accomplishments as would be called into service throughout 
 their ministry. The Lord was about to depart ; He would 
 return only "after a long time" ; the significance of this latter 
 circumstance is in line with that expressed through the par- 
 able of the Ten Virgins in the statement that the Bridegroom 
 tarried. 
 
 At the time of reckoning, the servants who had done 
 well, the one with his five talents, the other with his two, 
 reported gladly, conscious as they were of having at least 
 striven to do their best. The unfaithful servant prefaced his 
 report with a grumbling excuse, which involved the imputa- 
 tion of unrighteousness in the Master. The honest, diligent, 
 faithful servants saw and reverenced in their Lord the per- 
 fection of the good qualities which they possessed in meas- 
 ured degree ; the lazy and unprofitable serf, afflicted by dis- 
 torted vision, professed to see in the Master his own base 
 defects. The story in this particular, as in the other features 
 relating to human acts and tendencies, is psychologically 
 true; in a peculiar sense men are prone to conceive of the 
 attributes of God as comprizing in augmented degree the 
 dominant traits of their own nature. 
 
 Margin, revised version.. 
 
.<IAH EXPLICATION OF PARABLE OF THE TALENTS. 583 
 
 Both the servant who had been entrusted with five talents 
 and he who had received but two were equally commended, 
 and, as far as we are told, were equally recompensed. The 
 talents bestowed upon each were the gift of his Lord, who 
 knew well whether that servant was capable of using to 
 better advantage one, two, or five. Let no one conclude 
 that good work of relatively small scope is less necessary or 
 acceptable than like service of wider range. Many a man 
 who has succeeded well in business with small capital would 
 have failed in the administration of vast sums; so also in 
 spiritual achievements "there are diversities of gifts, but the 
 same Spirit. " v Of the man endowed with many talents 
 greater returns were expected ; of the one-talented man 
 relatively little was required, yet in that little he failed.^ At 
 the least he could have delivered the money to the bank, 
 through which it would have been kept in circulation to the 
 benefit of the community, and would have earned interest 
 meanwhile. Likewise, in the spiritual application, a man pos- 
 sessed of any good gift, such as musical ability, eloquence, 
 skill in handicraft, or the like, ought to use that gift to the 
 full, that he or others may be profited thereby ; but should he 
 be too neglectful to exercize his powers in independent ser- 
 vice, he may assist others to profitable effort, by encourage- 
 ment if by nothing more. 
 
 Who can doubt in the spirit of the Lord's teaching, that 
 had the man been able to report the doubling of his single 
 talent, he would have been as cordially commended and as 
 richly recompensed as were his more highly endowed and 
 faithful fellows? It is notable that to the charge of un- 
 righteousness made by the unfaithful servant, the Lord 
 deigns no refutation ; the spirit of the reply was the same 
 as that expressed in the earlier parable : "Out of thine own 
 mouth will I judge thee, thou wicked servant."* The un- 
 iisL sfii 3o abirttnslq srft \d 
 
 v 1 Cor. 12:4; study the entire chapter. 
 ?22;- compare Matt. 12:37. 
 
584 JESUS THE CHRIST. [CHAP. 32. 
 
 worthy man sought to excuse himself by the despicable but 
 all too common subterfuge of presumptuously charging cul- 
 pability in another, and in this instance, that other was his 
 Lord. Talents are not given to be buried, and then to be 
 dug up and offered back unimproved, reeking with the smell 
 of earth and dulled by the corrosion of disuse. The unused 
 talent was justly taken from him who had counted it as of 
 so little worth, and was given to one, who, although possess- 
 ing much, would use the additional gift to his own profit, to 
 the betterment of his fellows, and to the glory of his Lord. 
 
 THE INEVITABLE JUDGMENT? 
 
 !JB3h; 
 
 The Lord had uttered His last parable. In words of 
 plainness, though suffused with the beauty of effective 
 simile, He impressed upon the listening disciples the cer- 
 tainty of judgment by which the world shall be visited in 
 the day of His appearing. Then shall the wheat be segre- 
 gated from the tares,- and the sheep divided from the goats. 
 "When the Son of man shall come in his glory, and all the 
 holy angels with him, then shall he sit upon the throne of 
 his glory : And before him shall be gathered all nations : and 
 he shall separate them one from another, as a shepherd 
 divideth his sheep from the goats : And he shall set the 
 sheep on his right hand, but the goats on the left." Unto 
 those on His right hand the King shall give commendation 
 and blessing, bestowing a rich recompense for their good 
 works, as attested by the hungry they had fed, the thirsty to 
 whom they had given drink, the stranger they had lodged, 
 the naked they had clothed, the sick to whom they had min- 
 istered, the prisoners they had visited and encouraged, all 
 of which mercies are accredited to them as having been ren- 
 dered to their Lord in person. The blessed company, over- 
 whelmed by the plenitude of the King's bounty, of which 
 
 ..-,_ 9- 01 Afi 
 
 SlS'-SQ; page 286 herein. 
 
THE GREAT JUDGMENT. 
 
 they regard themselves as undeserving, will fain disclaim 
 the merit attributed to them; "And the King shall answer 
 and say unto them, Verily I say unto you, Inasmuch as ye 
 have done it unto one of the least of these my brethren, ye 
 have done it unto me." 
 
 Unto them who wait on the left in terrified expectancy, 
 the King shall recount their several deficiencies, in that they 
 had given Him neither food nor drink, shelter nor clothing 
 despite His need; neither had they visited Him though ill, 
 nor ministered unto His wants when He lay in a prison cell. 
 In the desperation of anguish these shall ask when and 
 where they had had such opportunity of comforting Him, 
 and He shall answer, "Verily I say unto you, Inasmuch as 
 ye did it not to one of the least of these, ye did it not to me." 
 The righteous shall be welcomed with "Come ye blessed of 
 my Father" ; the wicked shall hear the awful sentence, "De- 
 part from me ye cursed." Eternal life is the inestimable 
 reward; everlasting punishment the unfathomable doom. 
 
 Viewing as one discourse the two parables and the teach- 
 ing that directly followed, we find in it such unity of subject 
 and thoroughness of treatment as to give to the whole both 
 beauty and worth beyond the sum of these qualities exhib- 
 ited in the several parts. Vigilant waiting in the Lord's 
 cause, and the dangers of unreadiness are exemplified in the 
 story of the virgins; diligence in work and the calamitous 
 results of sloth are prominent features of the tale of the 
 talents. These two phases of service are of reciprocal and 
 complementary import ; it is as necessary at times to wait 
 as at others to work. The lapse of a long period, as while 
 the Bridegroom tarried, and as during the Master's absence 
 in "a far country,"^ is made plain throughout as intervening 
 between the Lord's departure and His return in glory. The 
 absolute certainty of the Christ coming to execute judgment 
 
 a Page 286. 
 
 b The revised version reads "another country" instead of "a far coun- 
 try," in Matt. 25:14. 
 
586 JESUS THE CHRIST. [CHAP. 32. 
 
 upon the earth, in the which every soul shall receive accord- 
 ing to his deserts, is the sublime summary of this unparal- 
 leled discourse. ovccrtrmt^ 
 
 , icf <\iH 383lfrt }pi tf gfiS L 
 ANOTHER SPECIFIC PREDICTION OF THE I^ORD^S DEATH. 
 
 Following the instructions to the apostles at the resting 
 place on Olivet, and probably in the course of the continued 
 walk toward Bethany that evening, Jesus reminded the 
 Twelve of the awful fate awaiting Him, and specified the 
 time of His betrayal and the manner of His death. "Ye 
 know," He said, "that after two days is the feast of the 
 passover, and the Son of man is betrayed to be crucified. " c 
 
 NOTES TO CHAPTER 32. 
 
 i. Early Fulfilment of the Lord's Prophecies. As to the 
 
 literal fulfilment of the Lord's predictions relating to the times 
 immediately following His ascension and down to the destruc- 
 tion of Jerusalem, the student must be referred to scriptural 
 and other history. Only a brief summary of the most notable 
 events can be attempted here. 
 
 On the matter of wars and rumors or threats of wars, sec 
 Josephus, Antiquities xviii, ch. g, and Wars, ii, ch. 10. The latter 
 reference is to the account of the decree issued by Caligula that 
 his statue be set up and duly reverenced in the temple, in conse- 
 quence of which the Jews protested so strenuously that war was 
 declared against them, but was averted by the death of the em- 
 peror. Concerning the death of Caligula, Josephus remarks that 
 it "happened most happily for our nation in particular, which 
 would have almost utterly perished, if he had not been suddenly 
 slain." Other threats of war against the Jews were severally 
 made by the emperors Claudius and Nero. 
 
 Nation rose against nation, as for example, in the assault of 
 Greeks and Syrians upon ^ the Jews, in the course of which 50,000 
 Jews were slain at Selucia on the Tigris, and 20,000 at Csesarea, 
 13,000 at Scythopolis, and 2,500 at Ascalqn. Famine and its at- 
 tendant pestilence prevailed during the reign of Claudius, (41-54 
 A. D.) and such had been specifically predicted by inspiration, 
 through Agabus (Acts 11:28). The famine was very severe in 
 Palestine (Josephus, Antiquities, xx, ch. 2). Earthquakes were 
 of alarming frequency and of unusual severity, between the death 
 of Christ and the destruction of Jerusalem, particularly in Syria, 
 Macedonia, Campania, and Achia. See Tacitus, Annals, books 
 xii and xiv; and for account of violent seismic disturbances at 
 
 t. 26:2. 
 
NOTES. 
 
 Rome, see Suetonius in his Life of Galba. Josephus (Wars iv, 
 ch. 4) records a particularly severe earthquake that disrupted 
 parts of Judea, and was accompanied by "amazing concussions 
 and bellowings of the earth a manifest indication that some 
 destruction was coming upon men." The portent of "fearful 
 sights and great signs" from heaven, as recorded by Luke was 
 realized in the phenomenal events chronicled by Josephus (Preface 
 to "Wars"). 
 
 Of the persecution that befell the apostles and others, and of 
 their arraignment before rulers, Dr. Adam Clarke, in his com- 
 mentary on passages in Matt. 24, says : "We need go no farther 
 than the Acts of the Apostles for the completion of these par- 
 ticulars. Some were delivered to councils, as Peter and John 
 (Acts 4:5). Some were brought before rulers and kings, as Paul 
 before Gallic (18:12); before Felix (ch. 24); before Festus and 
 Agrippa (ch. 25). Some had utterance and wisdom which their 
 adversaries were not able to resist; so Stephen (6:10), and Paul 
 who made even Felix himself tremble (24:25). Some were im- 
 prisoned, as Peter and John (4:3). Some were beaten, as Paul 
 and Silas (16:23). Some were put to death, as Stephen (7:59); 
 and James the brother of John (12:2). But if we look beyond 
 the book of the Acts of the Apostles, to the bloody persecutions 
 under Nero, we shall find these predictions still more amply 
 fulfilled; in these, numberless Christians fell, besides those two 
 champions of the faith, Peter and Paul. And it was, as says 
 Tertullian, a war against the very name of Christ; for he who 
 was called Christian had committed crime enough in bearing the 
 name to be put to death. So true were our Savior's words that 
 they should be hated of all men for His Name's sake." 
 
 Among the false prophets, and men who claimed to be the 
 duly accredited ministers of Christ, were Simon Magus who drew 
 many people after him (Acts 8:9, 13, 18-24; see also The Great 
 Apostasy, 7:1, 2), Menander, Dositheus, and Theudas, and the 
 false apostles referred to by Paul (2 Cor. 11:13) and others, such 
 as Hymeneus and Philetus (2 Tim. 2:17, 18). Dummelow's 
 Commentary applies here the record by Josephus concerning "a 
 body of wicked men, who deceived and deluded the people under 
 pretense of divine inspiration, who prevailed with the multitude 
 to act like madmen, and went before them into the wilderness, 
 pretending that God would there show them the signals of vic- 
 tory." Compare 2 Peter 2:1; i John 2:18; 4:1. That the- love 
 of many did wax cold, both before and after the destruction of 
 Jerusalem, is attested by the facts of the world-wide apostasy, 
 which was the result of corruption within and persecution from 
 without the Church (see The Great Apostasy, chaps. 3-9). 
 
 The preaching of the gospel of the kingdom "in all the 
 world" was no less truly an essential characteristic of the apos- 
 tolic period than it is of the current or last dispensation. The 
 rapid spread of the gospel and the phenomenal growth of the 
 Church under the direction of the apostles of old, is recorded 
 as one of the marvels of history (Great Apostasy, 1 :2i, and cita- 
 tion of Eusebius). Paul, writing about thirty years after Christ's 
 
JESUS THE CHRIST. [CHAP. 32. 
 
 ascension, affirms that the gospel had already been carried to 
 every nation, and "preached to every creature under heaven" 
 (Col. 1:23, compare verse 6). 
 
 The "abomination of desolation" cited by the Lord from the 
 prophecy by Daniel was strictly fulfilled in the investment of 
 Jerusalem by the Roman army (compare Luke 21 -.20, 21). To 
 the Jews the ensigns and images of the Romans were a disgust- 
 ing abomination. Josephus (Wars vi, ch. 6) states that the 
 Roman ensigns were set up inside the temple and that the sol- 
 diery offered sacrifices before them. 
 
 The warning to all to flee from Jerusalem and Judea to the 
 mountains when the armies would begin to surround the city 
 was so generally heeded by members of the Church, that accord- 
 ing to the early Church writers not one Christian perished in 
 the awful siege (see Eusebius, Ecclcs. Hist., book iii, ch. 5). The 
 first siege by Gallus was unexpectedly raised, and then, before 
 the armies of Vespasian arrived at the walls, all Jews who had 
 faith in the warning given by Christ to the apostles, and by 
 these to the people, fled beyond Jordan, and congregated mostly 
 at Pella (compare Josephus, Wars ii, ch. 19). 
 
 As to the unprecedented horrors of the siege, which cul- 
 minated in the utter destruction of Jerusalem and the temple, 
 see Josephus, Wars vi, chaps. 3 and 4. That historian estimates 
 the number slain in Jerusalem alone as 1,100,000 and in other 
 cities and rural parts a third as many more. For details see 
 Josephus, Wars ii, chaps. 18, 20; iii, 2, 7, 8, 9; iv, I, 2, 7, 8, 9; vii, 
 6, 9, II. Many tens of thousands were taken captive, to be after- 
 ward sold into slavery, or to be slain by wild beasts, or in glad- 
 iatorial combat in the arena for the amusement of Roman spec- 
 tators. 
 
 In the course of the siege, a wall was constructed about the 
 entire city, thus fulfilling the Lord's prediction (Luke 19:43), 
 "thine enemies shall cast a trench about thee," in which, by the ad- 
 mittedly better translation, "bank," or "palisade" should appear 
 instead of "trench". In September A. D. 70 the city fell into 
 the hands of the Romans ; and its destruction was afterward 
 made so thorough that its site was plowed up. Jerusalem was 
 "trodden down of the Gentiles", and ever since has been under 
 Gentile dominion, and so shall continue to be "until the times of 
 the Gentiles be fulfilled". (Luke 21 124.) 
 
 2. In the Deserts and in Secret Chambers. The 24th chap- 
 ter of Matthew, and its parallel scriptures in Mark 13 and Luke 
 21, may be the more easily understood if we bear in mind that 
 the Lord therein speaks of two distinct events, each a consum- 
 mation of long ages of preparation, and the first a prototype of 
 the second. Many of the specific predictions are applicable both 
 to the time preceding or at the destruction of Jerusalem, and to 
 developments of succeeding time down to the second coming of 
 Christ. The passage in Matt. 24 126 may be given this two-fold 
 application. Josephus tells of men leading others away into the 
 desert, saying under pretended inspiration that there should 
 they find God; and the same historian mentions a false prophet 
 
NOTES. 589 
 
 who led many into the secret chambers of the temple during the 
 Roman assault, promising them that there would the Lord give 
 them deliverance. Men, women, and children followed this 
 fanatical leader, and were caught in the holocaust of destruction, 
 so that 6,000 of them perished in the flames (Josephus, Wars vi, 
 ch. 5). Concerning an application of the Lord's precepts to 
 later times and conditions, the author has elsewhere written 
 (The Great Apostasy, 7:22-25): One of the heresies of early 
 origin and rapid growth in the Church was the doctrine of an- 
 tagonism between body and spirit, whereby the former was re- 
 garded as an incubus and a curse. From what has been said 
 this will be recognized as one of the perversions derived from 
 the alliance of Gnosticism with Christianity. A result of this 
 grafting in of heathen doctrines was an abundant growth of 
 hermit practises, by which men sought to weaken, torture, and 
 subdue their bodies, that their spirits or "souls" might gain 
 greater freedom. Many who adopted this unnatural view of 
 human existence retired to the solitude of the desert, and there 
 spent their time in practises of stern self-denial and in acts of 
 frenzied self-torture. Others shut themselves up as voluntary 
 prisoners, seeking glory in privation and self-imposed penance. 
 It was this unnatural view of life that gave rise to the several 
 orders of recluses, hermits, and monks. 
 
 Think you not that the Savior had such practises in mind, 
 when, warning the disciples of the false claims to sanctity that 
 would characterize the times then soon to follow, He said : 
 "Wherefore if they shall say unto you. Behold he [Christ] is in 
 the desert, go not forth: behold, he is in the secret chambers, 
 believe it not"? 
 
 3. The Time of Christ's Advent Not Known. The Lord's 
 statement that the time of His advent in glory was unknown to 
 man, and that the angels knew it not, "neither the Son", but that 
 it was known to the Father only, appears plain and unambiguous 
 notwithstanding many and conflicting commentaries thereon. 
 Jesus repeatedly affirmed that His mission was to do the will of 
 the Father; and it is evident that the Father's will was revealed 
 to Him from time to time. While in the flesh He laid no claim 
 to omniscience ; though whatever He willed to know He learned 
 through the medium of communication with the Father. Christ 
 had not asked to know what the Father had not intimated His 
 readiness to reveal, which, in this instance, was the day and 
 hour of the Son's appointed return to earth as a glorified, resur- 
 rected Being. We need not hesitate to believe that at the time 
 Jesus delivered to the apostles the discourse under considera- 
 tion, He was uninformed on the matter ; for He so states. In 
 the last interview between Christ and the apostles immediately 
 before His ascension (Acts 1 :6, 7) they asked "Lord, wilt thou 
 at this time restore again the kingdom to Israel ? And he said 
 unto them, It is not for you to know the times or the seasons, 
 which the Father hath put in his own power." Nor has the 
 date of the Messianic consummation been since revealed to any 
 man; though even now, the fig tree is rapidly putting forth its 
 
 Ilsrfe 
 
590 JESUS THE CHRIST. [CHAP. 32. 
 
 leaves, and he who hath eyes to see and a heart to understand 
 knows that the summer of the Lord's purpose is near at hand. 
 
 4. The False Doctrine of Supererogation. Among the per- 
 nicious fallacies promulgated as authorized dogmas by the apos- 
 tate church during the long period of spiritual darkness follow- 
 ing the close of the apostolic ministry, was the awful enormity 
 known as the doctrine of supererogation. As stated by Mosheim 
 (Bed. Hist. Cent, xii, part ii, ch. 3 14) the dreadful doctrine was 
 formulated in the thirteenth century as follows : "That there 
 actually existed an immense treasure of merit, composed of the 
 pious deeds and virtuous actions which the saints had performed 
 beyond what was necessary for their own salvation, and which were 
 therefore applicable to the benefit of others; that the guardian 
 and dispenser of this precious treasure was the Roman pontiff, 
 and that of consequence he was empowered to assign to such 
 as he thought proper a portion of this inexhaustible source of 
 merit, suitable to their respective guilt, and sufficient to deliver 
 them from the punishment due to their crimes." Concerning 
 the fallacy of this doctrine the author has written (The Great 
 Apostasy,9;i$),'m this wise: "This doctrine of supererogation is 
 as unreasonable as it is unscriptural and untrue. Man's indi- 
 vidual responsibility for his acts is as surely a fact as is his 
 agency to act for himself. He will be saved through the merits 
 and by the atoning sacrifice of our Redeemer and Lord; and his 
 claim upon the salvation provided is strictly dependent on his 
 compliance with the principles and ordinances of the gospel as 
 established by Jesus Christ. Remission of sins and the eventual 
 salvation of the human soul are provided for; but these gifts of 
 God are not to be purchased with money. Compare the awful 
 fallacies of supererogation and the blasphemous practise of as- 
 suming to remit the sins of one man in consideration of the 
 merits of another, with the declaration of the one and only 
 Savior of mankind: 'But I say unto you that every idle word 
 that men shall speak, they shall give an account thereof in the 
 day of judgment.'" If conclusions as to doctrine may be drawn 
 from our Lord's parables, the parable of the Ten Virgins affords 
 refutation of the Satanic suggestion that one man's sin may be 
 neutralized by another's righteousness. We know no superero- 
 gation but that of the Lord Jesus Christ, through whose merits 
 salvation is placed within the reach of all men. 
 
 5. "This Generation." Consult any reliable unabridged dic- 
 tionary of the English language for evidence of the fact that the 
 term "generation," as connoting a period of time, has many mean- 
 ings, among which are "race, kind, class." The term is not con- 
 fined to a body of people living at one time. Fausett's Bible 
 Cyclopedia, Critical and Expository, after citing many meanings 
 attached to the word, says: "In Matthew 24:34 'this generation 
 shall not pass (viz. the Jewish race, of which the generation in 
 Christ's days was a sample in character; compare Christ's address 
 to the "generation," 23:35, 36, in proof that "generation" means 
 at times the whole Jewish race) till all these things be fulfilled' 
 a prophecy that the Jews shall be a distinct people still when He 
 shall come again." 
 
PA> CONSPIRACY OF 'EVIL COUNSEL. 591 
 
 CHAPTER 33. 
 
 V ;i91T9W!Od 
 
 THE LAST SUPPER AND THE BETRAYAL. 
 
 PRIESTLY CONSPIRATORS AND Tll TRAITOR. 
 
 As the time for the annual Feast of the Passover ap- 
 proached, and particularly during the two days immediately 
 preceding the beginning of the festival, the chief priests, 
 scribes, and elders of the people, in short the Sanhedrin and 
 the entire priestly party, conspired persistently together as 
 to the best manner of taking Jesus into custody and putting 
 Him to death. At one of these gatherings of evil counsel, 
 which was held at the palace of the high priest, Caiaphas, a 
 it was decided that Jesus should be taken by subtlety if possi- 
 ble, as the probable effect of an open arrest would be an 
 uprising of the people. The rulers feared especially an out- 
 break by the Galileans, who had a provincial pride in the 
 prominence of Jesus as one of their countrymen, and many 
 of whom were then in Jerusalem. It was further concluded 
 and for the same reasons, that the Jewish custom of making 
 impressive examples of notable offenders by executing public 
 punishment upon them at times of great general assemblages, 
 be set aside in the case of Jesus ; therefore the conspirators 
 said : "Not on the feast day, lest there be an uproar among 
 the people." & 
 
 On earlier occasions they had made futile attempts to get 
 Jesus into their hands \ c and they were naturally dubious as 
 to the outcome of their later machinations. At this juncture 
 they were encouraged and gladdened in their wicked plots 
 
 a Matt. 26:3-5; see also Mark 14:1; Luke 22:1, 2. 
 
 & Revised version of Matt. 26:5 reads: "Not during the feast, lest there 
 be a tumult among the people." 
 cjohn 7:30, 44, 45-53; 11:47-57. 
 
592 JESUS THE CHRIST. I3MOD [CHAP. 33. 
 
 by the appearance of an unexpected ally. Judas Iscariot, 
 one of the Twelve, sought an audience with these rulers of 
 the Jews, and infamously offered to betray his Lord into 
 their hands.** Under the impulse of diabolic avarice, which, 
 however, was probably but a secondary element in the real 
 cause of his perfidious treachery, he bargained to sell his 
 Master for money, and chaffered with the priestly pur- 
 chasers over the price of the Savior's blood. "What will 
 ye give me?" he asked; "and they covenanted with him for 
 thirty pieces of silver."* This amount, approximately seven- 
 teen dollars in our money, but of many times greater pur- 
 chasing power with the Jews in that day than now with us, 
 was the price fixed by the law as that of a slave ; it was also 
 the foreseen sum of the blood-money to be paid for the 
 Lord's betrayal/ That the silver was actually paid to Judas, 
 either at this first interview or at some later meeting between 
 the traitor and the priests, is demonstrated by after events. 5 ' 
 He had pledged himself to the blackest deed of treachery 
 of which man is capable, and from that hour he sought the 
 opportunity of superseding his infamous promise by its more 
 villainous fulfilment. We are yet to be afflicted by other 
 glimpses of the evil-hearted Iscariot in the course of this 
 dread chronicle of tragedy and perdition ; for the present let 
 it be said that before Judas sold Christ to the Jews, he had 
 sold himself to the devil; he had become Satan's serf, and 
 did his master's bidding. 
 
 THS LAST SUPPER. 
 
 The day preceding the eating of the passover lamb had 
 come to be known among the Jews as the first day of the 
 feast of unleavened bread/ 1 since on that day all leaven had 
 
 dMatt. 26:14-16; Mark 14:10, 11; Luke 22:3-6. 
 
 e Matt. 26:15. The revised version reads: "And they weighed 
 
 him thirty pieces of silver." Compare Zech. 11:12. 
 /Exo. 21:32; Zech. 11:12, 13. 
 g Matt. 27:3-10. 
 /tMatt. 26:17. 
 
PREPARATIONS FOR OUR LORD^S LAST PASSOVER. 593 
 
 to be removed from their dwellings, and thereafter for a 
 period of eight days the eating of anything containing leaven 
 was unlawful. On the afternoon of this day, the paschal 
 lambs were slain within the temple court, by the representa- 
 tives of families or companies who were to eat together ; and 
 a portion of the blood of each lamb was sprinkled at the 
 foot of the altar of sacrifice by one of the numerous priests 
 on duty for the day. The slain lamb, then said to have been 
 sacrificed, was borne away to the appointed gathering place 
 of those by whom it was to be eaten. During the first of 
 the days of unleavened bread, which in the year of our 
 Lord's death appears to have fallen on Thursday/ some of 
 the Twelve inquired of Jesus where they should make prep- 
 arations for the paschal meal.'" He instructed Peter and 
 John to return to Jerusalem, and added : "Behold, when ye 
 are entered into the city, there shall a man meet you, bearing 
 a pitcher of water ; follow him into the house where he en- 
 tereth in. And ye shall say unto the goodman of the house, 
 The Master saith unto thee, Where is the guest chamber, 
 where I shall eat the passover with my disciples? And he 
 shall shew you a large upper room furnished : there make 
 ready. And they went, and found as he had said unto them : 
 and they made ready the passover." 
 
 In the evening, Thursday evening as we reckon time, 
 but the beginning of Friday according to the Jewish calen- 
 dar,* Jesus came with the Twelve, and together they sat 
 down to the last meal of which the Lord would partake be- 
 fore His death. Under strain of profound emotion, "He said 
 unto them, With desire I have desired to eat this passover 
 with you before I suffer : for I say unto you, I will not any 
 more eat thereof, until it be fulfilled in the kingdom of God. 
 And he took the cup, and gave thanks, and said, Take this, 
 
 iNote 1, end of chapter. 
 
 /Matt. 26:17-19; Mark 14:12-16; Luke 22:7-13. 
 
 k It should be remembered that the Jews counted their days as begin- 
 ning at sunset, not, as with us, at midnight. ^icna Jc 
 
JESUS THE CHRIST, :oiTAfly [CHAP. 33. 
 
 and divide it among 1 yourselves : for I say unto you, I will 
 not drink of the fruit of the vine, until the kingdom of God 
 shall come." The pronouncing of a blessing by the host 
 upon a cup of wine, which was afterward passed round the 
 table to each participant in turn, was the customary manner 
 of beginning the Passover supper. At this solemn meal 
 Jesus appears to have observed the essentials of the Passover 
 procedure ; but we have no record of His compliance with 
 the many supernumerary requirements with which the di- 
 vinely established memorial of Israel's deliverance from 
 bondage had been invested by traditional custom and rab- 
 binical prescription. As we shall see, the evening's proceed- 
 ings in that upper room comprized much beside the ordinary 
 observance of an annual festival. 
 
 The supper proceeded under conditions of tense sadness. 
 As they ate, the Lord sorrowfully remarked : "Verily I say 
 unto you, One of you which eateth with me shall betray me." 
 Most of the apostles fell into a state of introspection; and 
 one after another exclaimed: "Is it I?" "Lord, is it I?" 
 It is pleasing to note that each of those who so inquired was 
 more concerned with the dread thought that possibly he was 
 an offender, however inadvertently so, than as to whether his 
 brother was about to prove himself a traitor. Jesus an- 
 swered that it was one of the Twelve, then and there eating 
 with Him from the common dish, and continued with the 
 terrifying pronouncement: "The Son cf man indeed goeth, 
 as it is written of him: but woe to that man by whom the 
 Son of man is betrayed! good were it for that man if he 
 had never been born." Then Judas Iscariot, who had 
 already covenanted to sell his Master for money, and who 
 at this moment probably feared that silence might arouse 
 suspicion against himself, asked with a brazen audacity that 
 was veritably devilish: "Master, is it I?" With cutting- 
 promptness the I<ord replied : "Thou hast said." ; 
 ^ _ 
 
 ffs], srft iBrft toiodniamai ad bfi/orfa Jl A 
 /Note 2, end of chapter, .jrfjjnbim 1& ,ew 
 
THE DIGNITY OF SERVICE. 595 
 
 There was further cause of sorrow to Jesus at the supper. 
 Some of the Twelve had fallen into muttering dispute among 
 themselves over the matter of individual precedence, possi- 
 bly as to the order in which they should take their places at 
 table, over which triviality scribes and Pharisees as well as 
 the Gentiles often quarreled ;" and again the Lord had to 
 remind the apostles that the greatest of them all was he who 
 most willingly served his fellows. They had been taught 
 before; yet now, at this late and solemn hour, they were 
 suffused with vain and selfish ambition. In sorrowful earn- 
 estness the Lord pleaded with them, asking who is greater, 
 he that sits at the table, or he that serves ? And the obvious 
 reply He supplemented by the statement : "But I am among 
 you as he that serveth." With loving pathos He added : 
 "Ye are they which have continued with me in my tempta- 
 tions;"' 7 and then He assured them that they should lack 
 neither honor nor glory in the kingdom of God, for if they 
 proved faithful they should be appointed to thrones as the 
 judges of Israel. For those of His chosen ones who were 
 true to Him, the Lord had no feeling less than that of love, 
 and of yearning for their victory over Satan and sin. 
 
 THE ORDINANCE OF THE) WASHING OF 
 
 Leaving the table, the Lord laid aside His outer garments 
 and girded Himself with a towel as an apron ; then having 
 provided Himself with a basin and a supply of water, He 
 knelt before each of the Twelve in turn, washed his feet, and 
 wiped them with the towel. When He reached Peter, that 
 impulsive apostle protested, saying : "Lord, dost thou wash 
 my feet ?" That the proceeding was something more than 
 mere service for personal comfort, and more than an object- 
 lesson of humility, appears in the Lord's words to Peter 
 
 mLuke 22:24-30. 
 
 Luke 14:7-11; see page 449 herein. 
 
 I.* Se PagG eren " 
 
 13:1-20. 
 
596 JESUS THE CHRIST. [CHAP. 33. 
 
 "What I do thou knowest not now; but thou shalt know 
 hereafter." Peter, failing to understand, objected yet more 
 vehemently; "Thou shalt never wash my feet," he ex- 
 claimed. Jesus answered: "If I wash thee not, thou hast 
 no part with me." Then, with even greater impetuosity 
 than before, Peter implored as he stretched forth both feet 
 and hands, "Lord, not my feet only, but also my hands and 
 my head." He had gone to the other extreme, insisting, 
 though ignorantly and unthinkingly, that things be done his 
 way, and failing yet to see that the ordinance had to be ad- 
 ministered as the Lord willed. Again correcting His well- 
 intending though presumptuous servant, Jesus said to him: 
 "He that is washed needeth not save to wash his feet, but 
 is clean every whit : and ye are clean, but not all." Each of 
 them had been immersed at baptism; the washing of feet 
 was an ordinance pertaining to the Holy Priesthood, the full 
 import of which they had yet to learnt 
 
 Having resumed His garments and returned to His place 
 at the table, Jesus impressed the significance of what he had 
 done, saying : "Ye call me Master and Lord : and ye say 
 well; for so I am. If I then, your Lord and Master, have 
 washed your feet ; ye also ought to wash one another's feet. 
 For I have given you an example, that ye should do as I 
 have done to you. Verily, verily, I say unto you, The ser- 
 vant is not greater than his lord; neither he that is sent 
 greater than he that sent him. If ye know these things, 
 happy are ye if ye do them." r 
 
 THE SACRAMENT OF THE LORD'S SUPPER/ 
 
 While Jesus with the Twelve still sat at table, He took a 
 loaf or cake of bread, and having reverently given thanks 
 and by blessing sanctified it, He gave a portion to each of the 
 
 q Note 3, end of chapter. 
 
 r The Lord's expression "neither he that is sent greater than he that 
 sent him" (John 13:16) is more correctly rendered "neither the apostle than 
 he that sent him" (revised version, margin); see pages 228, 229 herein. 
 
 jMatt. 26:26-29; Mark 14:22-25; Luke 22:19. 20. 
 
THE SACRAMENT INSTITUTED. 597 
 
 apostles, saying : "Take, eat ; this is my body" ; or, accord- 
 ing to the more extended account, "This is my body which 
 is given for you: this do in remembrance of me." Then, 
 taking a cup of wine, He gave thanks and blessed it, and 
 gave it unto them with the command: "Drink ye all of it; 
 for this is my blood of the new testament, which is shed for 
 many for the remission of sins. But I say unto you, I will 
 not drink henceforth of this fruit of the vine, until that day 
 when I drink it new with you in my Father's kingdom."* In 
 this simple but impressive manner was instituted the ordi- 
 nance, since known as the Sacrament of the lord's Supper. 
 The bread and wine, duly consecrated by prayer, become 
 emblems of the Lord's body and blood, to be eaten and drunk 
 reverently, and in remembrance of Him. 
 
 The proceedings at the institution of this sacred rite were 
 afterward revealed to Paul the apostle, whose recorded testi- 
 mony as to its establishment and sanctity is in accord with 
 the accounts given by the Gospel-writers." As shall be here- 
 inafter shown, the ordinance was instituted by the Lord 
 among the Nephites, on the western continent, and has been 
 reestablished in the present dispensation. 1 ' During the dark 
 ages of apostasy, unauthorized changes in the administration 
 of the Sacrament were introduced, and many false doctrines 
 as to its meaning and effect were promulgated. 
 
 BETRAYER GOES OUT INTO THE NIGHT.* 
 
 In saying to the Twelve, whose feet He had washed, "Ye 
 are clean," the Lord had specified an exception by His after 
 remark, "but not all." John, the recorder, takes care to ex- 
 plain that Jesus had in mind the traitor, and, "therefore said 
 
 t In the revised version we read "covenant" instead of "testament" in 
 Matt. 26:28, and in parallel passages. 
 
 1 Cor. 11:23-34. 
 
 v B. of M., 3 Nephi 18:6-11; Doc. and Cov. 20:75; see also the "Articles 
 of Faith," ix. 
 
 to See "The Great Apostasy" 8:15-19. 
 
 *John 13:18-30. 
 
598 JESUS THE CHRIST. [CHAP. 33. 
 
 he, Ye are not all clean." The guilty Iscariot had received 
 without protest the Lord's service in the washing of his 
 recreant feet, though after the ablution he was spiritually 
 more filthy than before. When Jesus had again sat down, 
 the burden of His knowledge concerning the treacherous 
 'heart of Judas again found expression. "I speak not of 
 yoti all," He said, "I know whom I have chosen : but that the 
 scripture may be fulfilled, He that eateth bread with me hath 
 lifted up his heel against tne."^ The Lord was intent on 
 impressing the fact of His foreknowledge as to what was to 
 come, so that when the terrible development was an accom- 
 plished fact, the apostles would realize that thereby the 
 scriptures had been fulfilled. Troubled in spirit, He reiter- 
 ated the dreadful assertion that one of those present would 
 betray Him. Peter made signs to John, who occupied the 
 place next to Jesus and was at that moment leaning his head 
 on the Lord's breast, that he ask which of them was the 
 traitor. To John's whispered inquiry the Lord replied : 
 "He it is, to whom I shall give a sop, when I have dipped it." 
 There was nothing unusual for a person at table, par- 
 ticularly the host, to dip a piece of bread into the dish of 
 gravy or savory mixture, and hand it to another. Such 
 action on the part of Jesus attracted no general attention. 
 He dipped the morsel of bread and gave it to Judas Iscariot, 
 with the words : "That thou doest, do quickly." The others 
 understood the Lord's remark as an instruction to Judas to 
 attend to some duty or go upon some errand of ordinary 
 kind, perhaps to purchase something for the further celebra- 
 tion of the Passover, or to carry gifts to some of the poor, 
 for Judas was the treasurer of the party and "had the bag." 
 : But Iscariot understood. His heart was all the more har- 
 dened by the discovery that Jesus knew of his infamous 
 plans, and he was maddened by the humiliation he felt in the 
 Master's ; presence. After the sop, which he had opened his 
 
 y Compare Psalm 41:9. 
 
A NEW COMMANDMENT LOVE ONE ANOTHER. 599 
 
 mouth to receive from the Lord's hand, "Satan entered into 
 him" and asserted malignant mastership. Judas went out 
 immediately, abandoning forever the blessed company of his 
 brethren and the Lord. John chronicles the traitor's de- 
 parture with the terse and ominous remark, "and it was 
 night." 
 
 DISCOURSE FOLLOWING THE SUPPER. 
 
 The departure of Judas Iscariot appears to have dissi- 
 pated to some degree the cloud of utter sadness by which the 
 little company had been depressed; and our Lord Himself 
 was visibly relieved. As soon as the door had closed upon 
 the retreating deserter, Jesus exclaimed, as though His vic- 
 tory over death had been already accomplished: "Now is 
 the Son of man glorified, and God is glorified in him." Ad- 
 dressing the Eleven in terms of parental affection, He said : 
 "Little children, yet a little while I am with you. Ye shall 
 seek me: and as I said unto the Jews, Whither I go, ye 
 cannot come; so now I say to you. A new commandment 
 I give unto you, That ye love one another ; as I have loved 
 you, that ye also love one another. By this shall all men 
 know that ye are my disciples, if ye have love one to an- 
 other." 5 The law of Moses enjoined mutual love among 
 friends and neighbors; but the new commandment, by 
 which the apostles were to be governed, embodied love of a 
 higher order. They were to love one another as Christ 
 loved them; and their brotherly affection was to be a dis- 
 tinguishing mark of their apostleship, by which the world 
 would recognize them as men set apart. 
 
 The Lord's reference to His impending separation from 
 them troubled the brethren. Peter put the question, "Lord, 
 whither goest thou?" Jesus answered: "Whither I go, 
 thou canst not follow me now; but thou shalt follow me 
 afterwards. Peter said unto him, Lord, why cannot I follow 
 
 z John 13:31-34. 
 a Lev. 19:18. 
 
600 JESUS THE CHRIST. [CHAP. 33. 
 
 thee now? I will lay down my life for thy sake." Peter 
 seems to have realized that his Master was going to His 
 death ; yet, undeterred, he asserted his readiness to follow 
 even that dark way rather than be separated from his Lord. 
 We cannot doubt the earnestness of Peter's purpose nor the 
 sincerity of his desire at that moment. In his bold avowal, 
 however, he had reckoned with the willingness of his spirit 
 only, and had failed to take into full account the weakness 
 of his flesh. Jesus, who knew Peter better than the man 
 knew himself, thus tenderly reproved his excess of self- 
 confidence : "Simon, Simon, behold, Satan hath desired to 
 have you, that he may sift you as wheat : but I have prayed 
 for thee, that thy faith fail not : and when thou art con- 
 verted, strengthen thy brethren." The first of the apostles, 
 the Man of Rock, yet had to be converted, or as more pre- 
 cisely rendered, "turned again" f for as the Lord foresaw, 
 Peter would soon be overcome, even to the extent of denying 
 his acquaintanceship with Christ. When Peter stoutly de- 
 clared again his readiness to go with Jesus, even into prison 
 or to death, the Lord silenced him with the remark : "I tell 
 thee, Peter, the cock shall not crow this day, before that thou 
 shalt thrice deny that thou knowest me." 
 
 The apostles had to be prepared to meet a new order of 
 things, new conditions and new exigencies ; persecution 
 awaited them, and they were soon to be bereft of the Mas- 
 ter's sustaining presence. Jesus asked of them: "\Vhen I 
 sent you without purse, and scrip, and shoes, lacked ye any- 
 thing? And they said, Nothing. Then said he unto them, 
 But now, he that hath a purse, let him take it, and likewise 
 his scrip : and he that hath no sword, let him sell his gar- 
 ment, and buy one. For I say unto you, that this that is 
 written must yet be accomplished in me, And he was reck- 
 oned among the transgressors : for the things concerning me 
 have an end." The Lord was soon to be numbered among 
 
 &So reads the revised version of Luke 22:32. 
 
THE MANY MANSIONS. 601 
 
 the transgressors, as had been foreseen ; c and His disciples 
 would be regarded as the devotees of an executed criminal. 
 In the mention of purse, scrip, shoes, and sword, some of 
 the brethren caught at the literal meaning, and said, "Lord, 
 behold, here are two swords." Jesus answered with curt 
 finality, "It is enough," or as we might say, "Enough of 
 this." He had not intimated any immediate need of weapons, 
 and most assuredly not for His own defense. Again they had 
 failed to fathom His meaning ; but experience would later 
 teach them.* 
 
 For such information as we have concerning the last dis- 
 course delivered by Jesus to the apostles before His cruci- 
 fixion, we are indebted to John alone among the Gospel- 
 writers ; and every reader is advized to study with care 
 the three chapters in which these sublime utterances are 
 preserved for the enlightenment of mankind/ Observing 
 the sorrowful state of the Eleven, the Master bade them be 
 of good cheer, grounding their encouragement and hope on 
 faith in Himself. "Let not your heart be troubled," He 
 said, "ye believe in God, believe also in me." Then, as 
 though drawing aside the veil between the earthly and the 
 heavenly state and giving His faithful servants a glimpse 
 of conditions beyond, He continued : "In my Father's house 
 are many mansions : if it were not so, I would have told you. 
 I go to prepare a place for you. And if I go and prepare a 
 place for you, I will come again, and receive you unto my- 
 self ; that where I am, there ye may be also. And whither I 
 go ye know, and the way ye know."^ Thus in language 
 simple and plain the Lord declared the fact of graded condi- 
 tions in the hereafter, of variety of occupation and degrees 
 of glory, of place and station in the eternal worlds.*? He 
 . 
 
 c Isa. 53:12; compare Mark 15:28. 
 
 dRead John 13:36-38; Luke 22:31-38; compare Matt. 26:31-35; Mark 14: 
 27-31. 
 
 tfjohn, chaps. 14, 15, 16. 
 
 /John 14:1-4. 
 
 gr See "The Articles of Faith," iv:28, 29; and xxii:16-27. 
 
602 JESUS THE CHRIST. [CHAP. 33. 
 
 had affirmed His own inherent Godship, and through their 
 trust in Him and obedience to His requirements would they 
 find the way to follow whither He was about to precede 
 them. Thomas, that loving, brave, though somewhat skep- 
 tical soul, desiring more definite information ventured to 
 say: "Lord, we know not whither thou goest; and how 
 can we know the way ?" The Lord's answer was a reaffirma- 
 tion of His divinity ; "I am the way, the truth, and the life : 
 no man cometh unto the Father, but by me. If ye had known 
 me, ye should have known my Father also : and from hence- 
 forth ye know him, and have seen him." 
 
 At this point Philip interposed with the request, "Lord, 
 shew us the Father, and it sufHceth us." Jesus answered 
 with pathetic and mild reproof : "Have I been so long time 
 with you, and yet hast thou not known me, Philip? he that 
 hath seen me hath seen the Father ; and how sayest thou then, 
 Shew us the Father?" He was grieved by the thought that 
 His nearest and dearest friends on earth, those upon whom 
 He had conferred the authority of the Holy Priesthood, 
 should be yet ignorant of His absolute oneness with the 
 Father in purpose and action. Had the Eternal Father 
 stood amongst them, in Person, under the conditions there 
 existing, He would have done as did the Well Beloved and 
 Only Begotten Son, whom they knew as Jesus, their Lord 
 and Master. So absolutely were the Father and the Son 
 of one heart and mind, that to know either was to know 
 both ; nevertheless the Father could be reached only through 
 the Son. So far as the apostles had faith in Christ, and did 
 His will, should they be able to do the works that Christ in 
 the flesh had done, and even greater things, for His mortal 
 mission was of but a few hours further duration, and the 
 unfolding of the divine plan of the ages would call for yet 
 greater miracles than those wrought by Jesus in the brief 
 period of His ministry. 
 
 For the first time the Lord directed His disciples to pray 
 
THE COMFORTER PROMISED. 603 
 
 in His name to the Father, and assurance of success in 
 righteous supplication was given in these words: "And 
 whatsoever ye shall ask in my name, that will I do, that the 
 Father may be glorified in the Son. If ye shall ask any 
 thing in my name, I will do it." h The name of Jesus Christ 
 was to be thenceforth the divinely established talisman by 
 which the powers of heaven could be invoked to operate in 
 any righteous undertaking. 
 
 The Holy Ghost was promised to the apostles; He would 
 be sent through Christ's intercession, to be to them "another 
 Comforter," or as rendered in later translations, "another 
 Advocate" or "Helper," even the Spirit of Truth, who, 
 though the world would reject Him as they had rejected the 
 Christ, should dwell with the disciples, and in them even as 
 Christ then dwelt in them and the Father in Him. "I will 
 not leave you comfortless,"" Jesus assured the brethren, "I 
 will come to you. Yet a little while, and the world seeth me 
 no more ; but ye see me : because I live, ye shall live also. 
 At that day ye shall know that I am in my Father, and ye 
 in me, and I in you."' This was followed by the assurance 
 that Christ though unknown by the world would manifest 
 Himself to those who loved Him and kept His command- 
 ments. 
 
 Judas Thadeleus, otherwise known as Lebbeus/ "not 
 Iscariot," as the recorder is careful to particularize, was puz- 
 zled over the untraditional and un-Jewish thought of a Mes- 
 siah who would be known but to the chosen few and not to 
 Israel at large; and he asked: "Lord, how is it that thou 
 wilt manifest thyself unto us, and not unto the world?" 
 Jesus explained that His and the Father's companionship 
 was attainable only by the faithful. He further cheered the 
 apostles by the promise that when the Comforter, the Holy 
 Ghost, whom the Father would send in the name of the Son,. 
 
 h John 14:13, 14; compare 16:24. 
 
 t'John 14:15-20; compare verse 26; and 15:26. 
 
 /Matt. 10:3, and Luke 6 -16; also page 224 herein. 
 
604 JESUS THE CHRIST. [CHAP. 33. 
 
 would come to them, He would teach them further, and 
 would bring to their remembrance the teachings they had 
 received from the Christ. The distinct personality of each 
 member of the Godhead, Father, Son, and Holy Ghost, is 
 here again plainly shown. & Comforting the yet troubled 
 disciples, Jesus said: "Peace I leave with you, my peace I 
 give unto you" ; and that they might realize that this meant 
 more than the conventional salutation of the times, for 
 "Peace be with you" was an every-day greeting among the 
 Jews, the Lord affirmed that He gave that invocation in a 
 higher sense, and "not as the world giveth." Again bidding 
 them put aside their grief and be not afraid, Jesus added : 
 "Ye have heard how I said unto you, I go away, and come 
 again unto you. If ye loved me, ye would rejoice, because 
 I said, I go unto the Father : for my Father is greater than 
 I." The Lord made clear to His servants that He had told 
 them these things beforehand, so that when the predicted 
 events came to pass the apostles would be confirmed in their 
 faith in Him, the Christ. He had time to say but little more, 
 for the next hour would witness the beginning of the su- 
 preme struggle ; "the prince of this world cometh," He 
 said, and with triumphal joy added, "and hath nothing in 
 me."' 
 
 In superb allegory the Lord thus proceeded to illustrate 
 the vital relationship between the apostles and Himself, and 
 between Himself and the Father, by the figure of a vine- 
 grower, a vine, and its branches : m "I am the true vine, and 
 my Father is the husbandman. Every branch in me that 
 beareth not fruit he taketh away : and every branch that 
 beareth fruit, he purgeth it," that it may bring forth more 
 fruit." A grander analogy is not to be found in the world's 
 literature. Those ordained servants of the Lord were as 
 
 k See "Articles of Faith," ii:20-24; page 127 herein, 
 
 /John 14:22-31. 
 
 mjohn 15:1-8. 
 
 n Revised version, "cleanseth it." 
 
THE TRUE VINE AND THE BRANCHES. 605 
 
 helpless and useless without Him as is a bough severed from 
 the tree. As the branch is made fruitful only by virtue of 
 the nourishing sap it receives from the rooted trunk, and if 
 cut away or broken off withers, dries, and becomes utterly 
 worthless except as fuel for the burning, so those men, 
 though ordained to the Holy Apostleship, would find them- 
 selves strong and fruitful in good works, only as they re- 
 mained in steadfast communion with the Lord. Without 
 Christ what were they, but unschooled Galileans, some of 
 them fishermen, one a publican, the rest of undistinguished 
 attainments, and all of them weak mortals? As branches of 
 the Vine they were at that hour clean and healthful, through 
 the instructions and authoritative ordinances with which they 
 had been blessed, and by the reverent obedience they had 
 manifested. 
 
 "Abide in me," was the Lord's forceful admonition, else 
 they would become but withered boughs. "I am the vine/' 
 He added in explication of the allegory "ye are the branches : 
 He that abideth in me, and I in him, the same bringeth forth 
 much fruit: for without me ye can do nothing. If a man 
 abide not in me, he is cast forth as a branch, and is withered ; 
 and men gather them, and cast them into the fire, and they 
 are burned. If ye abide in me, and my words abide in you, 
 ye shall ask what ye will, and it shall be done unto you. 
 Herein is my Father glorified, that ye bear much fruit : so 
 shall ye be my disciples." Their love for one another was 
 again specified as an essential to their continued love for 
 Christ. In that love would they find joy. Christ had been 
 to them an exemplar of righteous love from the day of their 
 first meeting; and He was about to give the supreme proof 
 of His affection, as foreshadowed in His words, "Greater 
 love hath no man than this, that a man lay down his life for 
 his friends." And that those men were the Lord's friends 
 was thus graciously affirmed ; "Ye are my friends, if ye do 
 
 ojohn 15:9-17. 
 
COG JESUS THE CHRIST. [CHAP. 33. 
 
 whatsoever I command y<m Henceforth I call you not 
 servants ; for the servant knoweth not what his lord doeth : 
 but I have called you friends ; for all things that I have heard 
 of my Father I have made known unto you." This intimate 
 relationship in no sense modified the position of Christ as 
 their Lord and Master, for by Him they had been chosen and 
 ordained ; and it was His will that they should so live that 
 whatever they asked in the name of the holy friendship 
 which He acknowledged should be granted them of the 
 Father. 
 
 They were again told of the persecutions that awaited 
 them, and of their apostolic calling as special and individual 
 witnesses of the Lord/ That the world then did, and would 
 yet more intensely hate them was a fact they had to face; 
 but they were to remember that the world had hated their 
 Master before them, and that they had been chosen and by 
 ordination had been set apart from the world ; therefore they 
 must not hope to escape the world's hatred. The servant 
 was not greater than his master, nor the apostle than his 
 Lord, as on general principles they knew, and as they had 
 been specifically told. They that hated them hated the 
 Christ ; and they that hated the Son hated the Father ; great 
 shall be the condemnation of such. Had the wicked Jews 
 not closed their eyes and stopped their ears to the mighty 
 works and gracious words of the Messiah, they would have 
 been convinced of the truth, and the truth would have saved 
 them ; but they were left without cloak or excuse for their 
 sin ; and Christ affirmed that in their evil course had the 
 scriptures been fulfilled in that they had hated Him without 
 a caused Then, reverting to the great and cheering promise 
 of support through the coming of the Holy Ghost, the Lord 
 said : "But when the Comforter is come, whom I will send 
 unto you from the Father, even the Spirit of truth, which 
 
 cJ-Jfit 8Y/ 
 
 />John 15:18-27. 
 
 q Verse 25; compare Psalms 35:19; 
 
THE SPIRIT OF TRUTH THE HOLY GHOST. 607 
 
 proceedeth from the Father, he shall testify of me: and ye 
 also shall bear witness, because ye have been with me from 
 the beginning." 
 
 These things had Jesus declared unto them that they 
 might not "be offended," or in other words, taken by sur- 
 prize, misled, and caused to doubt and stumble by the un- 
 precedented events then impending. The apostles were fore- 
 warned of persecution, of their expulsion from the synagogs, 
 and of a time in which hatred against them should be so 
 bitter and the Satanic darkness of mind and spirit so dense 
 that whosoever succeeded in killing one of them would pro- 
 fess that his foul deed had been done in God's service. In 
 view of their overwhelming sorrow at the Lord's departure, 
 He sought again to cheer them, saying: "Nevertheless I 
 tell you the truth ; It is expedient for you that I go away : 
 for if I go not away, the Comforter will not come unto you ; 
 but if I depart, I will send him unto you." 
 
 The assured descent of the Holy Ghost, through whom 
 they should be made strong to meet every need and emer- 
 gency, was the inspiring theme of this part of the Lord's dis- 
 course. Many things which Christ yet had to say to His 
 apostles, but which they were at that time unable to under- 
 stand, the Holy Ghost would teach them. "Howbeit," said 
 Jesus, "when he, the Spirit of truth, is come, he will guide 
 you into all truth : for he shall not speak of himself ; but 
 whatsoever he shall hear, that shall he speak: and he will 
 shew you things to come. He shall glorify me : for he shall 
 receive of mine, and shall shew it unto you. All things that 
 the Father hath are mine : therefore said I, that he shall take 
 of mine, and shall shew it unto you.' v 
 
 Turning again to the matter of His departure, then so 
 near as to be reckoned by hours, the Lord said, in amplified 
 form of what He had before affirmed : "A little while, and 
 ye shall not see me : and again, a little while, and ye shall 
 
 
 
 rjohn 16:13-15; read verses 1-15. 
 
608 ) YJOJESUS THE CHRIST. [CHAP. 33. 
 
 see me, because I go to the Father."* The apostles pondered 
 and some questioned among themselves as to the Lord's 
 meaning, yet so deep was the solemnity of the occasion that 
 they ventured no open inquiry. Jesus knew of their per- 
 plexity and graciously explained that they would soon weep 
 and lament while the world rejoiced; this had reference to 
 His death ; but He promised that their sorrow should be 
 turned into joy ; and this was based on His resurrection to 
 which they should be witnesses. He compared their then 
 present and prospective state to that of a woman in travail, 
 who in the after joy of blessed motherhood forgets her 
 anguish. The happiness that awaited them would be beyond 
 the power of man to take away ; and thenceforth they should 
 ask not of Christ alone, but of the Father in Christ's name ; 
 "And," said the Lord, "in that day ye shall ask me nothing. 
 Verily, verily, I say unto you, Whatsoever ye shall ask the 
 Father in my name, he will give it you. Hitherto have ye 
 asked nothing in my name : ask, and ye shall receive, that 
 your joy may be full."* They were to be advanced to such 
 honor and exalted recognition that they should approach the 
 Father in prayer direct, but in the name of the Son ; for they 
 were beloved of the Father because they had loved Jesus, 
 the Son, and had accepted Him as One sent by the Father. 
 
 The Lord again solemnly averred : "I came forth from 
 the Father, and am come into the world : again, I leave the 
 world, and go to the Father." The disciples were gratified 
 at this plain avouchment, and exclaimed : "Lo, now speakest 
 thou plainly, and speakest no proverb. Now are we sure 
 that thou knowest all things, and needest not that any man 
 should ask thee: by this we believe that thou earnest forth 
 from God." Their satisfaction threatened danger through 
 over-confidence; and the Lord cautioned them, saying, that 
 in an hour then close they should all be scattered, every man 
 
 .yjohn 16:16; compare 7:33; 13:33; 14:19. 
 * John 16:17, 23, 24; read verses 17-28. 
 
THE LORD^S HIGH-PRIESTLY PRAYER. 609 
 
 to his own, leaving Jesus alone, except for the Father's 
 presence. In the same connection He told them that before 
 the night had passed every one of them would be offended 
 because of Him, even as it had been written : "I will smite 
 the shepherd, and the sheep of the flock shall be scattered 
 abroad. " M Peter, the most vehement of all in his protesta- 
 tions, had been told, as we have seen, that by cock-crow that 
 night he would have thrice denied his Lord ; but all of them 
 had declared they would be faithful whatever the trials In 
 further affirmation of the material actuality of His resurrec- 
 tion, Jesus promised the apostles that after He had risen 
 from the grave He would go before them into Galilee. w 
 
 In conclusion of this last and most solemn of the dis- 
 courses delivered by Christ in the flesh, the Lord said: 
 "These things I have spoken unto you, that in me ye might 
 have peace. In the world ye shall have tribulation : but be 
 of good cheer ; I have overcome the world. "* 
 
 THE; CONCLUDING PRAYER. 
 
 The impressive discourse to the apostles was followed by 
 a prayer such as could be addressed to none but the Eternal 
 Father, and such as none but the Son of that Father could 
 offers It has been called, and not inappropriately, the Lord's 
 High-Priestly Prayer. In it Jesus acknowledged the Father 
 as the source of His power and authority, which authority 
 extends even to the giving of eternal life to all who are 
 worthy: "And this is life eternal, that they might know 
 thee the only true God, and Jesus Christ, whom thou hast 
 sent." By way of reverent report as to the work assigned 
 Him, the Son said: "I have glorified thee on the earth: I 
 have finished the work which thou gavest me to do. And 
 now, O Father, glorify thou me with thine own self with the 
 
 Matt. 26r31; Mark 14:27; compare Zech. 13:7; see also Matt. 11:6. 
 
 v Matt. 26:31-35; Mark 14:29-31. 
 
 wMatt. 26:32; Mark 14:28; compare 16:7. 
 
 ^John 16:33. 
 
 y John 17. 
 
 20 
 
610 JESUS THE CHRIST. [CHAP. 33. 
 
 glory which I had with thee before the world was." With 
 unfathomable love the Lord pleaded for those whom the 
 Father had given Him, the apostles then present, who had 
 been called out from the world, and who had been true to 
 their testimony of Himself as the Son of God. Of them but 
 one, the son of perdition, had been lost. In the fervor of 
 devoted supplication, the Lord pleaded : 
 
 "I pray not that thou shouldest take them out of the 
 world, but that thou shouldest keep them from the evil. 
 They are not of the world, even as I am not of the world. 
 Sanctify them through thy truth : thy word is truth. As thou 
 hast sent me into the world, even so have I also sent them 
 into the world. And for their sakes I sanctify myself, that 
 they also might be sanctified through the truth. Neither 
 pray I for these alone, but for them also which shall be- 
 lieve on me through their word ; that they all may be one ; 
 as thou. Father, art in me, and I in thee, that they also may 
 be one in us : that the world may believe that thou hast sent 
 me. And the glory which thou gavest me I have given them ; 
 that they may be one, even as we are one: I in them, and 
 thou in me, that they may be made perfect in one ; and that 
 the world may know that thou hast sent me, and hast loved 
 them, as thou hast loved me. Father, I will that they also, 
 whom thou hast given me, be with me where I am ; that 
 they may behold my glory, which thou hast given me: for 
 thou lovedst me before the foundation of the world. O 
 righteous Father, the world hath not known thee: but I 
 have known thee, and these have known that thou hast 
 sent me. And I have declared unto them thy name, and 
 will declare it: that the love wherewith thou hast loved 
 me may be in them, and I in them." 
 
 When they had sung a hymn, Jesus and the Eleven went out 
 to the Mount of Olives. 2 
 
 THE LORD'S AGONY IN GETHSEMAN^. 
 
 Jesus and the eleven apostles went forth from the house 
 in which they had eaten, passed through the city gate, which 
 
 s Note 4, end of chapter. 
 
 a Matt. 26:36-46; Mark 14:32-42; Luke 22:39-46. 
 
IN GETHSEMANE. 611 
 
 was usually left open at night during a public festival, 
 crossed the ravine of the Cedron, or more accurately Kidron, 
 brook, and entered an olive orchard known as Gethsemane, & 
 on the slope of Mount Olivet. Eight of the apostles He left 
 at or near the entrance, with the instruction : "Sit ye here, 
 while I go and pray yonder" ; and with the earnest injunc- 
 tion : "Pray that ye enter not into temptation." Accom- 
 panied by Peter, James and John, He went farther ; and was 
 soon enveloped by deep sorrow, which appears to have been, 
 in a measure, surprizing to Himself, for we read that He 
 "began to be sore amazed, and to be very heavy." He was 
 impelled to deny Himself the companionship of even the 
 chosen three ; and, "Saith he unto them, My soul is exceed- 
 ing sorrowful, even unto death : tarry ye here, and watch 
 with me. And he went a little farther, and fell on his face, 
 and prayed, saying, O my Father, if it be possible, let this 
 cup pass from me : nevertheless not as I will, but as thou 
 wilt." Mark's version of the prayer is : "Abba, Father, all 
 things are possible unto thee ; take away this cup from me : 
 nevertheless not what I will, but what thou wilt." c 
 
 This part of His impassioned supplication was heard by 
 at least one of the waiting three ; but all of them soon yielded 
 to weariness and ceased to watch. As on the Mount of 
 Transfiguration, when the Lord appeared in glory, so now in 
 the hour of His deepest humiliation, these three slumbered. 
 Returning to them in an agony of soul Jesus found them 
 sleeping ; and addressing Peter, who so short a time before 
 had loudly proclaimed his readiness to follow the Lord even 
 to prison and death, Jesus exclaimed : "What, could ye not 
 watch with me one hour? Watch and pray, that ye enter 
 not into temptation" ; but in tenderness added, "the spirit in- 
 deed is willing, but the flesh is weak." The admonition to 
 
 b Note 5, end of chapter. 
 
 c "Abba" is expressive of combined affection and honor, and signifies 
 "Father." It is applied to the Eternal Father by Jesus in the passage 
 above, and by Paul (Rom. 8:15; Gal. 4:6). 
 
612 JESUS THE CHRIST. [CHAP. 33. 
 
 the apostles to pray at that time lest they be led into tempta- 
 tion may have been prompted by the exigencies of the hour, 
 under which, if left to themselves, they would be tempted to 
 prematurely desert their Lord. 
 
 Aroused from slumber the three apostles saw the Lord 
 again retire, and heard Him pleading in agony: "O my 
 Father, if this cup may not pass away from me, except I 
 drink it, thy will be done." Returning a second time He 
 found those whom He had so sorrowfully requested to Watch 
 with Him sleeping again, "for their eyes were heavy" ; and 
 when awakened they were embarrassed or ashamed so that 
 they wist not what to say. A third time He went to His 
 lonely vigil and individual struggle, and was heard to im- 
 plore the Father with the same words of yearning entreaty. 
 Luke tells iis that "there appeared an angel unto him from 
 heaven, strengthening him" ; but not even the presence of 
 this super-earthly visitant could dispel the awful anguish of 
 His soul. "And being in an agony he prayed more earnestly : 
 and his sweat was as it were great drops of blood falling 
 down to the ground."** 
 
 Peter had had a glimpse of the darksome road which he 
 had professed himself so ready to tread ; and the brothers 
 James and John knew now better than before how unpre- 
 pared they were to drink of the cup which the Lord would 
 drain to its dregs/ 
 
 When for the last time Jesus came back to the disciples 
 left on guard, He said : "Sleep on now, and take your rest : 
 behold, the hour is at hand, and the Son of man is betrayed 
 into the hands of sinners." There was no use of further 
 watching; already the torches of the approaching band con- 
 ducted by Judas were observable in the distance. Jesus ex- 
 claimed : "Rise, let us be going : behold, he is at hand that 
 doth betray me." Standing with the Eleven, the Lord 
 calmly awaited the traitor's coming. 
 
 dNote 6, end of chapter. 
 
 ejohn 13:37; Matt. 20:22; Mark 10:38, 39. 
 
THE AGONY AND BLOODY SWEAT. 613 
 
 Christ's agony in the garden is unfathomable by the finite 
 mind, both as to intensity and cause. The thought that He 
 suffered through fear of death is untenable. Death to Him 
 was preliminary to resurrection and triumphal return to the 
 Father from whom He had come, and to a state of glory 
 even beyond what He had before possessed ; and, moreover, 
 it was within His power to lay down His life voluntarily/ 
 He struggled and groaned under a burden such as no other 
 being who has lived on earth might even conceive as possible. 
 It was not physical pain, nor mental anguish alone, that 
 caused Him to suffer such torture as to produce an extrusion 
 of blood from every pore ; but a spiritual agony of soul such 
 as only God was capable of experiencing. No other man, 
 however great his powers of physical or mental endurance, 
 could have suffered so ; for his human organism would have 
 succumbed, and syncope would have produced unconscious- 
 ness and welcome oblivion. In that hour of anguish Christ 
 met and overcame all the horrors that Satan, "the prince of 
 this world"* 7 could inflict. The frightful struggle incident 
 to the temptations immediately following the Lord's bap- 
 tism* 1 was surpassed and overshadowed by this supreme 
 contest with the powers of evil. 
 
 In some manner, actual and terribly real though to man 
 incomprehensible, the Savior took upon Himself the burden 
 of the sins of mankind from Adam to the end of the world. 
 Modern revelation assists us to a partial understanding of 
 the awful experience. In March 1830, the glorified Lord, 
 Jesus Christ, thus spake : "For behold, I, God, have suffered 
 these things for all, that they might not suffer if they would 
 repent, but if they would not repent, they must suffer even 
 as I, which suffering caused myself, even God, the greatest 
 of all, to tremble because of pain, and to bleed at every pore, 
 and to suffer both body and spirit : and would that I might 
 
 /John 5:26, 27; and 10:17, 18; also page 418 herein. 
 g John 14:30. 
 h Page 127. 
 
614: JESUS THE CHRIST. [CHAP. 33. 
 
 not drink the bitter cup and shrink nevertheless, glory be 
 to the Father, and I partook and finished my preparations 
 unto the children of men."* 
 
 From the terrible conflict in Gethsemane, Christ emerged 
 a victor. Though in the dark tribulation of that fearful hour 
 He had pleaded that the bitter cup be removed from His lips, 
 the request, however oft repeated, was always conditional; 
 the accomplishment of the Father's will was never lost sight 
 of as the object of the Son's supreme desire. The further 
 tragedy of the night, and the cruel inflictions that awaited 
 Him on the morrow, to culminate in the frightful tortures 
 of the cross, could not exceed the bitter anguish through 
 which He had successfully passed. 
 
 "f>'W c iW:<nir{r 
 
 THE BETRAYAL, AND THE ARREST.- 7 
 
 During the period of the ford's last and most loving com- 
 munion with the Eleven, Judas had been busy in his treach- 
 erous conspiracy with the priestly authorities. It is probable 
 that the determination to make the arrest that night was 
 reached when Judas reported that Jesus was within the city 
 walls and might easily be apprehended. The Jewish rulers 
 assembled a body of temple guardsmen or police, and ob- 
 tained a band of Roman soldiers under command of a trib- 
 une ; this band or cohort was probably a detachment from the 
 garrison of Antonia commissioned for the work of the night 
 on requisition of the chief priests.^ This company of men 
 and officers representing a combination of ecclesiastical and 
 military authority, set forth in the night with Judas at their 
 head, intent on the arrest of Jesus. They were equipped 
 with lanterns, torches, and weapons. It is probable that they 
 were first conducted to the house in which Judas had left 
 
 Doc and Cov. 19:16-19; compare 18:11. See also B. of M., 2 Nephi 9:5, 
 7, 21; Mosiah 3:7-14; 15:12; Alma 7:11-13; 11:40; 22:14; 34:8-15; 3 Nephi 
 11:11; 27:14, 15; and chapter 4 herein. 
 
 /Matt. 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:1-12. 
 
 k "Cohort," a term descriptive of a Roman body, and "military tribune" 
 are more literal renderings of the Greek original than "band" and "cap- 
 tain" in John 18:3, 12. See revised version, margin. 
 
THE TRAITOR'S KISS. 615 
 
 his fellow apostles and the Lord, when the traitor had been 
 dismissed ; and that finding the little company had gone out, 
 Judas led the multitude to Gethsemane, for he knew the 
 place, and knew also that "J esus ofttimes resorted thither 
 with his disciples." 
 
 While Jesus was yet speaking to the Eleven whom He 
 had roused from slumber with the announcement that the 
 betrayer was at hand, Judas and the multitude approached. 
 As a preconcerted sign of identification the recreant Iscariot, 
 with treacherous duplicity, came up with a hypocritical show 
 of affection, saying, "Hail, master," and profaned his Lord's 
 sacred face with a kiss. 7 That Jesus understood the treach- 
 erous significance of the act appears in His pathetic, yet 
 piercing and condemning reproach: "Judas, betrayest thou 
 the Son of man with a kiss ?" Then, applying the title with 
 which the other apostles had been honored, the Lord said : 
 Friend, do that for which thou art come. m It was a reiter- 
 ation of the behest given at the supper table, "That thou 
 doest, do quickly." 
 
 The armed band hesitated, though their guide had given 
 the signal agreed upon. Jesus walked toward the officers, 
 with whom stood Judas, and asked, "Whom seek ye?" To 
 their reply, "Jesus of Nazareth," the Lord rejoined: "I am 
 he." Instead of advancing to take Him, the crowd pressed 
 backward, and many of them fell to the ground in fright. 
 The simple dignity and gentle yet compelling force of 
 Christ's presence proved more potent than strong arms and 
 weapons of violence. Again He put the question, "Whom 
 seek ye?" and again they answered, "Jesus of Nazareth." 
 Then said Jesus : "I have told you that I am he ; if there- 
 fore ye seek me, let these go their way." The last remark 
 had reference to the apostles, who were in danger of arrest ; 
 
 /The Greek text of Matt. 26:49, and Mark 14:45 clearly implies that 
 Judas "kissed him much," that is many times, or effusively. See margin 
 of revised version. 
 
 m This is a more nearly correct translation than "wherefore art thou 
 come?" in the common version. ee revised version. Matt. 26:50. 
 
JESUS THE CHRIST. [CHAP. 33. 
 
 and in this evidence of Christ's solicitude for their personal 
 safety, John saw a fulfilment of the Lord's then recent utter- 
 ance in prayer, "Of them which thou gavest me have I lost 
 none." M It is possible that had any of the Eleven been ap- 
 prehended with Jesus and made to share the cruel abuse and 
 torturing humiliation of the next few hours, their faith might 
 have failed them, relatively immature and untried as it then 
 was ; even as in succeeding years many who took upon them- 
 selves the name of Christ yielded to persecution and went 
 into apostasy. 
 
 When the officers approached and seized Jesus, some of 
 the apostles, ready to fight and die for their beloved Master, 
 asked, "Lord, shall we smite with the sword ?" Peter, wait- 
 ing not for a reply, drew his sword and delivered a poorly 
 aimed stroke at the head of one of the nearest of the crowd, 
 whose ear was severed by the blade. The man thus wounded 
 was Malchus, a servant of the high priest. Jesus, asking 
 liberty of His captors by the simple request, "Suffer ye thus 
 far,"^ stepped forward and healed the injured man by a 
 touch. Turning to Peter the Lord rebuked his rashness, 
 and commanded him to return the sword to its scabbard, with 
 the reminder that "all they that take the sword shall perish 
 with the sword." Then, to show the needlessness of armed 
 resistance, and to emphasize the fact that He was submitting 
 voluntarily and in accordance with foreseen and predicted 
 developments, the Lord continued : "Thinkest thou that I 
 cannot now pray to my Father, and he shall presently give 
 me more than twelve legions of angels? But how then shall 
 the scriptures be fulfilled, that thus it must be?" 1 ? And 
 further, "the cup which my Father hath given me, shall I 
 not drink it?" r 
 
 But, though surrendering Himself unresistingly, Jesus 
 
 njohn 18:9; compare 17:12. 
 
 o See "The Great Apostasy," chaps. 4 and 5. 
 
 p Note 7, end of chapter. 
 
 q Compare Isa. 53:8. 
 
 rNote 8, end of chapter. 
 
IN THE HANDS OF THE JEWS. 617 
 
 was not unmindful of His rights ; and to the priestly officials, 
 chief priests, captain of the temple guard, and elders of the 
 people who were present, He voiced this interrogative protest 
 against the illegal night seizure : "Are ye come out as against 
 a thief with swords and staves for to take me? I sat daily 
 with you teaching in the temple, and ye laid no hold on me. 
 But all this was done, that the scriptures of the prophets 
 might be fulfilled." L,uke records the Lord's concluding 
 words thus : "but this is your hour, and the power of dark- 
 ness." Unheeding His question, and without deference to 
 His submissive demeanor, the captain and the officers of the 
 Jews bound Jesus with cords and led Him away, a Prisoner 
 at the mercy of His deadliest enemies. 
 
 The eleven apostles, seeing that resistance was useless, 
 not only on account of disparity of numbers and supply of 
 weapons but chiefly because of Christ's determination to sub- 
 mit, turned and fled. Every one of them forsook Him, even 
 as He had foretold. That they were really in jeopardy is 
 shown by an incident preserved by Mark alone. An un- 
 named young man, aroused from sleep by the tumult of the 
 marching band, had sallied forth with no outer covering but 
 a linen sheet. His interest in the arrest of Jesus and his 
 close approach caused some of the guardsmen or soldiers to 
 seize him ; but he broke loose and escaped leaving the sheet 
 
 in their hands. 
 
 - 
 
 NOTES TO CHAPTER 33. 
 
 i. The Day of the Passover Feast. Controversy has been 
 rife for many centuries as to the day of the passover feast in 
 the week of our Lord's death. That He was crucified on Friday, 
 the day before the Jewish Sabbath, and that He rose a resur- 
 rected Being on Sunday, the day following the Sabbath of the 
 Jews, are facts attested by the four Gospel-writers. From the 
 three synoptists we infer that the last supper occurred on the 
 evening of the first day of unleavened bread, and therefore at 
 the beginning of the Jewish Friday. That the Lord's last supper 
 was regarded by Himself and the apostles as a passover meal 
 appears from Matt. 26:2, 17, 18, 19 and parallel passages, Mark 
 14:14-16; Luke 22:11-13; as also from Luke 22:7, 15. John, how- 
 
618 JESUS THE CHRIST. [CHAP. 33. 
 
 ever, who wrote after the synoptists and who probably had their 
 writings before him, as is indicated by the supplementary char- 
 acter of his testimony or "Gospel", intimates that the last supper 
 of which Jesus and the Twelve partook together occurred be- 
 fore the Feast of the Passover (John 13:1, 2); and the same 
 writer informs us that on the following day, Friday, the Jews 
 refrained from entering the Roman hall of judgment, lest they 
 be denied and so become unfit to eat the Passover (18:28). It 
 should be remembered that by common usage the term "Pass- 
 over" was applied not only to the day or season of the observ- 
 ance, but to the meal itself, and particularly to the slain lamb 
 (Matt. 26:17; Mark 14:12, 14, 16; Luke 22:8, n, 13, 15; John 18:28; 
 compare I Cor. 5:7). John also specifies that the day of the 
 crucifixion was "the preparation of the passover" (19:14), and 
 that the next day, which was Saturday, the Sabbath, "was an 
 high day" (verse 31), that is a Sabbath rendered doubly sacred 
 because of its being also a feast day. 
 
 Much has been written by way of attempt to explain this 
 seeming discrepancy. No analysis of the divergent views of 
 Biblical scholars on this subject will be attempted here; the mat- 
 ter is of incidental importance in connection with the funda- 
 mental facts of our Lord's betrayal and crucifixion ; for brief 
 summaries of opinions and concise arguments the student may 
 be referred to Smith's Comprehensive Bible Dictionary, article 
 "Passover" ; Edersheim's Life and Times of Jesus the Messiah, pp. 
 480-2, and 566-8; Farrar's Life of Christ, Appendix, Excursus 10; 
 Andrews' Life of our Lord, and Gresswell's Dissertations. Suffice 
 it here to say that the apparent inconsistency may be explained 
 by any of several assumptions. Thus, first, and very probably, 
 the Passover referred to by John, for the eating of which the 
 priests were desirous of keeping themselves free from Levitical 
 defilement, may not have been the supper at which the paschal 
 lamb was eaten, but the supplementary meal, the Chagigah. 
 This later meal, the flesh part of which was designated as a 
 sacrifice, had come to be regarded with veneration equal to that 
 attaching to the paschal supper. Secondly ; it is held by many 
 authorities on Jewish antiquities that before, at, and after the 
 time of Christ, two nights were devoted yearly to the paschal 
 observance, during either of which the lamb might be eaten, and 
 that this extension of time had been made in consideration of the 
 increased population, which necessitated the ceremonial slaugh- 
 tering of more lambs than could be slain on a single day; and in 
 this connection it is interesting to note that Josephus (Wars, vi, 
 ch. 9:3) records the number of lambs slain at a single Passover as 
 256,500. In the same paragraph, Josephus states that the lambs 
 had to be slain between the ninth and the eleventh hour (3 to 5 
 p. m.). According to this explanation, Jesus and the Twelve 
 may have partaken of the passover meal on the first of the two 
 evenings, and the Jews who next day feared defilement may have 
 deferred their observance until the second. Thirdly; the Lord's 
 last paschal supper may have been eaten earlier than ^the time 
 of general observance, He knowing that night to be His last in 
 
NOTES. 619 
 
 mortality. Supporters of this view explain the message to the 
 man who provided the chamber for the last supper, "My time is 
 at hand" (Matt. 26:18) as indicating a special urgency for the 
 passover observance by Christ and the apostles, before the reg- 
 ularly appointed day. Some authorities assert that an error of 
 one day had crept into the Jewish reckoning of time, and that 
 Jesus ate the passover on the true date, while the Jews were a 
 day behind. If "the preparation of the passover" (John 19:14) 
 on Friday, the day of Christ's crucifixion, means the slaughtering 
 of the paschal lambs, our Lord, the real sacrifice of which all 
 earlier altar victims had been but prototypes, died on the cross 
 while the passover lambs were being slain at the temple. 
 
 2. Did Judas Iscariot Partake of the Sacrament of the 
 Lord's Supper? This question cannot be definitely answered 
 from the brief accounts we have of the proceedings at the last 
 supper. At best, only inference, not conclusion, is possible. 
 According to the records made by Matthew and Mark, the Lord's 
 announcement that there was a traitor among the Twelve was 
 made early in the course of the meal; and the institution of the 
 Sacrament occurred later. Luke records the prediction of 
 treachery as following the administering of the sacramental 
 bread and wine. All the synoptists agree that the Sacrament of 
 the Lord's Supper was administered before the sitting at the 
 ordinary meal had broken up ; though the Sacrament was plainly 
 made a separate and distinct feature. John (13:2-5) states that 
 the washing of feet occurred when supper was ended, and gives 
 us good reason for inferring that Judas was washed with the rest 
 (verses 10, n), and that he later (verses 26-30) went out into 
 the night for the purpose of betraying Jesus. The giving of a 
 "sop" to Judas (verses 26, 27) even though supper was prac- 
 tically over, is not inconsistent with John's statement that the 
 supper proper was ended before the washing of feet was per- 
 formed; the act does not appear to have been so unusual as to 
 cause surprize. To many it has appeared plausible, that be- 
 cause of his utter baseness Judas would not be permitted to par- 
 ticipate with the other apostles in the holy ordinance of the 
 Sacrament; others infer that he was allowed to partake, as a 
 possible means of moving him to abandon his evil purpose even 
 at that late hour, or of filling his cup of iniquity to overflowing. 
 The writer's personal opinion is based on the last conception. 
 
 3. Washing of Feet. The ordinance of the washing of feet 
 was reestablished through revelation December 27, 1832. It was 
 made a feature of admission to the school of the prophets, and 
 detailed instructions relating to its administration were- given 
 (see Doc. and Cov. 88:140, 141). Further direction as to the 
 ordinances involving washing were revealed January 19, 1841 (see 
 Doc. and Cov. 124:37-39). 
 
 4. Discontinuity of the Lord's Last Discourse to the Apos- 
 tles. It is certain that part of the discourse following the last 
 supper was delivered in the upper room where Christ and tha 
 Twelve had eaten; it is possible that the latter portion was 
 spoken and the prayer offered (John 15, 16, 17) outdoors aa 
 
JESUS THE CHRIST. [CHAP. 33. 
 
 Jesus and the Eleven wended their way toward the Mount of 
 Olives. The I4th chapter of John ends with "Arise, let us go 
 hence"; the next chapter opens with another section of the dis- 
 course. From Matt. 26:30-35, and Mark 14:26-31 we may infer 
 that the prediction of Peter's denial of his Lord was made as 
 the little company walked from the city to the mount. On the 
 other hand, John (18:1) states that "When Jesus had spoken 
 these words", namely, the whole discourse, and the concluding 
 prayer, "he went forth with his disciples over the brook Cedron". 
 Not one of our Lord's sublime utterances on that night of solemn 
 converse with His own, and of communion between Himself and 
 the Father, is affected by the circumstance of place. 
 
 5. Gethsemane. The name means "oil-press" and probably 
 has reference to a mill maintained at the place for the extraction 
 of oil from the olives there cultivated. John refers to the spot 
 as a garden, from which designation we may regard it as an 
 enclosed space of private ownership. That it was a place fre- 
 quented by Jesus when He sought retirement for prayer, or op- 
 portunity for confidential converse with the disciples, is indicated 
 by the same writer (John 18:1, 2). 
 
 6. The Bloody Sweat. Luke, the only Gospel-writer who 
 mentions sweat and blood in connection with our Lord's agony 
 in Gethsemane, states that "his sweat was as it were great drops 
 of blood falling down to the ground" (22:44). Many critical ex- 
 positors deny that there was an actual extrusion of blood, on the 
 grounds that the evangelist does not positively affirm it, and that 
 the three apostles, who were the only human witnesses, could 
 not have distinguished blood from sweat falling in drops, as 
 they watched from a distance in the night, even if the moon, 
 which at the passover season was full, had been unobscured. 
 Modern scripture removes all doubt. See Doc. and Cov. 19:16-19 
 quoted in the text (page 613), also 18:11. See further a specific 
 prediction of the bloody sweat, B. of M., Mosiah 3 7. 
 
 7. "Suffer Ye thus Far." Many understand these words, 
 uttered by Jesus as He raised His hand to heal the wounded 
 Malchus, to have been addressed to the disciples, forbidding 
 their further interference. Trench (Miracles, 355) considers the 
 meaning to be as follows : 'Hold now ; thus far ye have gone in 
 resistance, but let it be no further; no more of this.' The dis- 
 puted interpretation is of little importance as to the bearing of 
 the incident on the events that followed. 
 
 8. The Cup as a Symbol. Our Lord's frequent mention of 
 His foreseen sufferings as the cup of which the Father would 
 have Him drink (Matt. 26:39, 42; Mark 14:36; Luke 22:42; John 
 18:11; compare Matt. 20:22; Mark 10:38; I Cor. 10:21) is in line 
 with Old Testament usage of the term "cup" as a symbolic ex- 
 pression for a bitter or poisonous potion typifying experiences 
 of suffering. See Psa. 11:6; 75:8; Isa. 51 :i;, 22; Jer. 25:15, 
 17; 49:12. In contrast, the opposite meaning is attached to the 
 use of the term in some passages, e. g. Psa. 16:5; 23:5; 116:13; 
 Jer. 16:7. 
 
 '* .c* ' 
 
BEFORE ANNAS AND CAIAPHAS. 621 
 
 ind punish, aad that loo m tty | of th< 1 ijgk jie*i* 
 
 ,'j>0 Jj 
 
 CHAPTER 34. 
 
 THE TRIAL AND CONDEMNATION. 
 
 ' 
 THE: JEWISH TRIAL. 
 
 From Gethsemane the bound and captive Christ was 
 haled before the Jewish rulers. John alone informs us that 
 the Lord was taken first to Annas, who sent Him, still 
 bound, to Caiaphas, the high priest ; a the synoptists record 
 the arraignment before Caiaphas only. & No details of the 
 interview with Annas are of record ; and the bringing of 
 Jesus before him at all was as truly irregular and illegal, ac- 
 cording to Hebrew law, as were all the subsequent proceed- 
 ings of that night. Annas, who was father-in-law to 
 Caiaphas, had been deposed from the high-priestly office 
 over twenty years before ; but throughout this period he had 
 exerted a potent influence in all the affairs of the hierarchy/ 
 Caiaphas, as John is careful to remind us, "was he, which 
 gave counsel to the Jews, that it was expedient that one 
 man should die for the people. " d 
 
 At the palace of Caiaphas, the chief priests, scribes, and 
 elders of the people were assembled, in a meeting of the 
 Sanhedrin, informal or otherwise, all eagerly awaiting the 
 result of the expedition led by Judas. When Jesus, the 
 object of their bitter hatred and their predetermined victim, 
 was brought in, a bound Prisoner, He was immediately put 
 upon trial in contravention of the law, both written and tra- 
 ditional, of which those congregated rulers of the Jews pro- 
 fessed to be such zealous supporters. No legal hearing on 
 
 cjohn 18:13, 24. 
 
 b Matt. 26:57; Mark 14:53; Luke 22:54. 
 
 c Note 1, end of chapter. 
 
 djohn 18:14; compare 11:49, 50. 
 
622 JESUS THE CHRIST. [CHAP. 34. 
 
 a capital charge could lawfully be held except in the ap- 
 pointed and official courtroom of the Sanhedrin. From the 
 account given in the fourth Gospel we infer that the Pris- 
 oner was first subjected to an interrogative examination by 
 the high priest in person/ That functionary, whether Annas, 
 or Caiaphas is a matter of inference, inquired of Jesus 
 concerning His disciples and His doctrines. Such a prelim- 
 inary inquiry was utterly unlawful; for the Hebrew code 
 provided that the accusing witnesses in any cause before the 
 court should define their charge against the accused, and 
 that the latter should be protected from any effort to make 
 him testify against himself. The Lord's reply should have 
 been a sufficient protest to the high priest against further 
 illegal procedure. "J esus answered him, I spake openly to 
 the world; I ever taught in the synagogue, and in the tem- 
 ple, whither the Jews always resort ; and in secret have I said 
 nothing. Why askest thou me ? ask them which heard me, 
 what I have said unto them: behold, they know what I 
 said." This was a lawful objection against denying to a 
 prisoner on trial his right to be confronted by his accusers. 
 It was received with open disdain ; and one of the officers 
 who stood by, hoping perhaps to curry favor with his superi- 
 ors, actually struck Jesus a vicious blow/ accompanied by 
 the question, "Answerest thou the high priest so ?" To this 
 cowardly assault the Lord replied with almost superhuman 
 gentleness : 9 "If I have spoken evil, bear witness of the 
 evil: but if well, why smitest thou me?" Combined with 
 submissiveness, however, this constituted another appeal to 
 the principles of justice; if what Jesus had said was evil, 
 why did not the assailant accuse Him ; and if He had spoken 
 well, what right had a police officer to judge, condemn, 
 
 <>John 18:19-23. 
 
 /The common text of John 18:22, says that the man "struck Jesus with 
 the palm of his hand," that is to say slapped Him; such an act added 
 humiliating insult to violence; the marginal reading of the revised version 
 is "with a rod." There is lack of agreement on this point in the early Mss. 
 
 g Note 2, end of chapter. 
 
THE SEARCH FOR FALSE WITNESSES. 623 
 
 and punish, and that too in the presence of the high priest? 
 Law and justice had been dethroned that night. 
 
 "Now the chief priests, and elders, and all the council, 
 sought false witness against Jesus, to put him to death."* 1 
 Whether "all the council" means a legal quorum, which 
 would be twenty-three or more, or a full attendance of the 
 seventy-two Sanhedrists, is of small importance. Any sit- 
 ting of the Sanhedrin at night, and more particularly for the 
 consideration of a capital charge, was directly in violation 
 of Jewish law. Likewise was it unlawful for the council to 
 consider such a charge on a Sabbath, a feast day, or on the 
 eve of any such day. In the Sanhedrin, every member was 
 a judge; the judicial body was to hear the testimony, and, 
 according to that testimony and nought else, render a de- 
 cision on every case duly presented. The accusers were re- 
 quired to appear in person ; and they were to receive a pre- 
 liminary warning against bearing false witness. Every de- 
 fendant was to be regarded and treated as innocent until 
 convicted in due course. But in the so-called trial of Jesus, 
 the judges not only sought witnesses, but specifically tried 
 to find false witnesses. Though many false witnesses came, 
 yet there was no "witness" or testimony against the Pris- 
 oner, for the suborned perjurers failed to agree among 
 themselves ; and even the lawless Sanhedrists hesitated to 
 openly violate the fundamental requirement that at least two 
 concordant witnesses must testify against an accused person, 
 for, otherwise, the case had to be dismissed. 
 
 That Jesus was to be convicted on some charge or other, 
 and be put to death, had been already determined by the 
 priestly judges ; their failure to find witnesses against Him 
 threatened to delay the carrying out of their nefarious 
 scheme. Haste and precipitancy characterized their pro- 
 cedure throughout; they had unlawfully caused Jesus to be 
 arrested at night; they were illegally going through the 
 
 A Matt. 26:59-61; Mark 14:55-59. 
 
6M JESUS THE CHRIST. 1 3HT [CHAP. 34. 
 
 semblance of a trial at night; their purpose was to convict 
 the Prisoner in time to have Him brought before the Roman 
 authorities as early as possible in the morning as a criminal 
 duly tried and adjudged worthy of death. The lack of two 
 hostile witnesses who would tell the same falsehoods was a 
 serious hindrance. But, "at the last came two false wit- 
 nesses, and said, This fellow said, I am able to destroy the 
 temple of God, and to build it in three days." Others, how- 
 ever, testified : "We heard him say, I will destroy this tem- 
 ple that is made with hands, and within three days I will 
 build another made without hands." 4 And so, as Mark ob- 
 serves, even in this particular their "witness" or testimony 
 did not agree. Surely in a case at bar, such discrepancy as 
 appears between "I am able to" and "I will," as alleged ut- 
 terances of the accused, is of vital importance. Yet this 
 semblance of formal accusation was the sole basis of a charge 
 against Christ up to this stage of the trial. It will be re- 
 membered that in connection with the first clearing of the 
 temple, near the commencement of Christ's ministry, He had 
 answered the clamorous demand of the Jews for a sign of 
 His authority by saying "Destroy this temple, and in three 
 days I will raise it up." He spoke not at all of Himself as 
 the one who would destroy ; the Jews were to be the destroy- 
 ers, He the restorer. But the inspired writer is particular 
 to explain that Jesus "spake of the temple of his body," and 
 not at all of those buildings reared by man.' 
 
 One may reasonably inquire as to what serious import 
 could be attached to even such a declaration as the perjured 
 witnesses claimed to have heard from the lips of Christ. 
 The veneration with which the Jews professed to regard the 
 Holy House, however wantonly they profaned its precincts, 
 offers a partial but insufficient answer. The plan of the con- 
 spiring rulers appears to have been that of convicting Christ 
 on a charge of sedition, making Him out to be a dangerous 
 
 Matt. 26:61 and Mark 14:58. 
 
 /John 2:18-22; see pages 156, 157 herein. 
 
THE HIGH PRIEST'S UNRIGHTEOUS ADJURATION. 625 
 
 disturber of the nation's peace, an assailant of established 
 institutions, and consequently an inciter of opposition against 
 the vassal autonomy of the Jewish nation, and the supreme 
 dominion of Rome.* 
 
 The vaguely defined shadow of legal accusation pro- 
 duced by the dark and inconsistent testimony of the false 
 witnesses, was enough to embolden the iniquitous court. 
 Caiaphas, rising from his seat to give dramatic emphasis to 
 his question, demanded of Jesus : "Answerest thou nothing? 
 what is it which these witness against thee?" There was 
 nothing to answer. No consistent or valid testimony had 
 been presented against Him ; therefore He stood in dignified 
 silence. Then Caiaphas, in violation of the legal proscription 
 against requiring any person to testify in his own case except 
 voluntarily and on his own initiative, not only demanded an 
 answer from the Prisoner, but exercized the potent prerog- 
 ative of the high-priestly office, to put the accused under 
 oath, as a witness before the sacerdotal court. "And the 
 high priest answered and said unto him, I adjure thee by 
 the living God, that thou tell us whether thou be the Christ, 
 the Son of God.' 5/ The fact of a distinct specification of 
 "the Christ" and "the Son of God" is significant, in that it 
 implies the Jewish expectation of a Messiah, but does not 
 acknowledge that He was to be distinctively of divine origin. 
 Nothing that had gone before can be construed as a proper 
 foundation for this inquiry. The charge of sedition was 
 about to be superseded by one of greater enormity that of 
 blasphemy.'" 
 
 To the utterly unjust yet official adjuration of the high 
 priest, Jesus answered : "Thou hast said : nevertheless I say 
 unto you : Hereafter shall ye see the Son of man sitting on 
 the right hand of power, and coming in the clouds of 
 heaven." This expression "Thou hast said" was equivalent 
 
 k Note the accusation reported to Pilate that Jesus was guilty of "per- 
 verting the nation," Luke 23:2. 
 
 /Matt. 26:63-66; compare Mark 14:61-64. 
 m Pages 191, 201. 
 
626 JESUS THE CHRIST. [CHAP. 34. 
 
 to I am what thou hast said." It was an unqualified avowal 
 of divine parentage, and inherent Godship. "Then the high 
 priest rent his clothes, saying, He hath spoken blasphemy ; 
 what further need have we of witnesses? behold, now ye 
 have heard his blasphemy. What think ye ? They answered 
 and said, He is guilty of death. " 
 
 Thus the judges in Israel, comprizing the high priest, 
 the chief priests, the scribes and elders of the people, the 
 Great Sanhedrin, unlawfully assembled, decreed that the Son 
 of God was deserving of death, on no evidence save that of 
 His own acknowledgment. By express provision the Jew- 
 ish code forbade the conviction, specifically on a capital 
 charge, of any person on his own confession, unless that was 
 amply supported by the testimony of trustworthy witnesses. 
 As in the Garden of Gethsemane Jesus had voluntarily sur- 
 rendered Himself, so before the judges did He personally 
 and voluntarily furnish the evidence upon which they un- 
 righteously declared Him deserving of death. There could 
 be no crime in the claim of Messiahship or divine Sonship, 
 except that claim was false. We vainly search the record for 
 even an intimation that inquiry was made or suggested as 
 to the grounds upon which Jesus based His exalted claims. 
 The action of the high priest in rending his garments was a 
 dramatic affectation of pious horror at the blasphemy with 
 which his ears had been assailed. It was expressly forbid- 
 den in the law that the high priest rend his clothes -f but 
 from extra-scriptural writings we learn that the rending of 
 garments as an attestation of most grievous guilt, such as 
 that of blasphemy, was allowable under traditional rule.^ 
 There is no indication that the vote of the judges was taken 
 and recorded in the precise and orderly manner required by 
 the law. 
 
 n Compare Mark 14:62. 
 
 o Matt. 26:65, 66. Revised version reads: "He is worthy of death," and 
 gives in margin a yet more literal rendering: "liable to" death. 
 
 gjosephus, Wars, ii, 15:2, 4; also 1 Maccabees 11:71. 
 
BLASPHEMOUS INDIGNITIES. 627 
 
 OK MATWXI3 
 
 Jesus stood convicted of the most heinous offense known 
 in Jewry. However unjustly, He had been pronounced 
 guilty of blasphemy by the supreme tribunal of the nation. 
 In strict accuracy we cannot say that the Sanhedrists sen- 
 tenced Christ to death, inasmuch as the power to authori- 
 tatively pronounce capital sentences had been taken from the 
 Jewish council by Roman decree.. The high-priestly court, 
 however, decided that Jesus was worthy of death, and so 
 certified when they handed Him over to Pilate. In their ex- 
 cess of malignant hate, Israel's judges abandoned their L,ord 
 to the wanton will of the attendant varlets, who heaped upon 
 Him every indignity their brutish instincts could suggest. 
 They spurted their foul spittle into His face ; r and then, hav- 
 ing blindfolded Him, amused themselves by smiting Him 
 again and again, saying the while : "Prophesy unto us, 
 thou Christ, Who is he that smote thee?" The miscreant 
 crowd mocked Him, and railed upon Him with jeers and 
 taunts, and branded themselves as blasphemers in fact/ 
 
 The law and the practise of the time required that any 
 person found guilty of a capital offense, after due trial be- 
 fore a Jewish tribunal, should be given a second trial on 
 the following day ; and at this later hearing any or all of the 
 judges who had before voted for conviction could reverse 
 themselves; but no one who had once voted for acquittal 
 could change his ballot. A bare majority was sufficient for 
 acquittal, but more than a majority was required for convic- 
 tion. By a provision that must appear to us most unusual, 
 if all the judges voted for conviction on a capital charge the 
 verdict was not to stand and the accused had to be set at 
 liberty ; for, it was argued, a unanimous vote against a pris- 
 oner indicated that he had had no friend or defender in 
 court, and that the judges might have been in conspiracy 
 against Him. Under this rule in Hebrew jurisprudence the 
 verdict against Jesus, rendered at the illegal night session 
 
 r Matt. 26:67; Mark 14:65; compare Luke 18:32; see also Isa. 50:6. 
 *Matt. 26:68; Luke 22:62-65. 
 
628 JESUS THE CHRIST. [CHAP. 34. 
 
 : 
 
 of the Sanhedrists, was void, for we are specifically told that 
 "they all condemned him to be guilty of death."' 
 
 Apparently for the purpose of establishing a shadowy 
 pretext of legality in their procedure, the Sanhedrists ad- 
 journed to meet again in early daylight. Thus they tech- 
 nically complied with the requirement that on every case in 
 which the death sentence had been decreed the court should 
 hear and judge a second time in a later session but they 
 completely ignored the equally mandatory provision that the 
 second trial must be conducted on the day following that of 
 the first hearing. Between the two sittings on consecutive 
 days the judges were required to fast and pray, and to give 
 the case on trial calm and earnest consideration. 
 
 Luke, who records no details of the night trial of Jesus, 
 is the only Gospel-writer to give place to a circumstantial 
 report of the morning session. He says : "And as soon as it 
 was day, the elders of the people and the chief priests and 
 the scribes came together, and led him into their council."" 
 Some Biblical scholars have construed the expression, "led 
 him into their council," as signifying that Jesus was con- 
 demned by the Sanhedrin in the appointed meeting-place of 
 the court, viz. Gazith or the Hall of Hewn Stones, as the law 
 of the time required ; but against this we have the statement 
 of John that they led Jesus directly from Caiaphas to the 
 Roman hall of judgment.^ 
 
 It is probable, that at this early daylight session, the 
 irregular proceedings of the dark hours were approved, and 
 the details of further procedure decided upon. They "took 
 counsel against Jesus to put him to death" ; nevertheless they 
 went through the form of a second trial, the issue of which 
 was greatly facilitated by the Prisoner's voluntary affirma- 
 tions. The judges stand without semblance of justification 
 for calling upon the Accused to testify ; they should have 
 - ' "orlJ JK 
 
 fMark 14:64. 
 wLuke 22:66. 
 z/John 18:28. 
 
THE SON" OF MAN FALSELY CONVICTED OF BLASPHEMY. 629 
 
 examined anew the witnesses against Him. The first ques- 
 tion put to Him was, "Art thou the Christ? tell us." The 
 L^ord made dignified reply : "If I tell you, ye will not be- 
 lieve : and if I also ask you, ye will not answer me, nor let 
 me go. Hereafter shall the Son of man sit on the right hand 
 of the power of God." Neither did the question imply nor 
 the answer furnish cause for condemnation. The whole na- 
 tion was looking for the Messiah ; and if Jesus claimed to be 
 He, the only proper judicial action would be that of inquir- 
 ing into the merit of the claim. The crucial question fol- 
 lowed immediately : "Art thou then the Son of God ? And 
 he said unto them, Ye say that I am. And they said, What 
 need we any further witness? for we ourselves have heard 
 of his own mouth. " w 
 
 Jehovah was convicted of blasphemy against Jehovah. 
 The only mortal Being to whom the awful crime of blas- 
 phemy, in claiming divine attributes and powers, was im- 
 possible, stood before the judges of Israel condemned as a 
 blasphemer. The "whole council," by which expression we 
 may possibly understand a legal quorum, was concerned in 
 the final action. Thus ended the miscalled "trial" of Jesus 
 before the high-priest and elders* of His people. "And 
 straightway in the morning the chief priests held a consul- 
 tation with the elders and scribes and the whole council, and 
 bound Jesus, and carried him away, and delivered him to 
 Pilate."^ During the few hours that remained to Him in 
 mortality, He would be in the hands of the Gentiles, betrayed 
 and delivered up by His own/ 
 
 PETER'S DENIAL OF HIS LORD. 
 
 When Jesus was taken into custody in the Garden of 
 Gethsemane, all the Eleven forsook Him and fled. This is 
 
 wLuke 22:66-71. 
 
 x Note 3, end of chapter. 
 
 y Mark 15:1; compare Matt. 27:1, 2; John 18:28. 
 
 s Note 4, end of chapter, gives further details of the unlawful irregu- 
 larities of the Jewish trial of Jesus. 
 
 a Matt. 26:58, 69-75; Mark 14:54, 66-72; Luke 22:54-62; John 18:15-18. 
 
630 JESUS THE CHRIST. [CHAP. 34. 
 
 not to be accounted as certain evidence of cowardice, for 
 the Lord had indicated that they should go. & Peter and at 
 least one other disciple followed afar off; and, after the 
 armed guard had entered the palace of the high priest with 
 their Prisoner, Peter "went in, and sat with the servants to 
 see the end." He was assisted in securing admittance by the 
 unnamed disciple, who was on terms of acquaintanceship 
 with the high priest. That other disciple was in all probabil- 
 ity John, as may be inferred from the fact that he is men- 
 tioned only in the fourth Gospel, the author of which charac- 
 teristically refers to himself anonymously/ 
 
 While Jesus was before the Sanhedrists, Peter remained 
 below with the servants. The attendant at the door was a 
 young woman ; her feminine suspicions had been aroused 
 when she admitted Peter, and as he sat with a crowd in the 
 palace court she came up, and having intently observed him, 
 said: "Thou also wast with Jesus of Galilee." But Peter 
 denied, averring he did not know Jesus. Peter was restless ; 
 his conscience and the fear of identification as one of the 
 Lord's disciples troubled him. He left the crowd and sought 
 partial seclusion in the porch ; but there another maid spied 
 him out, and said to those nearby : "This fellow was also 
 with Jesus of Nazareth" ; to which accusation Peter replied 
 with an oath : "1 do not know the man." 
 
 The April night was chilly, and an open fire had been 
 made in the hall or court of the palace. Peter sat with oth- 
 ers at the fire, thinking, perhaps, that brazen openness was 
 better than skulking caution as a possible safeguard against 
 detection. About an hour after his former denials, some of 
 the men around the fire charged him with being a disciple 
 of Jesus, and referred to his Galilean dialect as evidence that 
 he was at least a fellow countryman with the high priest's 
 Prisoner; but, most threatening of all, a kinsman of Mai- 
 
 fcjohn 18:8, 9; page 615 herein. 
 
 cjohn 1:35, 40; 13:23; 19:26; 20:2; 21:7, 20, 24. 
 
631 
 
 chus, whose ear Peter had slashed with the sword, asked per- 
 emptorily: "Did not I see thee in the garden with him?" 
 Then Peter went so far in the course of falsehood upon 
 which he had entered as to curse and swear, and to vehem- 
 ently declare for the third time, "I know not the man." 
 As the last profane falsehood left his lips, the clear notes of 
 a crowing cock broke upon his ears/ and the remembrance 
 of his Lord's prediction welled up in his mind. Trembling 
 in wretched realization of his perfidious cowardice, he turned 
 from the crowd and met the gaze of the suffering Christ, 
 who from the midst of the insolent mob looked into the face 
 of His boastful, yet loving but weak apostle. Hastening 
 from the palace, Peter went out into the night, weeping bit- 
 terly. As his later life attests, his tears were those of real 
 contrition and true repentance. 
 
 ttB'ftt B-*/5 }' 
 
 CHRIST'S FIRST APPEARANCE BEFORE PILATE. 
 
 As we have already learned, no Jewish tribunal had 
 authority to inflict the death penalty ; imperial Rome had 
 reserved this prerogative as her own. The united acclaim 
 of the Sanhedrists, that Jesus was deserving of death, would 
 be ineffective until sanctioned by the emperor's deputy, who 
 at that time was Pontius Pilate, the governor, or more prop- 
 erly, procurator, of Judea, Samaria, and Idumea. Pilate 
 maintained his official residence at Csesarea/ on the Medi- 
 terranean shore; but it was his custom to be present in 
 Jerusalem at the times of the great Hebrew feasts, probably 
 in the interest of preserving order, or of promptly quelling 
 any disturbance amongst the vast and heterogeneous multi- 
 tudes by which the city was thronged on these festive occa- 
 sions. The governor with his attendants was in Jerusalem 
 at this momentous Passover season. Early on Friday morn- 
 
 d Observe that Mark, who alone states that the Lord said to Peter 
 "before the cock crow twice, thou shalt deny me thrice," (14:30) records 
 a first crowing of the cock after Peter's first denial (v. 68) and a second 
 crowing after the third denial (v. 72). 
 
 e Caesarea Palestina, not Caesarea Philippi. 
 
632 JESUS THE CHRIST. [CHAP. 34, 
 
 ing, the "whole council," that is to say, the Sanhedrin, led 
 Jesus, bound, to the judgment hall of Pontius Pilate; but 
 with strict scrupulosity they refrained from entering the hall 
 lest they become defiled; for the judgment chamber was 
 part of the house of a Gentile, and somewhere therein might 
 be leavened bread, even to be near which would render them 
 ceremonially unclean. Let every one designate for himself 
 the character of men afraid of the mere proximity of leaven, 
 while thirsting for innocent blood ! 
 
 In deference to their scruples Pilate came out from the 
 palace; and, as they delivered up to him their Prisoner, 
 asked : "What accusation bring ye against this man ?" The 
 question, though strictly proper and judicially necessary, 
 surprized and disappointed the priestly rulers, who evidently 
 had expected that the governor would simply approve their 
 verdict as a matter of form and give sentence accordingly ; 
 but instead of doing so, Pilate was apparently about to exer- 
 cize his authority of original jurisdiction. With poorly con- 
 cealed chagrin, their spokesman, probably Caiaphas, an- 
 swered : "If he were not a malefactor, we would not have 
 delivered him up unto thee." It was now Pilate's turn to 
 feel or at least to feign umbrage, and he replied in effect : 
 Oh, very well; if you don't care to present the charge in 
 proper order, take ye him, and judge him according to your 
 law ; don't trouble me with the matter. But the Jews re- 
 joined : "It is not lawful for us to put any man to death.'* 
 
 John the apostle intimates in this last remark a deter- 
 mination on the part of the Jews to have Jesus put to death 
 not only by Roman sanction but by Roman executioners/ 
 for, as we readily may see, had Pilate approved the death 
 sentence and handed the Prisoner over to the Jews for its 
 infliction, Jesus would have been stoned, in accordance with 
 the Hebrew penalty for blasphemy ; whereas the Lord had 
 plainly foretold that His death would be by crucifixion, 
 
 /John 18:28-32. 
 
CHRIST FALSELY ACCUSED BEFORE PILATE. 633 
 
 which was a Roman method of execution, but one never 
 practised by the Jews. Furthermore, if Jesus had been put 
 to death by the Jewish rulers, even with governmental sanc- 
 tion, an insurrection among the people might have resulted, 
 for there were many who believed on Him. The crafty 
 hierarchs were determined to bring about His death under 
 Roman condemnation. 
 
 "And they began to accuse him, saying, We found this 
 fellow perverting the nation, and forbidding to give tribute 
 to Caesar, saying that he himself is Christ a King."^ It is 
 important to note that no accusation of blasphemy was made 
 to Pilate ; had such been presented, the governor, thoroughly 
 pagan in heart and mind, would probably have dismissed the 
 charge as utterly unworthy of a hearing ; for Rome with her 
 many gods, whose number was being steadily increased by 
 current heathen deification of mortals, knew no such offense 
 as blasphemy in the Jewish sense. The accusing Sanhedrists 
 hesitated not to substitute for blasphemy, which was the 
 greatest crime known to the Hebrew code, the charge of 
 high treason, which was the gravest offense listed in the 
 Roman category of crimes. To the vociferous accusations 
 of the chief priests and elders, the calm and dignified Christ 
 deigned no reply. To them He had spoken for the last time 
 until the appointed season of another trial, in which He 
 shall be the Judge, and they the prisoners at the bar. 
 
 Pilate was surprized at the submissive yet majestic de- 
 meanor of Jesus ; there was certainly much that was kingly 
 about the Man ; never before had such a One stood before 
 him. The charge, however, was a serious one ; men who 
 claimed title to kingship might prove dangerous to Rome; 
 yet to the charge the Accused answered nothing. Entering 
 the judgment hall, Pilate had Jesus called.* 1 That same of 
 the disciples, and among them almost certainly John, also 
 
 gLuke 23:2. 
 
 h John 18:33-38; compare Matt. 27:11; Mark 15:2; Luke 23:3, 4. 
 
634 JESUS THE CHRIST. [CHAP. 34. 
 
 went in, is apparent from the detailed accounts of the pro- 
 ceedings preserved in the fourth Gospel. Anyone was at 
 liberty to enter, for publicity was an actual and a widely pro- 
 claimed feature of Roman trials. 
 
 Pilate, plainly without animosity or prejudice against 
 Jesus, asked: "Art thou the King of the Jews? Jesus 
 answered him, Sayest thou this thing of thyself, or did oth- 
 ers tell it thee of me?" The Lord's counter-question, as Pi- 
 late's rejoinder shows, meant, and was understood to mean, 
 as we might state it : Do you ask this in the Roman and lit- 
 eral sense as to whether I am a king of an earthly king- 
 dom or with the Jewish and more spiritual meaning? A 
 direct answer "Yes" would have been true in the Messianic 
 sense, but untrue in the worldly signification; and "No" 
 could have been inversely construed as true or untrue. "Pi- 
 late answered, Am I a Jew ? Thine own nation and the chief 
 priests have delivered thee unto me: what hast thou done? 
 Jesus answered, My kingdom is not of this world : if my 
 kingdom were of this world, then would my servants fight, 
 that I should not be delivered to the Jews : but now is my 
 kingdom not from hence. Pilate therefore said unto him, 
 Art thou a king then? Jesus answered, Thou sayest that I 
 am a king. To this end was I born, and for this cause came 
 I into the world, that I should bear witness unto the truth. 
 Every one that is of the truth heareth my voice." 
 
 It was clear to the Roman governor that this wonderful 
 Man, with His exalted views of a kingdom not of this 
 world, and an empire of truth in which He was to reign, was 
 no political insurrectionist; and that to consider Him a 
 menace to Roman institutions would be absurd. Those last 
 words about truth were of all the most puzzling; Pilate 
 was restive, and perhaps a little frightened under their im- 
 port. "What is truth?" he rather exclaimed in apprehen- 
 sion than inquired in expectation of an answer, as he started 
 to leave the hall. To the Jews without he announced offi- 
 
CHRIST IN DIGNIFIED SILENCE BEFORE HEROD. 635 
 
 cially the acquittal of the Prisoner. "I find in him no fault 
 at all" was the verdict. 
 
 But the chief priests and scribes and elders of the people 
 were undeterred. Their thirst for the blood of the Holy 
 One had developed into mania. Wildly and fiercely they 
 shrieked : "He stirreth up the people, teaching throughout 
 all Jewry, beginning from Galilee to this place." The men- 
 tion of Galilee suggested to Pilate a new course of procedure. 
 Having confirmed by inquiry that Jesus was a Galilean, he 
 determined to send the Prisoner to Herod, the vassal ruler 
 of that province, who was in Jerusalem at the time. 1 ' By 
 this action Pilate hoped to rid himself of further responsi- 
 bility in the case, and moreover, Herod, with whom he had 
 been at enmity, might be placated thereby. 
 
 ^teil&te#^<lW&l f 
 
 CHRIST BEFORF, HEROD/ 
 rift *^rft p f j t i'jfihI > rP ; 'f[j ''i!~ : "xlrt0d 'Jfll lol 
 
 Herod Antipas, the degenerate son of his infamous sire, 
 Herod the Great,* was at this time tetrarch of Galilee and 
 Perea, and by popular usage, though without imperial sanc- 
 tion, was flatteringly called king. He it was who, in fulfil- 
 ment of an unholy vow inspired by a woman's voluptuous 
 blandishments, had ordered the murder of John the Baptist. 
 He ruled as a Roman vassal, and professed to be orthodox 
 in the observances of Judaism. He had come up to Jerusa- 
 lem, in state, to keep the feast of the Passover. Herod was 
 pleased to have Jesus sent to him by Pilate; for, not only 
 was the action a gracious one on the part of the procurator, 
 constituting as after events proved a preliminary to recon- 
 ciliation between the two rulers/ but it was a means of grat- 
 ifying Herod's curiosity to see Jesus, of whom he had heard 
 so much, whose fame had terrified him, and by whom he 
 now hoped to see some interesting miracle wrought." 1 
 
 i Luke 23:5-7. 
 
 /Luke 23:8-12. 
 
 k Pages 110, 118; see also page 106. 
 
 *&^ Mark 6:14; Luke 9:7, 9. 
 
JESUS THE CHRIST. [CHAP. 34. 
 
 Whatever fear Herod had once felt regarding Jesus, 
 whom he had superstitiously thought to be the reincarna- 
 tion of his murdered victim, John the Baptist, was replaced 
 by amused interest when he saw the far-famed Prophet of 
 Galilee in bonds before him, attended by a Roman guard, 
 and accompanied by ecclesiastical officials. Herod began to 
 question the Prisoner ; but Jesus remained silent. The chief 
 priests and scribes vehemently voiced their accusations ; but 
 not a word was uttered by the Lord. Herod is the only char- 
 acter in history to whom Jesus is known to have applied a per- 
 sonal epithet of contempt. "Go ye and tell that fox" He once 
 said to certain Pharisees who had come to Him with the 
 story that Herod intended to kill Him. n As far as we know, 
 Herod is further distinguished as the only being who saw 
 Christ face to face and spoke to Him, yet never heard His 
 voice. For penitent sinners, weeping women, prattling chil- 
 dren, for the scribes, the Pharisees, the Sadducees, the rab- 
 bis, for the perjured high priest and his obsequious and inso- 
 lent underling, and for Pilate the pagan, Christ had words 
 of comfort or instruction, of warning or rebuke, of protest or 
 denunciation yet for Herod the fox He had but disdainful 
 and kingly silence. Thoroughly piqued, Herod turned from 
 insulting questions to acts of malignant derision. He and his 
 men-at-arms made sport of the suffering Christ, "set him at 
 nought and mocked him" ; then in travesty they "arrayed 
 him in a gorgeous robe and sent him again to Pilate." Her- 
 od had found nothing in Jesus to warrant condemnation. 
 
 CHRIST AGAIN BEFORE PILATE/ 
 
 The Roman procurator, finding that he could not evade 
 further consideration of the case, "called together the chief 
 priests and the rulers and the people," and "said unto them, 
 
 n Luke 13:31, 32; page 446 herein. 
 
 o Luke 23:11. Revised version reads, "arraying him in gorgeous ap- 
 parel." Clarke ("Commentaries") and many other writers assume that the 
 robe was white, that being the usual color of dress amongst the Jewish 
 nobility. 
 
 pLuke 23:13-25; Matt. 27:15-31; Mark 15:6-20; John 18:39, 40; 19:1-16. 
 
PILATE PRONOUNCES JESUS INNOCENT. 637 
 
 Ye have brought this man unto me, as one that perverteth 
 the people : and, behold, I, having examined him before 
 you, have found no fault in this man touching those things 
 whereof ye accuse him : No, nor yet Herod : for I sent you 
 to him ; and, lo, nothing worthy of death is done unto him. 
 I will therefore chastise him, and release him." Pilate's 
 desire to save Jesus from death was just and genuine; his 
 intention of scourging the Prisoner, whose innocence he 
 had affirmed and reaffirmed, was an infamous concession to 
 Jewish prejudice. He knew that the charge of sedition and 
 treason was without foundation ; and that even the framing 
 of such an accusation by the Jewish hierarchy, whose simu- 
 lated loyalty to Caesar was but a cloak for inherent and un- 
 dying hatred, was ridiculous in the extreme; and he fully 
 realized that the priestly rulers had delivered Jesus into his 
 hands because of envy and malice.' 3 ' 
 
 It was the custom for the governor at the Passover sea- 
 son to pardon and release any one condemned prisoner 
 whom the people might name. On that day there lay in dur- 
 ance, awaiting execution, "a notable prisoner, called Barab- 
 bas,''' who had been found guilty of sedition, in that he had 
 incited the people to insurrection, and had committed mur- 
 der. This man stood convicted of the very charge on which 
 Pilate specifically and Herod by implication had pronounced 
 Jesus innocent, and Barabbas was a murderer in addition. 
 Pilate thought to pacify the priests and people by releasing 
 Jesus as the subject of Passover leniency; this would be a 
 tacit recognition of Christ's conviction before the ecclesias- 
 tical court, and practically an endorsement of the death sen- 
 tence, superseded by official pardon. Therefore he asked of 
 them : " Whom will ye that I release unto you ? Barabbas, or 
 Jesus which is called Christ?" There appears to have been 
 a brief interval between Pilate's question and the people's 
 answer, during which the chief priests and elders busied 
 
 q Matt. 27:18; Mark 15:10. 
 
638 JESUS THE CHRIST. [CHAP. 34. 
 
 themselves amongst the multitude, urging them to demand 
 the release of the insurrectionist and murderer. So, when 
 Pilate reiterated the question: "Whether of the twain will 
 ye that I release unto you ?" assembled Israel cried "Barab- 
 bas." Pilate, surprized, disappointed, and angered, then 
 asked: "What shall I do then with Jesus which is called 
 Christ? They all say unto him, Let him be crucified. And 
 the governor said, Why, what evil hath he done ? But they 
 cried out the more, saying, Let him be crucified." 
 
 The Roman governor was sorely troubled and inwardly 
 afraid. To add to his perplexity he received a warning mes- 
 sage from his wife, even as he sat on the judgment seat: 
 "Have thou nothing to do with that just man : for I have 
 suffered many things this day in a dream because of him." 
 Those who know not God are characteristically superstitious. 
 Pilate feared to think what dread portent his wife's dream 
 might presage. But, finding that he could not prevail, and 
 foreseeing a tumult among the people if he persisted in the 
 defense of Christ, he called for water and washed his hands 
 before the multitude a symbolic act of disclaiming respon- 
 sibility, which they all understood proclaiming the while: 
 "I am innocent of the blood of this just person : see ye to it." 
 Then rose that awful self-condemnatory cry of the covenant 
 people : "His blood be on us and on our children." History 
 bears an appalling testimony to the literal fulfilment of that 
 dread invocation/ Pilate released Barabbas, and gave Jesus 
 into the custody of the soldiers to be scourged. 
 
 Scourging was a frightful preliminary to death on the 
 cross. The instrument of punishment was a whip of many 
 thongs, loaded with metal and edged with jagged pieces of 
 bone. Instances are of record in which the condemned died 
 under the lash and so escaped the horrors of living cruci- 
 fixion. In accordance with the brutal customs of the time, 
 Jesus, weak and bleeding from the fearful scourging He had 
 
 r Note 5 t end of chapter. 
 

 JESUS SUBJECTED TO TORTURE AND RIBALD MOCKERY. 639 
 
 undergone, was given over to the half-savage soldiers for 
 their amusement. He was no ordinary victim, so the whole 
 band came together in the Pretorium, or great hall of the 
 palace, to take part in the diabolical sport. They stripped 
 Jesus of His outer raiment, and placed upon Him a purple 
 robe/ Then with a sense of fiendish realism they platted a 
 crown of thorns, and placed it about the Sufferer's brows ; 
 a reed was put into His right hand as a royal scepter ; and, 
 as they bowed in a mockery of homage, they saluted Him 
 with : "Hail, King of the Jews !" Snatching away the reed 
 or rod, they brutally smote Him with it upon the head, driv- 
 ing the cruel thorns into His quivering flesh ; they slapped 
 Him with their hands, and spat upon Him in vile and vicious 
 abandonment/ 
 
 Pilate had probably been a silent observer of this bar- 
 barous scene. He stopped it, and determined to make an- 
 other attempt to touch the springs of Jewish pity, if such ex- 
 isted. He went outside, and to the multitude said : "Behold, 
 I bring him forth to you, that ye may know that I find no 
 fault in him." This was the governor's third definite procla- 
 mation of the Prisoner's innocence. "Then came Jesus forth, 
 wearing the crown of thorns, and the purple robe. And Pi- 
 late saith unto them, Behold the man !"" Pilate seems to have 
 counted on the pitiful sight of the scourged and bleeding 
 Christ to soften the hearts of the maddened Jews. But the 
 effect failed. Think of the awful fact a heathen, a pagan, 
 who knew not God, pleading with the priests and people of 
 Israel for the life of their Lord and King! When, unmoved 
 by the sight, the chief priests and officers cried with increas- 
 ing vindictiveness, "crucify him, crucify him," Pilate pro- 
 nounced the fatal sentence, "Take ye him and crucify him," 
 but added with bitter emphasis : "I find no fault in him." 
 
 It will be remembered that the only charge preferred 
 
 ;)!/[ SflJ HI 9: Olfil 
 
 s Matthew says "scarlet," Mark and John say "purple." 
 t Compare Luke 18:32. 
 u "Ecce Homo." 
 
640 JESUS THE CHRIST. [CHAP. 34. 
 
 against Christ before the Roman governor was that of sedi- 
 tion; the Jewish persecutors had carefully avoided even the 
 mention of blasphemy, which was the offense for which they 
 had adjudged Jesus worthy of death. Now that sentence 
 of crucifixion had been extorted from Pilate, they brazenly 
 attempted to make it appear that the governor's mandate 
 was but a ratification of their own decree of death; there- 
 fore they said : "We have a law, and by our law he ought 
 to die, because he made himself the Son of God." What 
 did it mean? That awe-inspiring title, Son of God, struck 
 yet deeper into Pilate's troubled conscience. Once more he 
 took Jesus into the judgment hall, and in trepidation asked, 
 "Whence art thou?" The inquiry was as to whether Jesus 
 was human or superhuman. A direct avowal of the Lord's 
 divinity would have frightened but could not have enlight- 
 ened the heathen ruler ; therefore Jesus gave no answer. Pi- 
 late was further surprized, and perhaps somewhat offended 
 at this seeming disregard of his authority. He demanded an 
 explanation, saying: "Speakest thou not unto me? knowest 
 thou not that I have power to crucify thee, and have power 
 to release thee ?" Then Jesus replied : "Thou couldest have 
 no power at all against me, except it were given thee from 
 above : therefore he that delivered me unto thee hath the 
 greater sin." The positions were reversed ; Christ was the 
 Judge, and Pilate the subject of His decision. Though not 
 found, guiltless, the Roman was pronounced less culpable 
 than he or those who had forced Jesus into his power, and 
 who had demanded of him an unrighteous committal. 
 
 The governor, though having pronounced sentence, yet 
 sought means of releasing the submissive Sufferer. His first 
 evidence of wavering was greeted by the Jews with the cry, 
 "If thou let this man go, thou art not Caesar's friend : who- 
 soever maketh himself a king speaketh against Caesar." Pi- 
 late took his place in the judgment seat, which was set up 
 in the place of the Pavement, or Gabbatha, outside the hall. 
 
"NO KING BUT CyESAR." 641 
 
 He was resentful against those Jews who had dared to inti- 
 mate that he was no friend of Caesar, and whose intimation 
 might lead to an embassy of complaint being sent to Rome 
 to misrepresent him in exaggerated accusation. Pointing 
 to Jesus, he exclaimed with unveiled sarcasm : "Behold your 
 King !" But the Jews answered in threatening and ominous 
 shouts : "Away with him, away with him, crucify him." In 
 stinging reminder of their national subjugation, Pilate asked 
 with yet more cutting irony, "Shall I crucify your King?" 
 And the chief priests cried aloud : "We have no king but 
 
 Caesar." 
 
 . jjiJ io 
 
 Even so was it and was to be. The people who had by 
 
 covenant accepted Jehovah as their King, now rejected Him 
 in Person, and acknowledged no sovereign but Caesar. 
 Caesar's subjects and serfs have they been through all the 
 centuries since. Pitiable is the state of man or nation who in 
 heart and spirit will have no king but Caesar \ v 
 
 Wherein lay the cause of Pilate's weakness? He was 
 the emperor's representative, the imperial procurator with 
 power to crucify or to save; officially he was an autocrat. 
 His conviction of Christ's blamelessness and his desire to 
 save Him from the cross are beyond question. Why did 
 Pilate waver, hesitate, vacillate, and at length yield contrary 
 to his conscience and his will? Because, after all, he was 
 more slave than freeman. He was in servitude to his past. 
 He knew that should complaint be made of him at Rome, his 
 corruption and cruelties, his extortions and the unjustifiable 
 slaughter he had caused would all be brought against him. 
 He was the Roman ruler, but the people over whom he exer- 
 cized official dominion delighted in seeing him cringe, when 
 they cracked, with vicious snap above his head, the whip of 
 a threatened report about him to his imperial master, 
 Tiberius. 
 
 v Note 6, end of chapter. 
 w Note 7, end of chapter. 
 
 21 
 
642 JESUS THE CHRIST. [CHAP. 34. 
 
 JUDAS ISCARIOT * 
 
 When Judas Iscariot saw how terribly effective had been 
 the outcome of his treachery, he became wildly remorseful. 
 During Christ's trial before the Jewish authorities, with its 
 associated humiliation and cruelty, the traitor had seen the 
 seriousness of his action ; and when the unresisting Sufferer 
 had been delivered up to the Romans, and the fatal consum- 
 mation had become a certainty, the enormity of his crime 
 rilled Judas with nameless horror. Rushing into the pres- 
 ence of the chief priests and elders, while the final prepara- 
 tions for the crucifixion of the Lord were in progress, he 
 implored the priestly rulers to take back the accursed wage 
 they had paid him, crying in an agony of despair: "I have 
 sinned, in that I have betrayed the innocent blood." He may 
 have vaguely expected a word of sympathy from the con- 
 spirators in whose wickedly skilful hands he had been so 
 ready and serviceable a tool ; possibly he hoped that his 
 avowal might stem the current of their malignancy, and that 
 they would ask for a reversal of the sentence. But the rulers 
 in Israel repulsed him with disgust. "What is that to us?" 
 they sneered, "see thou to that." He had served their pur- 
 pose ; they had paid him his price ; they wished never to look 
 upon his face again ; and pitilessly they flung him back into 
 the haunted blackness of his maddened conscience. Still 
 clutching the bag of silver, the all too real remembrancer of 
 his frightful sin, he rushed into the temple, penetrating even 
 to the precincts of priestly reservation, and dashed the silver 
 pieces upon the floor of the sanctuary y Then, under the 
 goading impulse of his master, the devil, to whom he had be- 
 come a bond-slave, body and soul, he went out and hanged 
 himself. 
 
 x Matt. 27:3-10; compare Acts 1:16-20. 
 
 y Revised version of Matt. 27:5 reads, "And he cast down the pieces of 
 silver into the sanctuary" instead of "in the temple," signifying that her 
 flung the money into the Porch of the Holy House, as distinguished from 
 the outer and public courts. 
 
NOTES. 
 
 The chief priests gathered up the pieces of silver, and in 
 sacrilegious scrupulosity, held a solemn council to deter- 
 mine what they should do with the "price of blood." As 
 they deemed it unlawful to add the attainted coin to the sa- 
 cred treasury, they bought with it a certain clay-yard, once 
 the property of a potter, and the very place in which Judas 
 had made of himself a suicide ; this tract of ground they set 
 apart as a burial place for aliens, strangers, and pagans. 
 The body of Judas, the betrayer of the Christ, was probably 
 the first to be there interred. And that field was called 
 "Aceldama, that is to say, The field of blood." 3 
 
 NOTES TO CHAPTER 34. 
 
 ' 
 
 i. Annas, and His Interview with Jesus. "No figure is bet- 
 ter known in contemporary Jewish history than that of Annas ; 
 no person deemed more fortunate or successful, but also none 
 more generally execrated than the late high priest. He had held 
 the pontificate for only six or seven years ; but it was filled by 
 not fewer than five of his sons, by his son-in-law Caiaphas, and 
 by a grandson. And in those days it was, at least for one of 
 Annas' disposition, much better to have been than to be high 
 priest. He enjoyed all the dignity of the office, and all its influ- 
 ence also, since he was able to promote to it those most closely 
 connected with him. And while they acted publicly, he really 
 directed affairs, without either the responsibility or the restraints 
 which the office imposed. His influence with the Romans he 
 owed to the religious views which he professed, to his open 
 partisanship of the foreigner, and to his enormous wealth. . . . 
 We have seen what immense revenues the family of Annas must 
 have derived from the Temple booths, and how nefarious and 
 unpopular was the traffic. The names of those bold, licentious, 
 unscrupulous, degenerate sons of Aaron were spoken with whis- 
 pered curses. Without referring to Christ's interference with 
 that Temple-traffic, which, if His authority had prevailed, would 
 of course have been fatal to it, we can understand how antithetic 
 in every respect a Messiah, and such a Messiah as Jesus, must 
 
 have been to Annas No account is given of 
 
 what passed before Annas. Even the fact of Christ's being first 
 brought to him is only mentioned in the fourth Gospel. As the 
 disciples had all forsaken Him and fled, we can understand that 
 they were in ignorance of what actually passed, till they had 
 again rallied, at least so far, that Peter and 'another disciple', 
 evidently John, 'followed Him into the palace of the high priest' 
 that is, into the palace of Caiaphas, not of Annas. For as, 
 
 s Acts 1:19; Matt. 27:8. Note 8, end of chapter. 
 
644 JESUS THE CHRIST. [CHAP. 34. 
 
 according to the three synoptic Gospels, the palace of the high 
 priest Caiaphas was the scene of Peter's denial, the account of it 
 in the fourth Gospel must refer to the same locality, and not to 
 the palace of Annas." Edersheim, Life and Times of Jesus the 
 Messiah; vol. 2, pp. 547-8. 
 
 2. Christ's Forbearance when Smitten. That Jesus main- 
 tained His equanimity and submissiveness even under the provo- 
 cation of a blow dealt by a brutish underling in the presence of 
 the high priest, is confirmatory of our Lord's affirmation that He 
 had "overcome the world" (John 16:33). One cannot read the 
 passage without comparing, perhaps involuntarily, the divine sub- 
 missiveness of Jesus on this occasion, with the wholly natural 
 and human indignation of Paul under somewhat similar condi- 
 tions at a later time (Acts 23:1-5). The high priest Ananias, 
 displeased at Paul's remarks, ordered someone who stood by to 
 smite him on the mouth. Paul broke forth in angry protest: 
 "God shall smite thee, thou whited wall: for sittest thou to judge 
 me after the law, and commandest me to be smitten contrary to 
 the law?" Afterward he apologized, saying that he knew not 
 that it was the high priest who had given the command that he 
 be smitten. See Articles of Faith, xxiii, n, and Note I following 
 the same lecture; and Farrar's Life and Works of St. Paul, pp. 
 539-540. 
 
 3. High Priests and Elders. These titles as held by officials 
 of the Jewish hierarchy in the time of Christ must not be con- 
 fused with the same designations as applied to holders of the 
 Higher or Melchizedek Priesthood. The high priest of the Jews 
 was the presiding priest; he had to be of Aaronic descent to be 
 a priest at all; he became high priest by Roman appointment. 
 The elders, as the name indicates, were men of mature years and 
 experience, who were appointed to act as magistrates in the 
 towns, and as judges in the ecclesiastical tribunals, either in the 
 Lesser Sanhedrins of the provinces, or in the Great Sanhedrin at 
 Jerusalem. The term "elder" as commonly used among the 
 Jews in the days of Jesus had no closer relation to eldership in 
 the Melchizedek Priesthood than had the title "scribe". The 
 duties of Jewish high priests and elders combined both ecclesi- 
 astical and secular functions ; indeed both offices had come to be 
 in large measure political perquisites. See "Elder" in Smith's 
 Bible Dictionary. From the departure of Moses to the coming 
 of Christ, the organized theocracy of Israel was that of the Lesser 
 or Aaronic Priesthood, comprizing the office of priest, which was 
 confined to the lineage of Aaron, and the lesser offices of teacher 
 and deacon, which were combined in the Levitical order. See 
 "Orders and Offices in the Priesthood" by the author in The 
 Articles of Faith, xi:i3-24. 
 
 4. Illegalities of the Jewish Trial of Jesus. Many volumes 
 have been written on the so-called trial of Jesus. Only a brief 
 summary of the principal items of fact and law can be incor- 
 porated here. For further consideration reference may be made 
 to the following treatments : Edersheim, Life and Times of Jesus 
 the Messiah; Andrews, Life of Our Lord; Dupin, Jesus before 
 
NOTES. 645 
 
 Caiaphas and Pilate; Mendelsohn, Criminal Jurisprudence of the 
 Ancient Hebrews; Salvador, Institutions of Moses; Innes, The 
 Trial of Jesus Christ; Maimonides, Sanhedrin; MM. Lemann, 
 Jesus before the Sanhedrin; Benny, Criminal Code of the Jews; and 
 Walter M. Chandler, of the New York Bar, The Trial of Jesus 
 from a Lawyer's Standpoint. The last named is a two volume 
 work treating respectively, "The Hebrew Trial" and "The Roman 
 Trial", and contains citations from the foregoing and other 
 works. 
 
 Edersheim (vol. 2, pp. 556-8) contends that the night ar- 
 raignment of Jesus in the house of Caiaphas was not a trial be- 
 fore the Sanhedrin, and notes the irregularities and illegalities 
 of the procedure as proof that the Sanhedrin could not have done 
 what was done that night. With ample citations in corrobor- 
 ation of the legal requirements specified, the author says: "But 
 besides, the trial and sentence of Jesus in the palace of Caiaphas 
 would have outraged every principle of Jewish criminal law and 
 procedure. Such causes could only be tried, and capital sentence 
 pronounced, in the regular meeting-place of the Sanhedrin, not, 
 as here, in the high priest's palace ; no process, least of all such 
 an one, might be begun in the night, nor even in the afternoon, 
 although if the discussion had gone on all day, sentence might 
 be pronounced at night. Again, no process could take place on 
 Sabbaths or feast-days, or even on the eves of them, although 
 this would not have nullified proceedings ; and it might be argued 
 on the other side, that a process against one who had seduced 
 the people should preferably be carried on, and sentence exe- 
 cuted, on public feast-days, for the warning of all. Lastly, in 
 capital causes there was a very elaborate system of warning, and 
 cautioning witnesses ; while it may safely be affirmed that at a 
 regular trial Jewish judges, however prejudiced, would not have 
 acted as the Sanhedrists and Caiaphas did on this occasion. . . 
 
 But although Christ was not tried and sentenced in 
 
 a formal meeting of the Sanhedrin, there can, alas ! be no ques- 
 tion that His condemnation and death were the work, if not of 
 the Sanhedrin, yet of the Sanhedrists of the whole body of them 
 ('all the council') in the sense of expressing what was the judg- 
 ment and purpose of all the supreme council and leaders of 
 Israel, with only very few exceptions. We bear in mind that the 
 resolution to sacrifice Christ had for some time been taken." 
 
 The purpose in quoting the foregoing is to show on acknowl- 
 edged and eminent authority, some of the illegalities of the night 
 trial of Jesus, which, as shown by the above, and by the scrip- 
 tural record, was conducted by the high priest and "the council" 
 or Sanhedrin, in admittedly irregular and unlawful manner.' ^ If 
 the Sanhedrists tried and condemned, yet were not in session 
 as the Sanhedrin, the enormity of the proceeding is, if possible, 
 deeper and blacker than ever. 
 
 In Chandler's excellent work (vol. I, "The Hebrew Trial"), 
 the record of fact in the case, and the Hebrew criminal law bear- 
 ing thereon are exhaustively considered. Then follows an elab- 
 orate "Brief", in which the following points are set forth in order. 
 
646 JESUS THE CHRIST. [CHAP. 34. 
 
 "Point i: The Arrest of Jesus was illegal", since it was effect- 
 ed by night, and through the treachery of Judas, an accomplice, 
 both of which features were expressly forbidden in the Jewish 
 law of that day. 
 
 "Point 2: The private examination of Jesus before Annas or 
 Caiaphas was illegal"; for (i) it was made by night; (2) the hear- 
 ing of any cause by a 'sole judge' was expressly forbidden; (3) 
 as quoted from Salvador, 'A principle perpetually reproduced in 
 the Hebrew scriptures relates to the two conditions of publicity 
 and liberty/ 
 
 "Point 3: The indictment against Jesus was, in form, illegal. 
 'The entire criminal procedure of the Mosaic code rests upon 
 four rules : certainty in the indictment ; publicity in the discus- 
 sion ; full freedom granted to the accused; and assurance against 
 all dangers or errors of testimony' Salvador, p. 365. 'The San- 
 hedrin did not and could not originate charges; it only investi- 
 gated those brought before it.' Edersheim, vol. i, p. 309. 'The 
 evidence of the leading witnesses constituted the charge. There 
 was no other charge; no more formal indictment Until they 
 spoke and spoke in the public assembly, the prisoner was scarcely 
 an accused man.' Innes, p. 41. 'The only prosecutors known to 
 Talmudic criminal jurisprudence are the witnesses to the crime. 
 Their duty is to bring the matter to the cognizance of the court, 
 and to bear witness against the criminal. In capital cases they 
 are the legal executioners also. Of an official accuser or prose- 
 cutor there is nowhere any trace in the laws of the ancient He- 
 brews.' Mendelsohn, p. no. 
 
 "Point 4: The proceedings of the Sanhedrin against Jesus were 
 illegal because they were conducted at night. 'Let a capital offense 
 be tried during the day, but suspend it at night.' Mishna, San- 
 hedrin 4:1. 'Criminal cases can be acted upon by the various 
 courts during daytime only, by the Lesser Sanhedrions from 
 the close of the morning service till noon, and by the Great San- 
 hedrion till evening.'- Mendelsohn, p. 112. 
 
 "Point 5: The proceedings of the Sanhedrin against Jesus were 
 illegal because the court convened before the offering of the morning 
 sacrifice. 'The Sanhedrin sat from the close of the morning sac- 
 rifice to the time of the evening sacrifice.' Talmud, Jer. San. 
 1 119. 'No session of the court could take place before the offer- 
 ing of the morning sacrifice'. MM. Lemann, p. 109. 'Since the 
 morning sacrifice was offered at the dawn of day, it was hardly 
 possible for the Sanhedrin to assemble until the hour after that 
 time.' Mishna, Tamid, ch. 3. 
 
 "Point 6: The proceedings against Jesus were illegal because 
 they were conducted on the day preceding a Jewish Sabbath; also 
 on the first day of unleavened bread and the eve of the Passover. 
 'They shall not judge on the eve of the Sabbath nor on that of 
 any festival.' Mishna, San. 4:1. 'No court of justice in Israel 
 was permitted to hold sessions on the Sabbath or any of the 
 seven Biblical holidays. In cases of capital crime, no trial could 
 be commenced on Friday or the day previous to any holiday, 
 because it was not lawful either to adjourn such cases longer 
 
.T? NOTES. 8U 647, 
 
 than over night, or to continue them on the Sabbath or holiday.' 
 Rabbi Wise, 'Martyrdom of Jesus', p. 67. 
 
 "Point ?: The trial of Jesus was illegal because it was con- 
 cluded within one day. 'A criminal case resulting in the acquittal 
 of the accused may terminate the same day on which the trial 
 began. But if a sentence of death is to be pronounced, it cannot 
 be concluded before the following day.' Mishna, San. 4:1. 
 
 "Point 8: The sentence of condemnation pronounced against 
 Jesus by the Sanhedrin was illegal because it was founded upon His 
 uncorroborated confession. 'We have it as a fundamental prin- 
 ciple of our jurisprudence that no one can bring an accusation 
 against himself. Should a man make confession of guilt before 
 a legally constituted tribunal, such confession is not to be used 
 against him unless properly attested by two other witnesses.' 
 Maimonides, 4:2. 'Not only is self-condemnation never extorted 
 from the defendant by means of torture, but no attempt is ever 
 made to lead him on to self-incrimination. Moreover, a volun- 
 tary confession on his part is not admitted in evidence, and 
 therefore not competent to convict him, unless a legal number 
 of witnesses minutely corroborate his self -accusation.' Mendel- 
 sohn, p. 133. 
 
 "Point 9: The condemnation of Jesus was illegal because the 
 verdict of the Sanhedrin was unanimous. 'A simultaneous and 
 unanimous verdict of guilt rendered on the day of the trial has 
 the effect of an acquittal.' Mendelsohn, p. 141. 'If none of the 
 judges defend the culprit, i. e., all pronounce him guilty, having 
 no defender in the court, the verdict of guilty was invalid and 
 the sentence of death could not be executed.' Rabbi Wise, 
 'Martyrdom of Jesus', p. 74. 
 
 "Point 10 : The proceedings against Jesus were illegal in that: 
 (i) The sentence of condemnation was pronounced in a place for- 
 bidden by law; (2) The high priest rent his clothes; (3) The ballot- 
 ing was irregular. 'After leaving the hall Gazith no sentence of 
 death can be passed upon any one soever.' Talmud, Bab. 'Of 
 Idolatry' i :8. 'A sentence of death can be pronounced only so 
 long as the Sanhedrin holds its sessions in the appointed place.' 
 Maimonides, 14. See further Levit. 21:10; compare 10:6. 'Let 
 the judges each in his turn absolve or condemn." Mishna, 
 San. 15 15. The members of the Sanhedrin were seated in the 
 form of a semicircle, at the extremity of which a secretary was 
 placed, whose business it was to record the votes. One of these 
 secretaries recorded the votes in favor of the accused, the other 
 those against him.' Mishna, San. 4:3. 'In ordinary cases the 
 judges voted according to seniority, the oldest commencing; in 
 a capital case the reverse order was followed.' Benny, p. 73. 
 
 "Point ii : The members of the Great Sanhedrin were legally 
 disqualified to try Jesus. 'Nor must there be on the judicial bench 
 either a relation or a particular friend, or an enemy of either the 
 accused or of the accuser.' Mendelsohn, p. 108. ^ 'Nor under any 
 circumstances was a man known to be at enmity with the ac- 
 cused person permitted to occupy a position among the judges.' 
 *- Benny, p. 37. 
 
648 JESUS THE CHRIST. [CHAP. 34. 
 
 "Point 12: The condemnation of Jesus was illegal because the 
 merits of the defense were not considered. 'Then shalt thou enquire, 
 and make search, and ask diligently.' Deut. 13:14. 'The judges 
 shall weigh the matter in the sincerity of their conscience/ 
 Mishna, San. 4:5. 'The primary object of the Hebrew judicial 
 system was to render the conviction of an innocent person im- 
 possible. All the ingenuity of the Jewish legists was directed 
 to the attainment of this end.' Benny, p. 56." 
 
 Chandler's masterly statements of fact and his arguments 
 on each of the foregoing points are commended to the investi- 
 gator. The author tersely avers : "The pages of human history 
 present no stronger case of judicial murder than the trial and 
 crucifixion of Jesus of Nazareth, for the simple reason that all 
 forms of law were outraged and trampled under foot in the pro- 
 ceedings instituted against Him." (p. 216.) 
 
 5. "His Blood be on us, and on Our Children." Edersheim 
 (vol. 2, p. 578) thus forcefully comments on the acknowledgment 
 of responsibility for the death of Christ: "The Mishna tells us 
 that, after the solemn washing of hands of the elders and their 
 disclaimer of guilt, priests responded with this prayer: 'Forgive 
 it to thy people Israel, whom thou hast redeemed, O Lord, and 
 lay not innocent blood upon thy people Israel.' But here, in an- 
 swer to Pilate's words, came back that deep, hoarse cry : 'His 
 blood be upon us,' and God help us ! 'on our children.' Some 
 thirty years later, and on that very spot, was judgment pro- 
 nounced against some of the best in Jerusalem; and among the 
 3,600 victims of the governor's fury, of whom not a few were 
 scourged and crucified right over against the Pretorium, were 
 many of the noblest of the citizens of Jerusalem. (Josephus, 
 Wars, xiv, chap. 8:9). A few years more, and hundreds of 
 crosses bore Jewish mangled bodies within sight of Jerusalem. 
 And still have these wanderers seemed to bear, from century to 
 century, and from land to land, that burden of blood ; and still 
 does it seem to weigh 'on us and on our children'." 
 
 6. "We Have no King but Caesar." "With this cry Juda- 
 ism was, in the person of its representatives, guilty of denial of 
 God, of blasphemy, of apostasy. It committed suicide; and ever 
 since has its dead body been carried in show from land to land, 
 and from century to century, to be dead and to remain dead, 
 till He come a second time, who is the resurrection and the life." 
 Edersheim, vol. 2, p. 581. 
 
 7. The Underlying Cause of Pilate's Surrender to the Jew- 
 ish Demands. Pilate knew what was right but lacked the moral 
 courage to do it. He was afraid of the Jews, and more afraid of 
 hostile influence at Rome. He was afraid of his conscience, but 
 more afraid of losing his official position. It was the policy of 
 Rome to be gracious and conciliatory in dealing with the re- 
 ligions and social customs of conquered nations. Pontius Pilate 
 had violated this liberal policy from the early days of his pro- 
 curatorship. In utter disregard of the Hebrew antipathy against 
 images and heathen insignia, he had the legionaries enter Jeru- 
 salem at night, carrying their eagles and standards decorated 
 
NOTES. 649 
 
 with the effigy of the emperor. To the Jews this act was a 
 defilement of the Holy City. In vast multitudes they gathered 
 at Caesarea, and petitioned the procurator that the standards and 
 other images be removed from Jerusalem. For five days the 
 people demanded and Pilate refused. He threatened a general 
 slaughter, and was amazed to see the people offer themselves as 
 victims of the sword rather than relinquish their demands. Pi- 
 late had to yield (Josephus, Ant. xviii, chap. 3:1; also Wars, 
 ii, chap. 9:2, 3). Again he gave offense in forcibly appropriating 
 the Corban, or sacred funds of the temple, to the construction 
 of an aqueduct for supplying Jerusalem with water from the 
 pools of Solomon. Anticipating the public protest of the people, 
 he had caused Roman soldiers to disguise themselves as Jews; 
 and with weapons concealed to mingle with the crowds. At a 
 given signal these assassins plied their weapons and great num- 
 bers of defenceless Jews were killed or wounded (Josephus, 
 Ant. xviii, chap. 3:2; and Wars, ii, chap. 9:3, 4). On another 
 occasion, Pilate had grossly offended the people by setting up in 
 his official residence at Jerusalem, shields that had been dedi- 
 cated to Tiberius, and this "less for the honor of Tiberius than 
 for the annoyance of the Jewish people." A petition signed by 
 the ecclesiastical officials of the nation, and by others of influ- 
 ence, including four Herodian princes, was sent to the emperor, 
 who reprimanded Pilate and directed that the shields be removed 
 from Jerusalem to Caesarea (Philo. De Legatione ad Caium ; 
 sec. 38). 
 
 These outrages on national feeling, and many minor acts of 
 violence, extortion and cruelty, the Jews held against the pro- 
 curator. He realized that his tenure was insecure, and he dreaded 
 exposure. Such wrongs had he wrought that when he would 
 have done good, he was deterred through cowardly fear of the 
 accusing past. 
 
 8. Judas Iscariot. Today we speak of a traitor as a "Judas" 
 or an "Iscariot". The man who made the combined name in- 
 famous has been for ages a subject of discussion among theo- 
 logians and philosophers, and in later times the light of psycho- 
 logical analysis has been turned upon him. German philoso- 
 phers were among the earliest to assert that the man had been 
 judged in unrighteousness, and that his real character was of 
 brighter tint than that in which it had been painted. Indeed 
 some critics hold that of all the Twelve Judas was the one most 
 thoroughly convinced of our Lord's divinity in the flesh ; and 
 these apologists attempt to explain the betrayal as a deliberate 
 and well-intended move to force Jesus into a position of diffi- 
 culty from which He could escape only by the exercize of His 
 powers of Godship, which, up to that time, He had never used 
 in His own behalf. 
 
 We are not the invested judges of Judas nor of any other; 
 but we are competent to frame and hold opinions as to the 
 actions of any. In the light of the revealed word it appears 
 that Judas Iscariot had given himself up to the cause of Satan 
 while ostensibly serving the Christ in an exalted capacity. Such 
 
JESUS THE CHRIST. [CHAP. 34. 
 
 a surrender to evil powers could be accomplished only through 
 sin. The nature and extent of the man's transgressions through 
 the years are not told us. He had received the testimony that 
 Jesus was the Son of God; and in the full light of that con- 
 viction he turned against his Lord, and betrayed Him to death. 
 Modern revelation is no less explicit than ancient in declaring that 
 the path of sin is that of spiritual darkness leading to cer- 
 tain destruction. If the man who is guilty of adultery, even in 
 his heart only, shall, unless he repents, surely forfeit the com- 
 panionship of the Spirit of God, and "shall deny the faith", and 
 so the voice of God hath affirmed (see Doc. and Cov. 63:16), we 
 cannot doubt that any and all forms of deadly sin shall poison 
 the soul and, if not forsaken through true repentance, shall bring 
 that soul to condemnation. For his trained and skilful servants, 
 Satan will provide opportunities of service commensurate with 
 their evil ability. Whatever the opinion of modern critics as 
 to the good character of Judas, we have the testimony of John, 
 who for nearly three years had been in close companionship with 
 him, that the man was a thief (12:6) ; and Jesus referred to him 
 as a devil (6:70), and as "the son of perdition" (17:12). See in 
 this connection Doc. and Cov. 76:41-48. 
 
 That the evil proclivities of Judas Iscariot were known to 
 Christ is evidenced by the Lord's direct statement that among 
 the Twelve was one who was a devil; (John 6:70; compare 13:27; 
 Luke 22:3); and furthermore that this knowledge was His when 
 the Twelve were selected is suggested by the words of Jesus : 
 "I know whom I have chosen", coupled with the explanation 
 that in the choice He had made would the scriptures be fulfilled. 
 As the sacrificial death of the Lamb of God was foreknown and 
 foretold so the circumstances of the betrayal were foreseen. It 
 would be contrary to both the letter and spirit of the revealed 
 word to say that the wretched Iscariot was in the least degree 
 deprived of freedom or agency in the course he followed to so 
 execrable an end. His was the opportunity and privilege com- 
 mon to the Twelve, to live in the light of the Lord's immediate 
 presence, and to receive from the source divine the revelation of 
 God's purposes. Judas Iscariot was no victim of circumstances, 
 no insensate tool guided by a superhuman power, except as he 
 by personal volition gave himself up to Satan, and accepted a 
 wage in the devil's employ. Had Judas been true to the right, 
 other means than his perfidy would have operated to bring the 
 Lamb to the slaughter. His ordination to the apostleship placed 
 him in possession of opportunity and privilege above that of the 
 uncalled and unordained ; and with such blessed possibility of 
 achievement in the service of God came corresponding capability 
 to fall. A trusted and exalted officer of the government can 
 commit acts of treachery and treason such as are impossible to 
 the citizen who has never learned the secrets of State. Ad- 
 vancement implies increased accountability, even more literally 
 so in the affairs of God's kingdom than in the institutions of 
 men. 
 
 There is an apparent discrepancy between the account of 
 
NOTES. 651 
 
 Judas Iscariot's death given by Matthew (27:3-10) and that in 
 Acts (1:16-20). According to the first, Judas hanged himself; 
 the second states that he fell headlong, "and all his bowels 
 gushed out." If both records be accurate, the wretched man 
 probably hanged himself, and afterward fell, possibly through 
 the breaking of the cord or the branch to which it was attached. 
 Matthew says the Jewish rulers purchased the "field of blood" ; 
 the writer of the Acts quotes Peter as saying that Judas bought 
 the field with the money he had received from the priests. As 
 the ground was bought with the money that had belonged to 
 Iscariot, and as this money had never been formally taken back 
 by the temple officials, the field bought therewith belonged tech- 
 nically to the estate of Judas. The variations are of importance 
 mainly as showing independence of authorship. The accounts 
 agree in the essential feature, that Judas died a miserable 
 suicide. 
 
 Concerning the fate of the "sons of perdition," the Lord has 
 given a partial but awful account through a revelation dated Feb- 
 ruary 16, 1832: "Thus saith the Lord, concerning all those who 
 know my power, and have been made partakers thereof, and suf- 
 fered themselves, through the power of the devil, to be overcome, 
 and to deny the truth and defy my power They are they who are 
 the sons of perdition, of whom I say that it had been better for 
 them never to have been born, For they are vessels of wrath, 
 doomed to suffer the wrath of God, with the devil and his angels 
 in eternity; Concerning whom I have said there is no forgiveness 
 in this world nor in the world to come, Having denied the Holy 
 Spirit after having received it, and having denied the Only Be- 
 gotten Son of the Father having crucified him unto themselves 
 and put him to an open shame. These are they who shall go away 
 into the lake of fire and brimstone, with the devil and his angels, 
 And the only ones on whom the second death shall have any 
 power. . . . Wherefore, he saves all except them : they shall 
 go away into everlasting punishment, which is endless punish- 
 ment, which is eternal punishment, to reign with the devil and 
 his angels in eternity, where their worm dieth not, and the fire 
 is not quenched, which is their torment; And the end thereof, 
 neither the place thereof, nor their torment, no man knows. 
 Neither was it revealed, neither is, neither will be revealed unto 
 man, except to them who are made partakers thereof : Neverthe- 
 less I, the Lord, show it by vision unto many, but straightway shut 
 it up again; Wherefore the end, the width, the height, the depth, 
 and the misery thereof, they understand not, neither any man 
 except them who are ordained unto this condemnation.'" Doc. and 
 Cov. 76:3i-37, 44-48. 
 
 . 
 
JESUS THE CHRIST. [CHAP. 35. 
 
 CHAPTER 35- 
 DEATH AND BURIAL. 
 
 ON THE WAY TO CALVARY. 
 
 ' 
 
 Pontius Pilate, having reluctantly surrendered to the 
 clamorous demands of the Jews, issued the fatal order ; and 
 Jesus, divested of the purple robe and arrayed in His own 
 apparel, was led away to be crucified. A body of Roman 
 soldiers had the condemned Christ in charge ; and as the 
 procession moved out from the governor's palace, a motley 
 crowd comprizing priestly officials, rulers of the Jews, and 
 people of many nationalities, followed. Two convicted 
 criminals, who had been sentenced to the cross for robbery, 
 were led forth to death at the same time ; there was to be a 
 triple execution; and the prospective scene of horror at- 
 tracted the morbidly minded, such as delight to gloat over 
 the sufferings of their fellows. In the crowd, however, 
 were some genuine mourners, as shall be shown. It was 
 the Roman custom to make the execution of convicts as 
 public as possible, under the mistaken and anti-psychological 
 assumption, that the spectacle of dreadful punishment would 
 be of deterrent effect. This misconception of human nature 
 has not yet become entirely obsolete. 
 
 The sentence of death by crucifixion required that the 
 condemned person carry the cross upon which he was to 
 suffer. Jesus started on the way bearing His cross. The 
 terrible strain of the preceding hours, the agony in Gethse- 
 mane, the barbarous treatment He had suffered in the palace 
 of the high priest, the humiliation and cruel usage to which 
 He had been subjected before Herod, the frightful scourging 
 
 a Matt. 27:31-33; Mark 15:20-22; Luke 23:26-33; John 19:16, 17. 
 
SIMON BEARS THE CROSS OF JESUS. 653 
 
 under Pilate's order, the brutal treatment by the inhuman 
 soldiery, together with the extreme humiliation and the 
 mental agony of it all, had so weakened His physical organ- 
 ism that He moved but slowly under the burden of the cross. 
 The soldiers, impatient at the delay, peremptorily impressed 
 into service a man whom they met coming into Jerusalem 
 from the country, and him they compelled to carry the cross 
 of Jesus. No Roman or Jew would have voluntarily in- 
 curred the ignominy of bearing such a gruesome burden ; 
 for every detail connected with the carrying out of a sentence 
 of crucifixion was regarded as degrading. The man so 
 forced to walk in the footsteps of Jesus, bearing the cross 
 upon which the Savior of the world was to consummate His 
 glorious mission, was Simon, a native of Cyrene. From 
 Mark's statement that Simon was the father of Alexander 
 and Rufus we infer that the two sons were known to the 
 evangelist's readers as members of the early Church, and 
 there is some indication that the household of Simon the 
 Cyrenian came to be numbered with the believers.** 
 
 Among those who followed or stood and watched the 
 death-procession pass, were some, women particularly, who 
 bewailed and lamented the fate to which Jesus was going. 
 We read of no man who ventured to raise his voice in protest 
 or pity ; but on this dreadful occasion as at other times, 
 women were not afraid to cry out in commiseration or 
 praise. Jesus, who had been silent under the inquisition of 
 the priests, silent under the humiliating mockery of the sen- 
 sual Herod and his coarse underlings, silent when buffeted 
 and beaten by the brutal legionaries of Pilate, turned to the 
 women whose sympathizing lamentations had reached His 
 ears, and uttered these pathetic and portentous words of 
 admonition and warning : "Daughters of Jerusalem, weep 
 not for me, but weep for yourselves, and for your children. 
 For, behold, the days are coming, in the which they shall 
 
 
 b Note 1, end of chapter. 
 
654 JESUS THE CHRIST. [CHAP," 35. 
 
 say, Blessed are the barren, and the wombs that never bare, 
 and the paps which never gave suck. Then shall they begin 
 to say to the mountains, Fall on us ; and to the hills, Cover 
 us. For if they do these things in a green tree, what shall 
 be done in the dry?" It was the Lord's last testimony of 
 the impending holocaust of destruction that was to follow 
 the nation's rejection of her King. Although motherhood 
 was the glory of every Jewish woman's life, yet in the terri- 
 ble scenes which many of those there weeping would live 
 to witness, barrenness would be accounted a blessing ; for 
 the childless would have fewer to weep over, and at least 
 would be spared the horror of seeing their offspring die of 
 starvation or by violence ; for so dreadful would be that day 
 that people would fain welcome the falling of the mountains 
 upon them to end their sufferings. If Israel's oppressors 
 could do what was then in process of doing to the "Green 
 Tree," who bore the leafage of freedom and truth and 
 offered the priceless fruit of life eternal, what would the 
 powers of evil not do to the withered branches and dried 
 trunk of apostate Judaism? 
 
 Along the city streets, out through the portal of the 
 massive wall, and thence to a place beyond but yet nigh unto 
 Jerusalem, the cortege advanced. The destination was a 
 spot called Golgotha, or Calvary, meaning "the place of a 
 skull."* 
 
 THE CRUCIFIXION.* 
 
 
 
 At Calvary the official crucifiers proceeded without delay 
 to carry into effect the dread sentence pronounced upon 
 Jesus and upon the two criminals. Preparatory to affixing 
 the condemned to the cross, it was the custom to offer each 
 a narcotic draught of sour wine or vinegar mingled with 
 myrrh and possibly containing other anodyne ingredients, 
 
 c Note 2, end of chapter. 
 d Note 3, end of chapter. 
 *Matt. 27:34-50; Mark 15:23-37, Luke 23:33-46; John 19:18-30. 
 
CRUCIFIXION. 655 
 
 for the merciful purpose of deadening the sensibility of the 
 victim. This was no Roman practise, but was allowed as a 
 concession to Jewish sentiment. When the drugged cup 
 was presented to Jesus He put it to His lips, but having 
 ascertained the nature of its contents refused to drink, and 
 so demonstrated His determination to meet death with facul- 
 ties alert and mind unclouded. 
 
 Then they crucified Him, on the central cross of three, 
 and placed one of the condemned malefactors on His right 
 hand, the other on His left. Thus was realized Isaiah's 
 vision of the Messiah numbered among the transgressors/ 
 But few details of the actual crucifixion are given us. We 
 know however that our Lord was nailed to the cross by 
 spikes driven through the hands and feet, as was the Roman 
 method, and not bound only by cords as was the custom in 
 inflicting this form of punishment among some other na- 
 tions. Death by crucifixion was at once the most lingering 
 and most painful of all forms of execution. The victim 
 lived in ever increasing torture, generally for many hours, 
 sometimes for days. The spikes so cruelly driven through 
 hands and feet penetrated and crushed sensitive nerves and 
 quivering tendons, yet inflicted no mortal wound. The 
 welcome relief of death came through the exhaustion caused 
 by intense and unremitting pain, through localized inflam- 
 mation and congestion of organs incident to the strained 
 and unnatural posture of the body.* 7 
 
 As the crucifiers proceeded with their awful task, not 
 unlikely with roughness and taunts, for killing was their 
 trade and to scenes of anguish they had grown callous 
 through long familiarity, the agonized Sufferer, void of 
 resentment but full of pity for their heartlessness and ca- 
 pacity for cruelty, voiced the first of the seven utterances 
 delivered from the cross. In the spirit of God-like mercy 
 
 /Isa. 53:12; compare Mark 15:28; Luke 22:37. 
 g Note 4, end of chapter. 
 
JESUS THE CHRIST. [CHAP. 35. 
 
 'He prayed : ''Father, forgive them; for they know not what 
 [they do." Let us not attempt to fix the limits of the Lord's 
 mercy; that it would be extended to all who in any degree 
 could justly come under the blessed boon thereof ought to 
 be a sufficing fact. There is significance in the form in 
 which this merciful benediction was expressed. Had the 
 Lord said, "I forgive you," His gracious pardon may have 
 been understood to be but a remission of the cruel offense 
 against Himself as One tortured under unrighteous con- 
 demnation; but the invocation of the Father's forgiveness 
 was a plea for those who had brought anguish and death to 
 the Father's Well Beloved Son, the Savior and Redeemer 
 of the world. Moses forgave Miriam for her offense 
 against himself as her brother; but God alone could remit 
 the penalty and remove the leprosy that had come upon her 
 for having spoken against Jehovah's high priest.^ 
 
 It appears that under Roman rule, the clothes worn by 
 a condemned person at the time of execution became the 
 perquisites of the executioners. The four soldiers in charge 
 of the cross upon which the Lord suffered distributed parts 
 of His raiment among themselves ; and there remained His 
 coat,* which was a goodly garment, woven throughout in 
 one piece, without seam. To rend it would be to spoil ; so 
 the soldiers cast lots to determine who should have it; and 
 in this circumstance the Gospel-writers saw a fulfilment of 
 the psalmist's prevision : "They parted my garments among 
 them, and upon my vesture did they cast lots."- 7 ' 
 
 To the cross above the head of Jesus was affixed a title 
 or inscription, prepared by order of Pilate in accordance 
 with the custom of setting forth the name of the crucified 
 and the nature of the offense for which he had been con- 
 demned to death. In this instance the title was inscribed in 
 |three languages, Greek, Latin, and Hebrew, one or more of 
 
 JiNumb. 12. 
 
 i Revised version, marginal reading, "tunic." 
 
 /Matt. 27:35; Mark 15:24; Luke 23:34; John 19:23, 24; compare Psa. 
 22:18. 
 
THE KING OF THE JEWS. 657 
 
 which would be understood by every observer who could 
 read. The title so exhibited read : "This is Jesus the King 
 of the Jews"; or in the more extended version given by John 
 "Jesus of Nazareth the King of the Jews" k The inscription 
 was read by many, for Calvary was close to the public thor- 
 oughfare and on this holiday occasion the passers-by were 
 doubtless numerous. Comment was aroused ; for, if literally 
 construed, the inscription was an official declaration that the 
 crucified Jesus was in fact King of the Jews. When this 
 circumstance was brought to the attention of the chief 
 priests, they excitedly appealed to the governor, saying: 
 "Write not, The King of the Jews ; but that he said, I am 
 King of the Jews. Pilate answered, What I have written 
 I have written." Pilate's action in so wording the title, and 
 his blunt refusal to permit an alteration, may have been an 
 intended rebuff to the Jewish officials who had forced him 
 against his judgment and will to condemn Jesus; possibly, 
 however, the demeanor of the submissive Prisoner, and His 
 avowal of Kingship above all royalty of earth had impressed 
 the mind if not the heart of the pagan governor with a con- 
 viction of Christ's unique superiority and of His inherent 
 right of dominion ; but, whatever the purpose behind the 
 writing, the inscription stands in history as testimony of a 
 heathen's consideration in contrast with Israel's ruthless re- 
 jection of Israel's King.* 
 
 The soldiers whose duty it was to guard the crosses, until 
 loitering death would relieve the crucified of their increasing 
 anguish, jested among themselves, and derided the Christ, 
 pledging Him in their cups of sour wine in tragic mockery. 
 Looking at the title affixed above the Sufferer's head, they 
 bellowed forth the devil-inspired challenge: "If thou be the 
 king of the Jews, save thyself." The morbid multitude, and 
 the passers-by "railed on him, wagging their heads, and 
 
 k Note 5, end of chapter, 
 / Pages 85 and 89. 
 
658 JESUS THE CHRIST. [CHAP. 35. 
 
 saying, Ah, thou that destroyest the temple, and buildest it 
 in three days, save thyself, and come down from the cross." 
 But worst of all, the chief priests and the scribes, the elders 
 of the people, the unvenerable Sanhedrists, became ring- 
 leaders of the inhuman mob as they gloatingly exulted and 
 cried aloud: "He saved others; himself he cannot save. 
 If he be the King of Israel, let him now come down from the 
 cross, and we will believe him. He trusted in God; let him 
 deliver him now, if he will have him : for he said, I am the 
 Son of God." m Though uttered in ribald mockery, the 
 declaration of the rulers in Israel stands as an attestation 
 that Christ had saved others, and as an intended ironical but 
 a literally true proclamation that He was the King of Israel. 
 The two malefactors, each hanging from his cross, joined 
 in the general derision, and "cast the same in his teeth." 
 One of them, in the desperation incident to approaching 
 death, echoed the taunts of the priests and people : "If thou 
 be Christ, save thyself and us." 
 
 The dominant note in all the railings and revilings, the 
 ribaldry and mockery, with which the patient and submissive 
 Christ was assailed while He hung, "lifted up" as He had 
 said He would be," was that awful "If" hurled at Him by the 
 devil's emissaries in the time of mortal agony; as in the 
 season of the temptations immediately after His baptism it 
 had been most insidiously pressed upon Him by the devil 
 himself. That "If" was Satan's last shaft, keenly barbed and 
 doubly envenomed, and it sped as with the fierce hiss of a 
 viper. Was it possible in this the final and most dreadful 
 stage of Christ's mission, to make Him doubt His divine 
 Sonship, or, failing such, to taunt or anger the dying Savior 
 into the use of His superhuman powers for personal relief 
 
 
 m Matt. 27:42, 43. The clause "if he be the King of Israel" in verse 42 
 of the common text is admittedly a mistranslation; it should read "He is 
 the King of Israel." See revised version; also Edersheim, vol. 2, p. 596; 
 compare Mark 15:32. 
 
 wjohn 3:14; 8:28; 12:32. 
 
 o Matt. 4:3, 6; see pages 130, 137 herein. 
 
THE PENITENT MALEFACTOR. 659 
 
 or as an act of vengeance upon His tormentors ? To achieve 
 such a victory was Satan's desperate purpose. The shaft 
 failed. Through taunts and derision, through blasphemous 
 challenge and diabolical goading, the agonized Christ was 
 silent. 
 
 Then one of the crucified thieves, softened into penitence 
 by the Savior's uncomplaining fortitude, and perceiving in 
 the divine Sufferer's demeanor something more than human, 
 rebuked his railing fellow, saying: "Dost not thou fear 
 God, seeing thou art in the same condemnation? And we 
 indeed justly ; for we receive the due reward of our deeds : 
 but this man hath done nothing amiss." His confession of 
 guilt and his acknowledgment of the justice of his own con- 
 demnation led to incipient repentance, and to faith in the 
 Lord Jesus, his companion in agony. "And he said unto 
 Jesus, Lord, remember me when thou comest into thy king- 
 dom."^ To the appeal of penitence the Lord replied with 
 such a promise as He alone could make : "Verily I say unto 
 thee, To day shalt thou be with me in paradise. " 
 
 Among the spectators of this, the greatest tragedy in 
 history, were some who had come in sympathy and sorrow. 
 No mention is found of the presence of any of the Twelve, 
 save one, and he, the disciple "whom Jesus loved," John the 
 apostle, evangelist, and revelator ; but specific record is made 
 of certain women who, first at a distance, and then close by 
 the cross, wept in the anguish of love and sorrow. "Now 
 there stood by the cross of Jesus his mother, and his 
 mother's sister, Mary the wife of Cleophas, and Mary Mag- 
 dalene."'' 
 
 In addition to the women named were many others, some 
 of whom had ministered unto Jesus in the course of His 
 labors in Galilee, and who were among those that had come 
 
 p Luke 23:42; the revised version reads "when thou comest in thy 
 kingdom." 
 
 q See chapter 36, following. 
 
 r John 19:25; compare Matt. 27:55, 56; Mark 15:40. 41; Luke 23:48, 49. See 
 Note 6, end of chapter. 
 
660 JESUS THE CHRIST. [CHAP. 35. 
 
 up with Him to Jerusalem/ First in point of consideration 
 among them all was Mary, the mother of Jesus, into whose 
 soul the sword had pierced even as righteous Simeon had 
 prophesied/ Jesus looking with tender compassion upon 
 His weeping mother, as she stood with John at the foot of 
 the cross, commended her to the care and protection of the 
 beloved disciple, with the words, 'Woman, behold thy son!" 
 and to John, "Behold thy mother!" The disciple tenderly 
 led the heart-stricken Mary away from her dying Son, and 
 "took her unto his own home," thus immediately assuming 
 the new relationship established by his dying Master. 
 
 Jesus was nailed to the cross during the forenoon of that 
 fateful Friday, probably between nine and ten o'clock." At 
 noontide the light of the sun was obscured, and black dark- 
 ness spread over the whole land. The terrifying gloom con- 
 tinued for a period of three hours. This remarkable phe- 
 nomenon has received no satisfactory explanation from 
 science. It could not have been due to a solar eclipse, as 
 has been suggested in ignorance, for the time was that of 
 full moon ; indeed the Passover season was determined by 
 the first occurrence of full moon after the spring equinox. 
 The darkness was brought about by miraculous operation of 
 natural laws directed by divine power. It was a fitting sign 
 of the earth's deep mourning over the impending death of 
 her Creator. v Of the mortal agony through which the Lord 
 passed while upon the cross the Gospel-scribes are reverently 
 reticent. 
 
 At the ninth hour, or about three in the afternoon, a loud 
 voice, surpassing the most anguished cry of physical suffer- 
 ing issued from the central cross, rending the dreadful dark- 
 ness. It was the voice of the Christ: "Eloi, Eloi, lama 
 sabachthanif which is, being interpreted, My God, my God, 
 
 jSee references last cited; and Luke 8:2, 3; also page 264 herein. 
 
 fLuke 2:34, 35; page 97 herein. 
 
 Mark 15:25; see Note 7, end of chapter. 
 
 V Compare P. of G. P., Moses 7:37, 40, 48, 49, 56. 
 
"IT IS FINISHED." 661 
 
 I 
 
 why hast thou forsaken me?" What mind of man can 
 fathom the significance of that awful cry? It seems, that in 
 addition to the fearful suffering incident to crucifixion, the 
 agony of Gethsemane had recurred, intensified beyond hu- 
 man power to endure. In that bitterest hour the dying 
 Christ was alone, alone in most terrible reality. That the 
 supreme sacrifice of the Son might be consummated in all 
 its fulness, the Father seems to have withdrawn the support 
 of His immediate Presence, leaving to the Savior of men the 
 glory of complete victory over the forces of sin and death. 
 The cry from the cross, though heard by all who were near, 
 was understood by few. The first exclamation, Eloi, mean- 
 ing My God, was misunderstood as a call for Elias. 
 
 The period of faintness, the conception of utter forsaken- 
 ness soon passed, and the natural cravings of the body reas- 
 serted themselves. The maddening thirst, which constituted 
 one of the worst of the crucifixion agonies, wrung from the 
 Savior's lips His one recorded utterance expressive of phys- 
 ical suffering. "I thirst" He said. One of those who stood by, 
 whether Roman or Jew, disciple or skeptic, we are not told, 
 ihastily saturated a sponge with vinegar, a vessel of which 
 was at hand, and having fastened the sponge to the end of 
 a reed, or stalk of hyssop, pressed it to the Lord's fevered 
 lips. Some others would have prevented this one act of 
 human response, for they said : "Let be, let us see whether 
 Elias will come to save him." John affirms that Christ 
 uttered the exclamation, "I thirst," only when He knew "that 
 all things were now accomplished" ; and the apostle saw in 
 the incident a fulfilment of prophecy . w 
 
 Fully realizing that He was no longer forsaken, but that 
 His atoning sacrifice had been accepted by the Father, and 
 that His mission in the flesh had been carried to glorious 
 consummation, He exclaimed in a loud voice of holy tri- 
 umph : "It is finished" In reverence, resignation, and re- 
 
 w John 19:28; compare Psa. 69:21, 
 
662 JESUS THE CHRIST. [CHAP. 35. 
 
 lief, He addressed the Father saying: "Father, into thy 
 hands I commend my spirit!'* He bowed His head, and 
 voluntarily gave up His life. 
 
 Jesus the Christ was dead. His life had not been taken 
 from Him except as He had willed to permit. Sweet and 
 welcome as would have been the relief of death in any of the 
 earlier stages of His suffering from Gethsemane to the 
 cross, He lived until all things were accomplished as had 
 been appointed. In the latter days the voice of the Lord 
 Jesus has been heard affirming the actuality of His suffer- 
 ing and death, and the eternal purpose thereby accomplished. 
 Hear and heed His words: "For, behold, the Lord your 
 Redeemer suffered death in the flesh ; wherefore he suffered 
 the pain of all men, that all men might repent and come unto 
 him."" 
 
 IMPORTANT OCCURRENCES BETWEEN THE LORD'S DEATH AND 
 
 BURIAL. 
 
 ' 
 
 The death of Christ was accompanied by terrifying phe- 
 nomena. There was a violent earthquake ; the rocks of the 
 mighty hills were disrupted, and many graves were torn 
 open. But, most portentous of all in Judaistic minds, the 
 veil of the temple which hung between the Holy Place and 
 the Holy of Holies a was rent from top to bottom, and the 
 interior, which none but the high priest had been permitted 
 to see, was thrown open to common gaze. It was the rend- 
 ing of Judaism, the consummation of the Mosaic dispensa- 
 tion, and the inauguration of Christianity under apostolic 
 administration. 
 
 The Roman centurion and the soldiers under his com- 
 mand at the place of execution were amazed and greatly 
 
 x The Gospel-writers leave us in some uncertainty as to which of the 
 last two utterances from the cross, "It is finished," and "Father, into thy 
 hands I commend my spirit," was spoken first. 
 
 y Doc. and Coy. 18:11; revelation given in June 1829; see also 19:16-19, 
 and page 613 herein. 
 
 a See "The House of the Lord," pages 59, 60. 
 
THE MIRACLE OF THE SAVIOR'S DEATH. 663 
 
 affrighted. They had probably witnessed many deaths on 
 the cross, but never before had they seen a man apparently 
 die of his own volition, and able to cry in a loud voice at the 
 moment of dissolution. That barbarous and inhuman mode 
 of execution induced slow and progressive exhaustion. The 
 actual death of Jesus appeared to all who were present to 
 be a miracle, as in fact it was. This marvel, coupled with 
 the earthquake and its attendant horrors, so impressed the 
 centurion that he prayed to God, and solemnly declared : 
 "Certainly this was a righteous man." Others joined in 
 fearsome averment : "Truly this was the Son of God." The 
 terrified ones who spoke and those who heard left the place 
 in a state of fear, beating their breasts, and bewailing what 
 seemed to be a state of impending destruction.^ A few 
 loving women, however, watched from a distant point, and 
 saw all that took place until the Lord's body was laid away. 
 It was now late in the afternoon; at sunset the Sabbath 
 would begin. That approaching Sabbath was held to be 
 more than ordinarily sacred for it was a high day, in that it 
 was the weekly Sabbath and a paschal holy day. c The 
 Jewish officials, who had not hesitated to slay their L,ord, 
 were horrified at the thought of men left hanging on crosses 
 on such a day, for thereby the land would be defiled ; d so 
 these scrupulous rulers went to Pilate and begged that Jesus 
 and the two malefactors be summarily dispatched by the 
 brutal Roman method of breaking their legs, the shock of 
 which violent treatment had been found to be promptly fatal 
 to the crucified. The governor gave his consent, and the 
 soldiers broke the limbs of the two thieves with cudgels. 
 Jesus, however, was found to be already dead, so they broke 
 not His bones. Christ, the great Passover sacrifice, of whom 
 all altar victims had been but suggestive prototypes, died 
 through violence yet without a bone of His body being 
 
 &Matt. 27:51-54; Mark 15:38, 39; Luke 23:47-49. 
 cjohn 19:31-37.- 
 JDeut. 21:23. 
 
664 JESUS THE CHRIST. [CHAP. 35. 
 
 broken, as was a prescribed condition of the slain paschal 
 lambs/ One of the soldiers, to make sure that Jesus was 
 actually dead, or to surely kill Him if He was yet alive, 
 drove a spear into His side, making a wound large enough 
 to permit a man's hand to be thrust thereinto/ The with- 
 drawal of the spear was followed by an outflow of blood and 
 water/ an occurrence so surprizing that John, who was an 
 eye-witness, bears specific personal testimony to the fact, 
 and cites the scriptures thereby fulfilled.' 1 
 
 THE BURIAL.* 
 
 
 A man known as Joseph of Arimathea, who was at heart 
 a disciple of Christ, but who had hesitated to openly confess 
 his conversion through fear of the Jews, desired to give the 
 Lord's body a decent and honorable interment. But for 
 some such divinely directed intervention, the body of Jesus 
 might have been cast into the common grave of executed 
 criminals. This man, Joseph, was "a counsellor ; and he 
 was a good man, and a just." It is expressly said of him 
 that he "had not consented to the counsel and deed of 
 them"; from which statement we infer that he was a San- 
 hedrist and had been opposed to the action of his colleagues 
 in condemning Jesus to death, or at least had refrained from 
 voting with the rest. Joseph was a man of wealth, station, 
 and influence. He went in boldly unto Pilate and begged 
 the body of Christ. The governor was surprized to learn 
 that Jesus was already dead ; he summoned the centurion 
 and inquired as to how long Jesus had lived on the cross. 
 The unusual circumstance seems to have added to Pilate's 
 troubled concern. He gave command and the body of 
 Christ was delivered to Joseph. 
 
 The body was removed from the cross; and in prepar- 
 
 <?Exo. 12:46; Numb. 9:12; Psa. 34:20; John 19:36; 1 Cor. 5:7. 
 
 /John 20:27; B. of M., 3 Nephi 11:14, 15. 
 
 g Note 8, end of chapter. 
 
 fcjohn 19:34-37; compare Psa. 22:16, 17; Zech. 12:10; Rev. 1:7. 
 
 Matt. 27:57-61; Mark 15:42-47; Luke 23:50-55; John 19;38-42. 
 
DEAD AND BURIED. 665 
 
 ing it for the tomb Joseph was assisted by Nicodemus, an- 
 other member of the Sanhedrin, the same who had come to 
 Jesus by night three years before, and who at one of the 
 conspiracy meetings of the council had protested against the 
 unlawful condemnation of Jesus without a hearing.' Nico- 
 demus brought a large quantity of myrrh and aloes, about a 
 hundredweight. The odorous mixture was highly esteemed 
 for anointing and embalming, but its cost restricted its use 
 to the wealthy. These two revering disciples wrapped the 
 Lord's body in clean linen, "with the spices, as the manner 
 of the Jews is to bury" ; and then laid it in a new sepulchre, 
 hewn in the rock. The tomb was in a garden, not far from 
 Calvary, and was the property of Joseph. Because of the 
 nearness of the Sabbath the interment had to be made with 
 haste; the door of the sepulchre was closed, a large stone 
 was rolled against it ; k and thus laid away the body was left 
 to rest. Some of the devoted women, particularly Mary 
 Magdalene, and "the other Mary," who was the mother of 
 James and Joses, had watched the entombment from a dis- 
 tance ; and when it was completed "they returned, and pre- 
 pared spices and ointments; and rested the sabbath day 
 according to the commandment." 
 
 THE SEPULCHRE GUARDED.' 
 
 On the day following the "preparation," that is to say on 
 Saturday, the Sabbath and "high-day," m the chief priests 
 and Pharisees came in a body to Pilate, saying : "Sir, we 
 remember that that deceiver said, while he was yet alive, 
 After three days I will rise again. Command therefore 
 that the sepulchre be made sure until the third day, lest his 
 disciples come by night, and steal him away, and say Unto 
 the people, He is risen from the dead : so the last error shall 
 be worse than the first." It is evident that the most invet- 
 
 ee pages 158 
 
 k See revised version, Mark 15:46. 
 /Matt. 27:62-66. 
 m Note 9, end of chapter. 
 
JESUS THE CHRIST. [CHAP. 35. 
 
 erate of the human enemies of Christ remembered His pre- 
 dictions of an assured resurrection on the third day after 
 His death. Pilate answered with terse assent: "Ye have 
 a watch : go your way, make it as sure as ye can." So the 
 chief priests and Pharisees satisfied themselves that the 
 sepulchre was secure by seeing that the official seal was 
 affixed at the junction of the great stone and the portal, and 
 that an armed guard was placed in charge. 
 
 .vr[jfjj37/ aril ot 
 NOTES TO CHAPTER 35. 
 
 1. Simon the Cyrenian. Simon, upon whom the cross of 
 Jesus was laid, was a member of the Jewish colony in northern 
 Africa, which had been established nearly three centuries before 
 the birth of Christ by Ptolemeus Lagi, who transported thither 
 great numbers of Jews from Palestine (Josephus, Antiquities, xii, 
 chap. i). Cyrene, the^ home of Simon, was in the province of 
 Libya; its site is within the present boundaries of Tunis. That 
 the African Jews were numerous and influential is evidenced by 
 the fact that they maintained a synagog in Jerusalem (Acts 6:9) 
 for the accommodation of such of their number as visited the 
 city. Rufus and his mother are mentioned in friendly reference 
 by Paul over a quarter of a century after the death of Christ 
 (Romans 16:13). If this Rufus be one of the sons of Simon 
 named by Mark (15:21), as tradition indicates, it is probable that 
 Simon's family was prominently identified with the Primitive 
 Church. As to whether Simon had become a disciple before the 
 crucifixion, or was converted through his compulsory service in 
 bearing the Lord's cross, or became a member of the Church at 
 a later date, we are not definitely told. 
 
 2. Christ's Words to the Daughters of Jerusalem. "The 
 time would come, when the Old Testament curse of barrenness 
 (Hosea 9:14) would be coveted as a blessing. To show the 
 fulfilment of this prophetic lament of Jesus it is not necessary 
 to recall the harrowing details recorded by Josephus (Wars, vi, 
 3:4), when a frenzied mother roasted her own child, and in the 
 mockery of desperateness reserved the half of the horrible meal 
 for those murderers who daily broke in upon her to rob her of 
 what scanty food had been left her; nor yet other of those inci- 
 dents, too revolting for needless repetition, which the historian 
 of the last siege of Jerusalem chronicles. But how often, these 
 many centuries, must Israel's women have felt that terrible long- 
 ing for childlessness, and how often must the prayer of despair 
 .for the quick death of falling mountains and burying hills rather 
 than prolonged torture (Hosea 10:8), have risen to the lips of 
 Israel's sufferers ! And yet, even so, these words were also 
 prophetic of a still more terrible future (Rev. 6:10). For, if 
 Israel had put such flame to its 'green tree* how terribly would 
 
V G< rgiflj NOTES. 667 
 
 the divine judgment burn among the dry wood of an apostate 
 and rebellious people, that had so delivered up its Divine King, 
 and pronounced sentence upon itself by pronouncing it upon Him !" 
 Edersheim, Life and Times of Jesus the Messiah vol. 2, p. 
 588. 
 
 Concerning the prayer that mountains fall to crush and hide, 
 Farrar (Life of Christ, p. 645, note), says: "These words of 
 Christ met with a painfully literal illustration when hundreds of 
 the unhappy Jews at the siege of Jerusalem hid themselves in 
 the darkest and vilest subterranean recesses, and when, besides 
 those who were hunted out, no less than two thousand were 
 killed by being buried under the ruins of their hiding places." 
 A further fulfilment may be yet future. Consult Josephus, Wars, 
 vi. 9:4. See also Hos. 9:12-16; 10:8; Isa. 2:10; compare Rev. 6:16. 
 
 3. "The Place of a Skull." The Aramaic Hebrew name 
 "Golgotha", the Greek "Kranion", and the Latin "Calvaria" or, 
 as Anglicized, "Calvary", have the same meaning, and connote 
 "a skull". The name may have been applied with reference to 
 topographical features, as we speak of the brow of a hill ; or, if 
 the spot was the usual place of execution, it may have been so 
 called as expressive of death, just as we call a skull a death's 
 head. It is probable that the bodies of executed convicts were 
 buried near the place of death; and if Golgotha or Calvary was 
 the appointed site for execution, the exposure of skulls and other 
 human bones through the ravages of beasts and by other means, 
 would not be surprizing ; though the leaving of bodies or any 
 of their parts unburied was contrary to Jewish law and senti- 
 ment. The origin of the name is of as little importance as are 
 the many divergent suppositions concerning the exact location 
 of the spot. 
 
 4. Crucifixion. "It was unanimously considered the most 
 horrible form of death. Among the Romans also the degrada- 
 tion was a part of the infliction, and the punishment if applied 
 to freeman was only used in the case of the vilest criminals. 
 
 . . . . The criminal carried his own cross, or at any rate 
 a part of it. Hence, figuratively, to take, take up or bear one's 
 cross is to endure suffering, affliction, or shame, like a criminal on 
 his way to the place of crucifixion (Matt. 10:38; 16:24; Luke 
 14:27, etc.). The place of execution was outside the city (i Kings 
 21:13; Acts 7:58; Heb. 13:12), often in some public road or other 
 conspicuous place. Arrived at the place of execution, the suf- 
 ferer was stripped naked, the dress being the perquisite of the 
 soldiers (Matt. 27:35). The cross was then driven into the 
 ground, so that the feet of the condemned were a foot or two 
 above the earth, and he was lifted upon it; or else stretched upon 
 it on the ground and then lifted with it." It was the custom to 
 station soldiers to watch the cross, so as to prevent the removal 
 of the sufferer while yet alive. "This was necessary from the 
 lingering character of the death, which sometimes did not super- 
 vene even for three days, and was at last the result of gradual 
 benumbing and starvation. But for this guard, the persons 
 
668 JESUS THE CHRIST. [CHAP. 35. 
 
 might have been taken down and recovered, as was actually done 
 in the case of a friend of Josephus. ... In most cases the 
 body was suffered to rot on the cross by the action of sun and 
 rain, or to be devoured by birds and beasts. Sepulture was gen- 
 erally therefore forbidden; but in consequence of Deut. 21:22, 23, 
 an express national exception was made in favor of the Jews 
 (Matt. 27:58). This accursed and awful mode of punishment 
 was happily abolished by Constantine." Smith's Bible Diet. 
 
 5. Pilate's Inscription "The King of the Jews." No two 
 of the Gospel-writers give the same wording of the title or in- 
 scription placed by Pilate's order above the head of Jesus on the 
 cross; the meaning, however, is the same in all, and the unessen- 
 tial variation is evidence of individual liberty among the re- 
 corders. It is probable that there was actual diversity in the 
 trilingual versions. John's version is followed in the common 
 abbreviations used in connection with Roman Catholic figures 
 of Christ : J. N. R. J. ; or, inasmuch as "I" used to be an or- 
 dinary equivalent of "J", I- N. R. I. "Jesus of Nazareth. King 
 [Rex] of the Jews." 
 
 6. The Women at the Cross. "According to the authorized 
 version and revised version, only three women are named, but 
 most modern critics hold that four are intended. Translate, 
 therefore, 'His mother, and His mother's sister, (i. e. Salome, 
 the mother of the evangelist [John] ) ; and Mary the wife of 
 Cleophas ; and Mary Magdalene.' " Taken from Dummelow's 
 commentary on John 19 :25. 
 
 7. The Hour of the Crucifixion. Mark (15:25) says: "And 
 it was the third hour and they crucified him"; the time so spec- 
 ified corresponds to the hour from 9 to 10 a. m. This writer 
 and his fellow synoptists, Matthew and Luke, give place to many 
 incidents that occurred between the nailing of Christ to the cross 
 and the sixth hour or the hour from 12 noon to I p. m. From 
 these several accounts it is clear that Jesus was crucified during 
 the forenoon. A discrepancy plainly appears between these 
 records and John's statement (19:14) that it was "about the 
 sixth hour" (noon) when Pilate gave the sentence of execution. 
 All attempts to harmonize the accounts in this particular have 
 proved futile because the discrepancy is real. Most critics and 
 commentators assume that "about the sixth hour" in John's ac- 
 count is a misstatement, due to the errors of early copyists of 
 the manuscript Gospels, who mistook the sign meaning 3rd for 
 that signifying 6th. 
 
 8. The Physical Cause of Christ's Death. While, as 
 stated in the text, the yielding up of life was voluntary on the 
 part of Jesus Christ, for He had life in Himself and no man 
 could take His life except as He willed to allow it to be 
 taken, (John 1:4; 5:26; 10:15-18) there was of necessity a direct 
 physical cause of dissolution. As stated also the crucified some- 
 times lived for days upon the cross, and death resulted, not from 
 the infliction of mortal wounds, but from internal congestion, 
 inflammations, organic disturbances, and consequent exhaustion 
 Of vital energy. Jesus, though weakened by long torture during 
 
NOTES. 669 
 
 the preceding night and early morning, by the shock of the cru- 
 cifixion itself, as also by intense mental agony, and particularly 
 through spiritual suffering such as no other man has ever en- 
 dured, manifested surprizing vigor, both of mind and body, to 
 the last. The strong, loud utterance, immediately following 
 which He bowed His head and "gave up the ghost", when con- 
 sidered in connection with other recorded details, points to a 
 physical rupture of the heart as the direct cause of death. If 
 the soldier's spear was thrust into the left side of the Lord's 
 body and actually penetrated the heart, the outrush of "blood and 
 water" observed by John is further evidence of a cardiac rupture; 
 for it is known that in the rare instances of death resulting from 
 a breaking of any part of the wall of the heart, blood accumu- 
 lates within the pericardium, and there undergoes a change by 
 which the corpuscles separate as a partially clotted mass from 
 the almost colorless, watery serum. Similar accumulations 
 of clotted corpuscles and serum occur within the pleura. Dr. 
 Abercrombie of Edinburgh, as cited by Deems (Light of 
 the Nations, p. 682), "gives a case of the sudden death of a 
 man aged seventy-seven years, owing to a rupture of the 
 heart. In his case 'the cavities of the pleura contained about 
 three pounds of fluid, but the lungs were sound.' " Deems also 
 cites the following instance : "Dr. Elliotson relates the case of a 
 woman who died suddenly. 'On opening the body the peri- 
 cardium was found distended with clear serum, and a very large 
 coagulum of blood, which had escaped through a spontaneous 
 rupture of the aorta near its origin, without any other morbid 
 appearance.' Many cases might be cited, but these suffice." For 
 detailed treatment of the subject the student may be referred to 
 Dr. Wm. Stroud's work On the Physical Cause of the Death of 
 Christ. Great mental stress, poignant emotion either of grief 
 or joy, and intense spiritual struggle are among the recognized 
 causes of heart rupture. 
 
 The present writer believes that the Lord Jesus died of a 
 broken heart. The psalmist sang in dolorous measure according 
 to his inspired prevision of the Lord's passion : "Reproach hath 
 broken my heart; and I am full of heaviness: and I looked for 
 some to take pity, but there was none; and for comforters, but 
 I found none. They gave me also gall for my meat; and in my 
 thirst they gave me vinegar to drink." (Psalm 69:20, 21; see 
 also 22:14.) 
 
 9. The Request that Christ's Tomb be Sealed. Many critics 
 hold that the deputation called upon Pilate on Saturday evening, 
 after the Sabbath had ended. This assumption is made on the 
 ground that to do what these priestly officials did, in personally 
 supervizing the sealing of the tomb, would have been to incur 
 defilement, and that they would not have so done on the Sab- 
 bath. Matthew's statement is definite that the application was 
 made on "the next day, that followed the day of the prepara- 
 tion." The preparation day extended from sunset on Thursday 
 to the beginning of the Sabbath at sunset on Friday. 
 
670 JESUS THE CHRIST. [CHAP. 36. 
 
 
 CHAPTER 36. 
 
 IN THE REALM OF DISEMBODIED SPIRITS. 
 
 t 
 Jesus the Christ died in the literal sense in which all men 
 
 die. He underwent a physical dissolution by which His 
 immortal spirit was separated from His body of flesh and 
 bones, and that body was actually dead. While the corpse 
 lay in Joseph's rock-hewn tomb, the living Christ existed as 
 a disembodied Spirit. We are justified in inquiring where 
 He was and what were His activities during the interval 
 between His death on the cross and His emergence from the 
 sepulchre with spirit and body reunited, a resurrected Soul. 
 The assumption that most naturally suggests itself is that 
 He went where the spirits of the dead ordinarily go ; and 
 that, in the sense in which while in the flesh He had been a 
 Man among men, He was, in the disembodied state a Spirit 
 among spirits. This conception is confirmed as a fact by 
 scriptural attestation. 
 
 As heretofore shown a Jesus Christ was the chosen and 
 ordained Redeemer and Savior of mankind ; to this exalted 
 mission He had been set apart in the beginning, even before 
 the earth was prepared as the abode of mankind. Unnum- 
 bered hosts who had never heard the gospel, lived and died 
 upon the earth before the birth of Jesus. Of those departed 
 myriads many had passed their mortal probation with vary- 
 ing degrees of righteous observance of the law of God so 
 far as it had been made known unto them, but had died in 
 unblamable ignorance of the gospel ; while other multitudes 
 had lived and died as transgressors even against such moiety 
 of God's law to man as they had learned and such as they 
 had professed to obey. Death had claimed as its own all of 
 
 a Chapters 2 and 3 herein. 
 

 THE SAVIOR IN PARADISE. 671 
 
 these, both just and unjust. To them went the Christ, bear- 
 ing the transcendently glorious tidings of redemption from 
 the bondage of death, and of possible salvation from the 
 effects of individual sin. This labor was part of the Savior's 
 foreappointed and unique service to the human family. The 
 shout of divine exultation from the cross, "It is finished," 
 signified the consummation of the Lord's mission in mor- 
 tality ; yet there remained to Him other ministry to be ren- 
 dered prior to His return to the Father. 
 
 To the penitent transgressor crucified by His side, who 
 reverently craved remembrance when the Lord should come 
 into His kingdom,** Christ had given the comforting assur- 
 ance : "Verily I say unto thee, Today shalt thoit be with me 
 in paradise." The spirit of Jesus and the spirit of the re- 
 pentant thief left their crucified bodies and went to the same 
 place in the realm of the departed/ On the third day fol- 
 lowing, Jesus, then a resurrected Being, positively stated to 
 the weeping Magdalene : "I am not yet ascended to my 
 Father." He had gone to paradise but not to the place 
 where God dwells. Paradise, therefore, is not Heaven, if 
 by the latter term we understand the abode of the Eternal 
 Father and His celestialized children/ Paradise is a place 
 where dwell righteous and repentant spirits between bodily 
 death and resurrection. Another division of the spirit world 
 is reserved for those disembodied beings who have lived 
 lives of wickedness and who remain impenitent even after 
 death. Alma, a Nephite prophet, thus spake of the condi- 
 tions prevailing among the departed : 
 
 korfwej; 
 
 "Now concerning the state of the soul between death and 
 the resurrection. Behold, it has been made known unto me, 
 by an angel, that the spirits of all men, as soon as they are 
 departed from this mortal body ; yea, the spirits of all men, 
 whether they be good or evil, are taken home to that God 
 
 &Page 659. 
 
 cNote 1, end of chapter. 
 
 the distinction made by Paul 2 Cor. 12:2-4. 
 
672 JESUS THE CHRIST. HT [CHAP. 36. 
 
 who gave them life. And then shall it come to pass that 
 the spirits of those who are righteous, are received into a 
 state of happiness, which is called paradise ; a state of rest ; 
 a state of peace, where they shall rest from all their troubles 
 and from all care, and sorrow, &c. And then shall it come 
 to pass, that the spirits of the wicked, yea, who are evil ; for 
 behold, they have no part nor portion of the Spirit of the 
 lyOrd ; for behold, they chose evil works rather than good ; 
 therefore the spirit of the devil did enter into them, and take 
 possession of their house; and these shall be cast out into 
 outer darkness ; there shall be weeping, and wailing, and 
 gnashing of teeth ; and this because of their own iniquity ; 
 being led captive by the will of the devil. Now this is the 
 state of the souls of the wicked : yea, in darkness, and a state 
 of awful, fearful, looking for the fiery indignation of the 
 wrath of God upon them ; thus they remain in this state, as 
 well as the righteous in paradise, until the time of their res- 
 urrection."* 
 
 While divested of His body Christ ministered among the 
 departed, both in paradise and in the prison realm where 
 dwelt in a state of durance the spirits of the disobedient. 
 To this effect testified Peter nearly three decades after the 
 great event: "For Christ also hath once suffered for sins, 
 the just for the unjust, that he might bring us to God, being 
 put to death in the flesh, but quickened by the Spirit : By 
 which also he went and preached unto the spirits in prison ; 
 Which sometime were disobedient, when once the longsuffer- 
 ing of God waited in the days of Noah, while the ark was 
 a preparing, wherein few, that is, eight souls were saved by 
 water."/ 
 
 The disobedient who had lived on earth in the Noachian 
 period are especially mentioned as beneficiaries of the L,ord's 
 ministry in the spirit world. They had been guilty of gross 
 offenses, and had wantonly rejected the teachings and ad- 
 monitions of Noah, the earthly minister of Jehovah. For their 
 flagrant sin they had been destroyed in the flesh, and their 
 
 e~B. of M., Alma 40:11-14. 
 
 fl Peter 3:18-20; see Note 2, end of chapter. 
 
THE GOSPEL PREACHED TO THE DEAD. 673 
 
 spirits had endured in a condition of imprisonment, without 
 hope, from the time of their death to the advent of Christ, 
 who came as a Spirit amongst them. We are not to assume 
 from Peter's illustrative mention of the disobedient ante- 
 diluvians that they alone were included in the blessed oppor- 
 tunities offered through Christ's ministry in the spirit realm ; 
 on the contrary, we conclude in reason and consistency that 
 all whose wickedness in the flesh had brought their spirits 
 into the prison house were sharers in the possibilities of 
 expiation, repentance, and release. Justice demanded that 
 the gospel be preached among the dead as it had been and 
 was to be yet more widely preached among the living. Let 
 us consider the further affirmation of Peter, as part of his 
 pastoral admonition to the members of the Primitive Church : 
 "Who shall give account to him that is ready to judge the 
 quick and the dead. For for this cause was the gospel 
 preached also to them that are dead, that they might be 
 judged according to men in the flesh, but live according to 
 God in the spirit."* 7 
 
 That Jesus knew, while yet in the body, that His mission 
 as the universal Redeemer and Savior of the race would not 
 be complete when He came to die is sufficiently demonstrated 
 by His words to the casuistical Jews, following the Sabbath 
 day healing at Bethesda: "Verily, verily, I say unto you. 
 The hour is coming, and now is, when the dead shall hear 
 the voice of the Son of God : and they that hear shall live. 
 For as the Father hath life in himself ; so hath he given to 
 the Son to have life in himself; and hath given him au- 
 thority to execute judgment also, because he is the Son of 
 man. Marvel not at this: for the hour is coming, in the 
 which all that are in the graves shall hear his voice, and 
 shall come forth ; they that have done good, unto the resur- 
 rection of life; and they that have done evil, unto the res- 
 urrection of damnation."* 1 The solemn truth, that through 
 
 g\ Peter 4:5, 6. See Note 2, end of chapter. 
 h John 5:25-29; see also page 210 herein. 
 
 22 
 
674 JESUS THE CHRIST. [CHAP. 36. 
 
 the atonement of Christ salvation would be made possible 
 to the dead as well as to the living, was revealed to the 
 prophets centuries before the meridian of time. Isaiah was 
 permitted to foresee the fate of the ungodly, and the state 
 prepared for haughty and rebellious offenders against right- 
 eousness; but the dread vision was in part brightened by 
 the deliverance that had been provided. "And it shall come 
 to pass in that day, that the Lord shall punish the host of the 
 high ones that are on high, and the kings of the earth upon 
 the earth. And they shall be gathered together, as prisoners 
 are gathered in the pit, and shall be shut up in the prison, 
 and after many days shall they be visited."* To the same 
 mighty prophet was shown the universality of the Savior's 
 atoning victory, as comprizing the redemption of Jew and 
 Gentile, living and dead ; and convincingly he voiced the 
 word of revelation: "Thus saith God the Lord, he that 
 created the heavens, and stretched them out ; he that spread 
 forth the earth, and that which cometh out of it; he that 
 giveth breath unto the people upon it, and spirit to them 
 that walk therein : I the Lord have called thee in righteous- 
 ness, and will hold thine hand, and will keep thee, and give 
 thee for a covenant of the people, for a light of the Gentiles ; 
 to open the blind eyes, to bring out the prisoners from the 
 prison, and them that sit in darkness out of the prison 
 house."'' 
 
 David, singing the praises of the Redeemer whose do- 
 minion should extend even to the souls in hell, shouted in 
 joy at the prospect of deliverance : "Therefore my heart is 
 glad, and my glory rejoiceth: my flesh also shall rest in 
 hope. For thou wilt not leave my soul in hell ; neither wilt 
 thou suffer thine Holy One to see corruption. Thou wilt 
 shew me the path of life: in thy presence is fulness of joyj 
 at thy right hand there are pleasures for evermore."* 
 
 tlsa. 24:21, 22. 
 
 jlsa. 42:5-7. .Jqsrfo 5o bns , sJotf 998 .8 ,fi:* 73!^ lo 
 
 k Psalm 16:9.11. 
 
WHY ARE THEY THEN BAPTIZED FOR THE DEAD? 675 
 
 From these and other scriptures it is evident that the 
 ministry of Christ among the disembodied was foreseen, 
 predicted, and accomplished. The fact that the gospel was 
 preached to the dead necessarily implies the possibility of the 
 dead accepting the same and availing themselves of the 
 saving opportunities thereof. In the merciful providence 
 of the Almighty, provision has been made for vicarious 
 service by the living for the dead, in the ordinances essential 
 to salvation; so that all who in the spirit-world accept the 
 word of God as preached to them, develop true faith in 
 Jesus Christ as the one and only Savior, and contritely 
 repent of their transgressions, shall be brought under the 
 saving effect of baptism by water for the remission of sins, 
 and be recipients of the baptism of the Spirit or the bestowal 
 of the Holy Ghost/ Paul cites the principle and practise 
 of baptism by the living for the dead as proof of the actuality 
 of the resurrection : "Else what shall they do which are 
 baptized for the dead, if the dead rise not at all ? why are 
 they then baptized for the dead ?""* Free agency, the divine 
 birthright of every human soul, will not be annulled by death. 
 Only as the spirits of the dead become penitent and faithful 
 will they be benefited by the vicarious service rendered in 
 their behalf on earth. 
 
 Missionary labor among the dead was inaugurated by the 
 Christ ; who of us can doubt that it has been continued by 
 His authorized servants, the disembodied, who while in the 
 flesh had been commissioned to preach the gospel and ad- 
 minister in the ordinances thereof through ordination in the 
 Holy Priesthood ? That the faithful apostles who were left 
 to build up the Church on earth following the departure of 
 its divine Founder, that other ministers of the word of God 
 ordained to the Priesthood by authority in the Primitive as 
 well as in the Latter-day Church, have passed from minis- 
 
 /See page 124 herein; also "The Articles of Faith," vii:18-33; and "The 
 House of the Lord," pages 63-93. 
 
 ml Cor. 15:29; see also "House of the Lord," p. 92. 
 
676 , JESUS THE CHRIST. [CHAP. 36. 
 
 terial service among mortals to a continuation of such labor 
 among the disembodied, is so abundantly implied in scripture 
 as to be made a certainty. They are called to follow in the 
 footsteps of the Master, ministering here among the living, 
 and beyond among the dead. 
 
 The victory of Christ over death and sin would be in- 
 complete were its effects confined to the small minority who 
 have heard, accepted, and lived the gospel of salvation in the 
 flesh. Compliance with the laws and ordinances of the 
 gospel is essential to salvation. Nowhere in scripture is a 
 distinction made in this regard between the living and the 
 dead. The dead are those who have lived in mortality upon 
 earth ; the living are mortals who yet shall pass through the 
 ordained change which we call death. All are children of 
 the same Father, all to be judged and rewarded or punished 
 by the same unerring justice, with the same interposition 
 of benign mercy. Christ's atoning sacrifice was offered, 
 not alone for the few who lived upon the earth while He was 
 in the flesh, nor for those who were to be born in mortality 
 after His death, but for all inhabitants of earth then past, 
 present, and future. He was ordained of the Father to be 
 a judge of both quick and dead ; n He is Lord alike of living 
 and dead, as men speak of dead and living, though all are 
 to be placed in the same position before Him ; there will be 
 but a single class, for all live unto Him/ While His body 
 reposed in the tomb, Christ was actively engaged in the 
 further accomplishment of the Father's purposes, by offer- 
 ing the boon of salvation to the dead, both in paradise and 
 in hell. 
 
 NOTES TO CHAPTER 36. 
 
 i. Paradise. The scriptures prove that at the time of the 
 final judgment every man will stand before the bar of God, 
 clothed in his resurrected body, and this, irrespective of his con- 
 dition of righteousness or guilt. While awaiting resurrection, 
 
 nActs 10:42; 2 Tim. 4:1; 1 Peter 4:5. 
 o Rom. 14 :9. 
 
 20:36, 38; "The Articles of Faith," vii:18. 
 
NOTES. 677 
 
 disembodied spirits exist in an intermediate state, of happiness 
 and rest or of suffering and suspense, according to the course 
 they have elected to follow in mortality. Reference to paradise 
 as the abode of righteous spirits between the time of death and 
 that of the resurrection is made by the prophet Nephi (2 Nephi 
 9:13), by a later prophet of the same name (4 Nephi 14), by 
 Moroni (Moroni 10:34); as also by Alma whose words are 
 quoted in the text (Alma 40:12, 14). New Testament scripture 
 is of analogous import (Luke 23:43; 2 Cor. 12:4; Rev. 2:7). The 
 word "paradise" by its derivation through the Greek from the 
 Persian, signifies a pleasant place, or a place of restful enjoy- 
 ment. (See The Articles of Faith, xxi, note 5). By many the 
 terms "hades" and "sheol" are understood to designate the place 
 of departed spirits, comprizing both paradise and the prison realm; 
 by others the terms are applied only to the latter, the place of 
 the wicked, which is apart from paradise, the abode of the 
 just. 
 
 The assumption that the gracious assurance given by Christ 
 to the penitent sinner on the cross was a remission of the man's 
 sins, and a passport into heaven, is wholly contrary to both the 
 letter and spirit of scripture, reason, and justice. Confidence in 
 the efficacy of death-bed professions and confessions on the 
 basis of this incident is of the most insecure foundation. The 
 crucified malefactor manifested both faith and repentance; his 
 promised blessing was that he should that day hear the gospel 
 preached in paradise; in the acceptance or rejection of the word 
 of life he would be an agent unto himself. The requirement of 
 obedience to the laws and ordinances of the gospel as an essen- 
 tial to salvation was not waived, suspended, or superseded in 
 his case. 
 
 2. The Scripture Relating to Christ Among the Spirits in 
 Prison. The revised version of i Peter 3:18-20 reads: "Because 
 Christ also suffered for sins once, the righteous for the unright- 
 eous, that he might bring us to God ; being put to death in the 
 flesh, but quickened in the spirit; in which also he went and 
 preached unto the spirits in prison, which aforetime were dis- 
 obedient, when the longsuffering of God waited in the days of 
 Noah, while the ark was a preparing, wherein few, that is eight 
 souls were saved through water." This is regarded by scholars 
 as a closer approach to accuracy in translation than the common 
 version. Certain important differences between the two ver- 
 sions will appear to the studious reader. The common version 
 of the latter part of verse 18 and the whole of verse 19 reads : 
 "being put to death in the flesh, but quickened by the spirit: 
 By which also he went and preached unto the spirits in prison." 
 The revised text expresses the true thought that Christ was 
 quickened, that is to say, was active, in His own spirit state, 
 although His body was inert and in reality dead at the time; and 
 that in that disembodied state He went and preached to the dis- 
 obedient spirits. The later reading fixes the time of our Lord's 
 ministry among the departed as the interval between His death 
 and resurrection. 
 
678 JESUS THE CHRIST. [CHAP. 37. 
 
 CHAPTER 37- 
 THE RESURRECTION AND THE ASCENSION. 
 
 CHRIST IS RISEN. 
 
 Saturday, the Jewish Sabbath, had passed, and the night 
 preceding the dawn of the most memorable Sunday in his- 
 tory was well nigh spent, while the Roman guard kept watch 
 over the sealed sepulchre wherein lay the body of the Lord 
 Jesus. While it was yet dark, the earth began to quake ; an 
 angel of the Lord descended in glory, rolled back the mas- 
 sive stone from the portal of the tomb, and sat upon it. 
 His countenance was brilliant as the lightning, and his rai- 
 ment was as the driven snow for whiteness. The soldiers, 
 paralyzed with fear, fell to the earth as dead men. When 
 they had partially recovered from their fright, they fled from 
 the place in terror. Even the rigor of Roman discipline, 
 which decreed summary death to every soldier who deserted 
 his post, could not deter them. Moreover, there was noth- 
 ing left for them to guard; the seal of authority had been 
 broken, the sepulchre was open, and empty. 
 
 At the earliest indication of dawn, the devoted Mary 
 Magdalene and other faithful women set out for the tomb, 
 bearing spices and ointments which they had prepared for 
 the further anointing of the body of Jesus. Some of them 
 had been witnesses of the burial, and were conscious of the 
 necessary haste with which the corpse had been wrapped 
 with spicery and laid away by Joseph and Nicodemus, just 
 before the beginning of the Sabbath ; and now these ador- 
 ing women came early to render loving service in a more 
 thorough anointing arid external embalmment of the body. 
 
 a Matt. 28:1-4, see also verse 11. 
 
HE IS RISEN, AS HE SAID. 679 
 
 On the way as they sorrowfully conversed, they seemingly 
 for the first time thought of the difficulty of entering the 
 tomb. "Who shall roll us away the stone from the door of 
 the sepulchre?" they asked one of another. Evidently they 
 knew nothing of the seal and the guard of soldiery. At the 
 tomb they saw the angel, and were afraid; but he said unto 
 them : "Fear not ye : for I know that ye seek Jesus, which 
 was crucified. He is not here: for he is risen, as he said. 
 Come, see the place where the Lord lay. And go quickly, 
 and tell his disciples that he is risen from the dead; and, 
 behold, he goeth before you into Galilee ; there shall ye see 
 him : lo, I have told you." & 
 
 The women, though favored by angelic visitation and 
 assurance, left the place amazed and frightened. Mary 
 Magdalene appears to have been the first to carry word to 
 the disciples concerning the empty tomb. She had failed to 
 comprehend the gladsome meaning of the angel's proclama- 
 tion "He is risen, as he said" ; in her agony of love and 
 grief she remembered only the words "He is not here," the 
 truth of which had been so forcefully impressed by her own 
 hasty glance at the open and tenantless tomb. "Then she 
 runneth, and cometh to Simon Peter, and to the other disci- 
 ple, whom Jesus loved, and saith unto them, They have taken 
 away the Lord out of the sepulchre, and we know not where 
 they have laid him." 
 
 Peter, and "that other disciple" who, doubtless, was John, 
 set forth in haste, running together toward the sepulchre. 
 John outran his companion, and on reaching the tomb 
 stooped to look in, and so caught a glimpse of the linen 
 cerements lying on the floor ; but the bold and impetuous 
 Peter rushed into the sepulchre, and was followed by the 
 younger apostle. The two observed the linen grave-clothes, 
 and lying by itself, the napkin that had been placed about the 
 head of the corpse. John frankly affirms that having seen 
 
 fcMatt. 28:5-7; compare Mark 16:1-7; Luke 24:1-8; John 20:1-2. 
 
680 JESUS THE CHRIST. 3H [CHAP. 37. 
 
 these things, he believed, and explains in behalf of himself 
 and his fellow apostles, "For as yet they knew not the 
 scripture, that he must rise again from the dead." c 
 
 The sorrowful Magdalene had followed the two apostles 
 back to the garden of the burial. No thought of the Lord's 
 restoration to life appears to have found place in her grief- 
 stricken heart ; she knew only that the body of her beloved 
 Master had disappeared. While Peter and John were within 
 the sepulchre, she had stood without, weeping. After the men 
 had left she stooped and looked into the rock-hewn cavern. 
 There she saw two personages, angels in white; one sat 
 u at the head, and the other at the feet, where the body of 
 Jesus had lain." In accents of tenderness they asked of her : 
 "Woman, why weepest thou ?" In reply she could but voice 
 anew her overwhelming sorrow : "Because they have taken 
 away my Lord, and I know not where they have laid him." 
 The absence of the body, which she thought to be all that 
 was left on earth of Him whom she loved so deeply, was a 
 personal bereavement. There is a volume of pathos and 
 affection in her words, "They have taken away my Lord." 
 
 Turning from the vault, which, though at that moment 
 illumined by angelic presence, was to her void and desolate, 
 she became aware of another Personage, standing near. She 
 heard His sympathizing inquiry : "Woman, why weepest 
 thou? whom seekest thou?" Scarcely lifting her tearful 
 countenance to look at the Questioner, but vaguely suppos- 
 ing that He was the caretaker of the garden, and that He 
 might have knowledge of what had been done with the body 
 of her Lord, she exclaimed : "Sir, if thou have borne him 
 hence, tell me where thou hast laid him, and I will take him 
 away." She knew that Jesus had been interred in a bor- 
 rowed tomb ; arid if the body had been dispossessed of that 
 resting place, she was prepared to provide another. "Tell 
 me where thou hast laid him," she pleaded. 
 
 * John 20:1-10. 
 
THE RISEN LORD AND MARY MAGDALENE. 681 
 
 It was Jesus to whom she spake, her beloved Lord, 
 though she knew it not. One word from His living lips 
 changed her agonized grief into ecstatic joy. "Jesus saith 
 unto her, Mary." The voice, the tone, the tender accent she 
 had heard and loved in the earlier days lifted her from the 
 despairing depths into which she had sunk. She turned, and 
 saw the Lord. In a transport of joy she reached out her 
 arms to embrace Him, uttering only the endearing and 
 worshipful word, "Rabboni," meaning My beloved Master. 
 Jesus restrained her impulsive manifestation of reverent 
 love, saying, "Touch me not \ d for I am not yet ascended to 
 my Father," and adding, "but go to my brethren, and say 
 unto them, I ascend unto my Father, and your Father ; and 
 to my God, and your God." e 
 
 To a woman, to Mary of Magdala, was given the honor 
 of being the first among mortals to behold a resurrected 
 Soul, and that Soul, the Lord Jesus/ J^ To other favored 
 women did the risen Lord next manifest Himself, including 
 Mary the mother of Joses, Joanna, and Salome the mother 
 of the apostles James and John. These and the other women 
 with them had been affrighted by the presence of the angel 
 at the tomb, and had departed with mingled fear and joy. 
 They were not present when Peter and John entered the 
 vault, nor afterward when the Lord made Himself known 
 to Mary Magdalene. They may have returned later, for 
 some of them appear to have entered the sepulchre, and to 
 have seen that the Lord's body was not there. As they 
 stood wondering in perplexity and astonishment, they be- 
 came aware of the presence of two men in shining garments, 
 and as the women "bowed down their faces to the earth" the 
 angels said unto them : "Why seek ye the living among the 
 dead ? He is not here, but is risen : remember how he spake 
 unto you when he was yet in Galilee, saying, The Son of man 
 
 d Revised version, "Take not hold on me" (margin). 
 <?John 20:11-17. 
 /Mark 16:9. 
 
JESUS THE CHRIST. [CHAP. 37. 
 
 must be delivered into the hands of sinful men, and be 
 crucified, and the third day rise again. And they remem- 
 bered his words. "o As they were returning to the city to 
 deliver the message to the disciples, "J eslls met them, saying, 
 All hail. And they came and held him by the feet, and 
 worshipped him. Then said Jesus unto them, Be not afraid : 
 go tell my brethren that they go into Galilee, and there shall 
 they see me."* 1 
 
 One may wonder why Jesus had forbidden Mary Mag- 
 dalene to touch Him, and then, so soon after, had permitted 
 other women to hold Him by the feet as they bowed 
 in reverence. We may assume that Mary's emotional 
 approach had been prompted more by a feeling of personal 
 yet holy affection than by an impulse of devotional worship 
 such as the other women evinced. Though the resurrected 
 Christ manifested the same friendly and intimate regard as 
 He had shown in tfje mortal state toward those with whom 
 He had been closely associated, He was no longer one of 
 them in the literal sense. There was about Him a divine 
 dignity that forbade close personal familiarity. To Mary 
 Magdalene Christ had said : "Touch me not ; for I am not 
 yet ascended to my Father." If the second clause was spoken 
 in explanation of the first, we have to infer that no human 
 hand was to be permitted to touch the Lord's resurrected and 
 immortalized body until after He had presented Himself to 
 the Father. It appears reasonable and probable that be- 
 tween Mary's impulsive attempt to touch the Lord, and the 
 action of the other women who held Him by the feet as they 
 bowed in worshipful reverence, Christ did ascend to the 
 Father, and that later He returned to earth to continue His 
 ministry in the resurrected state. 
 
 Mary Magdalene and the other women told the won- 
 derful story of their several experiences to the disciples, but 
 
 g Luke 24:3-8. 
 h Matt. 28:9, 10. 
 
PERPLEXITY OF THE APOSTLES. 683 
 
 the brethren could not credit their words, which "seemed to 
 them as idle tales, and they believed them not."* After all 
 that Christ had taught concerning His rising from the dead 
 on that third day/ the apostles were unable to accept the 
 actuality of the occurrence; to their minds the resurrection 
 was some mysterious and remote event, not a present possi- 
 bility. There was neither precedent nor analogy for the 
 stories these women told of a dead person returning to life, 
 with a body of flesh and bones, such as could be seen and felt 
 except the instances of the young man of Nain, the daugh- 
 ter of Jairus, and the beloved Lazarus of Bethany, between 
 whose cases cf restoration to a renewal of mortal life and the 
 reported resurrection of Jesus they recognized essential 
 differences. The grief and the sense of irreparable loss 
 which had characterized the yesterday Sabbath, were re- 
 placed by profound perplexity and contending doubts on this 
 first day of the week. But while the apostles hesitated to 
 believe that Christ had actually risen, the women, less skep- 
 tical, more trustful, knew, for they had both seen Him and 
 heard His voice, and some of them had touched His feet. 
 
 A PRIUSTLY CONSPIRACY OF FALSEHOOD. 6 
 
 When the Roman guardsmen had sufficiently recovered 
 from fright to make their precipitate departure from the 
 sepulchre, they went to the chief priests, under whose orders 
 they had been placed by Pilate/ and reported the super- 
 natural occurrences they had witnessed. The chief priests 
 were Sadducees, of which sect or party a distinguishing 
 feature was the denial of the possibility of resurrection from 
 the dead. A session of the Sanhedrin was called, and the 
 disturbing report of the guard was considered. In the spirit 
 
 t'Luke 24:9-11; compare Mark 16:9-13. 
 
 /Note 1, end of chapter. 
 
 k Matt. 28:11-15. 
 
 JMatt. 27:65, 66; page 665 herein. 
 
684 JESUS THE CHRIST, rjtaq [CHAP. 37. 
 
 in which these deceiving hierarchs had tried to kill L/azarus 
 for the purpose of quelling popular interest in the miracle 
 of his restoration to life, they now conspired to discredit the 
 truth of Christ's resurrection by bribing the soldiers to lie. 
 These were told to say "His disciples came by night, and 
 stole him away while we slept" ; and for the falsehood they 
 were offered large sums of money. The soldiers accepted 
 the tempting bribe, and did as they were instructed ; for this 
 course appeared to them the best way out of a critical situa- 
 tion. If they were found guilty of sleeping at their posts, 
 immediate death would be their doom; but the Jews en- 
 couraged them by the promise: "If this come to the gov- 
 ernor's ears, we will persuade him and secure you." It must 
 be remembered that the soldiers had been put at the disposal 
 of the chief priests, and presumably therefore were not re- 
 quired to report the details of their doings to the Roman 
 authorities. 
 
 The recorder adds that until the day of his writing, the 
 falsehood of Christ's body having been stolen from the tomb 
 by the disciples was current among the Jews. The utter 
 untenability of the false report is apparent. If all the soldiers 
 were asleep a most unlikely occurrence inasmuch as such 
 neglect was a capital offense how could they possibly know 
 that any one had approached the tomb? And, more par- 
 ticularly, how could they substantiate their statement evert 
 if it were true, that the body was stolen and that the disciples 
 were the grave-robbers?" The mendacious fiction was 
 framed by the chief priests and elders of the people. Not 
 all the priestly circle were parties to it however. Some, who 
 perhaps had been among the secret disciples of Jesus before 
 His death, were not afraid to openly ally themselves with 
 the Church, when, through the evidence of the Lord's resur- 
 rection, they had become thoroughly converted. We read 
 
 _, .iSJt 
 
 tn Compare Acts 12:19. 
 
 tt Note 2, end of chapter. 
 
ON THE EMMAUS ROAD. 685 
 
 that but a few months later "a great company of the priests 
 were obedient to the faith."* 
 
 CHRIST WALKS AND TALKS WITH TWO Otf THS DISCIPLES/ 
 
 During the afternoon of that same Sunday, two disciples, 
 not of the apostles, left the little band of believers in Jeru- 
 salem and set out for Emmaus, a village between seven and 
 eight miles from the city. There could be but one topic of 
 conversation between them, and on this they communed as 
 they walked, citing incidents in the lord's life, dwelling par- 
 ticularly upon the fact of His death through which their 
 hopes of a Messianic reign had been so sadly blighted, and 
 marveling deeply over the incomprehensible testimony of the 
 women concerning His reappearance as a living Soul. As 
 they went, engrossed in sorrowful and profound discourse, 
 another Wayfarer joined them ; it was the Lord Jesus, "but 
 their eyes were holden that they should not know him." In 
 courteous interest, He asked: "What manner of communi- 
 cations are these that ye have one to another, as ye walk, and 
 are sad?" One of the disciples, Cleopas by name, replied 
 with surprize tinged with commiseration for the Stranger's 
 seeming ignorance : "Art thou only a stranger in Jerusalem, 
 and hast not known the things which are come to pass there 
 in these days?" Intent on drawing from the men a full 
 statement of the matter by which they were so plainly agi- 
 tated, the unrecognized Christ asked, "What things ?" They 
 could not be reticent. "Concerning Jesus of Nazareth" they 
 explained, "which was a prophet mighty in deed and word 
 before God and all the people : and how the chief priests and 
 our rulers delivered him to be condemned to death, and have 
 crucified him." In sorrowful mood they went on to tell how 
 they had trusted that the now crucified Jesus would have 
 proved to be the Messiah sent to redeem Israel; but alas! 
 
 oActs 6:7; compare John 12:42. 
 />Luke 24:13-32; compare Mark 16:12. 
 
686 JESUS THE CHRIST. [CHAP. 37. 
 
 this was the third day since He had been slain. Then, with 
 brightening countenances, yet still perplexed, they told of 
 certain women of their company who had astonished them 
 that morning by saying that they had visited the sepulchre 
 early and had discovered that the Lord's body was not there, 
 but, "that they had also seen a vision of angels, which said 
 that he was alive." Moreover, others beside the women had 
 gone to the tomb, and had verified the absence of the body 
 but had not seen the L,ord. 
 
 Then Jesus, gently chiding His fellow travelers as foolish 
 men and slow of heart in their hesitating acceptance of what 
 the prophets had spoken, asked impressively, "Ought not 
 Christ to have suffered these things, and to enter into his 
 glory?" Beginning with the inspired predictions of Moses, 
 He expounded to them the scriptures, touching upon all the 
 prophetic utterances concerning the Savior's mission. Hav- 
 ing continued with the two men to their destination Jesus 
 "made as though he would have gone further," but they 
 urged Him to tarry with them, for the day was already far 
 spent. He so far acceded to their hospitable entreaty as to 
 enter the house, and, as soon as their simple meal was pre- 
 pared, to seat Himself with them at the table. As the Guest 
 of honor, He took the loaf, "blessed it and brake, and gave 
 to them." There may have been something in the fervency 
 of the blessing, or in the manner of breaking and distributing 
 the bread, that revived memories of former days ; or, possi- 
 bly, they caught sight of the pierced hands; but, whatever 
 the immediate cause, they looked intently upon their Guest, 
 "and their eyes were opened, and they knew him; and he 
 vanished out of their sight." In a fulness of joyful wonder- 
 ment they rose from the table, surprized at themselves for 
 not having recognized Him sooner. One said to the other, 
 "Did not our heart burn within us, while he talked with us 
 t>y the way, and while he opened to us the scriptures?" 
 Straightway they started to retrace their steps and hastened 
 
 ;aC-8t: 
 
THE RESURRECTED LORD PARTAKES OF FOOD. 687 
 
 back to Jerusalem to confirm by their witness what, before, 
 the brethren had been slow to believe. 
 
 RISEN LORD APPEARS TO THE DISCIPLES IN JERUSALEM 
 AND EATS IN THEIR PRESENCE. 5 
 
 When Cleopas and his companion reached Jerusalem that 
 night, they found the apostles and other devoted believers 
 assembled in solemn and worshipful discourse within closed 
 doors. Precautions of secrecy had been taken "for fear of 
 the Jews." Even the apostles had been scattered by the ar- 
 rest, arraignment, and judicial murder of their Master ; but 
 they and the disciples in general rallied anew at the word of 
 His resurrection, as the nucleus of an army soon to sweep 
 the world. The two returning disciples were received with 
 the joyous announcement, "The Lord is risen indeed, and 
 hath appeared to Simon." This is the sole mention made by 
 the Gospel- writers of Christ's personal appearance to Simon 
 Peter on that day. The interview between the Lord and His 
 once recreant but now repentant apostle must have been 
 affecting in the extreme. Peter's remorseful penitence over 
 his denial of Christ in the palace of the high priest was deep 
 and pitiful ; he may have doubted that ever again would the 
 Master call him His servant ; but hope must have been en- 
 gendered through the message from the tomb brought by the 
 women, in which the Lord sent greetings to the apostles, 
 whom for the first time He designated as His brethren/ and 
 from this honorable and affectionate characterization Peter 
 had not been excluded ; moreover, the angel's commission 
 to the women had given prominence to Peter by particular 
 mention/ To the repentant Peter came the Lord, doubtless 
 with forgiveness and loving assurance. The apostle himself 
 maintains a reverent silence respecting the visitation, but the 
 
 T 1 a, n, ,o f 1 n- <A no 
 
 ?&& l;fo ; Vu oI S:n. ;W - 23 - 
 
 jMark 16:7. 
 
688 JESUS THE CHRIST. [CHAP. 37. 
 
 fact thereof is attested by Paul as one of the definite proofs 
 of the Lord's resurrection/ 
 
 Following the jubilant testimony of the assembled be- 
 lievers, Cleopas and his fellow traveler told of the Lord's 
 companionship with them on the Emmaus road, of the things 
 He had taught them, and of the manner in which He had 
 become known unto them in the breaking of bread. As the 
 little company communed together, "J esus himself stood in 
 the midst of them, and saith unto them, Peace be unto you." 
 They were affrighted, supposing with superstitious dread 
 that a ghost had intruded amongst them. But the Lord 
 comforted them, saying "Why are ye troubled? and why do 
 thoughts arise in your hearts? Behold my hands and my 
 feet, that it is I myself : handle me, and see ; for a spirit hath 
 not flesh and bones, as ye see me have." Then He showed 
 them the wounds in His hands and feet and side. "They 
 yet believed not for joy," which is to say, they thought the 
 reality, to which they all were witnesses, too good, too glori- 
 ous, to be true. To further assure them that He was no 
 shadowy form, no immaterial being of tenuous substance, but 
 a living Personage with bodily organs internal as well as 
 outward, He asked "Have ye here any meat?" They gave 
 Him a piece of a broiled fish and other food," which He 
 took "and did eat before them." 
 
 These unquestionable evidences of their Visitant's cor- 
 poreity calmed and made rational the minds of the disciples ; 
 and now that they were composed and receptive the Lord 
 reminded them that all things that had happened to Him 
 were in accordance with what He had told them while He 
 had lived amongst them. In His divine presence their un- 
 derstanding was quickened and enlarged so that they com- 
 prehended as never before the scriptures the Law of 
 
 
 #1 Cor. 15:5. 
 
 11 The words "and of an honeycomb" (Luke 24:42) are omitted from the 
 revised version, and by ir.-ny authorities are declared to be a spurious 
 addition to the original text. 
 
'THUS IT BEHOVED CHRIST TO SUFFER. 689 
 
 Moses, the books of the prophets and the psalms concern- 
 ing Him. That His now accomplished death was a necessity, 
 He attested as fully as He had predicted and affirmed the 
 same aforetime. Then He said unto them : "Thus it is writ- 
 ten, and thus it behoved Christ to suffer, and to rise from the 
 dead the third day : and that repentance and remission of sins 
 should be preached in his name among all nations, begin- 
 ning at Jerusalem. And ye are witnesses of these things." 
 Then were the disciples glad. As He was about to de- 
 part the Lord gave them His blessing, saying "Peace be unto 
 you : as my Father hath sent me, even so send I you." This 
 specification of men sent by authority points directly to the 
 apostles ; "And when he had said this, he breathed on them, 
 and saith unto them, Receive ye the Holy Ghost: whose 
 soever sins ye remit, they are remitted unto them; and 
 whose soever sins ye retain, they are retained." v 
 
 " fited 
 
 DOUBTING THOMAS. 
 
 When the Lord Jesus appeared in the midst of the disci- 
 ples on the evening of the Resurrection Sunday, one of the 
 apostles, Thomas, was absent. He was informed of what 
 the others had witnessed, but was unconvinced; even their 
 solemn testimony, "We have seen the Lord," failed to 
 awaken an echo of faith in his heart. In his state of mental 
 skepticism he exclaimed: "Except I shall see in his hands 
 the print of the nails, and put my finger into the print of the 
 nails, and thrust my hand into his side, I will not believe." 
 Caution and charity must attend our judgment in any con- 
 clusion as to the incredulous attitude of this man. He could 
 scarcely have doubted the well attested circumstance of the 
 empty sepulchre, nor the veracity of Mary Magdalene and 
 the other women as to the presence of angels and the Lord's 
 appearing, nor Peter's testimony nor that of the assembled 
 
 ma 
 
 rjohn 20:21-23. 
 
 rjohn 20:21-23. 
 
 wjohn 20:24-29; compare Mark 16:14. 
 
690 JESUS THE CHRIST. [CHAP. 37. 
 
 company ; but he may have regarded the reported manifes- 
 tations as a series of subjective visions; and the absence of 
 the Lord's body may have been vaguely considered as a 
 result of Christ's supernatural restoration to life followed by 
 a bodily and final departure from earth. It was the cor- 
 poreal manifestation of the risen Lord, the exhibition of the 
 wounds incident to crucifixion, the invitation to touch and 
 feel the resurrected body of flesh and bones, to which 
 Thomas demurred. He had no such definite conception of 
 the resurrection as would accord with a literal acceptance of 
 the testimony of his brethren and sisters who had seen, 
 heard, and felt. 
 
 A week later, for so the Jewish designation, "after eight 
 days/' is to be understood, therefore on the next Sunday, 
 which day of the week afterward came to be known to the 
 Church as the "Lord's Day" and to be observed as the Sab- 
 bath in place of Saturday, the Mosaic Sabbath/ the disciples 
 were again assembled, and Thomas was with them. The 
 meeting was held within closed and, presumably, guarded 
 doors, for there was danger of interference by the Jewish 
 officers. "Then came Jesus, the doors being shut, and stood 
 in the midst, and said, Peace be unto you. Then saith he to 
 Thomas, Reach hither thy finger, and behold my hands; 
 and reach hither thy hand, and thrust it into my side : and 
 be not faithless, but believing." 
 
 The skeptical mind of Thomas was instantly cleansed, 
 his doubting heart was purified; and a conviction of the 
 glorious truth flooded his soul. In contrite reverence he 
 bowed before his Savior, the while exclaiming in worshipful 
 acknowledgment of Christ's Deity: "My Lord and my 
 God/' His adoration was accepted, and the Savior said: 
 "Thomas, because thou hast seen me, thou hast believed: 
 blessed are they that have not seen, and yet have believed." 
 
 X Rev. 1:10; compare Acts 20:7; 1 Cor. 16:2. 
 ,H:91 sT 
 
THE SECOND MIRACULOUS DRAUGHT OF FISHES. 691 
 
 iffat&Bd&betei- 
 AT 
 
 The angel at the sepulchre and the risen Christ Himself 
 had severally sent word to the apostles to go into Galilee, 
 where the Lord would meet them as He had said before His 
 death. 5 They deferred their departure until after the week 
 following the resurrection, and then once again in their 
 native province, they awaited further developments. In the 
 afternoon of one of those days of waiting, Peter said to six 
 of his fellow apostles, "I go a fishing" ; and the others re- 
 plied, "We also go with thee." Without delay they em- 
 barked on a fishing boat; and though they toiled through 
 the night, the net had been drawn in empty after every 
 cast. As morning approached they drew near the land, dis- 
 appointed and disheartened. In the early dawn they were 
 hailed from the shore by One who asked : "Children, have 
 ye any meat?"* They answered "No." It was Jesus who 
 made the inquiry, though none in the boat recognized Him. 
 He called to them again, saying: "Cast the net on the right 
 side of the ship, and ye shall find. They cast therefore, 
 and now they were not able to draw it for the multitude of 
 fishes." They did as directed and the result was so sur- 
 prizing as to appear to them miraculous ; it must have 
 aroused memories of that other remarkable draught of fishes, 
 in the taking of which their fishermen's skill had been super- 
 seded; and at least three witnesses of the earlier miracle 
 were now in the boat. & 
 
 John, quick to discern, said to Peter, "It is the Lord" ; 
 and Peter, impulsive as ever, hastily girt his fisher's coat 
 about him and sprang into the sea, the sooner to reach land 
 and prostrate himself at his Master's feet. The others left 
 
 yjohn 21:1-23. 
 
 2 Matt 28:10; Mark 16:7; compare Matt. 26:32, Mark 14:28. 
 a The noun of address, "Children'^ is equivalent to our modern use of 
 Sirs," "Men" or "Lads." It was quite in Harmony with the vernacular. 
 fcLuke 5:4-10; also page 198 herein. 
 
693 JESUS THE CHRIST. [CHAP. 37. 
 
 the vessel and entered a small boat in which they rowed to 
 shore, towing the heavily laden net. On the land they saw 
 a fire of coals, with fish broiling thereon, and alongside a 
 supply of bread. Jesus told them to bring of the fish they 
 had just caught, to which instruction the stalwart Peter re- 
 sponded by dashing into the shallows and dragging the net 
 to shore. When counted, the haul was found to consist of 
 a hundred and fifty-three great fishes; and the narrator is 
 careful to note that "for all there were so many, yet was 
 not the net broken." 
 
 Then Jesus said "Come and dine" ; and as the Host at the 
 meal, He divided and distributed the bread and fish. We 
 are not told that He ate with His guests. Everyone knew 
 that it was the Lord who so hospitably served ; yet on this, 
 as on all other occasions of His appearing in the resurrected 
 state, there was about Him an awe-inspiring and restraining 
 demeanor. They would have liked to question Him, but durst 
 not. John tells us that this was the "third time that Jesus 
 shewed himself to his disciples, after that he was risen from 
 the dead"; by which we understand the occasion to have 
 been the third on which Christ had manifested Himself to 
 the apostles, in complete or partial assembly; for, including 
 also the appearing to Mary Magdalene, to the other women, 
 to Peter, and to the two disciples on the country road, this 
 was the seventh recorded appearance of the risen Lord. 
 
 When the meal was finished, "Jesus saith to Simon Peter, 
 Simon, son of Jonas, lovest thou me more than these?" 
 The question, however tenderly put, must have wrung Peter's 
 heart, coupled as it was with the reminder of his bold 
 but undependable protestation, "Though all men shall be of- 
 fended because of thee, yet will I never be offended" ; c fol- 
 lowed by his denial that he had ever known the Man. J To 
 the Lord's inquiry Peter answered humbly, "Yea, Lord; 
 
 cMatt. 26:33; Mark 14:29; compare Luke 22:33; John 13:37; p. 600 herein. 
 JMatt. 26:70, 72, 74; also page 629 herein. 
 
FEED MY SHEEP. .693 
 
 thou knowest that I love thee." Then said Jesus, "Feed my 
 lambs." The question was repeated; and Peter replied in 
 identical words, to which the Lord responded, "Feed my 
 sheep." And yet the third time Jesus asked, "Simon, son 
 of Jonas, lovest thou me?" Peter was pained and grieved 
 at this reiteration, thinking perhaps that the Lord mis- 
 trusted him ; but as the man had three times denied, so now 
 was he given opportunity for a triple confession. To the 
 thrice repeated question, Peter answered: "Lord, thou 
 knowest all things; thou knowest that I love thee. Jesus 
 saith unto him. Feed my sheep." 
 
 The commission "Feed my sheep" was an assurance of 
 the Lord's confidence, and of the reality of Peter's presi- 
 dency among the apostles. He had emphatically announced 
 his readiness to follow his Master even to prison and death. 
 Now, the Lord who had died said unto him : "Verily, verily, 
 I say unto thee, When thou wast young, thou girdest thy- 
 self, and walkedst whither thou wouldst : but when thou 
 shalt be old, thou shalt stretch forth thy hands, and another 
 shall gird thee, and carry thee whither thou wouldst not." 
 John informs us that the Lord so spake signifying the death 
 by which Peter should find a place among the martyrs ; the 
 analogy points to crucifixion, and traditional history is with- 
 out contradiction as to this being the death by which Peter 
 sealed his testimony of the Christ. 
 
 Then said the Lord to Peter, "Follow me." The com- 
 mand had both immediate and future significance. The man 
 followed as Jesus drew apart from the others on the shore ; 
 yet a few years and Peter would follow his Lord to the cross. 
 Without doubt Peter comprehended the reference to his 
 martyrdom, as his writings, years later, indicate/ As Christ 
 and Peter walked together, the latter, looking backward, 
 saw that John was following, and inquired : "Lord, and 
 what shall this man do?" Peter wished to peer into the 
 
 e2 Peter 1:14. 
 
694: JESUS THE CHRIST. [CHAP. 37. 
 
 future as to his companion's fate was John also to die for 
 the faith? The Lord replied: "If I will that he tarry till 
 I come, what is that to thee? follow thou me." It was an 
 admonition to Peter to look to his own course of duty, and 
 to follow the Master, wherever the road should lead. 
 
 Concerning himself, John adds: "Then went this saying 
 abroad among the brethren, that that disciple should not die : 
 yet Jesus said not unto him, He shall not die ; but, If I will 
 that he tarry till I come, what is that to thee ?" That John 
 still lives in the embodied state, and shall remain in the flesh 
 until the Lord's yet future advent, is attested by later reve- 
 lation/ In company with his martyred and resurrected com- 
 panions, Peter and James, the "disciple whom Jesus loved" 
 has officiated in the restoration of the Holy Apostleship in 
 this the dispensation of the fulness of times. 
 
 OTHER MANIFESTATIONS OF THE RISEN LORD IN 
 
 Jesus had designated a mountain in Galilee whereon He 
 would meet the apostles; and thither the Eleven went. 
 When they saw Him at the appointed place, they worshiped 
 Him. The record adds "but some doubted," by which may 
 be implied that others beside the apostles were present, 
 among whom were some who were unconvinced of the actual 
 corporeity of the resurrected Christ. This occasion may 
 have been that of which Paul wrote a quarter of a century 
 later, concerning which he affirms that Christ "was seen of 
 above five hundred brethren at once," of whom, though 
 some had died, the majority remained at the time of Paul's 
 writing, living witnesses to his testimony. 
 
 To those assembled on the mount Jesus declared : "All 
 power is given unto me in heaven and in earth." This could 
 be understood as nothing less than an affirmation of His ab- 
 
 / Doc. and Cov. Sec. 7; compare B. of M., 3 Nephi 28:1-12. 
 fir Matt. 28:16-18. 
 fll Cor. 15:6. 
 
GO YE INTO ALL THE WORLD. 695 
 
 solute Godship. His authority was supreme, and those who 
 were commissioned of Him were to minister in His name, 
 and by a power such as no man could give or take away. 
 
 THE FINAL COMMISSION AND THE ASCENSION. 
 
 Throughout the forty days following His resurrection, 
 the Lord manifested Himself at intervals to the apostles, to 
 some individually and to all as a body,* 1 and instructed them 
 in "the things pertaining to the kingdom of God."* The 
 record is not always specific and definite as to time and place 
 of particular events; but as to the purport of the Lord's 
 instructions during this period there exists no cause for 
 doubt. Much that He said and did is not written/ but such 
 things as are of record, John assures his readers, "are writ- 
 ten, that ye might believe that Jesus is the Christ, the Son 
 of God; and that believing ye might have life through his 
 name."* 
 
 As the time of His ascension drew nigh, the Lord said 
 unto the eleven apostles: "Go ye into all the world, and 
 preach the gospel to every creature. He that believeth and 
 is baptized shall be saved ; but he that believeth not shall be 
 damned. And these signs shall follow them that believe; 
 In my name shall they cast out devils ; they shall speak with 
 new tongues; they shall take up serpents; and if they drink 
 any deadly thing, it shall not hurt them ; they shall lay hands 
 on the sick, and they shall recover."' In contrast with their 
 earlier commission, under which they were sent only "to the 
 lost sheep of the house of Israel,"" 1 they were now to go to 
 Jew and Gentile, bond and free, to mankind at large, of 
 whatever nation, country, or tongue. Salvation, through 
 
 h Note 3, end of chapter. 
 iActs 1:3. 
 
 /John 20:30; compare 21:25 remembering that the latter passage may 
 have reference to occurrences both before and after the Lord's deati 
 
 k John 20:31. 
 /Mark 16:15-18. 
 wMatt. 10:5, 6. 
 
 
JESUS THE CHRIST. [CHAP. 37. 
 
 faith in Jesus the Christ, followed by repentance and bap- 
 tism, was to be freely offered to all; the rejection of the 
 offer thenceforth would bring condemnation. Signs and 
 miracles were promised to "follow them that believe," thus 
 confirming their faith in the power divine ; but no intimation 
 was given that such manifestations were to precede belief, 
 as baits to catch the credulous wonder-seeker. 
 
 Assuring the apostles anew that the promise of the 
 Father would be realized in the coming of the Holy Ghost, 
 the Lord instructed them to remain in Jerusalem, whither 
 they had now returned from Galilee, until they would be 
 "endued with power from on high" ; n and He added : "For 
 John truly baptized with water ; but ye shall be baptized with 
 the Holy Ghost not many days hence. " 
 
 In that last solemn interview, probably as the risen 
 Savior led the mortal Eleven away from the city toward the 
 old familiar resort on the Mount of Olives, the brethren, 
 still imbued with their conception of the kingdom of God 
 as an earthly establishment of power and dominion, asked of 
 Him, "Ivord, wilt thou at this time restore again the kingdom 
 to Israel ?" Jesus answered, "It is not for you to know the 
 times or the seasons, which the Father hath put in his own 
 power. But ye shall receive power, after that the Holy 
 Ghost is come upon you : and ye shall be witnesses unto me 
 both in Jerusalem, and in all Judea, and in Samaria, and 
 unto the uttermost part of the earth. "^ Their duty was 
 thus defined and emphasized : "Go ye therefore, and teach 
 all nations, baptizing them in the name of the Father, and 
 of the Son, and of the Holy Ghost : teaching them to observe 
 all things whatsoever I have commanded you : and, lo, I am 
 with you alway, even unto the end of the world. Amen." 
 
 n "Clothed with power from on high" according to revised version, 
 Luke 24:49. 
 
 oActs 1:5; see also Luke 24:49; and compare John 14:16, 17, 26; 15:26; 
 16:7, 13. 
 
 pActs 1:7, 8; compare Matt. 24:36; Mark 13:32. 
 
 flMatt. 28:19, 20. 
 
THE LORD'S VISIBLE ASCENSION. 697 
 
 When Christ and the disciples had gone "as far as to 
 Bethany," the Lord lifted up His hands, and blessed them ; 
 and while yet He spake, He rose from their midst, and they 
 looked upon Him as He ascended until a cloud received 
 Him out of their sight. While the apostles stood gazing 
 steadfastly upward, two personages, clothed in white ap- 
 parel, appeared by them ; these spake unto the Eleven, say- 
 ing: "Ye men of Galilee, why stand ye gazing up into 
 heaven? this same Jesus, which is taken up from you into 
 heaven, shall so come in like manner as ye have seen him 
 go into heaven." r 
 
 Worshipfully and with great joy the apostles returned 
 to Jerusalem, there to await the coming of the Comforter. 
 The Lord's ascension was accomplished; it was as truly a 
 literal departure of a material Being as His resurrection had 
 been an actual return of His spirit to His own corporeal 
 body, theretofore dead. With the world abode and yet 
 abides the glorious promise, that Jesus the Christ, the same 
 Being who ascended from Olivet in His immortalized body 
 of flesh and bones, shall return, descending from the heavens, 
 
 in similarly material form and substance. 
 
 . 
 
 NOTES TO CHAPTER 37. 
 
 i. Precise Time and Manner of Christ's Emergence from 
 the Tomb Not Known. Our Lord definitely predicted His res- 
 urrection from the dead on the third day, (Matt. 16:21; 17:23; 
 20:19; Mark 9:31; 10:34; Luke 9:22; 13:32; 18:33), and the angels 
 at the tomb (Luke 24:7), and the risen Lord in Person (Luke 
 24:46) verified the fulfilment of ( ; he prophecies; and apostles so 
 testified in later years (Acts 10:40; I Cor. 15:4). This specifica- 
 tion of the third day must not be understood as meaning after 
 three full days. The Jews began their counting of the daily 
 hours with sunset; therefore the hour before sunset and the 
 hour following belonged to different days. Jesus died and was 
 interred during Friday afternoon. His body lay in the tomb, 
 dead, during part of Friday (first day), throughout Saturday, 
 or as we divide the days, from sunset Friday to sunset Saturday, 
 (second day), and part of Sunday (third day). We know not 
 at what hour between Saturday sunset and Sunday dawn He 
 rose. 
 
 rActs 1:9-11; see also Luke 24:50, 51. 
 
698 JESUS THE CHRIST, [CHAP. 37. 
 
 The fact that an earthquake occurred, and that the angel of 
 the Lord descended and rolled the stone from the portal of the 
 tomb in the early dawn of Sunday for so we infer from Matt 
 28:!, 2 does not prove that Christ had not already risen. The 
 great stone was rolled back and the inside of the sepulchre ex- 
 posed to view, so that those who came could see for themselves 
 that the Lord's body was no longer there; it was not necessary 
 to open the portal in order to afford an exit to the resurrected 
 Christ. In His immortalized state He appeared in and disap- 
 peared from closed rooms. A resurrected body> though of tan- 
 gible substance, and possessing all the organs of the mortal 
 tabernacle, is not bound to earth by gravitation, nor can it be 
 hindered in its movements by material barriers. To us who 
 conceive of motion only in the directions incident to the three 
 dimensions of space, the passing of a solid, such as a living body 
 of flesh and bones, through stone walls, is necessarily incom- 
 prehensible. But that resurrected beings move in accordance 
 with laws making such passage possible and to them natural, is 
 evidenced not only by the instance of the risen Christ, but by 
 the movements of other resurrected personages. Thus, in Sep- 
 tember, 1823, Moroni, the Nephite prophet who had died about 
 400 A. D., appeared to Joseph Smith in his chamber, three times 
 during one night, coming and going without hindrance incident 
 to walls or roof, (see P. of G. P., Joseph Smith 2:43; also The 
 Articles of Faith, 1:15-17). That Moroni was a resurrected man 
 is shown by his corporeity manifested in his handling of the 
 metallic plates on which was inscribed the record known to us 
 as the Book of Mormon. So also resurrected beings possess the 
 power of rendering themselves visible or invisible to the physical 
 vision of mortals. 
 
 2. Attempts to Discredit the Resurrection Through False- 
 hood. The inconsistent assertion that Christ had not risen but 
 that His body had been stolen from the tomb by the disciples, 
 has been sufficiently treated in the text. The falsehood is its 
 own refutation. Unbelievers of later date, recognizing the pal- 
 pable absurdity of this gross attempt at misrepresentation, have 
 not hesitated to suggest other hypotheses, each of which is con- 
 clusively untenable. Thus, the theory based upon the impossi- 
 ble assumption that Christ was not dead when taken from the 
 cross, but was in a state of coma or swoon, and that He was 
 afterward resuscitated, disproves itself when considered in con- 
 nection with recorded facts. The spear-thrust of the Roman 
 soldier would have been fatal, even if death had not already 
 occurred. The body was taken down, handled, wrapped and 
 buried by members of the Jewish council, who cannot be thought 
 of as actors in the burial of a living man; and so far as subse- 
 quent resuscitation is concerned, Edersheim (vol. 2, p. 626) 
 trenchantly remarks : "Not to speak of the many absurdities 
 which this theory involves, it really shifts if we acquit the 
 disciples of complicity the fraud upon Christ Himself." A 
 crucified person, removed from the cross before death and sub- 
 sequently revived, could not have walked with pierced and man- 
 
NOTES. 699 
 
 gled feet on the very day of his resuscitation, as Jesus did on 
 the road to Emmaus. Another theory that has had its day is 
 that of unconscious deception on the part of those who claimed 
 to have seen the resurrected Christ, such persons having been 
 victims of subjective but unreal visions conjured up by their 
 own excited and imaginative condition. The independence and 
 marked individuality of the several recorded appearing^ of the 
 Lord disprove the vision theory. Such subjective visual illusions 
 as are predicated by this hypothesis, presuppose a state of ex- 
 pectancy on the part of those who think they see; but all the 
 incidents connected with the manifestations of Jesus after His 
 resurrection were directly opposed to the expectations of those 
 who were made witnesses of His resurrected state. 
 
 The foregoing instances of false and untenable theories 
 regarding the resurrection of our Lord are cited as examples of 
 the numerous abortive attempts to explain away the greatest 
 miracle and the most glorious fact of history. The resurrection 
 of Jesus Christ is attested by evidence more conclusive than 
 that upon which rests our acceptance of historical events in 
 general. Yet the testimony of our Lord's rising from the dead 
 is not founded on written pages. To him who seeks in faith 
 and sincerity shall be given an individual conviction which shall 
 enable him to reverently confess as exclaimed the enlightened 
 apostle of old : "Thou art the Christ, the Son of the living 
 God." Jesus, who is God the Son, is not dead. "I know that 
 my Redeemer liveth." (Job 19:25.) 
 
 3. Recorded Appearances of Christ Between Resurrection 
 and Ascension. 
 
 1. To Mary Magdalene, near the sepulchre (Mark 16:9, 10; 
 
 John 20:14). 
 
 2. To other women, somewhere between the sepulchre and 
 
 Jerusalem (Matt. 28:9). 
 
 3. To two disciples on the road to Emmaus (Mark 16:12; Luke 
 
 24:13). 
 
 4. To Peter, in or near Jerusalem (Luke 24:34; i Cor. 15:5). 
 
 5. To ten of the apostles and others at Jerusalem (Luke 24:36; 
 
 John 20:19). 
 
 6. To the eleven apostles at Jerusalem (Mark 16:14; John 
 
 20:26). 
 
 7. To the apostles at the Sea of Tiberias, Galilee, (John 21). 
 
 8. To the eleven apostles on a mountain in Galilee (Matt. 
 
 28:16). 
 
 9. To five hundred brethren at once (i Cor, 15:6); locality, not 
 
 specified, but probably in Galilee. 
 
 10. To James (i Cor. 15:7). Note that no record of this mani- 
 
 festation is made by the Gospel-writers. 
 
 11. To the eleven apostles at the time of the ascension, Mount 
 
 of Olives, near Bethany (Mark 16:19; Luke 24:50, 51). 
 The Lord's manifestations of Himself to men subsequent to 
 the ascension will be considered later. 
 
700 JESUS THE CHRIST. [CHAP. 38. 
 
 -.'iBJfa ^Tfha aawW lo veb vn- . 
 
 
 CHAPTER 38. 
 THE APOSTOLIC MINISTRY. 
 
 MATTHIAS ORDAINED TO THE) APOSTlvESHIP. a 
 
 ) 
 
 After witnessing the Lord's ascension from Olivet, the 
 eleven apostles returned to Jerusalem filled with joy and 
 thoroughly suffused with the spirit of adoring worship. Both 
 in the temple and in a certain upper room, which was their 
 usual place of meeting, they continued in prayer and suppli- 
 cation, often in association with other disciples, including 
 Mary the mother of the Lord, some of her sons, and the 
 little sisterhood of faithful women who had ministered to 
 Jesus in Galilee and had followed Him thence to Jerusalem 
 and to Calvary. 6 The disciples, most of whom had been 
 dispersed by the tragic events of that last and fateful Pass- 
 over, had gathered again, with renewed and fortified faith, 
 about the great fact of the Lord's resurrection. Christ had 
 become "the firstfruits of them that slept," "the first begot- 
 ten of the dead," and "the firstborn" of the race to rise from 
 death to immortality/ They knew that not only had the 
 grave been compelled to give up the body of their Lord, but 
 that a way had been provided for the striking of the fetters 
 of death from every soul. Immediately following the resur- 
 rection of the Lord Jesus, many righteous ones who had slept 
 in the tomb had been resurrected, and had appeared in Jeru- 
 salem, revealing themselves unto many.^ The universality 
 of the resurrection of the dead was soon to become a promi- 
 nent feature of apostolic teaching. 
 
 The first official act undertaken by the apostles was the 
 
 a Acts 1:15-26. 
 
 &Luke 24:52, 53; Acts 1:12-14. 
 
 cl Cor. 15:20; Rev. 1:5; Colos. 1:18. 
 
 JMatt. 27:52. 53. 
 
MATTHIAS BECOMES ONE OF THE TWELVE. 701 
 
 filling of the vacancy in the council of the Twelve, occasioned 
 by the apostasy and suicide of Judas Iscariot. Sometime 
 between the ascension of Christ and the feast of Pentecost, 
 when the Eleven and other disciples, in all about a hundred 
 and twenty, were together "with one accord in prayer and 
 supplication," Peter laid the matter before the assembled 
 Church, pointing out that the fall of Judas had been fore- 
 seen/ and citing the psalmist's invocation : "Let his habita- 
 tion be desolate, and let no man dwell therein : and his 
 bishoprick let another take.'^ Peter affirmed the necessity 
 of completing the apostolic quorum ; and he thus set forth 
 the qualifications essential in the one who should be ordained 
 to the Holy Apostleship : "Wherefore of these men which 
 have companied with us all the time that the Lord Jesus 
 went in and out among us, beginning from the baptism of 
 John, unto that same day that he was taken up from us, 
 must one be ordained to be a witness with us of his resur- 
 rection." Two faithful disciples were nominated by the 
 Eleven, Joseph Barsabas and Matthias. In earnest suppli- 
 cation the assembly besought the Lord to indicate whether 
 either of these men, and if so which, was to be chosen for 
 the exalted office ; then, "they gave forth their lots ; and the 
 lot fell upon Matthias; and he was numbered with the 
 eleven apostles." 
 
 The proceeding throughout is deeply significant and in- 
 structive. The Eleven fully realized that on them lay the re- 
 sponsibility, and in them was vested the authority, to organ- 
 ize and develop the Church of Christ; that the council or 
 quorum of the apostles was limited to a membership of 
 twelve ; and that the new apostle, like themselves, must be 
 competent to testify in special and personal witness concern- 
 ing the earthly ministry, death, and resurrection of the Lord 
 
 e Acts 1:16; compare Psalm 41:9; see also John 13:18. 
 
 /Acts 1:20. The revised version substitutes on a preponderance of au- 
 thority "office" or, (marginal reading), "overseership," for the erroneous 
 rendering "bishoprick" in the common version. Compare Psalm 109:8. 
 
702 JESUS THE CHRIST. [CHAP. 38. 
 
 Jesus. The selection of Matthias was accomplished in a 
 general assembly of the Primitive Church; and while the 
 nominations were made by the apostles, all present appear 
 by implication to have had a voice in the matter of installa- 
 tion. The principle of authoritative administration through 
 common consent of the membership, so impressively exem- 
 plified in the choosing of Matthias, was followed, a few 
 weeks later, by the selection of "seven men of honest re- 
 port, full of the Holy Ghost and wisdom," who having been 
 sustained by the vote of the Church, were set apart to a 
 special ministry by the laying-on of the apostles' hands.0 
 
 THE BESTOWAI, OF THE HOLY GHOST.** 
 
 . 
 
 At the time of Pentecost, which fell on the fiftieth day 
 after the Passover/' and therefore, at this particular recur- 
 rence, about nine days after Christ's ascension, the apostles 
 "were all with one accord in one place," engaged in their 
 customary devotions, and waiting, as instructed, until they 
 would be endowed with a particular bestowal of power from 
 on high/ The promised baptism by fire and the Holy Ghost 
 befell them on that day. "Suddenly there came a sound 
 from heaven as of a rushing mighty wind, and it filled all 
 the house where they were sitting. And there appeared 
 unto them cloven tongues like as of fire, and it sat upon each 
 of them. And they were all filled with the Holy Ghost, and 
 began to speak with other tongues, as the Spirit gave them 
 utterance." 
 
 The "sound from heaven as of a rushing mighty wind" 
 was heard abroad ;^ and a multitude gathered about the 
 place. The visible manifestation of "cloven tongues like as 
 of fire," by which each of the Twelve was invested, was seen 
 
 g Acts 6:1-6; Note 1, end of chapter. 
 
 h Acts 2:1-41. Note 7, end of chapter. 
 
 i Note 2, end of chapter. 
 
 /Luke 24:49; Acts 1:4, 5, 8. 
 
 k Acts 2:6, in a better rendering than that of the common text (see 
 revised version) reads: "And when this sound was heard, the multitude 
 came together." 
 
THE PENTECOSTAL MIRACLE. 703 
 
 by those within the house, but apparently not by the gath- 
 ering crowds. The apostles spoke to the multitude, and a 
 great miracle was wrought, by which "every man heard them 
 speak in his own language" ; for the apostles, now richly 
 gifted, spake in many tongues, as the Holy Ghost, by whom 
 they had been endowed, gave them utterance. There were 
 present men from many lands and of many nations, and their 
 languages were diverse. In amazement some of them said : 
 "Behold, are not all these which speak Galileans ? And how 
 hear we every man in our own tongue, wherein we were 
 born?" While many were impressed by the preternatural 
 ability of the brethren, others in mocking tones said the men 
 were drunken. This instance of Satanic prompting to in- 
 considerate speech is especially illustrative of inconsistency 
 and rash ineptitude. Strong drink gives to no man wisdom ; 
 it steals away his senses and makes of him a fooL 
 
 Then Peter, as the president of the Twelve, stood up and 
 proclaimed in behalf of himself and his brethren : "Ye men 
 of Judea, and all ye that dwell at Jerusalem, be this known 
 unto you, and hearken to my words : for these are not 
 drunken, as ye suppose, seeing it is but the third hour of the 
 day." It was the Jewish custom, particularly on festival 
 days, to abstain from food and drink until after the morning 
 service in synagog, which was held about the third hour, or 
 nine o'clock in the forenoon. The apostle cited ancient 
 prophecy embodying the promise of Jehovah that He would 
 pour out His Spirit upon all flesh, so that wonders would be 
 wrought, even as those there present witnessed. 7 Then 
 boldly did Peter testify of Jesus of Nazareth, whom he char- 
 acterized as "a man approved of God among you by miracles 
 and wonders and signs, which God did by him in the midst 
 of you, as ye yourselves also know" ; and, reminding them, 
 in accusing earnestness, of the awful crime to which they 
 had been in some degree parties, he continued : "Him, being 
 
 /Joel 2:28, 29; compare Zech. 12:10. 
 
 I) bsasa'f 
 
704 JESUS THE CHRIST. iHT [CHAP. 38. 
 
 delivered by the determinate counsel and foreknowledge of 
 God, ye have taken, and by wicked hands have crucified and 
 slain : whom God hath raised up, having loosed the pains of 
 death : because it was not possible that he should be holden 
 of it." Citing the inspired outburst of the psalmist, who 
 had sung in jubilant measure of the soul that should not be 
 left in hell, and of the flesh that should not see corruption, 
 he showed the application of these scriptures to the Christ ; 
 and fearlessly affirmed: "This Jesus hath God raised up, 
 whereof we all are witnesses. Therefore being by the right 
 hand of God exalted, and having received of the Father the 
 promise of the Holy Ghost, he hath shed forth this, which ye 
 now see and hear." With increasing fervency, fearing 
 neither derision nor violence, and driving home to the hearts 
 of his enthralled listeners the fearful fact of their guilt, Peter 
 proclaimed as in voice of thunder : "Therefore let all the 
 house of Israel know assuredly, that God hath made that 
 same Jesus, whom ye have crucified, both Lord and Christ." 
 
 The power of the Holy Ghost could not be resisted; to 
 every earnest soul it carried conviction. They that heard 
 were pricked in their hearts, and in contrition cried out to 
 the apostles : "Men and brethren, what shall we do ?" Now 
 that they were prepared for the message of salvation, it was 
 given without reserve. "Repent," answered Peter, "and be 
 baptized every one of you in the name of Jesus Christ for 
 the remission of sins, and ye shall receive the gift of the 
 Holy Ghost. For the promise is unto you, and to your 
 children, and to all that are afar off, even as many as the 
 Lord our God shall call." 
 
 To the apostles' testimony, to the exhortation and warn- 
 ing, the people responded with profession of faith and re- 
 pentance. Their joy was comparable to that of the spirits in 
 prison, to whom the disembodied Christ had borne the au- 
 thoritative word of redemption and salvation. Those who 
 repented and confessed their belief in Christ at that memor- 
 
RAPID GROWTH OF THE PRIMITIVE CHURCH. 705 
 
 able Pentecost were received into the Church by baptism, 
 to the number of about three thousand. That their conver- 
 sion was genuine and not the effect of a passing enthusiasm, 
 that they were literally born again through baptism into a 
 newness of life, is evidenced by the fact that they endured 
 in the faith "and they continued stedfastly in the apostles' 
 doctrine and fellowship, and in breaking of bread, and in 
 prayers." So devoted were these early converts, so richly 
 blessed with the outpouring of the Holy Ghost was the 
 Church in those days, that the members voluntarily disposed 
 of their individual possessions and had all things in common. 
 To them faith in the Lord Jesus Christ was of greater worth 
 than the wealth of earth." 1 Among them, there was noth- 
 ing called "mine" or "thine," but all things were theirs in 
 the L,ord. n Signs and wonders followed the apostles, "and 
 the Lord added to the church daily such as should be saved." 
 Through the bestowal of the Holy Ghost the apostles had 
 become changed men. As made clear to them by the Spirit 
 of Truth, the scriptures constituted a record of preparation 
 for the events to which they were special and ordained wit- 
 nesses. Peter, who but a few weeks earlier had quailed 
 before a serving-maid, now spoke openly, fearing none. 
 Seeing once a lame beggar at the Gate Beautiful which led 
 into the temple court, he took the afflicted one by the hand, 
 saying : "Silver and gold have I none ; but such as I have 
 give I thee: In the name of Jesus Christ of Nazareth rise 
 up and walk."* 7 The man was healed and leaped in the ex- 
 uberance of his newly found strength; then he went with 
 Peter arid John into the temple, praising God aloud. An 
 amazed crowd, which grew to include about five thousand 
 men, gathered around the apostles in Solomon's Porch ; and 
 Peter, observing their wonderment, seized on the occasion to 
 preach to them Jesus the Crucified. He ascribed all praise 
 
 m Note 3, end of chapter. 
 
 wActs 2:44-46; 4:32-37; 6:1-4. 
 
 o Acts 3:6; read the entire chapter. 
 
 23 
 
706 JESUS THE CHRIST. [CHAP. 38. 
 
 for the miracle to the Christ whom the Jews had delivered 
 up to be slain, and in unambiguous accusation declared: 
 "The God of Abraham, and of Isaac, and of Jacob, the God 
 of our fathers, hath glorified his Son Jesus; whom ye de- 
 livered up, and denied him in the presence of Pilate, when 
 he was determined to let him go. But ye denied the Holy 
 One and the Just, and desired a murderer to be granted unto 
 you; and killed the Prince of life, whom God hath raised 
 from the dead; whereof we are witnesses." In merciful 
 recognition of the ignorance in which they had sinned, he 
 exhorted them to expiatory penitence, crying: "Repent ye 
 therefore, and be converted, that your sins may be blotted 
 out, when the times of refreshing shall come from the pres- 
 ence of the Lord ; and he shall send Jesus Christ, which be- 
 fore was preached unto you : whom the heaven must receive 
 until the times of restitution of all things, which God hath 
 spoken by the mouth of all his holy prophets since the world 
 began." There was no encouragement to a belief that their 
 sins could be annulled by wordy profession ; a due season of 
 repentance was their privilege, if so be they would believe, 
 As Peter and John thus testified, the priests and the cap- 
 tain of the temple, together with the ruling Sadducees, came 
 upon them toward evening, and put them in prison to await 
 the action of the judges next day/ On the morrow they 
 were arraigned before Annas, Caiaphas, and other officials, 
 who demanded of them by what power or in whose name 
 they had healed the lame man. Peter, impelled by the power 
 of the Holy Ghost, answered: "Be it known unto you all. 
 and to all the people of Israel, that by the name of Jesus 
 Christ of Nazareth, whom ye crucified, whom God raised 
 from the dead, even by him doth this man stand here before 
 you whole. This is the stone which was set at nought of 
 you builders, which is become the head of the corner. 
 Neither is there salvation in any other: for there is none 
 
 p Acts 4:1-22. 
 
THE APOSTLES DELIVERED FROM PRISON. 707 
 
 other name under heaven given among men, whereby we 
 must be saved. " 
 
 The hierarchy learned to their consternation that the 
 work they had sought to destroy through the crucifixion of 
 Jesus Christ was spreading now as it had never spread be- 
 fore. In desperation they commanded the apostles, "Not to 
 speak at all nor teach in the name of Jesus." But Peter and 
 John answered boldly : "Whether it be right in the sight of 
 God to hearken unto you more than unto God, judge ye. 
 For we cannot but speak the things which we have seen and 
 heard." This rejoinder of righteous defiance the priestly 
 rulers dared not openly resent ; they had to content them- 
 selves with threats. 
 
 The Church grew with surprizing rapidity; "believers 
 were the more added to the Lord, multitudes both of men 
 and women." So abundantly was the gift of healing mani- 
 fest through the ministrations of the apostles that as for- 
 merly to Christ, now to them, the people flocked, bringing 
 their sick folk and those possessed of evil spirits ; and all 
 were healed. So great was the faith of the believers that 
 they laid their afflicted ones on couches in the streets, "that 
 at the least the shadow of Peter passing by might over- 
 shadow some of them." r 
 
 The high priest and his haughty Sadducean associates 
 caused the apostles to be again arrested and thrown into the 
 common prison. But that night the angel of the Lord opened 
 the dungeon doors and brought the prisoners forth, telling 
 them to go into the temple and further proclaim their testi- 
 mony of the Christ. This the apostles did, and were so en- 
 gaged when the Sanhedrin assembled to put them on trial. 
 The officers who were sent to bring the prisoners to the 
 judgment hall returned, saying: "The prison truly found 
 we shut with all safety, and the keepers standing without 
 
 __ q Acts 4:8-12; compare Psalm 118:22; Isa. 28:16; Matt. 21:42. 
 " rActs 5:12-17. 
 
JESUS THE CHRIST. [CHAP. 38. 
 
 before the doors ; but when we had opened, we found no man 
 within." As the judges sat in impotent consternation, an in- 
 former appeared with the word that the men they wanted 
 were at that moment preaching in the courts. The captain 
 and his guard arrested the apostles a third time, and brought 
 them in, but without violence, for they feared the people. The 
 high priest accused the prisoners by question and affirmation : 
 "Did not we straitly command you that ye should not teach 
 in this name ? and, behold, ye have filled Jerusalem with your 
 doctrine, and intend to bring this man's blood upon us." Yet, 
 how recently had those same rulers led the rabble in the aw- 
 ful imprecation, "His blood be on us, and on our children."* 
 
 Peter and the other apostles, undaunted by the august 
 presence, and undeterred by threatening words or actions, 
 answered with the direct counter-charge that they who sat 
 there to judge were the slayers of the Son of God. Ponder 
 w r ell the solemn affirmation : "We ought to obey God rather 
 than men. The God of our fathers raised up Jesus, whom 
 ye slew and hanged on a tree. Him hath God exalted with 
 his right hand to be a Prince and a Saviour, for to give 
 repentance to Israel, and forgiveness of sins. And we are 
 his witnesses of these things ; and so is also the Holy Ghost, 
 whom God hath given to them that obey him." 
 
 Closing, locking, bolting their hearts against the testimony 
 of the Lord's own, the chief priests, scribes, and elders of the 
 people counseled together as to how they could put these 
 men to death. There was at least one honorable exception 
 among the murderously inclined councilors. Gamaliel, who 
 was a Pharisee and a noted doctor of the law, the teacher of 
 Saul of Tarsus afterward known through conversion, works, 
 and divine commission, as Paul the apostle/ rose in the 
 council, and having directed that the apostles be removed 
 from the hall, warned his colleagues against the injustice they 
 
 ^Matt. 27:25; compare 23:35; see pages 638 and 648 herein. 
 * Acts 22:3. 
 
GAMALIEL/S ADVICE TO THE COUNCIL. 709 
 
 had in mind. He cited the cases of men falsely claiming to 
 have been sent of God, everyone of whom had come to grief 
 with utter and most ignominious failure of his seditious 
 plans ; so would these men come to nought if the work they 
 professed proved to be of men; "But," added the dispas- 
 sionate and learned doctor, "if it be of God, ye cannot over- 
 throw it ; lest haply ye be found even to fight against God." a 
 Gamaliel's advice prevailed for the time being, to the extent 
 of causing the apostles' lives to be spared ; but the council, in 
 contravention of justice and propriety, had the prisoners 
 beaten. Then the brethren were discharged with the re- 
 newed injunction that they speak not in the name of Jesus. 
 They went out rejoicing that they were counted worthy to 
 suffer stripes and humiliation in defense of the Lord's name ; 
 and daily, both in the temple, and by house to house visi- 
 tation, they valiantly taught and preached Jesus the Christ. 
 Converts to the Church were not confined to the laity ; a 
 great company of the priests swelled the number of the dis- 
 ciples, who multiplied greatly in Jerusalem." rjo^ni 
 
 STEPHEN THE MARTYR; HIS VISION OF THE iyORD. v 
 
 First among the "seven men of honest report" who were 
 set apart under the hands of the apostles to administer the 
 common store of the Church community, was Stephen, a man 
 eminent in faith and good works, through whom the Lord 
 wrought many miracles. He was zealous in service, aggres- 
 sive in doctrine, and fearless as a minister of Christ. Some 
 of the foreign Jews, who maintained a synagog in Jeru- 
 salem, engaged Stephen in disputation, and being unable 
 "to resist the wisdom and the spirit by which he spake," con- 
 spired to have him charged with heresy and blasphemy. He 
 was brought before the council on the word of men suborned 
 to witness against him ; and these averred that they had 
 
 a Acts 5:33-40. 
 
 Acts 6:7. 
 
 v Acts 6:8-15; and 7. 
 
?10 JESUS THE CHRIST. [CHAP. 38. 
 
 "heard him speak blasphemous words against Moses, and 
 against God." The perjured accusers further testified that 
 he had repeatedly spoken blasphemously against the temple, 
 and the law, and had even declared that Jesus of Nazareth 
 would some day destroy the temple, and change the Mosaic 
 ceremonies. The charge was utterly false in spirit and fact, 
 though possibly in a sense partly true in form ; for, judging 
 by what we have of record concerning Stephen's character 
 and works, he was a zealous preacher of the word as a world 
 religion, through which the exclusiveness and alleged sanc- 
 tity of Jerusalem as the holy city and of the now desecrated 
 temple as the earthly abiding-place of Jehovah, would be 
 abrogated ; furthermore he seems to have realized that the 
 law of Moses had been fulfilled in the mission of the Messiah. 
 When the Sanhedrists looked upon him, his face was 
 illumined, and they saw it "as it had been the face of an 
 angel." In answer to the charge, he delivered an address, 
 which on critical analysis appears to have been extem- 
 poraneous, nevertheless it is strikingly logical and impres- 
 sive in argument. The delivery was abruptly terminated, 
 however, by a murderous assault.^ In effective epitome 
 Stephen traced the history of the covenant people from the 
 time of Abraham down, showing that the patriarchs, and in 
 turn Moses and the prophets, had lived and ministered in 
 progressive preparation for the development of which those 
 present were witnesses. He pointed out that Moses had 
 foretold the coming of a Prophet, who was none other than 
 Jehovah, whom their fathers had worshipped in the wilder- 
 ness, before the tabernacle, and later in the temple ; but, he 
 affirmed, "the most High dwelleth not in temples made with 
 hands," the most gorgeous of which could be but small to 
 Him who said : "Heaven is my throne, and earth is my foot- 
 stool."* 
 
 wActs 7:1-53. 
 
 .visa. 66:1, 2; see also Matt. 5:34, 35; 23:22. 
 
STEPHEN'S TESTIMONY OF JESUS CHRIST. 711 
 
 It is plain to be seen that Stephen's speech was not one of 
 vindication, and far from a plea in his own defense ; it was a 
 proclamation of the word and purposes of God by a devoted 
 servant who had no thought for personal consequences. In 
 forceful arraignment he thus addressed his judges: "Ye 
 stiffnecked and uncircumcised in heart and ears, ye do always 
 resist the Holy Ghost : as your fathers did, so do ye. Which 
 of the prophets have not your fathers persecuted ? and they 
 have slain them which shewed before of the coming of the 
 Just One ; of whom ye have been now the betrayers and 
 murderers." Maddened at this direct accusation, the San- 
 hedrists "gnashed on him with their teeth." He knew that 
 they thirsted for his blood; but, energized by the Holy 
 Ghost, he looked steadfastly upward, and exclaimed in 
 rapture : "Behold I see the heavens opened, and the Son of 
 man standing on the right hand of God."^ This is the first 
 New Testament record of a manifestation of Christ to mor- 
 tal eyes by vision or otherwise, subsequent to His ascension. 
 The priestly rulers cried aloud, and stopped their ears to 
 what they chose to regard as blasphemous utterances ; and, 
 rushing upon the prisoner with one accord, they hurried him 
 outside the city walls and stoned him to death. True to his 
 Master, he prayed : "Lord Jesus, receive my spirit" ; and 
 then, crushed to earth, he cried with a loud voice: "Lord, 
 lay not this sin to their charge. And when he had said this, 
 he fell asleep." 
 
 So died the first martyr for the testimony of the risen 
 Christ. He was slain by a mob comprizing chief priests, 
 scribes, and elders of the people. What cared they that no 
 sentence had been pronounced against him, or that they were 
 acting in reckless defiance of Roman law ? Devout men bore 
 the mangled body to its burial ; and all the disciples lamented 
 greatly. Persecution increased, and members of the Church 
 
 y Acts 7:56. Note this exceptional application of the title, Son of Man, 
 to Christ by anyone other than Himself. See page 142 herein. 
 
JESUS THE CHRIST. [CHAP. 38. 
 
 were scattered through many lands, wherein they preached 
 the gospel and won many to the Lord. The blood of Stephen 
 the martyr proved to be rich and virile seed, from which 
 sprang a great harvest of souls.* 
 
 CHRIST MANIFESTS HIMSELF TO SAUIy OF TARSUS, LATER 
 KNOWN AS PAUL THE APOSTLE. 
 
 Among the disputants who, when defeated in discussion, 
 conspired against Stephen and brought about his death, were 
 Jews from Cilicia. Associated with them was a young man 
 named Saul, a native of the Cilician city of Tarsus. This 
 man was an able scholar, a forceful controversialist, an ar- 
 dent defender of what he regarded as the right, and a vig- 
 orous assailant of what to him was wrong. Though born in 
 Tarsus he had been brought to Jerusalem in early youth and 
 had there grown up a strict Pharisee and an aggressive sup- 
 porter of Judaism. He was a student of the law under the 
 tutelage of Gamaliel, one of the most eminent masters of the 
 time f and had the confidence of the high priest. c His 
 father, or perhaps an earlier progenitor, had acquired the 
 rank of Roman citizenship, and Saul was a born heir to that 
 distinction. Saul was a violent opponent of the apostles and 
 the Church, and had made himself a party to the death of 
 Stephen by openly consenting thereunto and by holding in 
 personal custody the garments of the false witnesses while 
 they stoned the martyr. 
 
 He wrought havoc in the Church by entering private 
 houses and haling thence men and women suspected of belief 
 in the Christ, and these he caused to be cast into prison.** 
 The persecution in which he took so prominent a part caused 
 
 s Acts 8:4; 11:19. 
 
 cActs 6:9. 
 
 & Acts 22:3; compare 5:34; page 708 herein. 
 
 c In view of Saul's social status and recognized ability, many believe 
 him to have been a member of the Sanhedrin; but for this assumption we 
 find no definite warrant in scripture. 
 
 dActs 7:58; 8:1-3. 
 
CHRIST MANIFESTS HIMSELF TO SAUL. 713 
 
 a scattering of the disciples throughout Judea, Samaria, and 
 other lands; though the apostles remained and continued 
 their ministry in Jerusalem/ Not content with local activity 
 against the Church, "Saul, yet breathing out threatenings and 
 slaughter against the disciples of the Lord, went unto the 
 high priest, and desired of him letters to Damascus to the 
 synagogues, that if he found any of this way, whether they 
 were men or women, he might bring them bound unto Jeru- 
 salem."/ 
 
 As Saul and his attendants neared Damascus they were 
 halted by an occurrence of awe-inspiring grandeur.^ At 
 noontide there suddenly appeared a light far exceeding the 
 brightness of the sun, and in this dazzling splendor the whole 
 party was enveloped, so that they fell to the ground in terror. 
 In the midst of the unearthly glory, a sound was heard, which 
 to Saul alone was intelligible as an articulate voice ; he heard 
 and understood the reproving question spoken in the Hebrew 
 tongue : "Saul, Saul, why persecutest thou me ?" In trepi- 
 dation he inquired : "Who art thou, Lord ?" The reply 
 sounded the heart of Saul to its depths : "I am Jesus of Naz- 
 areth, whom thou persecutest" ; and continued, as in sym- 
 pathetic consideration of the persecutor's situation and the 
 renunciation that would be required of him : "It is hard for 
 thee to kick against the pricks. " h The enormity of his hos- 
 tility and enmity against the Lord and His people filled the 
 man's soul with horror, and in trembling contrition he asked : 
 "Lord, what wilt thou have me to do?" The reply was: 
 "Arise, and go into the city, and it shall be told* thee what 
 thou must do." The brilliancy of the heavenly light had 
 blinded Saul. His companions led him into Damascus, where, 
 
 e Acts 8:1. 
 
 /Acts 9:1, 2. Observe that "way" here used for the first time to 
 connote the gospel or religion of Christ, occurs frequently in Acts (16:17; 
 18:25, 26; 19:9, 23; 22:4; 24:14, 22). 
 
 ^ g Three versions of this manifestation and Its immediate results ap- 
 pear in Acts (9:3-29; 22:6-16; and 26:12-18): the first is the historian's narra- 
 tive, while the others are given as reports of Saul's own words. 
 
 h Note 4, end of chapter. 
 
714: JESUS THE CHRIST. [CHAP. 38. 
 
 at the house of Judas, in the street called Straight, he sat in 
 darkness for three days, during which period he neither ate 
 nor drank. 
 
 There lived in that city a faithful disciple named Ananias, 
 to whom the Lord spake, instructing him to visit Saul and 
 minister unto him that he might be healed of his blindness. 
 Ananias was astonished at the commission, and ventured to 
 remind the Lord that Saul was a notorious persecutor of the 
 saints, and had come at that time to Damascus to arrest and 
 put in bonds all believers. But the Lord answered: "Go 
 thy way : for he is a chosen vessel unto me, to bear my name 
 before the Gentiles, and kings, and the children of Israel : 
 for I will shew him how great things he must suffer for my 
 name's sake." Ananias went to Saul, laid his hands upon the 
 penitent sufferer, saying: "Brother Saul, the Lord, even 
 Jesus, that appeared unto thee in the way as thou earnest, 
 hath sent me, that thou mightest receive thy sight, and be 
 rilled with the Holy Ghost." The physical obstruction to 
 vision was removed; scaly particles fell from the eyes of 
 Saul, and his sight was restored. Without delay or hesita- 
 tion, he was baptized. When strengthened by food he com- 
 muned with the disciples at Damascus and straightway began 
 to preach in the synagogs, declaring Jesus to be the Son of 
 God. 
 
 When Saul returned to Jerusalem, the disciples were 
 doubtful of his sincerity, they having known of him as a 
 violent persecutor ; but Barnabas, a trusted disciple, brought 
 him to the apostles, told of his miraculous conversion and 
 testified of his valiant service in preaching the word of God. 
 He was received into fellowship, and afterward was ordained 
 under the hands of the apostles.- 7 ' His Hebrew name, Saul, 
 was in time substituted by the Latin Paulus, or as to us, 
 Paul.* 5 In view of his commission to carry the Gospel to the 
 
 t Note 4, end of chapter. 
 /Acts 9:26-28; 13:2, 3. 
 fcActs 13:9. 
 
PAUI/S TESTIMONY OF JESUS CHRIST. 715 
 
 Gentiles, the use of his Roman name may have been of ad- 
 vantage, and particularly so as he was a Roman citizen and 
 therefore could claim the rights and exemptions attaching 
 to the status of citizenship.' 
 
 It is no part of our present purpose to follow even in 
 outline the labors of the man thus peremptorily and miracu- 
 lously called into the ministry ; the fact of Christ's personal 
 manifestations to him is the sole subject of present consid- 
 eration. While in Jerusalem Paul was blessed with a visual 
 manifestation of the Lord Jesus, accompanied by the giving 
 of specific instructions. His own testimony is to this effect : 
 "While I prayed in the temple, I was in a trance ; and saw 
 him saying unto me, Make haste, and get thee quickly out of 
 Jerusalem : for they will not receive thy testimony concern- 
 ing me." In explanation of his rejection by the people, Paul 
 confessed his evil past, saying, "Lord, they know that I im- 
 prisoned and beat in every synagogue them that believed on 
 thee : and when the blood of thy martyr Stephen was shed, 
 I also was standing by, and consenting unto his death, and 
 kept the raiment of them that slew him." To this the Lord 
 replied : "Depart ; for I will send thee far hence unto the 
 Gentiles."" 1 Once again, as he lay a prisoner in the Roman 
 castle, the Lord stood by him in the night, and said : "Be 
 of good cheer, Paul : for as thou hast testified of me in 
 Jerusalem, so must thou bear witness also at Rome."* 1 
 
 Paul's personal witness that he had seen the resurrected 
 Christ is explicit and emphatic. With his enumeration of 
 some of the risen Lord's appearances he associates his own 
 testimony, as addressed to the Corinthian saints, in this wise : 
 "For I delivered unto you first of all that which I also re- 
 ceived, how that Christ died for our sins according to the 
 scriptures; and that he was buried, and that he rose again 
 the third day according to the scriptures : and that he was 
 
 /Acts 16:37-40; 22:25-28; 23:27; 25:11; 26:32] 28:19. 
 mActs 22:17-21. 
 Acts 23:11. 
 
716 JESUS THE CHRIST. [CHAP. 38. 
 
 seen of Cephas, then of the Twelve : after that, he was seen 
 of above five hundred brethren at once ; of whom the greater 
 part remain unto this present, but some are fallen asleep. 
 After that, he was seen of James ; then of all the apostles. 
 And last of all he was seen of me also, as of one born out 
 of due time. For I am the least of the apostles, that am 
 not meet to be called an apostle, because I persecuted the 
 church of God." 
 &tf$iy u 
 
 CLOSE OF THE APOSTOUC MINISTRY THE REVELATION 
 THROUGH JOHN. 
 
 The period of apostolic ministry continued until near the 
 close of the first century of our era, approximately sixty 
 to seventy years from the time of the Lord's ascension. In the 
 course of that epoch the Church experienced both prosperity 
 and vicissitude. At first the organized body increased in 
 membership and influence in a manner regarded as phenom- 
 enal, if not miraculous/ The apostles andthe many other min- 
 isters who labored under their direction in graded positions 
 of authority strove so effectively to spread the word of God, 
 that Paul writing approximately thirty years after the ascen- 
 sion affirmed that the gospel had already been carried to 
 every nation, or, to use his words, "preached to every crea- 
 ture under heaven. " Through the agency of the Holy Ghost 
 Christ continued to direct the affairs of His Church on the 
 earth ; and His mortal representatives, the apostles, traveled 
 and taught, healed the afflicted, rebuked evil spirits, and 
 raised the dead to a renewal of life/ 
 
 We are without record of any direct or personal appear- 
 ance of Christ to mortals between the manifestations to Paul 
 and the revelation to John on the isle of Patmos. Tradition 
 confirms John's implication that he had been banished thither 
 
 o\ Cor. 15:3-9. 
 
 p Note 5, end of chapter. 
 
 q Col. 1:23; see verse 6; also "The Great Apostasy," 1:20, 21. 
 
 r-Acts 9:36-43. 
 
MANIFESTATIONS TO JOHN THE REVELATOR. 717 
 
 "for the word of God, and for the testimony of Jesus 
 Christ. " s He avers that what he wrote, now known as the 
 book of Revelation, is "The Revelation of Jesus Christ, 
 which God gave unto him, to shew unto his servants things 
 which must shortly come to pass ; and he sent and signified 
 it by his angel unto his servant John."' The apostle gives a 
 vivid description of the glorified Christ as seen by him ; and 
 of the Lord's words he made record as follows : "Fear not ; 
 I am the first and the last : I am he that liveth, and was dead ; 
 and, behold, I am alive for evermore, Amen ; and have the 
 keys of hell and of death."" John was commanded to write 
 to each of the seven churches, or branches of the Church of 
 Christ, then existing in Asia, administering reproof, admoni- 
 tion and encouragement, as the condition of each required. 
 The final ministry of John marked the close of the apos- 
 tolic administration in the Primitive Church. His fellow 
 apostles had gone to their rest, most of them having entered 
 through the gates of martyrdom, and although it was his 
 special privilege to tarry in the flesh until the Lord's advent 
 in glory , v he was not to continue his service as an acknowl- 
 edged minister, known to and accepted by the Church. Even 
 while many of the apostles lived and labored, the seed of 
 apostasy had taken root in the Church and had grown with 
 the rankness of pernicious weeds. This condition had been 
 predicted, both by Old Testament prophets^ and by the Lord 
 Jesus.* The apostles also spake in plain prediction of the 
 growth of the apostasy all too grievously apparent to them 
 as then in progress.^ Personal manifestations of the Lord 
 Jesus to mortals appear to have ceased with the passing of 
 
 
 jRev. 1:9; see Note 6, end of chapter. 
 
 t Rev. 1:1; read the whole chapter. 
 
 Rev. 1:10-20. 
 
 v Page 694 herein. 
 
 u/Isa. 24:1-6; Amos. 8:11, 12. 
 
 *Matt. 24:4, 5, 10-13, 23-26. 
 
 yActs 20:17-31, particularly 29, 30; 1 Tim. 4:1-3; 2 Tim. 4:1-4; 2 Thess. 
 2:3, 4, 7, 8; 2 Peter 2:1-3, read the entire chapter and observe its applica- 
 tion to conditions in the world today; Jude 3, 4, 17-19; Rev. 13:4, 6-9; 14:6, 7. 
 See "The Great Apostasy," chapter 2. 
 
718 JESUS THE CHRIST. [CHAP. 38. 
 
 the apostles of old, and were not again witnessed until the 
 dawn of the Dispensation of the Fulness of Times. 
 
 NOTES TO CHAPTER 38. 
 
 1. Presiding Authority and Common Consent. "Another 
 instance of official action in choosing and setting apart men to 
 special office in the Church arose soon after the ordination of 
 Matthias. It appears that one feature of the Church organiza- 
 tion in early apostolic days was a common ownership of material 
 things, distribution being made according to need. As the mem- 
 bers increased, it was found impracticable for the apostles to 
 devote the necessary attention and time to these temporal mat- 
 ters, so they called upon the members to select seven men of 
 honest report, whom the apostles would appoint to take special 
 charge of these affairs. These men were set apart by prayer 
 and by the laying on of hands. The instance is instructive as 
 showing that the apostles realized their possession of authority 
 to direct in the affairs of the Church, and that they observed 
 with strictness the principle of common consent in the adminis- 
 tration of their high office. They exercized their priestly powers 
 in the spirit of love, and with due regard to the rights of the 
 people over whom they were placed to preside." The author^ 
 The Great Apostasy, 1:19. 
 
 2. Pentecost. The name means "fiftieth" and was applied 
 to the Jewish feast that was celebrated fifty days after the second 
 day of unleavened bread, or the Passover day. It is also known 
 as "the feast of weeks" (Exo. 34:22; Deut 16:10), because ac- 
 cording to the Hebrew style, it fell seven weeks, or a week of 
 weeks, after the Passover; as "the feast of harvest" (Exo. 23:16) ; 
 and as "the day of the first-fruits" (Numb. 28:26). Pentecost was 
 one of the great feasts in Israel, and was of mandatory 
 observance. Special sacrifices were appointed for the day, as was 
 also an offering suitable to the harvest season, comprizing two 
 leavened loaves made of the new wheat; these were to be waved 
 before the altar and then given to the priests (Lev. 23:15-20). 
 Because of the unprecedented events that characterized the first 
 Pentecost after our Lord's ascension, the name has become cur- 
 rent in Christian literature as expressive of any great spiritual 
 awakening or unusual manifestation of divine grace. 
 
 3. Having All Things in Common. No condition recorded 
 of the early apostolic ministry expresses more forcefully the 
 unity and devotion of the Church in those days than does the 
 fact of the members establishing a system of common owner- 
 ship of property (Acts 2:44, 46; 4:32-37; 6:1-4). One result of 
 this community of interest in temporal things was a marked 
 unity in spiritual matters; they "were of one heart and of one 
 soul." Lacking nothing, they lived in contentment and godli- 
 ness. Over thirty centuries earlier the people of Enoch had 
 rejoiced in a similar condition of oneness, and their attainments 
 
NOTES. 719 
 
 in spiritual excellence were so effective that "the Lord came and 
 
 dwelt with his people ; And the Lord called his 
 
 people Zion, because they were of one heart and one mind, and 
 dwelt in righteousness; and there was no poor among them." 
 (P. of G. P., Moses 7:16-18.) The Nephite disciples grew in 
 holiness, as "they had all things common among them, every man 
 dealing justly, one with another." (B. of M., 3 Nephi 26:19; see 
 also 4 Nephi i :2-3.) A system of unity in material affairs has 
 been revealed to the Church in this current dispensation, (Doc. 
 and Cov. 82:17, 18; 51:10-13, 18; 104:70-77), to the blessings of 
 which the people may attain as they learn to replace selfish con- 
 cern by altruism, and individual advantage by devotion to the 
 general welfare. Se'e The Articles of Faith, xxiv:i3-i5. 
 
 4. Saul's Conversion. The sudden change of heart by 
 which an ardent persecutor of the saints was so transformed as 
 to become a true disciple, is to the average mind a miracle. Saul 
 of Tarsus was a devoted student and observer of the law, a strict 
 Pharisee. We find no intimation that he ever met or saw Jesus 
 during the Lord's life in the flesh; and his contact with the 
 Christian movement appears to have been brought about through 
 disputation with Stephen. In determining what he would call 
 right and what wrong the young enthusiast was guided too much 
 by mind and too little by heart. His learning, which should 
 have been his servant, was instead his master. He was a leading 
 spirit in the cruel persecution of the first converts to Christianity; 
 yet none can doubt his belief that even in such he was rendering 
 service to Jehovah (compare John 16:2). His unusual energy 
 and superb ability were misdirected. As soon as he realized the 
 error of his course, he turned about, without counting risk, cost, 
 or the certainty of persecution and probable martyrdom. His 
 repentance was as genuine as had been his persecuting zeal. All 
 through his ministry he was tortured by the past (Acts 22:4, 19, 
 20; i Cor. 15:9; 2 Cor. 12:7; Gal. 1:13) ; yet he found a measure 
 of relief in the knowledge that he had acted in good conscience 
 (Acts 26:9-11). It was "hard for him to kick against the pricks" 
 (revised version "goad," Acts 9:5; 26:14) of tradition, training, 
 and education ; yet he hesitated not. He was a chosen instrument 
 for the work of the Lord (Acts 9:15) ; and promptly he responded to 
 the Master's will. Whatever of error Saul of Tarsus had committed 
 through youthful zeal, Paul the apostle gave his all his time, 
 talent, and life to expiate. He was preeminently the Lord's 
 apostle to the Gentiles; and this opening of the doors to others 
 than Jews was the main contention between himself and Stephen. 
 In accordance with the divine and fateful purpose, Paul was 
 called to do the work, in opposition to which he had been a par- 
 ticipant in the martyrdom of Stephen. At the Lord's word of di- 
 rection Paul was ready to preach Christ to the Gentiles; only by 
 a miracle could the Jewish exclusiveness of Peter and the Church 
 generally be overcome (Acts 10; and 11:1-18). 
 
 5. Rapid Growth of the Primitive Church. Eusebius, who 
 wrote in the early part of the fourth century, speaking of the 
 
JESUS THE CHRIST. [CHAP. 38. 
 
 first decade after the Savior's ascensi9n, says: "Thus, then, 
 under a celestial influence and cooperation, the doctrine of the 
 Savior, like the rays of the sun, quickly irradiated the whole 
 world. Presently, in accordance with divine prophecy, the sound 
 of His inspired evangelists and apostles had gone throughout all 
 the earth, and their words to the ends of the world. Throughout 
 every city and village, like a replenished barn floor, churches 
 were rapidly abounding and filled with members from every 
 people. Those who, in consequence of the delusions that had 
 descended to them from their ancestors, had been fettered by 
 the ancient disease of idolatrous superstition, were now liberated 
 by the power of Christ, through the teachings and miracles of 
 His messengers." (Eusebius, Eccles. Hist., Book i, ch. 3.) 
 
 6. Patmos. A small island in the Icarian section of the 
 Aegean Sea. Dr. John R. Sterret writes of it in the Standard 
 Bible Dictionary as follows: "A volcanic island of the Sporades 
 group, now nearly treeless. It is characterized by an indented 
 coast and has a safe harbor. By the Romans it was made a place 
 of exile for the lower class of criminals. John, the author of 
 'Revelation' was banished thither by Domitian, 94 A. D. Ac- 
 cording to tradition he lived there at hard labor for eighteen 
 months." 
 
 7. The Holy Ghost Given. In answer to a question as to 
 whether the Holy Ghost was received by the apostles at or before 
 Pentecost, a statement was published by the First Presidency of 
 the Church on February 5, 1916 (see Deseret News of that date), 
 from which statement the following excerpts are taken : 'The 
 answer to this question depends upon what is meant by 'receiving' 
 the Holy Ghost. If reference is made to the promise of Jesus 
 to His apostles about the endowment or gift of the Holy Ghost 
 by the presence and ministration of the 'personage of Spirit,' called 
 the Holy Ghost by revelation (Doc. and Cov. 130:22), then the 
 answer is, it was not until the day of Pentecost that the promise 
 was fulfilled. But the divine essence called the Spirit of God, 
 or Holy Spirit, or Holy Ghost, by which God created or organized 
 all things, and by which the prophets wrote and spoke, was be- 
 stowed in former ages, and inspired the apostles in their ministry 
 long before the day of Pentecost. . . '. We read that Jesus, after 
 His resurrection, breathed upon His disciples and said, 'Receive ye 
 the Holy Ghost.' But we also read that He said, 'Behold, I send 
 the promise of my Father upon you : but tarry ye in the city of 
 Jerusalem, until ye be endued with power from on high' (John 
 20 :22 ; Luke 24 :49) . We read further : 'For the Holy Ghost was 
 not yet given; because that Jesus was not yet glorified.' (John 
 7:39.) Thus the promise was made, but the fulfilment came after, 
 so that the Holy Ghost sent by Jesus from the Father did not come 
 in person until the day of Pentecost, and the cloven tongues of 
 fire were the sign of His coming." 
 
CHRIST'S DEATH SIGNALIZED ON WESTERN CONTINENT. 721 
 '} rlffEfcq buriiooopfe toil ajfctewe bbo^ :& r rl Ji/ste 
 
 CHAPTER 39. 
 
 MINISTRY OF THE RESURRECTED CHRIST ON THE 
 WESTERN HEMISPHERE. 
 
 By considering the apostolic ministry in immediate se- 
 quence to our study of the Lord's ascension from the Mount 
 of Olives, we have departed from the chronological order of 
 the several personal manifestations of the risen Savior to 
 mortals ; for very soon after His final farewell to the apostles 
 in Judea He visited His "other sheep," not of the eastern 
 fold, whose existence He had affirmed in that impressive 
 sermon concerning the Good Shepherd and His sheep. a 
 Those other sheep who were to hear the Shepherd's voice 
 and eventually be made part of the united fold, were the 
 descendants of L,ehi who, with his family and a few others, 
 had left Jerusalem 600 B. C. and had crossed the great deep 
 to what we now know as the American continent, whereon 
 they had grown to be a mighty though a divided peopled 
 
 THE LORD'S DEATH SIGNALIZED BY GREAT CALAMITIES ON THE 
 AMERICAN CONTINENT. 
 
 As already set forth in these pages, the birth of Jesus at 
 Bethlehem had been made known to the Nephite nation on 
 the western hemisphere by divine revelation; and the glad 
 event had been marked by the appearance of a new star, by a 
 night devoid of darkness so that two days and the night 
 between had been as one day, and by other wonderful occur- 
 rences, all of which had been predicted through the prophets 
 of the western world/ Samuel the Lamanite, who through 
 
 cjohn 10:16; compare B. of M. f 3 Nephi 15:17-21; page 416 herein. 
 b See pa 
 c Fazes 
 
 . 
 
 b See pages 49, 55 herein. 
 49-52. 
 
722 JESUS THE CHRIST. [CHAP. 39. 
 
 faithfulness and good works had become a prophet, mighty 
 in word and deed, duly chosen and commissioned of God, 
 had coupled with his predictions of the glorious occurrences 
 that were to mark the birth of Christ, prophecies of other 
 signs of darkness, terror, and destruction by which the 
 Savior's death on the cross would be signalized. 4 Every 
 prophetic word concerning the phenomena that were to at- 
 tend the Lord's birth had been fulfilled; and many people 
 had been brought thereby to believe in Christ as the promised 
 Redeemer ; but, as is usual with those whose belief rests on 
 miracles, many among the Nephites "began to forget those 
 signs and wonders which they had heard, and began to be 
 less and less astonished at a sign or a wonder from heaven, 
 insomuch that they began to be hard in their hearts, and 
 blind in their minds, and began to disbelieve all which they 
 had heard and seen."* 
 
 Thirty and three years had sped their course since the 
 illumined night and the other signs of Messiah's advent; 
 then, on the fourth day of the first month, or, according to 
 our calendar, during the first week of April, in the thirty- 
 fourth year, there arose a great and terrible tempest, with 
 thunderings, lightnings, and both elevations and depressions 
 of the earth's surface, so that the highways were broken up, 
 mountains were sundered, and many cities were utterly de- 
 stroyed by earthquake, fire, and the inrush of the sea. For 
 three hours the unprecedented holocaust continued ; and 
 then thick darkness fell, in the which it was found impossible 
 to kindle a fire ; the awful gloom was like unto the darkness 
 of Egyptf in that its clammy vapors could be felt. This 
 condition lasted until the third day, so that a night a day and 
 a night were as one unbroken night, and the impenetrable 
 blackness was rendered the more terrible by the wailing of 
 the people, whose heart-rending refrain was everywhere the 
 . _ 
 
 14:14-27. 
 
 e 3 Nephi 2:1. 
 /Exo. 10:21-23. 
 
THE VOICE OF JESUS CHRIST HEARD. 723 
 
 same, "O that we had repented before this great and terrible 
 day."^ 
 
 Then, piercing the darkness, came a Voice,* 1 before which 
 the frightful chorus of human lamentation was silenced; 
 "Wo, wo, wo unto this people" resounded throughout the 
 land. The Voice proclaimed increasing woes except the peo- 
 ple should repent. Destruction had befallen because of wick- 
 edness, and the devil was then laughing over the number of 
 the dead and the retributive cause of their destruction. The 
 extent of the dread calamity was detailed ; cities that had 
 been burned with their inhabitants, others that had sunk into 
 the sea, yet others buried in the earth, were enumerated ; 
 and the divine reason for this widespread destruction was 
 plainly set forth that the wickedness and abominations of 
 the people might be hidden from the face of the earth. Those 
 who had lived to hear were declared to be the more righteous 
 of the inhabitants ; and to them hope was offered on condi- 
 tions of more thorough repentance and reformation. 
 
 The identity of the Voice was thus made known: "Be- 
 hold, I am Jesus Christ the Son of God. I created the 
 heavens and the earth, and all things that in them are. I 
 was with the Father from the beginning. I am in the Father, 
 and the Father in me ; and in me hath the Father glorified 
 his name." The Lord commanded that the people should 
 no longer serve Him with bloody sacrifices and burnt offer- 
 ings ; for the law of Moses was fulfilled; and thenceforth 
 the only acceptable sacrifice would be the broken heart and 
 the contrite spirit; and such should never be rejected. The 
 humble and repentant the Lord would receive as His own. 
 "Behold," He said, "for such I have laid down my life, and 
 have taken it up again ; therefore repent, and come unto me 
 ye ends of the earth, and be saved." 
 
 The Voice ceased; and through the space of many hours 
 
 03 Nephi 8:5-25; compare Helaman 14:20-27. 
 h 3 Nephi chap. 9. 
 
JESUS THE CHRIST. [CHAP. 39. 
 
 of continuing darkness vociferous lamentations were hushed, 
 for the people were convicted of their guilt and silently wept 
 in astonishment over what they had heard, and in hopeful 
 anticipation of the salvation that had been offered. A second 
 time the Voice was heard, as in sorrow over those who had 
 refused to accept the Savior's succor ; for often had He pro- 
 tected them, more often would He have so done had they 
 been willing, and yet in the future would He cherish them, 
 "as a hen gathereth her chickens under her wings" if they 
 would repent and live in righteousness. On the morning of 
 the third day the darkness dispersed, seismic disturbances 
 ceased, and the storms abated. As the pall was lifted from 
 the land the people saw how profound had been the convul- 
 sions of earth, and how great had been their loss of kindred 
 and friends. In their contrition and humiliation they re- 
 membered the predictions of the prophets, and knew that the 
 mandate of the Lord had been executed upon them.* 
 
 Christ had risen ; and following Him many of the right- 
 eous dead on the western continent rose from their graves, 
 and appeared as resurrected, immortalized beings among the 
 survivors of the land-wide destruction; even as in Judea 
 many of the saints had been raised immediately after the 
 resurrection of Christ/ 
 
 FIRST VISITATION OF JESUS CHRIST TO TH NE)PHITS. & 
 
 About six weeks or more after the events last considered, 1 
 a great multitude of the Nephites had assembled at the tem- 
 ple in the land called Bountiful/" and were earnestly dis- 
 coursing with one another over the great changes that had 
 been wrought in the land, and particularly concerning Jesus 
 Christ, of whose atoning death the predicted signs had been 
 
 t*3 Nephi, chap. 10. 
 
 /Helaman 14:25; 3 Nephi 23:7-13; compare Matt. 27:52, 53. 
 k3 Nephi, chaps. 11-18 inclusive. 
 
 /3 Nephi 10:18. Bear in mind that Christ's ascension took place forty 
 days after His resurrection. 
 m Note 1, end of chapter. 
 
CHRIST'S APPEARANCE TO THE NEPHITES. 725 
 
 witnessed in all their tragic details. The prevailing spirit of 
 the assembly was that of contrition and reverence. While 
 thus congregated they heard a sound as of a Voice from 
 above ; but both a first and a second utterance were to them 
 unintelligible. As they listened with rapt intentness, the 
 Voice was heard a third time, and it said unto them : "Be- 
 hold my beloved Son, in whom I am well pleased, in whom I 
 have glorified my name: hear ye him." n 
 
 While gazing upward in reverent expectation, the people 
 beheld a Man, clothed in a white robe, who descended and 
 stood among them. He spake, saying : "Behold, I am Jesus 
 Christ, whom the prophets testified shall come into the world ; 
 and behold, I am the light and the life of the world; and I 
 have drunk out of that bitter cup which the Father hath 
 given me, and have glorified the Father in taking upon me 
 the sins of the world, in the which I have suffered the will 
 of the Father in all things from the beginning." The multi- 
 tude prostrated themselves in adoration for they remembered 
 that their prophets had foretold that the Lord would appear 
 among them after His resurrection and ascension. 
 
 As He directed, the people arose, and one by one came 
 to Him, and did see and feel the prints of the nails in His 
 hands and feet, and the spear-wound in His side. Moved 
 to adoring utterance, with one accord they cried : "Hosanna ! 
 blessed be the name of the Most High God !" then, falling at 
 the feet of Jesus, they worshiped Him. 
 
 Summoning Nephi and eleven others to approach, the 
 Lord gave them authority to baptize the people after His 
 departure, and prescribed the mode of baptism with par- 
 ticular injunction against disputation in the matter or altera- 
 tion of the given form, as witness the Lord's words : 
 
 "Verily I say unto you, that whoso repenteth of his sins 
 
 3 Nephi 11:7; compare Matt. 3:17; Mark 1:11; Luke 9:35; P. of G. P., 
 Joseph Smith 2:17. 
 
 <?3 Nephi 11:12; compare 1 Nephi 12:6; 2 Nephi 26:1, 9; Alma 16:20. 
 
726 JESUS THE CHRIST. ZTZ1 [CHAP. 39. 
 
 through your words, and desireth to be baptized in my name, 
 on this wise shall ye baptize them : behold, ye shall go down 
 and stand in the water, and in my name shall ye baptize 
 them. And now behold, these are the words which ye shall 
 say, calling them by name, saying, Having authority given 
 me of Jesus Christ, I baptize you in the name of the Father, 
 and of the Son, and of the Holy Ghost. Amen. And then 
 shall ye immerse them in the water, and come forth again out 
 of the water. And after this manner shall ye baptize in my 
 name, for behold, verily I say unto you, that the Father, and 
 the Son, and the Holy Ghost are one ; and I am in the Father, 
 and the Father in me, and the Father and I are one. And 
 according as I have commanded you thus shall ye baptize. 
 And there shall be no disputations among you, as there hath 
 hitherto been ; neither shall there be disputations among you 
 concerning the points of my doctrine, as there hath hitherto 
 been."^ 
 
 The people in general, and particularly the Twelve, chosen 
 as stated, were impressively warned against contention over 
 matters of doctrine, the spirit of which was declared to be of 
 the devil, "who is the father of contention." The doctrine of 
 Jesus Christ was set forth in simple yet comprehensive sum- 
 mary in these words: 
 
 "Behold, verily, verily, I say unto you, I will declare unto 
 you my doctrine. And this is my doctrine, and it is the doc- 
 trine which the Father hath given unto me; and I bear 
 record of the Father and the Father beareth record of me, 
 and the Holy Ghost beareth record of the Father and me, 
 and I bear record that the Father commandeth all men ; 
 everywhere, to repent and believe in me ; And whoso be- 
 lieveth in me, and is baptized, the same shall be saved ; and 
 they are they who shall inherit the kingdom of God. And 
 whoso believeth not in me, and is not baptized, shall be 
 damned."? 
 
 Repentance, and humility akin to that of the innocent 
 trusting child were the prerequisites for baptism, without 
 
 p3 Nephi 11:23-28; compare Doc. and Cov. 20:72-74. 
 
 q 3 Nephi 11:31-34; compare Mark 16:15, 16; see also John 1?:48. 
 
THE NEPHITE TWELVE. 727 
 
 which none could inherit the kingdom of God. With the 
 incisiveness and simplicity that had characterized His teach- 
 ings in Palestine, the L,ord thus instructed His newly chosen 
 Twelve : 
 
 l 
 
 >f FB 'IVerily, verily, I say unto you, that this is my doctrine, 
 and whoso buildeth upon this, buildeth upon my rock, and 
 the gates of hell shall not prevail against them. And whoso 
 shall declare more or less than this, and establish it for my 
 doctrine, the same cometh of evil, and is not built upon my 
 rock, but he buildeth upon a sandy foundation, and the gates 
 of hell standeth open to receive such, when the floods come 
 and the winds beat upon them. Therefore go forth unto this 
 people, and declare the words which I have spoken unto the 
 ends of the earth. " r 
 
 Then, turning to the multitude, Jesus admonished them to 
 give heed to the teachings of the Twelve, and continued with 
 a discourse embodying the sublime principles He had taught 
 among the Jews in the Sermon on the Mount/ The Beati- 
 tudes, the Lord's Prayer, and the same splendid array of en- 
 nobling precepts are set forth, and the same wealth of effec- 
 tive comparison and apt illustration appear, in both Matthew's 
 and Nephi's versions of this unparalleled address; but a 
 significant difference is observed in every reference to the 
 fulfilment of the Mosaic law ; for where the Jewish scriptures 
 record the Lord's words as pointing to a fulfilment then in- 
 complete, the corresponding expressions in the Nephite ac- 
 count are in the past tense, the law having been already ful- 
 filled in its entirety through the death and resurrection of 
 Christ. Thus, to the Jews Jesus had said : ''Till heaven and 
 earth pass, one jot or one tittle shall in no wise pass from 
 the law, till all be fulfilled" ; but to the Nephites : "For verily 
 I say unto you, one jot nor one tittle hath not passed away 
 from the law, but in me it hath all been fulfilled."* 
 
 r3 Nephi 11:39-41. 
 
 ^3 Nephi, chaps. 12, 13, 14; compare Matt, chaps. 5, 6, 7. 
 fMatt. 5:18, and 3 Nephi 12:18; compare 46, 47; 15:2-10; and :17-20. 
 See Note 2, end of chapter. 
 
728 JESUS THE CHRIST. [CHAP. 39. 
 
 Many marveled over this matter, wondering what the 
 Lord would have them do concerning the law of Moses ; "for 
 they understood not the saying that old things had passed 
 away, and that all things had become new." Jesus, conscious 
 of their perplexity, proclaimed in plainness that He was the 
 Giver of the law, and that by Him had it been fulfilled and 
 therefore abrogated. His affirmation is particularly explicit : 
 
 "Behold I say unto you, that the law is fulfilled that was 
 given unto Moses. Behold, I am he that gave the law, and 
 I am he who covenanted with my people Israel : therefore, 
 the law in me is fulfilled, for I have come to fulfil the law ; 
 therefore it hath an end. Behold, I do not destroy the 
 prophets, for as many as have not been fulfilled in me, verily 
 I say unto you, shall all be fulfilled. And because I said 
 unto you, that old things hath passed away, I do not destroy 
 that which hath been spoken concerning things which are 
 to come. For behold, the covenant which I have made with 
 my people is not all fulfilled ; but the law which was given 
 unto Moses, hath an end in me." M 
 - 
 
 Addressing Himself to the Twelve He affirmed that never 
 had the Father commanded Him to inform the Jews con- 
 cerning the existence of the Nephites, except indirectly by 
 mention of other sheep not of the Jewish fold ; and as, "be- 
 cause of stiffneckedness and unbelief," they had failed to 
 comprehend His words, the Father had commanded Him to 
 say no more with reference either to the Nephites or to the 
 third fold comprizing "the other tribes of the house of 
 Israel, whom the Father hath led away out of the land." 
 To the Nephite disciples Jesus taught many other matters 
 that had been withheld from the Jews, who through unfitness 
 to receive had been left in ignorance. Even the Jewish 
 apostles had wrongly supposed that those "other sheep" 
 were the Gentile nations, not realizing that the carrying of 
 the gospel to the Gentiles was part of their particular mis- 
 
 .? -9 ,5 .aqsrfo .jJsM g-rsqmoo ;M ,r 
 w3 Nephi 15:4-8. See pages 234, 373, 374 herein. 
 
CHRIST'S BENEFICENT MINISTRATIONS. 729 
 
 sion, and oblivious to the fact that never would Christ mani- 
 fest Himself in person to those who were not of the house 
 of Israel. Through the promptings of the Holy Ghost and 
 under the ministrations of men commissioned and sent would 
 the Gentiles hear the word of God ; but to the personal mani- 
 festation of the Messiah they were ineligible. 1 ' Great, how- 
 ever, will be the Lord's mercies and blessings to the Gentiles 
 who accept the truth, for unto them the Holy Ghost shall 
 bear witness of the Father and of the Son ; and all of them 
 who comply with the laws and ordinances of the gospel shall 
 be numbered in the house of Israel. Their conversion and 
 enfoldment with the Lord's own will be as individuals, and 
 not as nations, tribes, or peoples. 
 
 The adoring multitude, numbering about two thousand 
 five hundred souls, thought that Jesus was about to depart ; 
 and they tearfully yearned to have Him remain. He com- 
 forted them with the assurance that He would return on the 
 morrow, and admonished them to ponder upon the things He 
 had taught, and to pray in His name to the Father for un- 
 derstanding. He had already informed the Twelve, and now 
 stated to the people, that He would show Himself and min- 
 ister "unto the lost tribes of Israel, for they are not lost 
 unto the Father, for he knoweth whither he hath taken 
 them." Voicing the compassion He felt, the Lord directed 
 the people to fetch their afflicted ones, the lame, halt, 
 maimed, blind and deaf, the leprous, and the withered ; and 
 when these were brought He bealed them, every one. Then, 
 as He commanded, parents brought their little children, and 
 placed them in a circle around Him. The multitude bowed 
 in prayer ; and Jesus prayed for them ; "And," wrote Nephi, 
 "no tongue can speak, neither can there be written by any 
 man, neither can the hearts of men conceive so great and 
 marvellous things as we both saw and heard Jesus speak ; 
 
 ' 
 
 i>3 Nephi 15:11-24. 
 ;3 Nephi 16:4-20. 
 
730i JESUS THE CHRIST. [CHAP. 39. 
 
 and no one can conceive of the joy which filled our souls at 
 the time we heard him pray for us unto the Father." The 
 prayer being ended, Jesus bade the multitude arise ; and 
 joyfully He exclaimed : "Blessed are ye because of your 
 faith. And now behold, my joy is full." Jesus wept. Then 
 He took the children, one by one, and blessed them, praying 
 unto the Father for each. 
 
 
 
 "And when he had done this he wept again, and he spake 
 unto the multitude, and saith unto them, behold your little 
 ones. And as they looked to behold, they cast their eyes 
 towards heaven, and they saw the heavens open, and they 
 saw angels descending out of heaven as it were, in the midst 
 of fire; and they came down and encircled those little ones 
 about, and they were encircled about with fire; and the 
 angels did minister unto them.'-'* 
 
 The Lord Jesus sent for bread and wine, and caused the 
 people to sit down. The bread He brake and blessed, and 
 gave thereof to the Twelve ; these, having eaten, distributed 
 bread to the multitude. The wine was blessed, and all par- 
 took, the Twelve first, and afterward the people. With im- 
 pressiveness similar to that attending the institution of the 
 Sacrament of the Lord's Supper among the apostles in Jeru- 
 salem, Jesus made plain the sanctity and significance of the 
 ordinance, saying that authority for its future administration 
 would be given ; and that it was to be participated in by all 
 who had been baptized into fellowship with Christ, and was 
 always to be observed in remembrance of Him, the bread 
 being the sacred emblem of His body, the wine the token of 
 His blood that had been shed. By express commandment, 
 the Lord forbade the sacrament of bread and wine to all but 
 the worthy ; "For," He explained, "whoso eateth and drink- 
 eth my flesh and blood unworthily, eateth and drinketh 
 damnation to his soul; therefore if ye know that a man is 
 unworthy to eat and drink of my flesh and blood, ye shall 
 
 #3 Nephi 17:22-24; read entire chapter. 
 
THE TWELVE EMPOWERED TO CONFER THE HOLY GHOST. 731 
 
 forbid him." But the people were forbidden to cast out from 
 their assemblies those from whom the Sacrament was to 
 be withheld, if so be they would but repent and seek fellow- 
 ship through baptism.^ 
 
 The necessity of prayer was explicitly emphasized by the 
 Lord, the commandment to pray being given to the Twelve 
 and to the multitude separately. Individual supplication, 
 family devotions, and congregational worship were thus en- 
 joined : 
 
 "Therefore ye must always pray unto the Father in my 
 name ; and whatsoever ye shall ask the Father in my name, 
 which is right, believing that ye shall receive, behold it shall 
 be given unto you. Pray in your families unto the Father, 
 always in my name, that your wives and your children may 
 be blessed. And behold, ye shall meet together oft, and ye 
 shall not forbid any man from coming unto you when ye 
 shall meet together, but suffer them that they may come unto 
 you, and forbid them not ; but ye shall pray for them, and 
 shall not cast them out ; and if it so be that they come unto 
 you oft, ye shall pray for them unto the Father, in my 
 name."^ 
 
 The Lord then touched with His hand each of the 
 Twelve, investing them, in words unheard by others, with 
 power to confer the Holy Ghost by the imposition of hands 
 upon all repentant and baptized believers.^ As he finished 
 the ordination of the Twelve, a cloud overshadowed the peo- 
 ple, so that the Lord was hidden from their sight; but the 
 twelve disciples "saw and did bear record that he ascended 
 again into heaven." 
 
 . , 
 
 CHRIST S SECOND VISITATION TO THF, NUPHITUS.* 
 
 On the morrow a yet greater multitude assembled iri ex- 
 pectation of the Savior's return. Throughout the night mes- 
 
 ;y 3 Nephi 18:1-14, 27-34; compare 1 Cor. 11:23-30. For the prescribed 
 manner of administering the Sacrament, see Moroni, chaps. 4 and 5; com- 
 pare Doc. and Cov. 20:75-79. 
 
 s 3 Nephi 18:19-23. 
 
 c3 Nephi 18:36, 37; Moroni 2:1-3. 
 
 3 Nephi, chaps. 19-25, and 26:1-5. 
 
733 ] JESUS THE CHRIST. [CHAP. 39. 
 
 sengers had spread the glorious tidings of the Lord's appear- 
 ing, and of His promise to again visit His people. So great 
 was the assembly that Nephi and his associates caused the 
 people to separate into twelve bodies, to each of which one 
 of the disciples was assigned to impart instruction and to 
 lead in prayer. The burden of supplication was that the 
 Holy Ghost should be given unto them. Led by the chosen 
 disciples the whole vast concourse approached the water's 
 edge, and Nephi, going first, was baptized by immersion; 
 he then baptized the eleven others whom Jesus had chosen. 
 When the Twelve had come forth out of the water, "they 
 were filled with the Holy Ghost, and with fire. And behold, 
 they were encircled about as if it were fire; and it came 
 down from heaven, and the multitude did witness it, and do 
 bear record ; and angels did come down out of heaven, and 
 did minister unto them. And it came to pass that while the 
 angels were ministering unto the disciples, behold, Jesus 
 came and stood in the midst, and ministered unto them." c 
 
 Thus Jesus appeared in the midst of the disciples and 
 ministering angels. At His command the Twelve and the 
 multitude knelt in prayer ; and they prayed unto Jesus, call- 
 ing Him their Lord and their God. Jesus separated Himself 
 by a little space, and in humble attitude prayed, saying in 
 part : "Father, I thank thee that thou hast given the Holy 
 Ghost unto these whom I have chosen ; and it is because of 
 their belief in me, that I have chosen them out of the world. 
 Father, I pray thee that thou wilt give the Holy Ghost unto 
 all them that shall believe in their words." The disciples 
 were yet fervently praying to Jesus when He returned to 
 them ; and as He looked upon them with merciful and ap- 
 proving smile, they were glorified in His presence, so that 
 their countenances and their apparel shone with a brilliancy 
 like unto that of the face and garments of the Lord, even so 
 that "there could be nothing on earth so white as the white- 
 
 .6-1:2 
 
 cNote 3, end of chapter. 
 
THE SACRAMENT AGAIN ADMINISTERED. 733 
 
 ness thereof." A second and a third time Jesus retired and 
 prayed unto the Father ; and while the people comprehended 
 the meaning of His prayer, they confessed and bare record 
 that "so great and marvellous were the words which he 
 prayed, that they cannot be written, neither can they be 
 uttered by man." The Lord rejoiced in the faith of the peo- 
 ple, and to the disciples He said: "So great faith have I 
 never seen among all the Jews ; wherefore I could not shew 
 unto them so great miracles, because of their unbelief. Verily 
 I say unto you, there are none of them that have seen so great 
 things as ye have seen ; neither have they heard so great 
 things as ye have heard. " J Then the Lord administered the 
 Sacrament in manner as on the yesterday ; but both the bread 
 and the wine were provided without human aid. The sanc- 
 tity of the ordinance was thus expressed : "He that eateth 
 this bread, eateth of my body to his soul, and he that drinketh 
 of this wine, drinketh of my blood to his soul, and his soul 
 shall never hunger nor thirst, but shall be filled." 
 
 This was followed by instructions concerning the cove- 
 nant people, Israel, of whom the Nephites were a part, and 
 of the relation they would bear to the Gentile nations in the 
 future development of the divine purpose. Jesus declared 
 Himself to be that Prophet whose coming Moses had fore- 
 told, and the Christ of whom all the prophets had testified. 
 The temporary supremacy of the Gentiles, whereby the 
 further scattering of Israel would be accomplished, and the 
 eventual gathering of the covenant people, were predicted, 
 with frequent reference to the inspired utterances of Isaiah 
 bearing thereon/ The future of Lehi's descendants was 
 pictured as a dwindling in unbelief through iniquity ; in con- 
 sequence of which the Gentiles would grow to be a mighty 
 people on the western continent, even though that land had 
 been given as an ultimate inheritance to the house of Israel. 
 
 d3 Nephi, chap. 19:35, 36; read the entire chapter. 
 
 eZ Nephi, chap. 20; see references to Isaiah given therein. 
 
734 JESUS THE CHRIST. [CHAP. 39. 
 
 The establishment of the then future but now existent Amer- 
 ican nation, characterized as "a free people," was thus fore- 
 told and God's purpose therein explained : "For it is wis- 
 dom in the Father that they should be established in this 
 land, and be set up as a free people by the power of the 
 Father, that these things might come forth from them unto 
 a remnant of your seed, that the covenant of the Father may 
 be fulfilled which he hath covenanted with his people, O 
 house of Israel."^ 
 
 As a sign of the time in which the gathering of the sev- 
 eral branches of Israel from their long dispersion should take 
 place, the Lord specified the prosperity of the Gentiles in 
 America, and their agency in bringing the scriptures to the 
 degraded remnant of Lehi's posterity or the American In- 
 dians.* 7 It was made plain that all Gentiles who would re- 
 pent, and accept the gospel of Christ through baptism, should 
 be numbered among the covenant people and be made par- 
 takers of the blessings incident to the last days, in which 
 the New Jerusalem would be established on the Amer- 
 ican continent. The joyful account of gathered Israel 
 as Jehovah had given it aforetime through the mouth of 
 His prophet Isaiah, was repeated by the resurrected 
 Jehovah to His Nephite flock. h Admonishing them to pon- 
 der the words of the prophets, which were of record amongst 
 them, and to give heed to the new scriptures He had made 
 known, and especially commanding the Twelve to teach the 
 people further concerning the things He had expounded, the 
 Lord informed them of the revelations given through Mal- 
 achi, and directed that the same be written.* 
 
 The prophecies so reiterated by Him who had inspired 
 Malachi to utterance, were at that time obviously of the 
 future, and are even yet unfulfilled in their entirety. The 
 
 /3 Nephi 21:4. 
 
 g 3 Nephi 21:1-7; for prophecies concerning subsequent events see re- 
 mainder of chapter. 
 
 ft 3 Nephi, chap. 22; compare Isa. chap. 54. 
 
 t'3 Nephi, chaps. 24 and 25; compare Malachi, chap. 3 and 4. 
 
THE LORD'S SECOND VISITATION TO THE NEPHITES. 735 
 
 advent of the Lord, to which these scriptures testify, is yet 
 future; but that the time is now near that "great and 
 dreadful day of the Lord" is attested by the fact that Elijah 
 who was to come before that day, has appeared in the dis- 
 charge of his particular commission that of turning the 
 hearts of the living children to their dead progenitors, and 
 the hearts of the departed fathers to their still mortal pos- 
 terity/ 
 
 The personal ministry of Christ on the occasion of this 
 second visitation lasted three days, during which He gave 
 the people many scriptures, such as had been before given 
 unto the Jews, for so the Father had commanded ; and He 
 expounded unto them the purposes of God, from the begin- 
 ning until the time at which Christ shall return in His glory ; 
 "And even unto the great and last day, when all people, and 
 all kindreds, and all nations and tongues shall stand before 
 God, to be judged of their works, whether they be good or 
 whether they be evil ; if they be good, to the resurrection of 
 everlasting life; and if they be evil, to the resurrection of 
 damnation, being on a parallel, the one on the one hand, and 
 the other on the other hand, according to the mercy, and the 
 justice, and the holiness which is in Christ, who was before 
 the world began." In merciful ministration He healed their 
 afflicted folk, and raised a man from the dead. At later but 
 unspecified times, He showed Himself among the Nephites, 
 and "did break bread oft, and bless it, and give it unto 
 them."* 
 
 After His second ascension from among them, the spirit 
 of prophecy was manifest among the people, and this ex- 
 tended even to children and babes, many of whom spake of 
 marvelous things, as the Spirit gave them utterance. The 
 Twelve entered upon their ministry with vigor, teaching all 
 
 /Doc. and Cov. 110:13-16. Elijah appeared in the Kirtland Temple 
 April 3, A. D. 1830, and committed to the Church the keys of authority for 
 vicarious work in behalf of the dead. See chapter 41 herein, page 775. 
 3 Nephi 26:4, 5, 13-15. 
 
736 - JESUS THE CHRIST. [CHAP. 39. 
 
 who would hear, and baptizing those who, through repent- 
 ance, sought communion with the Church. Upon all who 
 thus complied with the requirements of the gospel, the Holy 
 Ghost was bestowed ; and those so blessed lived together in 
 love, and were called the Church of Christ.' 
 
 I 
 
 CHRIST'S VISITATION TO HIS CHOSEN TWELVE AMONG THE 
 
 NEPHlTES. m 
 
 jfi 1 
 
 Under the administration of the twelve ordained disci- 
 ples the Church grew and prospered in the land of Nephi." 
 The disciples, as special witnesses of the Christ, traveled, 
 preached, taught, and baptized all who professed faith and 
 showed forth repentance. On a certain occasion the Twelve 
 were assembled in "mighty prayer and fasting," seeking in- 
 struction on a particular matter which, notwithstanding the 
 Lord's injunction against contention, had given rise to dis- 
 putation among the people. As they supplicated the Father 
 in the Son's name, Jesus appeared amongst them, and asked : 
 "What will ye that I shall give unto you?" Their answer 
 was : "Lord, we will that thou wouldst tell us the name 
 whereby we shall call this church ; for there are disputations 
 among the people concerning this matter." They had pro- 
 visionally called the community of baptized believers the 
 Church of Christ ; but, apparently this true and distinguish- 
 ing name had not been generally accepted without question. 
 
 "And the Lord said unto them, Verily, verily, I say unto 
 you, why is it that the people should murmur and dispute 
 because of this thing? Have they not read the scriptures, 
 which say ye must take upon you the name of Christ, which 
 is my name? for by this name shall ye be called at the last 
 day; and whoso taketh upon him my name, and endureth 
 to the end, the same shall be saved at the last day ; therefore 
 whatsoever ye shall do, ye shall do it in my name ; therefore 
 
 
 /3 Nephi 26:14-21. 
 
 w3 Nephi, chaps. 26, 27, and 28:1-12. 
 
 Note 1, end of chapter. 
 
THE NAME OF CHRIST^ CHURCH. 737 
 
 ye shall call the church in my name ; and ye shall call upon 
 the Father in my name, that he will bless the church for my 
 sake ; And how be it my church, save it be called in my name ? 
 for if a church be called in Moses' name, then it be Moses' 
 church ; or if it be called in the name of a man, then it be the 
 church of a man ; but if it be called in my name, then it is 
 my church, if it so be that they are built upon my gospel. 
 Verily I say unto you, that ye are built upon my gospel; 
 therefore ye shall call whatsoever things ye do call, in my 
 name; therefore if ye call upon the Father, for the church, 
 if it be in my name, the Father will hear you ; and if it so be 
 that the church is built upon my gospel, then will the Father 
 shew forth his own works in it ; but if it be not built upon 
 my gospel, and is built upon the works of men, or upon the 
 works of the devil, verily I say unto you, they have joy in 
 their works for a season, and by and by the end cometh, and 
 they are hewn down and cast into the fire, from whence there 
 is no return ; for their works do follow them, for it is be- 
 cause of their works that they are hewn down; therefore 
 remember the things that I have told you." 
 
 In such wise did the Lord confirm as an authoritative be- 
 stowal, the name which, through inspiration, had been as- 
 sumed by His obedient children, The Church of Jesus Christ. 
 The Lord's explanation as to the one and only Name by 
 which the Church could be appropriately known is cogent 
 and convincing. It was not the church of Lehi or Nephi, of 
 Mosiah or Alma, of Samuel or Helaman ; else it should 
 have been called by the name of the man whose church it 
 was, even as today there are churches named after men;^ 
 but being the Church established by Jesus Christ, it could 
 properly bear none other name than His. 
 
 Jesus then reiterated to the Nephite Twelve many of 
 the cardinal principles He had before enunciated to them and 
 to the people at large; and commanded that His words be 
 written, excepting certain exalted communications which He 
 forbade them to write. The importance of preserving as a 
 
 03 Nephi 27:4-12. 
 
 p E. g. of Calvin, Luther, Wesley; see also "The Great Apostasy," 
 
 24 
 
738 JESUS THE CHRIST. [CHAP. 39. 
 
 priceless treasure the new scriptures He had given was 
 shown, with assurance that in heaven records were kept of 
 all things done by divine direction. The Twelve were told 
 that they were to be the judges of their people ; and in view 
 of such investiture they were admonished to diligence and 
 godliness. 4 The Lord was made glad by the faith and ready 
 obedience of the Nephites amongst whom He had minis- 
 tered; and to the twelve special witnesses He said: "And 
 
 <"tnjfi"i 3fij fiooij oioioipnj 
 
 now behold, my joy is great, even unto fulness, because of 
 
 you, and also this generation; yea, and even the Father 
 rejoiceth, and also all the holy angels, because of you and 
 this generation ; for none of them are lost. Behold, I would 
 that ye should understand; for I mean them who are now 
 alive of this generation ; and none of them are lost ; and in 
 them I have fulness of joy." His joy, however, was min- 
 gled with sorrow because of the apostasy into which the later 
 generations would fall; this He foresaw as a dire condition 
 that would attain its climax in the fourth generation from 
 that time/ 
 
 THREE 
 
 In loving compassion the Lord spoke unto the twelve dis- 
 ciples, one by one, asking : "What is it that ye desire of me, 
 after that I am gone to the Father ?" J All but three ex- 
 pressed the desire that they might continue in the ministry 
 until they had reached a goodly age, and then in due time 
 be received by the Lord into His kingdom. To them Jesus 
 gave blessed assurance, saying: "After that ye are seventy 
 and two years old, ye shall come unto me in my kingdom, 
 and with me ye shall find rest." He turned to the three who 
 had reserved the request they ventured not to express ; 
 "And he said unto them, Behold, I know your thoughts, 
 
 q Note the assurance of a similar commission promised the Jewish 
 apostles: Matt. 19:28; Luke 22:30. See also 1 Nephi 12:9. 
 r3 Nephi 27:32 and references given therewith. 
 j3 Nephi 28:1; read verses 1-12. 
 
THE THREE NEPHITES. 739 
 
 and ye have desired the thing which John, my beloved, who 
 was with me in my ministry, before that I was lifted up by 
 the Jews, desired of me ; therefore more blessed are ye, for 
 ye shall never taste of death, but ye shall live to behold all the 
 doings of the Father, unto the children of men, even until 
 all things shall be fulfilled, according to the will of the 
 Father, when I shall come in my glory, with the powers of 
 heaven; and ye shall never endure the pains of death; but 
 when I shall come in my glory, ye shall be changed in the 
 twinkling of an eye from mortality to immortality : and then 
 shall ye be blessed in the kingdom of my Father."' 
 
 The blessed three were assured that in the course of their 
 prolonged life they should be immune to pain, and should 
 know sorrow only as they grieved for the sins of the world. 
 For their desire to labor in bringing souls unto Christ as 
 long as the world should stand, they were promised an 
 eventual fulness of joy, even like unto that to which the Lord 
 Himself had attained. Jesus touched each of the nine who 
 were to live and die in the Lord, but the three who were to 
 tarry till He would come in His glory He did not touch. 
 "And then he departed." 
 
 A change was wrought in the bodies of the Three 
 Nephites, so that, while they remained in the flesh, they were 
 exempt from the usual effects of physical vicissitude. The 
 heavens were opened to their gaze; they were caught up, 
 and saw and heard unspeakable things. "And it was for- 
 bidden them that they should utter; neither was it given 
 unto them power that they could utter the things which 
 they saw and heard." Though they lived and labored as 
 men among their fellows, preaching, baptizing, and con- 
 ferring the Holy Ghost upon all who gave heed to their 
 words, the enemies to the truth were powerless to do them 
 injury. Somewhat later than a hundred and seventy years 
 after the Lord's last visitation, malignant persecution was 
 waged against the Three. For their zeal in the ministry 
 
 *3 Nephi 28:6-8; see page 694 herein. 
 
740 JESUS THE CHRIST. [CHAP. 39. 
 
 they were cast into prison ; but "the prisons could not hold 
 them, for they were rent in twain." They were incarcerated 
 in underground dungeons; "But they did smite the earth 
 with the word of God, insomuch that by his power they were 
 delivered out of the depths of the earth; and therefore they 
 could not dig pits sufficient to hold them." Thrice they were 
 cast into a furnace of fire, but received no harm ; and three 
 times were they thrown into dens of ravenous beasts, but, 
 "behold they did play with the beasts, as a child with a suck- 
 ling lamb, and received no harm/'** Mormon avers that in 
 answer to his prayers the Lord had made known unto him 
 that the change wrought upon the bodies of the Three, was 
 such as to deprive Satan of all power over them, and that 
 "they were holy, and that the powers of the earth could not 
 hold them ; and in this state they were to remain until the 
 judgment day of Christ; and at that day they were to re- 
 ceive a greater change, and to be received into the kingdom 
 of the Father to go no more out, but to dwell with God 
 eternally in the heavens."*' For nearly three hundred years, 
 and possibly longer, the Three Nephites ministered visibly 
 among their fellows; but as the wickedness of the people 
 increased these special ministers were withdrawn, and there- 
 after manifested themselves only to the righteous few. 
 Moroni, the last prophet of the Nephites, when engaged in 
 completing the record of his father, Mormon, and adding 
 thereto matters of his own knowledge, wrote concerning 
 these three disciples of the Lord, that they "did tarry in the 
 land until the wickedness of the people was so great, that 
 the Lord would not suffer them to remain with the people ; 
 and whether they be upon the face of the land no man 
 knoweth. But behold, my father and I have seen them, and 
 they have ministered unto us." w Their ministry was to be 
 
 3 Nephi 28:13-23; compare 4 Nephi 1:14, 29-33. 
 z/3 Nephi 28:39, 40. 
 
 it- Mormon 8:10, 11; see also 3 Nephi 28:26-32, 36-40,; 4 Nephi 1:14, 37; 
 Ether 12:17. 
 
GENERAL APOSTASY ON WESTERN CONTINENT. 741 
 
 extended to Jews and Gentiles, amongst whom they labor 
 unrecognized as of ancient birth ; and they are sent unto the 
 scattered tribes of Israel, and to all nations, kindreds, 
 tongues and peoples, from whom they have brought and are 
 bringing many souls unto Christ, "that their desire may be 
 fulfilled, and also because of the convincing power of God 
 
 which is in them."* 
 
 ' 
 
 GROWTH OF THE CHURCH FOLLOWED BY THE APOSTASY OE 
 THE NEPHITE NATION. 
 
 The Church of Jesus Christ developed rapidly in the land 
 of Nephi, and brought to its faithful adherents unprece- 
 dented blessings. Even the hereditary animosity between 
 Nephites and Lamanites was forgotten; and all lived in 
 peace and prosperity. So great was the unity of the Church 
 that its members owned all things in common, and "there- 
 fore they were not rich and poor, bond and free, but they 
 were all made free, and partakers of the heavenly gift."^ 
 Populous cities replaced the desolation of ruin that had be- 
 fallen at the time of the Lord's crucifixion. The land was 
 blessed, and the people rejoiced in righteousness. "And it 
 came to pass that there was no contention in the land, be- 
 cause of the love of God which did dwell in the hearts of 
 the people. And there were no envyings, nor strifes, nor 
 tumults, nor whoredoms, nor lyings, nor murders, nor any 
 manner of lasciviousness ; and surely there could not be a 
 happier people among all the people who had been created 
 by the hand of God."" Nine of the twelve special wit- 
 nesses chosen by the Lord passed at appointed times to their 
 rest, and others were ordained in their stead. The state of 
 blessed prosperity and of common ownership continued for 
 a period of a hundred and sixty-seven years ; but soon there- 
 after came a most distressing change. Pride displaced 
 
 *3 Nephi 28:27-32. 
 
 y 4 Nephi 1:3; read 1:23; see pages 705 and 718 herein. 
 
 s 4 Nephi 1:15, 16. 
 
JESUS THE CHRIST. [CHAP. 39. 
 
 humility, display of costly apparel superseded the simplicity 
 of happier days; rivalry led to contention, and thence the 
 people- "did have their goods and their substance no more 
 common among them, and they began to be divided 
 into classes, and they began to build up churches 
 unto themselves, to get gain, and began to deny the true 
 church of Christ." Man-made churches multiplied, and 
 persecution, true sister to intolerance, became rampant. The 
 red-skinned Lamanites reverted to their degraded ways, and 
 developed a murderous hostility against their white brothers ; 
 and all manner of corrupt practises became common among 
 both nations. For many decades the Nephites retreated 
 before their aggressive foes, making their way north-east- 
 ward through what is now the United States. About 400 
 A. D. the last great battle was fought near the hill Cu- 
 morah; & and the Nephite nation became extinct. c The de- 
 generate remnant of Lehi's posterity, the Lamanites or 
 American Indians, have continued until this day. Moroni, 
 the last of the Nephite prophets, hid away the record of his 
 people in the hill Cumorah, whence it has been brought forth 
 by divine direction in the current dispensation. That record 
 is now before the world translated through the gift and 
 power of God, and published to the edification of all nations, 
 as the BOOK OF MORMON. 
 
 NOTES TO CHAPTER 39. 
 
 1. The Land Bountiful. This comprized the northerly 
 part of South America, extending to the Isthmus of Panama. 
 On the north it was bounded by the Land of Desolation, which 
 embraced Central America, and, in later Nephite history, an in- 
 definite extent north of the Isthmus. The South American con- 
 tinent in general is called, in the Book of Mormon, the Land of 
 Nephi. 
 
 2. The Jewish and Nephite Versions of the "Sermon on the 
 Mount." As indicated in the text, one of the most impressive 
 contrasts between the Sermon on the Mount and the virtual 
 
 a 4 Nephi 1:25, 26. 
 
 b Near Manchester, Ontario county, New York. 
 
 c See Mormon, chapters 1-9; and Moroni, chapter 10. 
 
NOTES. 743 
 
 repetition of the discourse by our Lord on the occasion of His 
 visit to the Nephites, is that of prediction concerning the fulfil- 
 ment of the law of Moses in the first delivery, and unqualified 
 affirmation in the second that the law had been fulfilled. Among 
 the Beatitudes certain differences appear, in each of which the 
 Nephite sermon is more explicit. Thus, instead of, "Blessed are 
 the poor in spirit" (Matt. 5:3), we read, "Blessed are the poor 
 in spirit who come unto me" (3 Nephi 12:3). Instead of, "Blessed 
 are they which do hunger and thirst after righteousness ; 
 for they shall be filled" (Matt.), we read, "And blessed are 
 all they who do hunger and thirst after righteousness, for they 
 shall be filled with the Holy Ghost" (Nephi). Instead of, "for 
 righteousness' sake," (Matt.) we have "for my name's sake," 
 (Nephi). For the difficult passage, "Ye are the salt of the earth: 
 but if the salt have lost his savour, wherewith shall it be salted?" 
 (Matt.), we have the clearer expression, "I give unto you to be 
 the salt of the earth; but if the salt shall lose its savor, where- 
 with shall the earth be salted?" (Nephi). And, as already noted, 
 in place of "one jot or one tittle shall in no wise pass from the 
 law, till all be fulfilled" (Matt), we have "one jot nor one tittle 
 hath not passed away from the law, but in me it hath all been 
 fulfilled" (Nephi). Variations in succeeding verses are incident 
 to this prospective fulfilment (Matt), and affirmed accomplish- 
 ment (Nephi). Instead of the strong analogy concerning the 
 plucking out of an offending eye. or the severing of an evil hand 
 (Matt.), we find: "Behold, I give unto you a commandment, that 
 ye suffer none of these things to enter into your heart; for it is 
 better that ye should deny yourselves of these things, wherein ye 
 will take up your cross, than that ye should be cast into hell" 
 (Nephi). Following the illustrative instances of the gospel re- 
 quirements superseding those of the law, the Nephite record pre- 
 sents this splendid summation: "Therefore those things which 
 were of old time, which were under the law in me, are all ful- 
 filled. Old things are done away, and all things have become new; 
 therefore I would that ye should be perfect even as I, or your 
 Father who is in heaven is perfect." 
 
 In Matthew's report of the sermon, little distinction is made 
 between the precepts addressed to the multitude in general, and 
 the instructions given particularly to the Twelve. Thus, Matt. 
 6 '.25-34 was spoken inf erentially to the apostles ; for they and 
 not the people were to lay aside all worldly pursuits ; in the 
 sermon delivered to the Nephites the distinction is thus made 
 clear : "And now it came to pass that when Jesus had spokefi 
 these words, he looked upon the twelve whom he had chosen, 
 and said unto them, Remember the words which I have spoken. 
 For behold, ye are they whom I have chosen to minister unto 
 this people. Therefore I say unto you, take no thought for your 
 life, what ye shall eat, or what ye shall drink; nor yet for your 
 body, what ye shall put on. Is not the life more than meat, and 
 the body than raiment?" etc. (See 3 Nephi 13:25-34). Matt. 7 
 opens with "Judge not that ye be not judged," without intima- 
 tion as to its general or special application; 3 Nephi 14 begins 
 
744 JESUS THE CHRIST. [CHAP. 39. 
 
 "And now it came to pass that when Jesus had spoken these 
 words, he turned again to the multitude, and did open his mouth 
 unto them again, saying, Verily, verily, I say unto you, judge 
 not, that ye be not judged." A careful, verse-by-verse compari- 
 son between the Sermon on the Mount as recorded by Matthew, 
 and the risen Lord's discourse to His people on the western con- 
 tinent is earnestly recommended to every student. 
 
 3. Baptisms Among the Nephites After the Lord's Visita- 
 tion. We read that before the second appearing of Christ to the 
 Nephites, the chosen Twelve were baptized (3 Nephi 19:10-13). 
 These men had doubtless been baptized before, for Nephi had 
 been empowered not only to baptize but to ordain others to the 
 requisite authority for administering baptism (3 Nephi 7:23-26). 
 The baptism of the disciples on the morn of the Savior's second 
 visit, was in the nature of a rebaptism, involving a renewal of cove- 
 nants, and confession of faith in the Lord Jesus. 
 
 It is possible that in the earlier Nephite baptisms some irregu- 
 larity in mode or impropriety in the spirit of administering the 
 ordinance may have arisen; for, as we have seen the Lord enjoined 
 upon the people in connection with the instructions concerning 
 baptism that disputations must cease. (3 Nephi 11:28-33.) 
 
 As to second or later baptisms, the author has written elsewhere 
 (see The Articles of Faith, vii:i2-i7) practically as follows. Re- 
 baptisms recorded in scripture are few, and in each instance the 
 special circumstances justifying the action are apparent. Thus, 
 we read of Paul baptizing certain disciples at Ephesus, though 
 they had already been immersed after the manner of John's bap- 
 tism. But in this case the apostle was evidently unconvinced that 
 the baptism had been solemnized by due authority, or that the 
 believers had been properly instructed as to the import of the 
 ordinance. When he tested the efficacy of their baptism by asking 
 "Have ye received the Holy Ghost since ye believed ?" they answered 
 him, "We have not so much as heard whether there be any Holy 
 Ghost." Then asked he in seeming surprize, "Unto what then were 
 ye baptized? and they said, Unto John's baptism. Then said 
 Paul, John verily baptized with the baptism of repentance, saying 
 unto the people, that they should believe on him which should 
 come after him, that is, on Christ Jesus. When they heard this, 
 they were baptized in the name of the Lord Jesus." (See Acts 
 19:1-6.) 
 
 In the Church today a repetition of the baptismal rite on an 
 individual is allowable under certain specific conditions. Thus, 
 ff one, having entered the Church by baptism, withdraws from it, 
 or is excommunicated therefrom, and afterward repents and de- 
 sires to regain his standing in the Church, he can do so only 
 through baptism. However, such is a repetition of the initiatory 
 ordinance as previously administered. There is no ordinance of 
 "rebaptism" in the Church distinct in nature, form, or purpose, 
 from other baptism ; and, therefore, in administering baptism to a 
 subject who has been formerly baptized, the form of the ceremony 
 is exactly the same as in first baptisms. 
 
 noiJ 
 
THE GREAT FALLING AWAY. 745 
 
 CHAPTER 40. 
 THE LONG NIGHT OF APOSTASY. 
 
 For over seventeen hundred years on the eastern hem- 
 isphere, and for more than fourteen centuries on the western, 
 there appears to have been silence between the heavens and 
 the earth. Of direct revelation from God to man during 
 this long interval, we have no authentic record. As already 
 shown, the period of apostolic ministry on the eastern con- 
 tinent probably terminated before the dawn of the second 
 century of the Christian era. The passing of the apostles 
 was followed by the rapid development of a universal apos- 
 tasy as had been foreseen and predicted. 6 
 
 In the accomplishment of this great falling away, external 
 and internal causes cooperated. Among the disintegrating 
 forces acting from without, the most effective was the per- 
 sistent persecution to which the saints were subjected, inci- 
 dent to both Judaistic and pagan opposition. Vast numbers 
 who had professed membership and many who had been of- 
 ficers in the ministry deserted the Church ; while a few were 
 stimulated to greater zeal under the scourge of persecution. 
 The general effect of opposition from the outside of ex- 
 ternal causes of decline in faith and works considered as a 
 whole was the defection of individuals, resulting in a wide- 
 spread apostasy from the Church. But immeasurably more 
 serious was the result of internal dissension, schism and 
 disruption, whereby an absolute apostasy of the Church from 
 the way and word of God was brought about. 
 
 a Note 1, end of chapter. 
 
 b No extended account of the apostasy of the Primitive Church can be 
 attempted here; the reader is referred to special works treating this im- 
 
 Eortant subject. See the author's "The Great Apostasy, considered in the 
 ight of Scriptural and Secular History," a work of 176 pages. 
 
746 JESUS THE CHRIST. IHT [CHAP. 40. 
 
 Judaism was the earliest oppressor of Christianity, and 
 became the instigator and abettor of the succeeding atrocities 
 incident to pagan persecution. Open and vigorous hostility 
 of the Roman powers against the Christian Church became 
 general during the reign of Nero, (beginning about 64 
 A. D.), and continued with occasional respites of a few 
 months or even years at a time to the close of Diocletian's 
 reign (about 305 A. D."). The inhuman cruelty and savage 
 barbarity to which were subjected those who dared profess 
 the name of Christ during these centuries of heathen domina- 
 tion are matters of accepted history/ When Constantine the 
 Great came to the throne in the first quarter of the fourth 
 century, a radical change was inaugurated in the attitude of 
 the state toward the church. The emperor straightway 
 made the so-called Christianity of the time the religion of 
 his realm; and zealous devotion to the church became the 
 surest recommendation to imperial favor. But the church 
 was already in great measure an apostate institution and 
 even in crude outline of organization and service bore but 
 remote resemblance to the Church of Jesus Christ, founded 
 by the Savior and builded through the instrumentality of the 
 apostles. Whatever vestiges of genuine Christianity may 
 have possibly survived in the church before, were buried be- 
 yond the sight of man by the abuses that followed the eleva- 
 tion of the churchly organization to secular favor through 
 the decree of Constantine. The emperor, even though un- 
 baptized, made himself the head of the church, and priestly 
 office was more sought after than military rank or state pre- 
 ferment. The spirit of apostasy, by which the church had 
 become permeated before Constantine threw about it the 
 mantle of imperial protection and emblazoned it with the 
 insignia of state, now was roused to increased activity as the 
 leaven of Satan's own culture flourished under the conditions 
 most favorable for such fungoid growth. 
 
 c See "The Great Apostasy," chaps. 4 and 5- 
 
PAPAL CLAIMS TO SECULAR AUTHORITY. 747 
 
 The bishop of Rome had already asserted supremacy over 
 his fellows in the episcopate ; but when the emperor made 
 Byzantium his capital, and renamed it in his own honor, 
 Constantinople, the bishop of that city claimed equality with 
 the Roman pontiff. The claim was contested; the ensuing 
 dissension divided the church ; and the disruption has per- 
 sisted until the present day, as is evidenced by the existing 
 distincton between the Roman Catholic and the Greek Cath- 
 olic churches. 
 
 The Roman pontiff exercized secular as well as spiritual 
 authority ; and in the eleventh century arrogated to himself 
 the title of Pope, signifying Father, in the sense of paternal 
 ruler in all things. During the twelfth and thirteenth cen- 
 turies the temporal authority of the pope was superior to that 
 of kings and emperors ; and the Roman church became the 
 despotic potentate of nations, and an autocrat above all sec- 
 ular states. Yet this church, reeking with the stench of 
 worldly ambition and lust of dominance, audaciously claimed 
 to be the Church established by Him who affirmed: "My 
 kingdom is not of this world." The arrogant assumptions 
 of the Church of Rome were not less extravagant in spiritual 
 than in secular administration. In her loudly asserted con- 
 trol over the spiritual destinies of the souls of men, she blas- 
 phemously pretended to forgive or retain individual sins, 
 and to inflict or remit penalties both on earth and beyond 
 the grave. She sold permission to commit sin and bartered 
 for gold charters of indulgent forgiveness for sins already 
 done. Her pope, proclaiming himself the vicar of God, sat 
 in state to judge as God Himself ; and by such blasphemy 
 fulfilled the prophecy of Paul following his warning in rela- 
 tion to the awful conditions antecedent to the second coming 
 of the Christ : "Let no man deceive you by any means : for 
 that day shall not come, except there come a falling away 
 first, and that man of sin be revealed, the son of perdition ; 
 Who opposeth and exalteth himself above all that is called 
 
748 JESUS THE CHRIST. [CHAP. 40. 
 
 God, or that is worshipped ; so that he as God sitteth in the 
 temple of God, shewing himself that he is God." d 
 
 In her unrestrained abandon to the license of arrogated 
 authority, the Church of Rome hesitated not to transgress the 
 law of God, change the ordinances essential to salvation, 
 and ruthlessly break the everlasting covenant, thereby defil- 
 ing the earth even as Isaiah had foretold/ She altered the 
 ordinance of baptism, destroying its symbolism and associat- 
 ing with it imitations of pagan rites ; she corrupted the 
 Sacrament of the Lord's Supper and befouled the doctrine 
 thereof by the vagary of transubstantiation ; a she assumed to 
 apply the merits of the righteous to the forgiveness of the 
 sinner in the unscriptural and wholly repellent dogma of 
 supererogation; she promoted idolatry in most seductive and 
 pernicious forms ; she penalized the study of the holy scrip- 
 tures by the people at large; she enjoined an unnatural state 
 of celibacy upon her clergy ; she revelled in unholy union 
 with the theories and sophistries of men, and so adulterated 
 the simple doctrines of the gospel of Christ as to produce a 
 creed rank with superstition and heresy ; she promulgated 
 such perverted doctrines regarding the human body as to 
 make the divinely formed tabernacle of flesh appear as a 
 thing fit only to be tortured and contemned ; she proclaimed 
 it an act of virtue insuring rich reward to lie and deceive if 
 thereby her own interests might be subserved ; and she so 
 thoroughly departed from the original plan of Church organ- 
 ization as to make of herself a spectacle of ornate display, 
 fabricated by the caprice of man/ 
 
 The most important of the internal causes by which the 
 apostasy of the Primitive Church was brought about may be 
 
 d2 Thess. 2:3, 4. 
 
 elsa. 24:5. 
 
 a The false doctrine of "transubstantiation" is to the effect that the 
 bread and wine administered as emblems of Christ's flesh and blood in the 
 Sacrament of the Lord's Supper are transmuted by priestly consecration 
 into the actual flesh and blood of Jesus Christ. See "The Great Apostasy," 
 8:16-19. As to "supererogation" see page 590 herein. 
 
 / "The Great Apostasy," chaps. 6, 7, 8. 
 
THE DARK AGES. 749 
 
 thus summarized: (i) The corrupting of the simple doc- 
 trines of the gospel of Christ by admixture with so-called 
 philosophic systems. (2) Unauthorized additions to the 
 prescribed rites of the Church and the introduction of vital 
 alterations in essential ordinances. (3) Unauthorized 
 changes in Church organization and government. 6 ' 
 
 Under the tyrannous repression incident to usurped and 
 unrighteous domination by the Roman church, civilization 
 was retarded and for centuries was practically halted in its 
 course. The period of retrogression is known in history 
 as the Dark Ages. The fifteenth century witnessed the 
 movement known as the Renaissance or Revival of Learn- 
 ing ; there was a general and significantly rapid awakening 
 among men, and a determined effort to shake off the stupor 
 of indolence and ignorance was manifest throughout the 
 civilized world. By historians and philosophers the revival 
 has been regarded as an unconscious and spontaneous 
 prompting of the "spirit of the times" ; it was a development 
 predetermined in the Mind of God to illumine the benighted 
 minds of men in preparation for the restoration of the gospel 
 of Jesus Christ, which was appointed to be accomplished 
 some centuries later. 7 ' 
 
 With the renewal of intellectual activity and effort in 
 material betterment, there came, as a natural and inevitable 
 accompaniment, protest and revolt against the ecclesiastical 
 tyranny of the age. The Albigenses in France had risen in 
 insurrection against churchly despotism during the thir- 
 teenth century ; and in the fourteenth, John Wickliffe of 
 Oxford University had boldly denounced the corruption of 
 the Roman church and clergy, and particularly the restric- 
 tions imposed by the papal hierarchy on the popular study 
 of the scriptures. Wickliffe gave to the world a version of 
 the Holy Bible in English. These manifestations of inde- 
 
 g "The Great Apostasy," 6:14, 15; for comprehensive treatment of the 
 subject see chapters 6 to 9 inclusive. 
 h Note 2, end of chapter. 
 
750 JESUS THE CHRIST [CHAP. 40. 
 
 pendent belief and action the papal church sought to repress 
 and punish by force. The Albigenses had been subjected to 
 inhuman cruelties and unrestrained slaughter. Wickliffe was 
 the subject of severe and persistent persecution ; and though 
 he died in his bed the vindictiveness of the Roman church 
 was unsated until she had caused his body to be exhumed 
 and burned and the ashes scattered abroad. John Huss 
 and Jerome of Prague were prominent on the continent of 
 Europe in agitation against papal despotism, and both fell 
 martyrs to the cause. Though the church had become apos- 
 tate to the core, there were not lacking men brave of heart 
 and righteous of soul, ready to give their lives to the further- 
 ance of spiritual emancipation. 
 
 A notable revolt against the papacy occurred in the six- 
 teenth century, and is known as the Reformation. This 
 movement was begun in 1517 by Martin Luther, a German 
 monk ; and it spread so rapidly as soon to involve the whole 
 domain of popedom. Formal protests against the despotism 
 of the papal church were formulated by the representatives 
 of certain German principalities and other delegates at a diet 
 or general council held at Spires A. D. 1529; and the re- 
 formers were thenceforth known as Protestants. An inde- 
 pendent church was proposed by John, Elector of Saxony, a 
 constitution for which was prepared at his instance by Luther 
 and his colleague, Melanchthon. The Protestants were dis- 
 cordant. Being devoid of divine authority to guide them in 
 matters of church organization and doctrine, they followed 
 the diverse ways of men, and were rent within while assailed 
 from without. The Roman church, confronted by deter- 
 mined opponents, hesitated at no extreme of cruelty. The 
 court of the Inquisition, which had been established in the 
 latter part of the fifteenth century under the infamously 
 sacrilegious name of the "Holy Office," became intoxicated 
 with the lust of barbarous cruelty in the century of the 
 
CATHOLICISM AND PROTESTANTISM. 751 
 
 Reformation, and inflicted indescribable tortures on persons 
 secretly accused of heresy. 
 
 In the early stages of the Reformation instigated by 
 Luther, the king of England, Henry VIII, declared himself 
 a supporter of the pope, and was rewarded by a papal be- 
 stowal of the distinguishing title "Defender of the Faith." 
 Within a few years, this same British sovereign was excom- 
 municated from the Roman church, because of impatient 
 disregard of the pope's authority in the matter of Henry's 
 desire to divorce Queen Catherine so that he could marry 
 one of her maids. The British parliament, in 1534, passed 
 the Act of Supremacy, by which the nation was declared 
 free from all allegiance to papal authority. By Act of Parlia- 
 ment the king was made the head of the church within his 
 own dominions. Thus was born the Church of England, a 
 direct result of the licentious amours of a debauched and in- 
 famous king. With blasphemous indifference to the absence 
 of divine commission, with no semblance of priestly succes- 
 sion, an adulterous sovereign created a church, provided 
 therein a "priesthood" of his own, and proclaimed himself 
 supreme administrator in all matters spiritual. 
 
 With the conflict between Catholicism and Protestantism 
 in Great Britain the student of history is familiar. Suffice 
 it here to say that the mutual hatred of the two contending 
 sects, the zeal of their respective adherents, their professed 
 love of God and devotion to Christ's service, were chiefly 
 signalized by the sword, the ax, and the stake. Revelling 
 in the realization of at least a partial emancipation from the 
 tyranny of priestcraft, men and nations debauched their 
 newly acquired liberty of thought, speech, and action, in a 
 riot of abhorrent excess. The mis-called Age of Reason, 
 and the atheistical abominations culminating in the French 
 Revolution stand as ineffaceable testimony of what man may 
 become when glorying in his denial of God. 
 
 Is it to be wondered at, that from the sixteenth century 
 
752 JESUS THE CHRIST. [CHAP. 40. 
 
 onward, churches of man's contriving have multiplied with 
 phenomenal rapidity ? Churches and churchly organizations 
 professing Christianity as their creed have come to be num- 
 bered by hundreds. On every side is heard in this day, "Lo, 
 here is Christ" or "Lo, there." There are sects named 
 from the circumstances of their origin as the Church of 
 England; others after their famous founders or promoters 
 as Lutheran, Calvinist, Wesleyan ; some are known by 
 peculiarities of doctrine or plan of administration as Meth- 
 odist, Presbyterian, Baptist, Congregationalist ; but down to 
 the third decade of the nineteenth century there was no 
 church on earth affirming name or title as the Church of 
 Jesus Christ. The only organization called a church existing 
 at that time and venturing to assert claim to authority by suc- 
 cession was the Catholic church, which for centuries had 
 been apostate and wholly bereft of divine authority or recog- 
 nition. If the "mother church" be without a valid priest- 
 hood, and devoid of spiritual power, how can her offspring 
 derive from her the right to officiate in the things of God? 
 Who would dare to affirm that man can originate a priesthood 
 which God is bound to honor and acknowledge? Granted 
 that men may and do create among themselves societies, 
 associations, sects, and even "churches" if they choose so to 
 designate their organizations ; granted that they may pre- 
 scribe rules, formulate laws, and devize plans of operation, 
 discipline, and government, and that all such laws, rules, and 
 schemes of administration are binding upon those who as- 
 sume membership granted all these rights and powers 
 whence can such human institutions derive the authority of 
 the Holy Priesthood, without which there can be no Church 
 of Christ ? 
 
 The apostate condition of Christendom has been frankly 
 admitted by many eminent and conscientious representatives 
 of the several churches, and by churches as institutions. 
 
 t This paragraph is in part a paraphrase of "The Great Apostasy,*' 
 10:21, 22. 
 
APOSTASY AFFIRMED BY CHURCH OF ENGLAND. 753 
 
 Even the Church of England acknowledges the awful fact 
 in her official declaration of degeneracy, as set forth in the 
 "Homily Against Peril of Idolatry," in these words : 
 
 . 
 
 "So that laity and clergy, learned and unlearned, all ages, 
 sects, and degrees of men, women, and children of whole 
 Christendom an horrible and most dreadful thing to think 
 have been at once drowned in abominable idolatry ; of all 
 other vices most detested of God, and most damnable to 
 man; and that by the space of eight hundred years and 
 more."'' 
 
 Let it not be concluded that through the night of the 
 universal apostasy, long and dark as it was, God had forgot- 
 ten the world. Mankind had not been left wholly to itself. 
 The Spirit of God was operative so far as the unbelief of 
 men permitted. John the apostle, and the Three Nephite 
 disciples/ were ministering among men, though unknown. 
 But through the centuries of spiritual darkness men lived 
 and died without the administration of a contemporary 
 apostle, prophet, elder, bishop, priest, teacher, or deacon. 
 Whatever of the form of Godliness existed in the churches 
 of human establishment was destitute of divine power. 
 The time foreseen by the inspired apostle had fully come 
 mankind in general refused to endure sound doctrine, but, 
 having itching ears, did they heap to themselves teachers, 
 after their own lusts, and verily had they turned away their 
 ears from the truth to follow after fables.' The first quarter 
 of the nineteenth century witnessed the cumulative fulfilment 
 of the conditions predicted through the prophet Amos : "Be- 
 hold, the days come, saith the Lord God, that I will send a 
 famine in the land, not a famine of bread, nor a thirs.t for 
 water, but of hearing the words of the Lord : And they shall 
 wander from sea to sea, and from the north even to the east, 
 
 / Note 3, end of chapter. 
 
 k Pages 694 and 738. 
 
 /See 2 Tim. 4:1-4; also "The Great Apostasy," 2:30. 
 
754: JESUS THE CHRIST. [CHAP. 40. 
 
 they shall run to and fro to seek the word of the Lord, and 
 shall not find it." m 
 
 Throughout the period of apostasy the windows of 
 heaven had been shut toward the world, so as to preclude all 
 direct revelation from God, and particularly any personal 
 ministration or theophany of the Christ. Mankind had 
 ceased to know God ; and had invested the utterances of 
 prophets and apostles of old, who had known Him, with a 
 pall of mystery and fancy, so that the True and the Living 
 God was no longer believed to exist ; but in His place the 
 sectaries had tried to conceive of an incomprehensible being, 
 devoid of "body, parts, or passions," an immaterial nothing." 
 
 But it had been determined in the councils of heaven, that 
 after many centuries of benighted ignorance the world 
 should be illumined anew by the light of truth. Through 
 the operation of the genius of intelligence, which is the Spirit 
 of Truth, the soul of the race had been undergoing a prepar- 
 ation, like unto the deep plowing of a field, for the planting 
 of the gospel afresh. The principle of the mariner's com- 
 pass was revealed by the Spirit; the material embodiment 
 thereof was invented by man; and by its aid the unknown 
 oceans were explored. Toward the end of the fifteenth cen- 
 tury Columbus was led by the inspiration of God to the dis- 
 covery of the New World, whereon dwelt the degenerate 
 posterity of Lehi, a dark-skinned remnant of the house of 
 Israel the American Indians. In due time the good ships 
 Mayflower and Speedwell brought to the western world the 
 Pilgrim Fathers, as the vanguard of a host escaping from 
 exile and seeking a new home wherein they could worship 
 according to the dictates of their consciences. The coming 
 of Columbus and the later immigration of the Puritan Pil- 
 grims had been predicted nearly six hundred years before 
 Christ ; their respective missions had been as truly appointed 
 
 in Amos. 8:11, 12. 
 
 n See Church of England "Book of Common Prayer," "Articles of Re- 
 ligion" i. Note 4, end of chapter. 
 
PREDICTIONS CONCERNING THE AMERICAN NATION. 755 
 
 unto them as has been the sending of any prophet with a 
 message to deliver and a work to do. The war between the 
 American Colonies and the Mother Country, and the vic- 
 torious issue thereof in the emancipation of the American 
 nation once and forever from monarchial rule, had been fore- 
 told as further steps in preparation for the restoration of the 
 gospel. Time was allowed for the establishment of a stable 
 government, for the raising up of men chosen and inspired 
 to frame and promulgate the Constitution of the United 
 States, which promises to every man a full measure of 
 political and religious freedom. It was not meet that the 
 precious seed of the restored gospel be thrown upon un- 
 plowed soil, hardened by intolerance, and fit to produce only 
 thorns of bigotry and rank weeds of mental and spiritual 
 serfdom. The gospel of Jesus Christ is the embodiment of 
 liberty ; it is the truth that shall make free every man and 
 every nation who will accept and obey its precepts. 
 
 At the appointed time, the Eternal Father and His Son 
 Jesus the Christ appeared to man upon the earth, and inaug- 
 urated the Dispensation of the Fulness of Times. 
 
 NOTES TO CHAPTER 40. 
 
 1. Cessation of Revelation on the Western Hemisphere. 
 
 "The eastern world had lost this knowledge of the Lord earlier 
 than the western hemisphere. Upon the land of North America, 
 four hundred years after the birth of our Savior and Master, 
 there stood at least one man who knew the Lord God Almighty 
 as a distinct personality, a Being capable of communicating 
 Himself to man. That man was Moroni, the son of Mormon, 
 whose testimony abides now and must abide through all the ages 
 to come." George Q. Cannon, Life of Joseph Smith, p. 21. See 
 B. of M., Moroni 10:27-34. 
 
 2. Results of the Great Apostasy Divinely Overruled for 
 Eventual Good. The thoughtful student cannot fail to see in 
 the progress of the great apostasy and its results the existence 
 of an overruling power operating toward eventual good, how- 
 ever mysterious its methods. The heart-rending persecutions to 
 which the saints were subjected in the early centuries of our 
 era, the anguish, the torture, the bloodshed incurred in defense 
 
 o See B. of M., 1 Nephi 13:10-13. Note 5, end of chapter. 
 
JESUS THE CHRIST. [CHAP. 40. 
 
 of the testimony of Christ, the rise of an apostate church, blight- 
 ing the intellect and leading captive the souls of men all these 
 dread conditions were foreknown to the Lord. While we cannot 
 say or believe that such exhibitions of human depravity and 
 blasphemy of heart were in accordance with the divine will, cer- 
 tainly God willed to permit full scope to the free agency of man, 
 in the exercize of which agency some won the martyr's crown, 
 and others filled the flagon of their iniquity to overflowing. 
 Not less marked is the divine permission in the revolts and 
 rebellions^ in the revolutions and reformations, that developed 
 in opposition to the darkening influence of the apostate church. 
 Wickliffe and Huss, Luther and Melanchthon, Zwingli and Cal- 
 vin, Henry VIII in his arrogant assumption of priestly authority, 
 John Knox in Scotland, Roger Williams in America these and 
 a host of others builded better than they knew, in that their 
 efforts laid in part the foundation of the structure of religious 
 freedom and liberty of conscience and this in preparation for 
 the restoration of the gospel as had been divinely predicted. 
 The Great Apostasy, 10:19, 20. 
 
 3. Declaration of a General Apostasy by the Church of 
 England. The Book of Homilies, from which the quotation given 
 in the text is taken, was published about the middle of the sixteenth 
 century. The official proclamation of a universal apostasy was 
 made prominently current, for the Homilies were "appointed to 
 be read in churches" in lieu of sermons under certain conditions. 
 In the statement cited, the Church of England solemnly avers 
 that a state of apostasy affecting all ages, sects, and degrees 
 throughout whole Christendom, had prevailed for eight hundred 
 years prior to the establishment of the church making the decla- 
 ration. That this affirmation remains effective today, as both 
 confession and profession of the Church of England, ap- 
 pears from the fact that the homily "Against Peril of Idolatry" 
 and certain other homilies are specifically ratified and endorsed, 
 and withal prescribed "to be read in Churches by the Ministers 
 diligently and distinctly that they may be understanded of the 
 people." See "Articles of Religion" xxxv, in current issues of 
 Church of England, Book of Common Prayer. 
 
 4. The "Creed of Athanasius." At the Council of Nice, 
 convoked by the emperor, Constantine, 325 A. D., a formal state- 
 ment of belief concerning the Godhead was adopted. Later a 
 modification was issued, known as the "Creed of Athanasius," and 
 though the authorship is questioned, the creed has a place in the 
 ritual of some of the Protestant churches. No more conclusive 
 evidence that men had ceased to know God need be adduced than 
 the Athanasian Creed. As confessed by the Church of England 
 in this day, and as published in the official ritual (see Prayer 
 Book) "The Creed of Saint Athanasius" is this: "We worship 
 one God in Trinity, and Trinity in Unity; neither confounding 
 the Persons : nor dividing the Substance. For there is one 
 Person of the Father, another of the Son : and another of the 
 Holy Ghost. But the Godhead of the Father, of the Son, and 
 
NOTES. 757 
 
 of the Holy Ghost, is all one: the Glory equal, the Majesty co- 
 eternal. Such as the Father is, such is the Son : and such is the 
 Holy Ghost. The Father uncreate, the Son uncreate : and the 
 Holy Ghost uncreate. The Father incomprehensible, the Son 
 incomprehensible : and the Holy Ghost incomprehensible. The 
 Father eternal, the Son eternal : and the Holy Ghost eternal. And 
 yet they are not three eternals : but one eternal. As also 
 there are not three incomprehensibles, nor three uncreated : but 
 one uncreated, and one incomprehensible. So likewise the 
 Father is Almighty, the Son Almighty : and the Holy Ghost 
 Almighty. And yet they are not three Almighties : but one 
 Almighty. So the Father is God, the Son is God: and the Holy 
 Ghost is God. And yet they are not three Gods : but one God. 
 So likewise the Father is Lord, the Son Lord, and the Holy Ghost 
 Lord. And yet not three Lords : but one Lord." 
 
 Then follows this strange confession of what is at once 
 required by "Christian verity," and forbidden by the "Catholick 
 Religion" : "For like as we are compelled by the Christian verity : 
 to acknowledge every Person by himself to be God and Lord ; 
 so are we forbidden by the Catholick Religion: to say, There be 
 three Gods, or three Lords." 
 
 5. The Mission of Columbus and Its Results. Unto Nephi, 
 son of Lehi, was shown the future of his people, including the 
 degeneracy of a branch thereof, afterward known as Lamanites 
 and in modern times as American Indians. The coming of a 
 man from among the Gentiles, across the deep waters, was re- 
 vealed in such plainness as to positively identify that man with 
 Columbus; and the coming of other Gentiles to this land, out of 
 captivity, is equally explicit. The revelation is thus recorded by 
 Nephi to whom it was given : "And it came to pass that I 
 looked and beheld many waters ; and they divided the Gentiles 
 from the seed of my brethren. And it came to pass that the 
 angel said unto me, Behold the wrath of God is upon the seed of 
 thy brethren. And I looked and beheld a man among the Gen- 
 tiles who was separated from the seed of my brethren by the 
 many waters; and I beheld the Spirit of God, that it came down 
 and wrought upon the man ; and he went forth upon the many 
 waters, even unto the seed of my brethren, who were in the 
 promised land. And it came to pass that I beheld the Spirit of 
 God, that it wrought upon other Gentiles ; and they went forth 
 out of captivity, upon the many waters." (i Nephi 13:10-13). 
 The establishment of a great Gentile nation on the American 
 continent, the subjugation of the Lamanites or Indians, the war 
 between the newly established nation and. Great Britain, or "their 
 mother Gentiles," and the victorious outcome of that struggle 
 for independence, are set forth with equal clearness in the 
 same chapter. 
 
758 JESUS THE CHRIST. [CHAP. 41. 
 
 CHAPTER 41. 
 
 PERSONAL MANIFESTATIONS OF GOD THE ETERNAL 
 
 FATHER AND OF HIS SON JESUS CHRIST 
 
 IN MODERN TIMES, 
 
 A NEW DISPENSATION. 
 
 In the year of our Lord 1820 there lived at Manchester, 
 Ontario county, state of New York, a worthy citizen named 
 Joseph Smith. His household comprized his wife and their 
 nine children. The third son and fourth child of the family 
 was Joseph Smith Jr., who at the time of which we speak 
 was in his fifteenth year. In the year specified, New York 
 and adjacent states were swept by a wave of intense agitation 
 in religious matters ; and unusual zeal was put forth by min- 
 isters of the numerous rival sects to win converts to their 
 respective folds. The boy Joseph was profoundly affected 
 by this intense excitement, and was particularly puzzled and 
 troubled over the spirit of confusion and contention manifest 
 through it all. As our present subject has to do with him 
 specifically, and in view of the transcendent importance of 
 his testimony to the world, his own account of what ensued 
 is given herewith. 
 
 
 "Some time in the second year after our removal to 
 Manchester, there was in the place where we lived an un- 
 usual excitement on the subject of religion. It commenced 
 with the Methodists, but soon became general among all the 
 sects in that region of country. Indeed, the whole district 
 of country seemed affected by it, and great multitudes united 
 themselves to the different religious parties, which created 
 no small stir and division amongst the people, some crying, 
 'L,o, here !' and others, %o, there !' Some were contending 
 
JOSEPH SMITH'S PERPLEXITY OVER SECTARIAN STRIFE. 759 
 
 for the Methodist faith, some for the Presbyterian, and some 
 for the Baptist. 
 
 "For notwithstanding the great love which the converts 
 to these different faiths expressed at the time of their con- 
 version, and the great zeal manifested by the respective 
 clergy, who were active in getting up and promoting this 
 extraordinary scene of religious feeling, in order to have 
 everybody converted, as they were pleased to call it, let them 
 join what sect they pleased yet when the converts began to 
 file off, some to one party and some to another, it was seen 
 that the seemingly good feelings of both the priests and the 
 converts were more pretended than real ; for a scene of 
 great confusion and bad feeling ensued; priest contending 
 against priest, and convert against convert ; so that all their 
 good feelings one for another, if they ever had any, were 
 entirely lost in a strife of words and a contest about opinions. 
 
 "I was at this time in my fifteenth year. My father's 
 family was proselyted to the Presbyterian faith, and four of 
 them joined that church, namely my mother Lyucy ; my 
 brothers Hyrum and Samuel Harrison; and my sister So- 
 phronia. 
 
 "During this time of great excitement, my mind was 
 called up to serious reflection and great uneasiness ; but 
 though my feelings were deep and often poignant, still I 
 kept myself aloof from all these parties, though I attended 
 their several meetings as often as occasion would permit. 
 In process of time my mind became somewhat partial to the 
 Methodist sect, and I felt some desire to be united with 
 them ; but so great were the confusion and strife among the 
 different denominations, that it was impossible for a person 
 young as I was, and so unacquainted with men and things, 
 to come to any certain conclusion who was right and who 
 was wrong, 
 
 "My mind at times was greatly excited, the cry and 
 tumult were so great and incessant. The Presbyterians 
 were most decided against the Baptists and Methodists, and 
 used all the powers of either reason or sophistry to prove 
 their errors, or, at least, to make the people think they were 
 in error. On the other hand, the Baptists and Methodists 
 in their turn were equally zealous in endeavoring to establish 
 
 their own tenets and disprove all others. 
 r 
 
t60 JESUS THE CHRIST. [CHAP. 41. 
 
 "In the midst of this war of words and tumult of opin- 
 ions, I often said to myself, What is to be done? Who of 
 all these parties are right ; or, are they all wrong together ? 
 If any one of them be right, which is it, and how shall I 
 know it? 
 
 "While I was laboring under the extreme difficulties 
 caused by the contests of these parties of religionists, I was 
 one day reading the Epistle of James, first chapter and fifth 
 verse, which reads : // any of you lack wisdom, let him 
 ask of God, that giveth to all men liberally, and upbraideth 
 not; and it shall be given him. 
 
 "Never did any passage of scripture come with more 
 power to the heart of man than this did at this time to mine. 
 It seemed to enter with great force into every feeling of my 
 heart. I reflected on it again and again, knowing that if 
 any person needed wisdom from God, I did ; for how to act 
 I did not know, and unless I could get more wisdom than I 
 then had, I would never know ; for the teachers of religion 
 of the different sects understood the same passages of 
 scripture so differently as to destroy all confidence in settling 
 the question by an appeal to the Bible. 
 
 "At length I came to the conclusion that I must either 
 remain in darkness and confusion, or else I must do as James 
 directs, that is, ask of God. I at length came to the deter- 
 mination to 'ask of God/ concluding that if He gave wisdom 
 to them that lacked wisdom, and would give liberally, and 
 not upbraid, I might venture. 
 
 "So, in accordance with this, my determination to ask of 
 God, I retired to the woods to make the attempt. It was on 
 the morning of a beautiful, clear day, early in the spring of 
 eighteen hundred and twenty. It was the first time in my 
 life that I had made such an attempt, for amidst all my 
 anxieties I had never as yet made the attempt to pray 
 vocally. 
 
 "After I had retired to the place where I had previously 
 designed to go, having looked around me, and finding myself 
 alone, I kneeled down and began to offer up the desires of 
 my heart to God. I had scarcely done so, when imme- 
 diately I was seized upon by some power which entirely 
 overcame me, and had such an astonishing influence over 
 me as to bind my tongue so that I could not speak. Thick 
 
THE GREAT THEOPHANY TO JOSEPH SMITH. 761 
 
 darkness gathered around me, and it seemed to me for a 
 time as if I were doomed to sudden destruction. 
 
 "But, exerting all my powers to call upon God to deliver 
 me out of the power of this enemy which had seized upon 
 me, and at the very moment when I was ready to sink into 
 despair and abandon myself to destruction not to an im- 
 aginary ruin, but to the power of some actual being from 
 the unseen world, who had such marvelous power as I had 
 never before felt in any being just at this moment of great 
 alarm, I saw a pillar of light exactly over my head, above 
 the brightness of the sun, which descended gradually until 
 it fell upon me. 
 
 "It no sooner appeared than I found myself delivered 
 from the enemy which held me bound. When the light 
 rested upon me I saw two personages, whose brightness and 
 glory defy all description, standing above me in the air. 
 One of them spake unto me, calling me by name, and said, 
 pointing to the other This is my beloved Son, hear him! 
 
 "My object in going to inquire of the Lord was to know 
 which of all the sects was right, that I might know which 
 to join. No sooner, therefore, did I get possession of my- 
 self, so as to be able to speak, than I asked the personages 
 who stood above me in the light, which of all the sects was 
 right and which I should join. 
 
 "I was answered that I must join none of them, for they 
 were all wrong; and the personage who addressed me said 
 that all their creeds were an abomination in his sight ; that 
 those professors were all corrupt; that 'they draw near to 
 me with their lips, but their hearts are far from me ; they 
 teach for doctrines the commandments of men, having a 
 form of godliness, but they deny the power thereof.' 
 
 "He again forbade me to join with any of them ; and 
 many other things did he say unto me, which I cannot write 
 at this time. When I came to myself again, I found myself 
 lying on my back, looking up into heaven. 
 
 "Some few days after I had this vision, I happened to 
 be in company with one of the Methodist preachers, who 
 was very active in the before mentioned religious excite- 
 ment; and, conversing with him on the subject of religion, 
 I took occasion to give him an account of the vision which 
 I had had. I was greatly surprised at his behavior; he 
 
762 JESUS THE CHRIST. [CHAP. 41. 
 
 treated my communication not only lightly, but with great 
 contempt, saying, it was all of the devil, that there were no 
 such things as visions or revelations in these days; that all 
 such things had ceased with the apostles, and that there 
 would never be any more of them. 
 
 "I soon found, however, that my telling the story had 
 excited a great deal of prejudice against me among pro- 
 fessors of religion, and was the cause of great persecution, 
 which continued to increase; and though I was an obscure 
 boy, only between fourteen and fifteen years of age, and 
 my circumstances in life such as to make a boy of no conse- 
 quence in the world, yet men of high standing would take 
 notice sufficient to excite the public mind against me, and 
 create a bitter persecution ; and this was common among 
 all the sects all united to persecute me. 
 
 "It caused me serious reflection then, and often has 
 since, how very strange it was that an obscure boy, of a little 
 over fourteen years of age, and one, too, who was doomed 
 to the necessity of obtaining a scanty maintenance by his 
 daily labor, should be thought a character of sufficient im- 
 portance to attract the attention of the great ones of the 
 most popular sects of the day, and in a manner to create in 
 them a spirit of the most bitter persecution and reviling. 
 But strange or not, so it was, and it was often the cause of 
 great sorrow to myself. 
 
 "However, it was nevertheless a fact that I had beheld a 
 vision. I have thought since, that I felt much like Paul, 
 when he made his defense before King Agrippa, and related 
 the account of the vision he had when he saw a light, and 
 heard a voice; but still there were but few who believed 
 him ; some said he was dishonest, others said he was mad ; 
 and he was ridiculed and reviled. But all this did not de- 
 stroy the reality of his vision. He had seen a vision, he 
 knew he had, and all the persecution under heaven could not 
 make it otherwise; and though they should persecute him 
 unto death, yet he knew, and would know to his latest 
 breath, that he had both seen a light, and heard a voice 
 speaking unto him, and all the world could not make him 
 think or believe otherwise. 
 
 "So it was with me. I had actually seen a light, and in 
 the midst of that light I saw two personages, and they did 
 
OPENING OF THE LAST DISPENSATION. 763 
 
 in reality speak to me ; and though I was hated and perse- 
 cuted for saying that I had seen a vision, yet it was true ; 
 and while they were persecuting me, reviling me, and speak- 
 ing all manner of evil against me falsely for so saying, I was 
 led to say in my heart: Why persecute me for telling the 
 truth? I have actually seen a vision, and who am I that I 
 can withstand God, or why does the world think to make 
 me deny what I have actually seen? For I had seen a 
 vision ; I knew it, and I knew that God knew it, and I could 
 not deny it, neither dared I do it, at least I knew that by so 
 doing I would offend God, and come under condemnation. 
 "I had now got my mind satisfied so far as the sectarian 
 world was concerned ; that it was not my duty to join with 
 any of them, but to continue as I was until further directed. 
 I had found the testimony of James to be true, that a man 
 who lacked wisdom might ask of God, and obtain, and not 
 be upbraided." 
 
 In this wise was ushered in the Dispensation of the Ful- 
 ness of Times. b The darkness of the long night of apos- 
 tasy was dispelled; the glory of the heavens once more 
 illumined the world; the silence of centuries was broken; 
 the voice of God was heard again upon the earth. In the 
 spring of A. D. 1820 there was one mortal, a boy not quite 
 fifteen years old, who knew as well as that he lived, that the 
 current human conception of Deity as an incorporeal essence 
 of something possessing neither definite shape nor tangible 
 substance was as devoid of truth in respect to both the 
 Father and the Son as its statement in formulated creeds was 
 incomprehensible. The boy Joseph knew that both the 
 Eternal Father and His glorified Son, Jesus Christ, were in 
 form and stature, perfect Men; and that in Their physical 
 likeness mankind had been created in the flesh. c He knew 
 further that the Father and the Son were individual. Per- 
 sonages, each distinct from the other a truth fully attested 
 
 a P. of G. P., Joseph Smith 2:5-26; also "History of the Church of 
 Jesus Christ of Latter-day Saints," vol. 1, pp. 2-8. 
 b Eph. 1:9, 10. Note 1, end of chapter, 
 c See page 151 herein; Note 5, end of chapter. 
 
764 JESUS THE CHRIST. [CHAP. 41. 
 
 by the Lord Jesus during His mortal existence, but which 
 had been obscured if not buried by the sophistries of human 
 unbelief. He realized that the unity of the Godhead was a 
 oneness of perfection in purpose, plan, and action, as the 
 scriptures declare it to be, and not an impossible union of 
 personalities, as generations of false teachers had tried to 
 impress. This resplendent theophany confirmed the fact of 
 a universal apostasy, with the inevitable corollary that the 
 Church of Christ was nowhere existent upon the earth. It 
 effectively dissipated the delusion that direct revelation from 
 the heavens had forever ceased ; and affirmatively proved 
 the actuality of personal communication between God and 
 mortals. 
 
 For the fourth time since the Savior's birth in the flesh, 
 the voice of the Father had attested the Son's authority in 
 matters pertaining to earth and man/ In this latter-day 
 revelation of Himself, as on the earlier occasions, the Father 
 did no more than affirm the fact of the Son's identity, and 
 command that He be obeyed. 
 
 "A MESSENGER SENT FROM THE PRESENCE OF GOD."* 
 
 For about three and a half years following the glorious 
 appearing of the Father and the Son to Joseph Smith, the 
 youthful revelator was left to himself, so far as further 
 manifestations from heaven were concerned. The period 
 was one of probation. He was subjected to the sneers of 
 youths of his age, and to aggressive persecution on the part 
 of older men, "who," as he very justly and somewhat accus- 
 ingly remarks, "ought to have been my friends and to have 
 treated me kindly, and if they supposed me to be deluded to 
 have endeavored in a proper and affectionate manner to have 
 reclaimed me."^ He pursued his usual vocation, that of 
 
 d For earlier instances, see pages 126, 371, and 725. 
 
 eP. of G. P., Joseph Smith 2:29-54, 59; also "History of the Church," 
 vol. 1, pp. 10-16, 18. 
 
 /P. of G. P., Joseph Smith 2:28. 
 
VISITATION OF MORONI TO JOSEPH SMITH. 765 
 
 farm work in association with his father and brothers, from 
 whom he received kindness, consideration, and sympathy ; 
 and in spite of raillery, abuse, and denunciation from the 
 community at large he remained firm and faithful in his 
 solemn avouchment that he had seen and heard both the 
 Eternal Father and Jesus the Christ, and that he had been in- 
 structed to join none of the contending sects or churches 
 because they were all fundamentally wrong. 
 
 On the night of the 2ist of September 1823, while en- 
 gaged in fervent prayer to God in the solitude of his cham- 
 ber, Joseph observed the room become illuminated until the 
 light exceeded that of a cloudless noon. A glorious person- 
 age appeared within the room, standing a little space above 
 the floor. Both the body of the visitant and the loose robe he 
 wore were of exquisite whiteness. Calling Joseph by 
 name he announced himself as Moroni, "a messenger sent 
 from the presence of God"; and informed the young man 
 that the I^ord had a work for him to do, and that his name 
 should come to be spoken of both for good and for evil 
 among all nations, kindreds, and tongues. The angel told of 
 a record engraven on plates of gold, which contained 
 an account of the former inhabitants of the American con- 
 tinent, and the fulness of the everlasting gospel as delivered 
 by the Savior to those ancient people ; and furthermore, that 
 with the record were a breastplate, and the Urim and Thum- 
 mim, which had been prepared by divine instrumentality for 
 use in translating the book. The place at which the plates 
 and the other sacred things were deposited was shown to 
 Joseph in vision, and so clear was the demonstration that he 
 readily recognized the spot when he visited it next day. 
 
 The angel quoted several passages from the Old and one 
 from the New Testament, some verbatim, and some with 
 small variations from the Biblical version. Joseph's state- 
 ment concerning the scriptures cited by Moroni is as follows : 
 
 .jrfO atli io yioJaiH" bus ;U-9S:S iWm2 rfqszot ,.<! .0 lo -<I u 
 
 .81 ,SI .qq ,1 
 
766 JESUS THE CHRIST. [CHAP. 41. 
 
 "He first quoted part of the third chapter of Malachi, and 
 he quoted also the fourth or last chapter of the same proph- 
 ecy, though with a little variation from the way it reads in 
 pur Bibles. Instead of quoting the first verse as it reads 
 in our books, he quoted it thus : 
 
 "For behold, the day cometh that shall burn as an oven, 
 and all the proud, yea, and all that do wickedly, shall burn 
 as stubble; for they that come shall burn them, saith the 
 Lord of Hosts, that it shall leave them neither root nor 
 branch. 
 
 "And again, he quoted the fifth verse thus: Behold, I 
 will reveal unto you the Priesthood, by the hand of Elijah 
 the prophet, before the coming of the great and dreadful 
 day of the Lord. 
 
 "He also quoted the next verse differently: And he 
 shall plant in the hearts of the children the promises made 
 to the fathers, and the hearts of the children shall turn to 
 their fathers; if it were not so, the whole earth would be 
 utterly wasted at his coming. 
 
 "In addition to these, he quoted the eleventh chapter of 
 Isaiah, saying that it was about to be fulfilled. He quoted 
 also the third chapter of Acts, twenty-second and twenty- 
 third verses, precisely as they stand in our New Testament, 
 He said that that prophet was Christ ; but the day had not yet 
 come when they who would not hear his voice should be cut 
 off from among the people, but soon would come. 
 
 "He also quoted the second chapter of Joel, from the 
 twenty-eighth verse to the last. He also said that this was 
 not yet fulfilled but was soon to be. And he further stated 
 that the fulness of the Gentiles was soon to come in."* 
 
 The messenger departed, and the light disappeared with 
 him. Twice during the same night, however, the angel re- 
 turned, each time repeating what had been said at his first 
 appearing and adding words of instruction and caution. On 
 the next day Moroni appeared to the young man again, and 
 directed him to inform his father of the visitations and com- 
 mandments he had received. Joseph's father instructed him 
 
 gP. of G. P., Joseph Smith 2:36-41; and "History of the Church," vol. 
 1, pp. 12, 13. 
 
RESTORATION OF THE AARONIC PRIESTHOOD. 76? 
 
 to obey the messenger's instructions and testified that they 
 were given of God. Joseph then went to the locality speci- 
 fied by the angel, on the side of a hill called in the record 
 Cumorah, and immediately identified the spot that had been 
 shown him in vision. By the aid of a lever he removed a 
 large stone, which proved to be the cover of a stone box 
 wherein lay the plates and other articles described by 
 Moroni. The angel appeared at the place, and forbade 
 Joseph to remove the contents of the box at that time. The 
 young man replaced the massive stone lid and left the spot. 
 Four years later, the plates, the Urim and Thummim, 
 and the breastplate were delivered into Joseph's keeping by 
 the angel Moroni. This Moroni, who now came as a resur- 
 rected being, was the last survivor of the Nephite nation; 
 he had completed the record, and then shortly before his 
 death had hidden away the same in the hill Cumorah, 
 whence it was brought forth through his instrumentality and 
 delivered to the modern prophet and seer, Joseph Smith, 
 September 22, 1827. That record, or, strictly speaking a 
 part thereof, is now accessible to all ; it has been translated 
 through divine instrumentality and is now published in many 
 languages as the Book of Mormon.^ 
 
 AARONIC PRIESTHOOD CONFERRED BY JOHN TH BAPTIST. 
 
 On the 1 5th of May, 1829, Joseph Smith and his scribe 
 in the work of translating the Nephite record, Oliver Cow- 
 dery, retired to a secluded glade to pray. Their special 
 purpose was to inquire of the Lord concerning the ordinance 
 of baptism for the remission of sins, some account of which 
 they had found on the plates. Joseph writes : 
 
 "While we were thus employed, praying and calling upon 
 the Lord, a messenger from heaven descended in a cloud 
 of light, and having laid his hands upon us, he ordained us, 
 saying : 
 
 h See B. of M.. Mormon 6:6; Moroni 10:2. 
 
768 JESUS THE CHRIST. [CHAP. 41. 
 
 "Upon you my fellow servants, in the name of Messiah, 
 I confer the Priesthood of Aaron, which holds the keys of 
 the ministering of angels, and of the Gospel of repentance, 
 and of baptism by immersion for the remission of sins; and 
 this shall never be taken again from the earth, until the sons 
 of Levi do offer again an offering unto the Lord in right-* 
 eousness." 
 
 The angelic visitor stated that his name was John, the 
 same who is designated in the New Testament, John the 
 Baptist; and that he had acted in ordaining the two under 
 the direction of Peter, James, and John, who held the keys 
 of the Higher or Melchizedek Priesthood. He explained 
 that the Aaronic Priesthood did not comprize "the power of 
 laying on hands for the gift of the Holy Ghost"/ but he 
 predicted that the Higher Priesthood, having this power, 
 would be conferred later. By his express direction, Joseph 
 baptized Oliver, and the latter in turn baptized Joseph, by 
 immersion in water. 
 
 THE MELCHIZEDEK PRIESTHOOD CONFERRED BY 
 PETER, JAMES, AND JOHN. 
 
 Shortly after their ordination to the Lesser or Aaronic 
 Priesthood, Joseph Smith and Oliver Cowdery were visited 
 by the presiding apostles of old, Peter, James, and John, 
 who conferred upon them the Melchizedek Priesthood and 
 ordained them to the Holy Apostleship. In a later revela- 
 tion the Lord Jesus thus specifically acknowledges the re- 
 spective ordinations as having been done by His will and 
 commandment : 
 
 "Which John I have sent unto you, my servants, Joseph 
 Smith, jun., and Oliver Cowdery, to ordain you unto this 
 first priesthood which you have received, that you might be 
 
 called and ordained even as Aaron And also 
 
 with Peter, and James, and John, whom I have sent unto 
 
 *P. of G. P., Joseph Smith 2:68, 69; Doc. and Cov. sec. 13; "History of 
 the Church," vol. 1, p. 39. 
 
 j Notes 2 and 6. end of chanter. 
 
THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS. 769 
 
 you, by whom I have ordained you and confirmed you to be 
 apostles, and especial witnesses of my name, and bear the 
 keys of your ministry, and of the same things which I re- 
 vealed unto them : Unto whom I have committed the keys of 
 my kingdom, and a dispensation of the gospel jfor the last 
 times ; and for the fulness of times, in the which I will gather 
 together in one all things, both which are in heaven, and 
 which are on the earth." k 
 
 ESTABLISHMENT OF THE CHURCH OF JESUS CHRIST OF 
 LATTER-DAY SAINTS. 
 
 On the sixth day of April A. D. 1830, the Church of 
 Jesus Christ of Latter-day Saints was formally organized, at 
 Fayette, Seneca county, New York, in accordance with the 
 secular law governing the establishment of religious asso- 
 ciations. The persons actually participating in the organiza- 
 tion numbered but six, such being the minimum required by 
 law in such an undertaking ; many others were present how- 
 ever, some of whom had already received the ordinance of 
 baptism for the remission of sins. By revelation to Joseph 
 Smith, the Lord had previously specified the day on which 
 the organization was to be effected, and had made known 
 His plan of Church government with detailed instructions 
 as to the requisite conditions for membership ; the indispen- 
 sability of baptism by immersion, and the precise manner in 
 which the initiatory ordinance was to be administered; the 
 manner of confirming baptized believers as members of the 
 Church ; the duties of elders, priests, teachers, and deacons 
 in the Church; the exact procedure to be followed in the 
 administration of the Sacrament of the Lord's Supper; the 
 order of Church discipline, and the method of transferring 
 members from one branch to another. 7 The baptized con- 
 verts present at the organization were called upon to express 
 their acceptance or rejection of Joseph Smith and Oliver 
 Cowdery as elders in the Church; and in accordance with 
 
 &Doc. and Cov. 27: 8, 12, 13. 
 / Doc. and Cov. sec. 20. 
 
JESUS THE CHRIST. [CHAP. 41. 
 
 the unanimous vote in the affirmative the ordination or set- 
 ting apart of these two men as respectively first and second 
 elder in the new organization was performed. 
 
 While the Book of Mormon had been in course of trans- 
 lation, particularly during the two years immediately pre- 
 ceding the organization of the Church, several revelations 
 had been given through Joseph the prophet and seer, relat- 
 ing to the work of translation and to the preparatory labor 
 necessary to the establishment of the Church as an institu- 
 tion among men. The Author of these several revelations 
 declared Himself definitely to be Jesus Christ, God, the Son 
 of God, the Redeemer, the Light and Life of the World, 
 Alpha and Omega, Christ the Lord, the Lord and Savior." 
 As early as A. D. 1829, the calling of the Twelve Apostles 
 was indicated, and appointment was made for the searching 
 out of the Twelve who should stand before the world as 
 special witnesses of the Christ; these were subsequently 
 ordained to the Holy Apostleship, and the council or quorum 
 of the Twelve has been recognized, and instructions con- 
 cerning their exalted duties have been given, in numerous 
 revelations of later dates. 
 
 In such manner has the Church of Jesus Christ been re- 
 established upon the earth, with all the powers and authority 
 pertaining to the Holy Priesthood as committed by the Lord 
 Jesus to His apostles in the period of His personal ministry. 
 The inauguration of a new dispensation of the gospel, with 
 a restoration of the Priesthood, was absolutely necessary ; 
 since through the apostasy of the Primitive Church there 
 lived not a man empowered to speak or administer in the 
 name of God or His Christ. John the Revelator saw in his 
 vision of the last days an angel bringing anew "the everlast- 
 ing gospel to preach unto them that dwell on the earth, and 
 
 m Doc. and Cov. 20:2, 3; compare 21:11; see also "History of the 
 Church." vol. 1, pp. 40, 41. Note 3, end of chapter. 
 
 Doc. and Cov. sections 5, 6, 8, 10-12, 14-20. 
 
 oDoc. and Cov. 18:27, 31-36; 20:38-44; 84:63, 64; 9fi:4; 107:23-25; 112:1, 
 14, 21; 118; 124:127-130. 
 
MODERN REVELATION FROM GOD TO MAN. 771 
 
 to every nation, and kindred, and tongue, and people, saying 
 with a loud voice, Fear God, and give glory to him ; for the 
 hour of his judgment is come: and worship him that made 
 heaven, and earth, and the sea, and the fountains of waters."^ 
 Such an angelic embassage would have been but a need- 
 less and empty display, and therefore an impossibility, had 
 the everlasting gospel remained upon the earth with its pow- 
 ers of priesthood perpetuated by succession. The scriptural 
 assurances of a restoration in the last days through direct 
 bestow.al from the heavens is conclusive proof of the actu- 
 ality of the universal apostasy. Moroni came to Joseph 
 Smith as "a messenger sent from the presence of God/' 
 and delivered a record containing "the fulness of the ever- 
 lasting gospel," as it had been imparted to the Lord's people 
 in ancient times; and the world-wide distribution of the 
 Book of Mormon, and of other publications embodying the 
 revealed word in modern times, and the ministry of thou- 
 sands who labor in the authority of the Holy Priesthood 
 combine as the loud voice addressed to every nation, crying : 
 "Fear God, and give glory to him; for the hour of his judg- 
 ment is come." 
 
 FURTHER COMMUNICATIONS FROM THU HEAVUNS TO MAN. 
 
 Following the organization of the Church as heretofore 
 described, direct communication between the Lord Jesus 
 Christ and His prophet Joseph was frequent, as the needs of 
 the Church required. Numerous revelations were given, 
 and these are accessible to all who will read. 9 A marvelous 
 manifestation was granted to the prophet and his associate 
 in the presidency of the Church, Sidney Rigdon, the record 
 of which appears as follows : 
 
 "We, Joseph Smith, jun., and Sidney Rigdon, being in 
 the Spirit on the sixteenth of February, in the year of our 
 
 />Rev. 14:6, 7. 
 
 q See Doctrine and Covenants, and "History of the Church." 
 
TO JESUS THE CHRIST. [CHAP. 41. 
 
 Lord, one thousand eight hundred and thirty-two, by the 
 power of the Spirit our eyes were opened and our under- 
 standings were enlightened, so as to see and understand the 
 things of God even those things which were from the be- 
 ginning before the world was, which were ordained of the 
 Father, through his Only Begotten Son, who was in the 
 bosom of the Father, even from the beginning, of whom we 
 bear record, and the record which we bear is the fulness of 
 the gospel of Jesus Christ, who is the Son, whom we saw 
 and with whom we conversed in the heavenly vision; For 
 while we were doing the work of translation, which the 
 Lord had appointed unto us, we came to the twenty-ninth 
 verse of the fifth chapter of John, which was given unto us 
 as follows. Speaking of the resurrection of the dead, con- 
 cerning those who shall hear the voice of the Son of Man, 
 and shall come forth ; they who have done good in the resur- 
 rection of the just, and they who have done evil in the resur- 
 rection of the unjust. Now this caused us to marvel, for it 
 was given unto us of the Spirit ; and while we meditated 
 upon these things, the Lord touched the eyes of our under- 
 standings and they were opened, and the glory of the Lord 
 shone round about ; and we beheld the glory of the Son, on 
 the right hand of the Father, and received of his fulness ; 
 and saw the holy angels, and they who are sanctified before 
 his throne, worshiping God, and the Lamb, who worship him 
 for ever and ever. And now, after the many testimonies 
 which have been given of him, this is the testimony last of 
 all, which we give of him, that he lives; for we saw him, 
 even on the right hand of God, and we heard the voice bear- 
 ing record that he is the Only Begotten of the Father that 
 by him and through him, and of him the worlds are and 
 were created, and the inhabitants thereof are begotten sons 
 and daughters unto God." r 
 
 The vision was followed by further revelation both 
 through sight and hearing; and the Lord showed unto His 
 servants and proclaimed aloud the fate of the wicked and 
 the characteristic features of the varied degrees of glory 
 provided for the souls of mankind in the hereafter. The 
 
 rDoc. and Cov. 76:11-24; also "History of the Church" under date 
 specified. 
 
MANIFESTATIONS IN THE KIRTLAND TEMPLE. 773 
 
 several states of graded honor and exaltation pertaining to 
 the telestial, the terrestrial, and the celestial kingdoms were 
 revealed, and the ancient scriptures relating thereto were 
 illumined with the new light of simplicity and literalness/ 
 
 PERSONAL. APPEARING OF THE LORD JESUS CHRIST IN THE 
 KIRTLAND TEMPLE. 
 
 In less than three and a half years after its organization 
 the Church began the erection of the first temple of modern 
 times at Kirtland, Ohio. The work was undertaken in com- 
 pliance with a revelation from the Lord requiring this labor 
 at the hands of His people. The Church membership was 
 small; the people were in poverty; the period was one of 
 determined opposition and relentless persecution/ Be it 
 understood that to the Latter-day Saints a temple is more 
 than chapel, church, tabernacle, or cathedral; it is no place 
 of common assembly even for purposes of congregational 
 worship, but an edifice sacred to the ordinances of the Holy 
 Priesthood distinctively and essentially a House of the 
 Lord. The temple at Kirtland stands today, a substantial 
 and stately building ; but it is no longer in possession of the 
 people who reared it by unmeasured sacrifice of time, sub- 
 stance, and effort extending through years of self-denial and 
 suffering. Its corner-stones were laid July 23, 1833, and 
 the completed structure was dedicated March 27, 1836. The 
 dedicatory service was made ever memorable by a Pente- 
 costal outpouring of the Spirit of the Lord accompanied by 
 the visible presence of angels. In the evening of the same 
 day the several quorums of priesthood assembled in the 
 house, and a yet greater manifestation of divine power and 
 glory was witnessed. On the succeeding Sunday April 3, 
 1836 after a service of solemn worship, including the ad- 
 
 Doc. and Cov. 76:25-119: also "The Articles of Faith," iv:29; and 
 xxii:18-27. 
 
 /See "The House of the Lord," pages 114-123. 
 
 
 
 26 
 
774 JESUS THE CHRIST. [CHAP. 41. 
 
 ministration of the Lord's Supper, the prophet Joseph and 
 his counselor, Oliver Cowdery, retired for prayer within the 
 veils enclosing the platform and pulpit reserved for the pre- 
 siding authorities of the Melchizedek Priesthood. They 
 bear this solemn testimony to the personal appearing of the 
 Lord Jesus Christ at that time and place : 
 
 "The veil was taken from our minds, and the eyes of our 
 understanding were opened. We saw the Lord standing 
 upon the breast work of the pulpit, before us, and under his 
 feet was a paved work of pure gold in color like amber. His 
 eyes were as a flame of fire, the hair of his head was white 
 like the pure snow, his countenance shone above the bright- 
 ness of the sun, and his voice was as the sound of the rushing 
 of great waters, even the voice of Jehovah, saying I am 
 the first and the last, I am he who liveth, I am he who was 
 slain, I am your advocate with the Father. Behold, your 
 sins are forgiven you, you are clean before me, therefore 
 lift up your heads and rejoice, let the hearts of your brethren 
 rejoice, and let the hearts of all my people rejoice, who have, 
 with their might, built this house to my name. For behold, 
 I have accepted this house, and my name shall be here, and 
 I will manifest myself to my people in mercy in this house, 
 Yea, I will appear unto my servants, and speak unto them 
 with mine own voice, if my people will keep my command- 
 ments, and do not pollute this holy house, Yea the hearts of 
 thousands and tens of thousands shall greatly rejoice in 
 consequence of the blessings which shall be poured out, and 
 the endowment with which my servants have been endowed 
 in this house; and the fame of this house shall spread to 
 foreign lands, and this is the beginning of the blessing 
 which shall be poured out upon the heads of my people. 
 Even so. Amen." u 
 
 After the Savior's withdrawal, the two mortal prophets 
 were visited by glorified beings, each of whom had officiated 
 on earth as a specially commissioned servant of Jehovah, 
 and now came to confer the authority of his particular office 
 
 u Doc. and Cov. 110:1-10; also "History of the Church" under date 
 specified. Note 4, end of chapter. 
 
AUTHORITY OF EARLIER DISPENSATIONS RESTORED. 775 
 
 upon Joseph and Oliver, thus uniting all the powers and 
 authorities of olden dispensations in the restored Church of 
 Christ, which characterizes the last and greatest dispensa- 
 tion of history. This is the record: 
 
 "After this vision closed, the heavens were again opened 
 unto us, and Moses appeared before us, and committed unto 
 us the keys of the gathering of Israel from the four parts of 
 the earth, and the leading of the ten tribes from the land of 
 the north. After this, Elias appeared, and committed the 
 dispensation of the gospel of Abraham, saying, that in us, 
 and our seed, all generations after us should be blessed. 
 After this vision had closed, another great and glorious 
 vision burst upon us, for Elijah the prophet, who was taken 
 to heaven without tasting death, stood before us, and said 
 Behold, the time has fully come, which was spoken of by the 
 mouth of Malachi, testifying that he (Elijah) should be sent 
 before the great and dreadful day of the Lord come, to turn 
 the hearts of the fathers to the children, and the children to 
 the fathers, lest the whole earth be smitten with a curse. 
 Therefore the keys of this dispensation are committed into 
 your hands, and by this ye may know that the great and 
 dreadful day of the Lord is near, even at the doors." 2 ' 
 baiirm er!T .nsJBJOMriief j i)o bits ;booii 
 
 JESUS THE CHRIST IS WITH HIS CHURCH TODAY. 
 
 Right gloriously has the Lord brought about a fulfilment 
 of the promises uttered through the mouths of His holy 
 prophets in by-gone ages to restore the gospel with all its 
 former blessings and privileges; to bestow anew the Holy 
 Priesthood with authority to administer in the name of God ; 
 to reestablish the Church bearing His name and founded 
 upon the rock of divine revelation ; and to proclaim the 
 message of salvation to all nations, kindreds, tongues, and 
 peoples. In spite of persecution both mobocratic and judic- 
 ially sanctioned, in spite of assaults, drivings, and slaugh- 
 ter, the Church has developed with marvelous rapidity and 
 strength since the day of its organization. Joseph, the 
 
 v Doc, and Cov. 110:11-16. Note 5, end of chapter. 
 
776 JESUS THE CHRIST. [CHAP. 41. 
 
 prophet, and his brother Hyrum, the patriarch of the Church, 
 were brutally slain as martyrs to the truth at Carthage, 
 Illinois, June 27, 1844. But the Lord raised up others to 
 succeed them; and the world learned in part and yet shall 
 know beyond all question that the Church so miraculously 
 established in the last days is not the church of Joseph Smith 
 nor of any other man, but in literal verity, the Church of 
 Jesus Christ. The Lord has continued to make known His 
 mind and will through prophets, seers, and revelators whom 
 He has successively chosen and appointed to lead His people ; 
 and the voice of divine revelation is heard in the Church 
 today. As provided for in its revealed plan and constitution, 
 the Church is blessed by the ministry of prophets, apostles, 
 high priests, patriarchs, seventies, elders, bishops, priests, 
 teachers, and deacons.^ The spiritual gifts and blessings of 
 old are again enjoyed in rich abundance.* New scriptures, 
 primarily directed to present duties and current develop- 
 ments in the purposes of God, yet which illuminate and 
 make plain in simplicity the scriptures of old, have been 
 given to the world through the channel of the restored priest- 
 hood ; and other scriptures shall yet be written. The united 
 membership of the Church proclaims: 
 
 "We believe all that God has revealed, all that He does 
 now reveal, and we believe that He will yet reveal many 
 great and important things pertaining to the Kingdom of 
 God."" 
 
 The predicted gathering of Israel from their long dis- 
 persion is in progress under the commission given by the 
 Lord through Moses. The "mountain of the Lord's house" 
 is already established in the top of the mountains, and all 
 peoples flow unto it; while the elders of the Church go 
 
 w/See "Plan of Government in the Restored Church," in "The Articles 
 of Faith," xi:13-32. 
 
 x See "Spiritual Gifts" in "The Articles of Faith," xn. 
 
 y No. 9 of "The Articles of Faith of the Church of Jesus Christ of 
 Latter-day Saints," 
 
THE HOLY PRIESTHOOD AGAIN OPERATIVE ON EARTH. 777 
 
 forth among the nations, saying : "Come ye, and let us go 
 up to the mountain of the Lord, to the house of the God of 
 Jacob ; and he will teach us of his ways, and we will walk 
 in his paths : for out of Zion shall go forth the law, and the 
 word of the Lord from Jerusalem. "* 
 
 Within sacred temples, the living are officiating vicari- 
 ously in behalf of the dead; and the hearts of mortal chil- 
 dren are turned with affectionate concern toward their de- 
 parted ancestors, while disembodied hosts are praying for 
 the success of their posterity, yet in the flesh, in the service 
 of salvation.* 1 The saving gospel is offered freely to all, for 
 so hath its Author commanded. Through the medium of 
 the press, and by the personal ministrations of men invested 
 with the Holy Priesthood whom the Church sends out by 
 thousands, this Gospel of the Kingdom is today preached 
 throughout the world. When such witness among the na- 
 tions is made complete, "then shall the end come" ; and the 
 nations "shall see the Son of Man coming in the clouds of 
 heaven, with power and great glory."* 
 
 NOTES TO CHAPTER 41. 
 
 I. The Dispensation of the Fulness of Times. "Now the 
 thing to be known is, what the fulness of times means, or the 
 extent and authority thereof. It means this, that the dispensa- 
 tion of the fulness of times is made up of all the dispensations 
 that ever have been given since the world began, until this time. 
 Unto Adam first was given a dispensation. It is well known 
 that God spake to him with His own voice in the garden, and 
 gave him the promise of the Messiah. And unto Noah also was 
 a dispensation given; for Jesus said, 'As it was in the days of 
 Noe, so shall it be also in the days of the coming of the Son of 
 Man;' and as the righteous were saved then, and the wicked de- 
 stroyed, so it will be now. And from Noah to Abraham, and from 
 Abraham to Moses, and from Moses to EHas, and from Elias 
 to John the Baptist, and from then to Jesus Christ, and from 
 Jesus Christ to Peter, James, and John, the Apostles all having 
 received in their dispensation by revelation from God, to accom- 
 plish the great scheme of restitution, spoken by all the holy 
 
 zlsa. 2:2, 3; compare Micah 4:1, 2; see also Doc. and Cov. 29:8. 
 
 cSee "The House of the Lord," pp. 63-109. 
 
 bP. of G. P., Joseph Smith 1:31. 36; compare Matt 24:14. 30. 
 
778 JESUS THE CHRIST. [CHAP. 41. 
 
 Prophets since the world began; the end of which is, the dis- 
 pensation of the fulness of times, in which all things shall be 
 fulfilled that have been spoken of since the earth was made." 
 See Millennial Star, vol. 16, p. 220. 
 
 2. Limitations of the Aaronic Priesthood. After conferring 
 the Lesser or Aaronic Priesthood upon Joseph Smith and 
 Oliver Cowdery, the officiating angel, who had been known 
 while a mortal being as John the Baptist, explained that the 
 authority he had imparted did not extend to the laying-on of 
 hands for the bestowal of the Holy Ghost, the latter ordinance 
 being a function of the Higher or Melchizedek Priesthood. Con- 
 sider the instance of Philip, (not the apostle Philip), whose ordi- 
 nation empowered him to baptize, though a higher authority than 
 his was requisite for the conferring of the Holy Ghost; and con- 
 sequently the apostles Peter and John went down to Samaria to 
 officiate in the case of Philip's baptized converts (Acts 8:5, 12-17). 
 See Doc. and Cov. 20:41, 46. 
 
 3. Priesthood and Office Therein. It is important to know 
 that although Joseph Smith and Oliver Cowdery had been or- 
 dained to the Holy Apostleship, and therefore to a fulness of the 
 Melchizedek Priesthood, by Peter, James, and John, it was nec- 
 essary that they be ordained as elders in the Church. When 
 they received the Melchizedek Priesthood from the three ancient 
 apostles, there was no organized Church of Jesus Christ, and 
 consequently no need of Church officers, such as elders, priests, 
 teachers, or deacons. As soon as the Church was established, 
 officers were chosen therein and these were ordained to the re- 
 quisite office or grade in the Priesthood. Moreover, the principle 
 of common consent in the conduct of Church affairs was 
 observed in this early action of the members in voting to sustain 
 the men nominated for official positions, and has continued to 
 be the rule of the Church to this day. It is pertinent to point 
 out further that in conferring upon Joseph and Oliver the Aaronic 
 Priesthood, John the Baptist did not ordain them to the office of 
 priest, teacher, or deacon. These three offices are included in 
 the Aaronic, as are the offices of elder, seventy, high priest, etc., 
 in the Melchizedek Priesthood. Read Doc. and Cov. 20:38-67; 
 The Articles of Faith, xi. 
 
 4. Modern Temples. The Lord's gracious promise given in 
 the Kirtland Temple to appear unto His servants at times then 
 future, and to speak unto them with His own voice, provided the 
 people would keep His commandments and not pollute that holy 
 house has been in no wise abrogated nor forfeited through the 
 enforced relinquishment of the Kirtland Temple by the Latter- 
 day Saints. The people were compelled to flee before the fury 
 of mobocratic persecution; but they hastened to erect another 
 and yet more splendid sanctuary at Nauvoo, Illinois, and were 
 again dispossessed by lawless mobs. In the valleys of Utah the 
 Church has erected four great temples, each more stately than 
 the last; and in these holy houses the sabred ordinances per- 
 taining to salvation and exaltation of both the living and the 
 
NOTES. 779 
 
 dead are in uninterrupted progress. The temples of the present 
 dispensation, at the time of the present writing designated ac- 
 cording to location, are those of Kirtland, Ohio; Nauvoo, Illinois; 
 St. George, Logan, Manti, and Salt Lake City, Utah; Cards- 
 ton, Canada, and Laie, Hawaii. See The House of the Lord, pp. 
 63-232. 
 
 5. Consistency of the Church's Claim to Authority. The 
 proofs of order and system in the restoration of authority to 
 officiate in particular functions pertaining to the priesthood are 
 striking, and go to prove the continued validity, beyond the 
 grave, of authoritative ordination on earth. The keys of the 
 Aaronic order, comprizing authority to baptize for the remission 
 of sins, were brought by John the Baptist, who had been espe- 
 cially commissioned in that order of priesthood in the time of 
 Christ. The apostleship, comprizing all powers inherent in the 
 Melchizedek Priesthood, was restored by the presiding apostles 
 of old, Peter, James, and John. Then, as has been seen, Moses 
 conferred the authority to prosecute the work of gathering; and 
 Elijah, who, not having tasted death, held a peculiar relation to 
 both the living and the dead, delivered the authority of vicarious 
 ministry for the departed. To these appointments by heavenly 
 authority should be added that given by Elias, who appeared to 
 Joseph Smith and Oliver Cowdery, and "committed the dispen- 
 sation of the gospel of Abraham." It is evident, then, that the 
 claims made by the Church with respect to its authority are com- 
 plete and consistent as to the source of the powers professed and 
 the channels through which such have been delivered again to earth. 
 Scripture and revelation, both ancient and modern, support as an 
 unalterable law the principle that no one can delegate to another 
 an authority which the giver does not possess. 
 
 6. Cessation of the Melchizedek Administration in Ancient 
 Times. The Higher or Melchizedek Priesthood was held by the 
 patriarchs from Adam to Moses. Aaron was ordained to the 
 priest's office, as were his sons ; but that Moses held superior au- 
 thority is abundantly shown (Numb. 12:1-8). After Aaron's death 
 his son Eleazar officiated in the authority of the Lesser Priest- 
 hood; and even Joshua had to take counsel and authority from 
 him (Numb. 27:18-23). From the ministry of Moses to that of 
 Jesus Christ, the Lesser Priesthood alone was operative upon the 
 earth, excepting only the instances of specially delegated authority 
 of the higher order such as is manifest in the ministrations of 
 certain Chosen prophets, Isaiah, Jeremiah, Ezekiel, and others. 
 It is evident that these prophets, seers, and revelators were indi- 
 vidually and specially commissioned; but it appears that they had 
 not authority to call and ordain successors, for in their time the 
 Higher _ Priesthood was not existent on earth in an organized 
 state with duly officered quorums. Not so with the Aaronic and 
 Leyitical Priesthood, however. The matter is made particularly 
 plain through latter-day revelation. See Doc. and Cov 84-23-28- 
 read the entire section; also The House of the Lord pp 235-238' 
 
JESUS THE CHRIST. [CHAP. 42. 
 
 CHAPTER 42. 
 
 JESUS THE CHRIST TO RETURN. 
 
 IvORD'S SECOND ADVENT PREDICTED IN ANCIENT 
 SCRIPTURE. 
 
 "Ye men of Galilee, why stand ye gazing 1 up into heaven? 
 this same Jesus, which is taken up from you into heaven, 
 shall so come in like manner as ye have seen him go into 
 heaven."* So spake the white-robed angels to the eleven 
 apostles as the resurrected Christ ascended from their midst 
 on Olivet. The scriptures abound in predictions of the 
 Lord's return. 
 
 By the "second advent" we understand not the personal 
 appearing of the Son of God to a few, such as His visitation 
 to Saul of Tarsus, to Joseph Smith in 1820, and again in the 
 Kirtland Temple in 1836; nor later manifestations to His 
 worthy servants as specifically promised f but His yet future 
 coming in power and great glory, accompanied by hosts of 
 resurrected and glorified beings, to execute judgment upon 
 the earth and to inaugurate a reign of righteousness. 
 
 The prophets of both hemispheres, who lived prior to the 
 meridian of time, said comparatively little concerning the 
 Lord's second coming ; their souls were too full of the mer- 
 ciful plan of redemption associated with the Savior's birth 
 into mortality to permit them to dwell upon the yet more 
 distant consummation appointed for the last days. Certain 
 of them, however, were permitted to behold in vision the 
 working out of the divine purposes even to the end of time ; 
 and these testified with unsurpassed fervency concerning the 
 
 aActs 1:11. 
 
 b Papres 713, 715, 761, and 774; see also Doc. and Cov. 110:8; compare 
 36:8; 42:36; 97:15, 16; 109:5; 124:27; 133:2. 
 
EARLY PREDICTIONS OF THE LORD'S SECOND COMING. 781 
 
 glorious coming of Christ in the final dispensation. Enoch, 
 the seventh from Adam, prophesied saying, "Behold the Lord 
 cometh with ten thousands of his saints, to execute judgment 
 upon all." c In a more extended account of the Lord's reve- 
 lations to Enoch than is included in the Bible, we read that 
 after this righteous prophet had been shown the scenes of 
 Israel's history, down to and beyond the death, resurrection 
 and ascension of Jesus Christ, he pleaded with God, saying : 
 "I ask thee if thou wilt not come again on the earth. And 
 the Lord said unto Enoch : As I live, even so will I come in 
 the last days, in the days of wickedness and vengeance, to 
 fulfil the oath which I have made unto you concerning the 
 
 children of Noah And it came to pass that 
 
 Enoch saw the day of the coming of the Son of Man, in the 
 last days, to dwell on the earth in righteousness for the 
 space of a thousand years. " d Isaiah, in rapturous contem- 
 plation of the eventual triumph of righteousness, exclaimed : 
 "Say to them that are of a fearful heart, Be strong, fear not : 
 behold, your God will come with vengeance, even God with 
 a recompence ; he will come and save you" ; and again : 
 "Behold, the Lord God will come with strong hand, and his 
 arm shall rule for him : behold, his reward is with him, and 
 his work before him."^ The conditions specified were not 
 realized in the earthly life of the Redeemer ; moreover the 
 context clearly shows that the prophet's words are applicable 
 to the last days only the time of the ransomed of the Lord, 
 the time of restitution, and of the triumph of Zion. 
 
 Of all Biblical scriptures relating to our subject, the utter- 
 ances of the Christ Himself in the course of His earthly 
 ministry are most direct and certain. Many of these we 
 have already considered in the narrative of the Savior's life ; 
 the few following are sufficient for present demonstration. 
 
 cjude 14, 15; compare Gen. 5:18; see next reference following. 
 dP. of G. P., Moses 7:59, 60, 65. Note 1, end of chapter. 
 elsa. 35:4; and 40:10; see also Psalms 50:3; Mai. 3:1; 4:5, 6; compare 
 Note 1 on page 149 herein. 
 
783 JESUS THE CHRIST. [CHAP. 42. 
 
 "For the Son of man shall come in the glory of his Father 
 with his angels ; and then he shall reward every man accord- 
 ing to his works."/ To the apostles and the people generally 
 He proclaimed : "Whosoever therefore shall be ashamed of 
 me and of my words in this adulterous and sinful genera- 
 tion; of him also shall the Son of man be ashamed, when 
 he cometh in the glory of his Father with the holy angels."^ 
 When a bound prisoner before proud Caiaphas, Jesus an- 
 swered the unlawful adjuration of the corrupt high priest, 
 by affirming: "I say unto you, Hereafter shall ye see the 
 Son of man sitting on the right hand of power, and coming 
 in the clouds of heaven." 71 
 
 The apostles had been so impressed with the Master's 
 assurance that He would return to earth in power and glory, 
 that they eagerly questioned as to the time and signs of His 
 coming.* He stated explicitly, though at the time they 
 failed to comprehend Him, that many great events would 
 intervene between His departure and return, including the 
 long era of darkness associated with the apostasy.-' But 
 as to the certainty of His advent in glory, as Judge, and 
 Lord, and King, Jesus left no excuse for dubiety in the 
 minds of His apostles. After the ascension, throughout the 
 course of apostolic administration, the future coming of the 
 Lord was preached with earnest emphasis.* 
 
 Book of Mormon prophecies concerning the advent of the 
 Lord in the last days are specific and definite. On the occa- 
 sion of His appearing to the Nephites on the American 
 continent shortly after His ascension from the Mount of 
 Olives, Christ preached the gospel to assembled multitudes ; 
 "And he did expound all things, even from the beginning 
 
 /Matt. 16:27. 
 
 g Mark 8:28; compare Luke 9:26. 
 
 /-.Matt. 26:64. 
 
 iMatt. 24:3; Mark 13:26; Luke 21:7; Acts 1:6; compare page 149 herein. 
 
 /Matt. 24; see chapters 32 and 40 herein. 
 
 k See Acts 3:20, 21; 1 Cor. 4:5; 11:26; Philip, 3:20; 1 Thess. 1:10; 2:19; 
 3-13; 4:15-18; 2 Thess. 2:1, 8; 1 Tim. 6:14, 15; Titus 2:13; James 5:7, 8; 1 
 Peter 1:5-7; 4:13; 1 John 2:28; 3:2; Jude 14, etc. 
 
THE LORD'S ADVENT AGAIN AFFIRMED. 783 
 
 until the time that he should come in his glory"; and the 
 events to follow, "even unto the great and last day." ; In 
 granting the wish of the three Nephite disciples who de- 
 sired to continue their ministry in the flesh throughout the 
 generations to come, the Lord said unto them : 
 
 "Ye shall live to behold all the doings of the Father, unto 
 the children of men, even until all things shall be fulfilled, 
 according to the will of the Father, when I shall come in my 
 glory, with the powers of heaven ; And ye shall never endure 
 the pains of death ; but when I shall come in my glory, ye 
 shall be changed in the twinkling of an eye from mortality to 
 immortality : and then shall ye be blessed in the kingdom of 
 my Father." m 
 
 THE COMING OF THE. LORD PROCLAIMED THROUGH MODERN 
 REVELATION. 
 
 To the Church of Jesus Christ, restored and reestablished 
 in these the last days, the word of the Lord has come re- 
 peatedly, declaring the actuality of His second advent and 
 the nearness of that glorious yet dreadful event. But a few 
 months after the Church was organized, the voice of Jesus 
 Christ was heard, admonishing the elders to vigilance and 
 proclaiming as follows : 
 
 "For the hour is nigh, and the day soon at hand when the 
 earth is ripe : and all the proud, and they that do wickedly, 
 shall be as stubble, and I will burn them up, saith the Lord 
 of Hosts, that wickedness shall not be upon the earth; for 
 the hour is nigh, and that which was spoken by mine apostles 
 must be fulfilled ; for as they spoke so shall it come to pass ; 
 for I will reveal myself from heaven with power and great 
 glory, with all the hosts thereof, and dwell in righteousness 
 with men on earth a thousand years, and the wicked shall 
 not stand." n 
 
 /B. of M., 3 Nephi 26:3, 4. 
 
 ;;i B. of M., 3 Nephi 28:7, 8; see also 29:2. 
 
 n Doc. and Cov. 29:9-11. 
 
784 JESUS THE CHRIST. [CHAP. 42. 
 
 In the month following, the Lord gave instructions to 
 certain elders, concluding with these portentous words: 
 
 "Wherefore, be faithful, praying always, having your 
 lamps trimmed and burning, and oil with you, that you may 
 be ready at the coming of the Bridegroom : for behold, verily, 
 verily, I say unto you, that I come quickly. Even so. 
 Amen." 
 
 Again we read in a later revelation: 
 
 "And blessed are you because you have believed; and 
 more blessed are you because you are called of me to preach 
 my gospel, to lift up your voice as with the sound of a 
 trump, both long and loud, and cry repentance unto a crooked 
 and perverse generation, preparing the way of the Lord for 
 his second coming ; for behold, verily, verily, I say unto you, 
 the time is soon at hand, that I shall come in a cloud with 
 power and great glory, and it shall be a great day at the 
 time of my coming, for all nations shall tremble." * 
 
 The Lord Jesus addressed a general revelation to His 
 Church in March 1831, through which His earlier predic- 
 tions uttered to the Twelve shortly before His betrayal were 
 made plain, and the assurances of His glorious coming were 
 thus reiterated: 
 
 "Ye look and behold the fig-trees, and ye see them with 
 your eyes, and ye say when they begin to shoot forth, and 
 their leaves are yet tender, that summer is now nigh at 
 hand ; even so it shall be in that day when they shall see all 
 these things, then shall they know that the hour is nigh. 
 And it shall come to pass that he that feareth me shall be 
 looking forth for the great day of the Lord to come, even 
 for the signs of the coming of the Son of man : And they 
 shall see signs and wonders, for they shall be shown forth 
 in the heavens above, and in the earth beneath ; and they shall 
 behold blood, and fire, and vapors of smoke ; and before the 
 day of the Lord shall come, the sun shall be darkened, and 
 the moon be turned into blood, and stars fall from heaven ; 
 and the remnant shall be gathered unto this place, and then 
 
 oDoc. and Cov. 33:17, 18. 
 pDoc. and Cov. 34:4-8. 
 
TODAY AND TOMORROW. 785 
 
 they shall look for me, and, behold, I will come; and they 
 shall see me in the clouds of heaven, clothed with power and 
 great glory, with all the holy angels ; and he that watches 
 not for me shall be cut off." 
 
 So near is the consummation that the intervening period 
 is called "today" ; and, in applying this time designation in 
 the year 1831, the Lord said: 
 
 "Behold, now it is called today (until the coming of the 
 Son of man), and verily it is a day of sacrifice, and a day 
 for the tithing of my people; for he that is tithed shall not 
 be burned (at his coming) ; For after today cometh the 
 burning: this is speaking after the manner of the Lord; for 
 verily I say, tomorrow all the proud and they that do wick- 
 edly shall be as stubble ; and I will burn them up, for I am 
 the Lord of hosts : and I will not spare any that remain in 
 Babylon. Wherefore, if ye believe me, ye will labor while 
 it is called today."' 
 
 TIME AND ACCOMPANIMENTS OF THE LORD'S COMING. 
 
 The date of the future advent of Christ has never been 
 revealed to man. To the inquiring apostles who labored 
 with the Master, He said: "But of that day and hour 
 knoweth no man, no, not the angels of heaven, but my Father 
 only."-* In the present age, a similar declaration has been 
 made by the Father : "I, the Lord God, have spoken it, but 
 the hour and the day no man knoweth, neither the angels in 
 heaven, nor shall they know until he comes. "* Only through 
 watchfulness and prayer may the signs of the times be cor- 
 rectly interpreted and the imminence of the Lord's appearing 
 be apprehended. To the unwatchful and the wicked the 
 event will be as sudden and unexpected as the coming of a 
 thief in the nights But we are not left without definite 
 
 q Doc. and Cov. 45:37-44; compare this section with Matt. 24, and Luke 
 21:5-36. See also Doc. and Cov. 49:23-28. 
 
 rDoc. and Cov. 64:23-25. 
 
 s Matt. 24:36; compare Mark 13:32-37; see pages 575, 696 herein. 
 
 t Doc. and Cov. 49:7; the context shows that the words are those of 
 the Father. 
 
 ul Thess. 5:2; 2 Peter 3:10; compare Matt. 24:43, 44; 25:13; Luke 12:39, 
 40; page 575 herein. 
 
786 JESUS THE CHRIST. [CHAP. 42. 
 
 information as to precedent signs. Biblical prophecies bear- 
 ing upon this subject we have heretofore considered.*' As 
 later scriptures affirm : "Before the great day of the Lord 
 shall come, Jacob shall flourish in the wilderness, and the 
 Lamanites shall blossom as the rose. Zion shall flourish 
 upon the hills and rejoice upon the mountains, and shall 
 be assembled together unto the place which I have ap- 
 pointed.""' War shall become so general that every 
 man who will not take arms against his neighbor must of 
 necessity flee to the land of Zion for safety.* Ephraim shall 
 assemble in Zion on the western continent, and Judah shall 
 be again established in the east; and the cities of Zion and 
 Jerusalem shall be the capitals of the world empire, over 
 which Messiah shall reign in undisputed authority. The 
 Lost Tribes shall be brought forth from the place where God 
 has hidden them through the centuries and receive their 
 long deferred blessings at the hands of Ephraim. The peo- 
 ple of Israel shall be restored from their scattered condition.^ 
 In addressing the elders of His Church in 1832, the Lord 
 urged upon them the imperative need of devoted diligence, 
 and said: 
 
 ^t ^OJl Oi 
 
 "Abide ye in the liberty wherewith ye are made free; 
 entangle not yourselves in sin but let your hands be clean, 
 until the Lord come; For not many days hence and the 
 earth shall tremble and reel to and fro as a drunken man, 
 and the sun shall hide his face, and shall refuse to give light, 
 and the moon shall be bathed in blood, and the stars shall 
 become exceeding angry, and shall cast themselves down as 
 a fig that falleth from off a fig tree. And after your testi- 
 mony cometh wrath and indignation upon the people; For 
 after your testimony cometh the testimony of earthquakes, 
 that shall cause groanings in the midst of her, and men shall 
 fall upon the ground, and shall not be able to stand. And 
 also cometh the testimony of the voice of thunderings, and 
 
 v Page 573. 
 
 wDoc. and Cov. 49:24, 25. 
 
 *Doc. and Cov. 45:68-71. 
 
 yDoc. and Cov. 133:7-14, 21-35; "Articles of Faith," xviii and xix. 
 
THE LORD'S COMING NEAR AT HAND. 787 
 
 the voice of lightnings, and the voice of tempests, and the 
 voice of the waves of the sea, heaving themselves beyond 
 their bounds. And all things shall be in commotion; and 
 surely, men's hearts shall fail them ; for fear shall come upon 
 all people ; And angels shall fly through the midst of heaven, 
 crying with a loud voice, sounding" the trump of God, say- 
 ing, Prepare ye, prepare ye, O inhabitants of the earth ; for 
 the judgment of our God is come : behold, and lo ! the Bride- 
 groom cometh, go ye out to meet him."* 
 
 A characteristic of present-day revelation is the reitera- 
 tion of the fact that the event is nigh at hand, "even at the 
 doors." The fateful time is repeatedly designated in scrip- 
 ture, "the great and dreadful day of the Lord." Fearful 
 indeed will it be to individuals, families, and nations, who 
 have so far sunk into sin as to have forfeited their claim to 
 mercy. The time is not that of the final judgment when 
 the whole race of mankind shall stand in the resurrected 
 state before the bar of God nevertheless it shall be a time 
 of unprecedented blessing unto the righteous and of con- 
 demnation and vengeance upon the wicked. & With Christ 
 shall come those who have already been resurrected; and 
 His approach shall be the means of inaugurating a general 
 resurrection of the righteous dead, while the pure and just 
 who are still in the flesh shall be instantaneously changed 
 from the mortal to the immortal state and shall be caught 
 up with the newly resurrected to meet the Lord and His 
 celestial company, and shall descend with Him. To this 
 effect did Paul prophesy: "Even so them also which sleep 
 
 in Jesus will God bring with him For the 
 
 Lord himself shall descend from heaven with a shout, with 
 the voice of the archangel, and with the trump of God: and 
 the dead in Christ shall rise first : Then we which are alive 
 and remain shall be caught up together with them in the 
 
 xr Doc. and Cov. 88:86-92. 
 
 a Doc. and Cov. 110:14, 16; compare Joel 2:31; Mai. 4:5; B. of M., 3 
 Nephi 25:5. 
 
 b Doc. and Cov. 29:11-17. 
 
788 JESUS THE CHRIST. [CHAP. 42. 
 
 clouds, to meet the Lord in the air." c Compare the promise 
 made to the Three Nephites : "And ye shall never endure 
 the pains of death ; but when I shall come in my glory, ye 
 shall be changed in the twinkling of an eye from mortality 
 to immortality. " d Of the superlative glories awaiting the 
 righteous when the Lord shall come, we have received in this 
 day a partial description as follows : "And the face of the 
 Lord shall be unveiled; and the saints that are upon the 
 earth, who are alive, shall be quickened, and be caught up 
 to meet him."* The heathen nations shall be redeemed and 
 have part in the first resurrection/ 
 
 THE: KINGDOM OF HEAVEN TO COME. 
 
 The coining of Christ in the last days, accompanied by 
 the apostles of old. 5 ' and by the resurrected saints, is to mark 
 the establishment of the Kingdom of Heaven upon earth. 
 The faithful apostles who were with Jesus in His earthly 
 ministry are to be enthroned as judges of the whole house of 
 Israel ;^ they will judge the Nephite Twelve, who in turn 
 will be empowered to judge the descendants of Lehi, or that 
 branch of the Israelitish nation which was established upon 
 the western continent.* 
 
 While the expressions "Kingdom of God" and "Kingdom 
 of Heaven" are used in the Bible synonymously or inter- 
 changeably, later revelation gives to each a distinctive mean- 
 ing. The Kingdom of God is the Church established by 
 divine authority upon the earth; this institution asserts no 
 claim to temporal rule over nations; its sceptre of power is 
 that of the Holy Priesthood, to be used in the preaching of 
 the gospel and in administering its ordinances for the salva- 
 tion of mankind living and dead. The Kingdom of Heaven 
 
 cl Thess. 4:14-17. 
 
 dE. of M., 3 Nephi 28:8; see page 738 herein. 
 
 <?Doc. and Cov. 88:95-98. 
 
 f Note 2, end of chapter. 
 
 g Doc. and Cov. 29:12. 
 
 h Doc. and Cov. 29:12; compare Matt. 19:28; Luke 22:30; page 479 herein. 
 
 iE. of M., 3 Nephi 27:27; compare 1 Nephi 12:9, 10; Mormon 3:18. 19. 
 
KINGDOM OF GOD AND KINGDOM OF HEAVEN. 789 
 
 is the divinely ordained system of government and dominion 
 in all matters, temporal and spiritual ; this will be established 
 on earth only when its rightful Head, the King of kings, 
 Jesus the Christ, comes to reign. His administration will 
 be one of order, operated through the agency of His com- 
 missioned representatives invested with the Holy Priesthood. 
 When Christ appears in His glory, and not before, will be 
 realized a complete fulfilment of the supplication: "Thy 
 kingdom come. Thy will be done in earth, as it is in heaven." 
 The Kingdom of God has been established among men 
 to prepare them for the Kingdom of Heaven which shall 
 come ; and in the blessed reign of Christ the King shall the 
 two be made one. The relationship between them has been 
 revealed to the Church in this wise : 
 
 "Hearken, and lo, a voice as of one from on high, who 
 is mighty and powerful, whose going forth is unto the ends 
 of the earth, yea, whose voice is unto men Prepare ye the 
 way of the Lord, make his paths straight. The keys of the 
 kingdom of God are committed unto man on the earth, and 
 from thence shall the gospel roll forth unto the ends of the 
 earth, as the stone which is cut out of the mountain without 
 hands shall roll forth, until it has filled the whole earth ; Yea, 
 a voice crying Prepare ye the way of the Lord, prepare ye 
 the supper of the Lamb, make ready for the Bridegroom; 
 Pray unto the Lord, call upon his holy name, make known 
 his wonderful works among the people ; Call upon the Lord, 
 that his kingdom may go forth upon the earth, that the in- 
 habitants thereof may receive it, and be prepared for the 
 days to come, in the which the Son of man shall come down 
 in heaven, clothed in the brightness of his glory, to meet the 
 kingdom of God which is set up on the earth; Wherefore 
 may the kingdom of God go forth, that the kingdom of 
 heaven may come, that thou, O God, mayest be glorified in 
 heaven so on earth, that thy enemies may be subdued for 
 thine is the honour, power and glory, for ever and ever. 
 Amen."'' 
 
 /Doc. and Cov. 65. For a fuller treatment of this subject as also the 
 distinction between Church and Kingdom, see "Articles of Faith," xx:18-26. 
 
.790 JESUS THE CHRIST. [CHAP. 42. 
 
 THE MILLENNIUM. 
 
 The inauguration of Christ's reign on earth is to be the 
 beginning of a period that shall be distinct in many impor- 
 tant particulars f Tom all precedent and subsequent time ; and 
 the Lord shall reign with His people a thousand years. The 
 government of individuals, communities and nations through- 
 out this Millennium is to be that of a perfect theocracy, with 
 Jesus the Christ as Lord and 'King. The more wicked part 
 of the race shall have been destroyed ; and during the period 
 Satan shall be bound "that he should deceive the nations no 
 more, till the thousand years should be fulfilled"; while 
 the just shall share with Christ in rightful rule and dominion. 
 The righteous dead shall have come forth from their graves, 
 while the wicked shall remain unresurrected until the thou- 
 sand years be past. fe Men yet in the flesh shall mingle with 
 immortalized beings; children shall grow to maturity and 
 then die in peace or be changed to immortality "in the 
 twinkling of an eye." ; There shall be surcease of enmity 
 between man and beast; the venom of serpents and the 
 ferocity of the brute creation shall be done away, and love 
 shall be the dominant power of control. Among the earliest 
 revelations on the subject is that given to Enoch; and in 
 this the return of that prophet and his righteous people with 
 Christ in the last days was thus assured : 
 
 "And the Lord said unto Enoch : Then shalt thou and all 
 thy city meet them there, and we will receive them into our 
 bosom, and they shall see us; and we will fall upon their 
 necks, and they shall fall upon our necks, and we will kiss 
 each other ; And there shall be mine abode, and it shall be 
 Zion, which shall come forth out of all the creations which 
 I have made; and for the space of a thousand years the 
 earth shall rest. And it came to pass that Enoch saw the 
 day of the coming of the Son of Man, in the last days, to 
 dwell on the earth in righteousness for the space of a 
 thousand years." m 
 
 k Rev. 20:1-6; compare Doc. and Cov. 43:18. 
 
 /Doc. and Cov. 63:50-51; 101:30; compare 1 Cor. 15:51-57. 
 
 mP. of G. P., Moses 7:63-65. 
 
THE MILLENNIUM. 791 
 
 In these latter days the Lord has thus spoken, requiring 
 preparation for the Millennial era, and describing in part 
 the glories thereof : 
 
 "And prepare for the revelation which is to come, when 
 the veil of the covering of my temple, in my tabernacle, 
 which hideth the earth, shall be taken off, and all flesh shall 
 see me together. And every corruptible thing, both of man, 
 or of the beasts of the field, or of the fowls of the heavens, 
 or of the fish of the sea, that dwell upon all the face of the 
 earth, shall be consumed; And also that of element shall 
 melt with fervent heat ; and all things shall become new, that 
 my knowledge and glory may dwell upon all the earth. And 
 in that day the enmity of man, and the enmity of beasts, yea, 
 the enmity of all flesh, shall cease from before my face. And 
 in that day whatsoever any man shall ask, it shall be given 
 unto him. And in that day Satan shall not have power to 
 tempt any man. And there shall be no sorrow because there 
 is no death. In that day an infant shall not die until he is 
 old, and his life shall be as the age of a tree, and when he 
 dies he shall not sleep, (that is to say in the earth,) but shall 
 be changed in the twinkling of an eye, and shall be caught 
 up, and his rest shall be glorious. Yea, verily I say unto 
 you, in that day when the Lord shall come, he shall reveal 
 all things."" 
 
 The Millennium is to precede the time designated in 
 scriptural phrase "the end of the world." When the 
 thousand years are passed, Satan shall be loosed for a little 
 season, and the final test of man's integrity to God shall 
 ensue. Such as are prone to impurity of heart shall yield 
 to temptation while the righteous shall endure to the end. A 
 revelation to this effect was given the Church in 1831, in 
 part as follows : 
 
 "For the great Millennium, of which I have spoken by 
 the mouth of my servants, shall come ; For Satan shall be 
 bound, and when he is loosed again, he shall only reign for a 
 little season, and then cometh the end of the earth; And 
 he that liveth in righteousness shall be changed in the twink- 
 
 n Doc. and Cov. 101:23-32; compare Isa. 65:17-25 and 11:6-9; see also 
 Doc. and Cov. 29:11, 22; 43:30; 63:51. 
 oRev. 20:7-15. 
 
JESUS THE CHRIST. [CHAP. 42. 
 
 ling of an eye, and the earth shall pass away so as by fire ; 
 And the wicked shall go away into unquenchable fire, and 
 their end no man knoweth on earth, nor ever shall know, 
 until they come before me in judgment. Hearken ye to 
 these words : Behold, I am Jesus Christ, the Saviour of the 
 world. Treasure these things up in your, hearts, and let the 
 solemnities of eternity rest upon your minds."^ 
 
 THE CELESTIAL CONSUMMATION. 
 
 The vanquishment of Satan and his hosts shall be com- 
 plete. The dead, small and great, all who have breathed 
 the breath of life on earth, shall be resurrected every soul 
 that has tabernacled in flesh, whether good or evil and 
 shall stand before God, to be judged according to the record 
 as written in the books.? So shall be brought to glorious 
 consummation the mission of the Christ. "Then cometh the 
 end, when he shall have delivered up the kingdom to God, 
 even the Father ; when he shall have put down all rule and 
 all authority and power. For he must reign, till he hath put 
 all enemies under his feet. The last enemy that shall be 
 destroyed is death. For he hath put all things under his 
 feet." r Then shall the Lord Jesus "deliver up the kingdom, 
 and present it unto the Father spotless, saying I have over- 
 come and have trodden the wine-press alone, even the wine- 
 press of the fierceness of the wrath of Almighty God. Then 
 shall he be crowned with the crown of his glory, to sit on 
 the throne of his power to reign for ever and ever."* The 
 earth shall pass to its glorified and celestialized condition, an 
 eternal abode for the exalted sons and daughters of God.* 
 Forever shall they reign, kings and priests to the Most High, 
 redeemed, sanctified, and exalted through their Lord and God 
 
 JESUS THE CHRIST. 
 
 pDoc. and Cov. 43:30-34. See also "Articles of Faith," xx:27-31. 
 
 gRev. 20:11-15. 
 
 rl Cor. 15:24-27. 
 
 j Doc. and Cov. 76:107, 108. 
 
 <Note 3, end of chapter. 
 
NOTES. 793 
 
 NOTES TO CHAPTER 42. 
 
 1. Enoch, spoken of by Jude as "the seventh from Adam," 
 was the father of Methuselah. In Genesis 5:24 we read: "And 
 Enoch walked with God; and he was not; for God took him." 
 From the Lord's revelation to Moses we learn that Enoch was 
 a mighty man, favored of God because of his righteousness, and 
 a leader of and revelator to his people. Through his agency a 
 city was built, the inhabitants of which excelled in righteous 
 living to such an extent that they were of one heart and one 
 mind and had no poor among them. It was called the City of 
 Holiness or Zion. The residue of the race were all corrupt in 
 the sight of the Lord. Enoch and his people were taken from 
 the earth and are to return with Christ at His coming. (P. of G. 
 P., Moses 7:12-21, 68, 69; compare Doc. and Cov. 45:11, 12.) 
 
 2. Heathen in the First Resurrection. "And then shall the 
 heathen nations be redeemed, and they that knew no law shall 
 have part in the first resurrection ; and it shall be tolerable for 
 them." (Doc. and Cov. 45:54.) Such is the word of the Lord 
 with respect to those benighted peoples who live and die in 
 ignorance of the laws of the gospel. This affirmation is sus- 
 tained by other scriptures, and by a consideration of the prin- 
 ciples of true justice according to which humanity is to be judged. 
 Man shall be accounted blameless or guilty according to 
 his deeds as interpreted in the light of the law under which he 
 is required to live. It is inconsistent with our conception of 
 a just God to believe Him capable of inflicting condemnation 
 upon any one for non-compliance with a requirement of which 
 the person had no knowledge. Nevertheless, the laws of the 
 gospel cannot be suspended even in the case of those who have 
 sinned in darkness and ignorance; but it is reasonable to believe 
 that the plan of redemption shall afford such benighted ones an 
 opportunity of learning the laws of God ; and, as fast as they so 
 learn, will obedience be required on pain of the penalty. See 
 Articles of Faith, xxi :33. 
 
 3. Regeneration of the Earth. In speaking of the graded 
 and progressive glories provided for His creations, and of the 
 laws of regeneration and sanctification, the Lord has thus spoken 
 through revelation in the present dispensation : "And again, verily 
 I say unto you, the earth abideth the law of a celestial 
 kingdom, for it filleth the measure of its creation, and trans- 
 gresseth not the law. Wherefore it shall be sanctified.; yea, 
 notwithstanding it shall die, it shall be quickened again, and shall 
 abide the power by which it is quickened, and the righteous shall 
 inherit it." (Doc. and Cov. 88:25, 26.) This appointed change, 
 by which the earth shall pass to the condition of a celestialized 
 world, is referred to in numerous scriptures as the institution of 
 "a new heaven and a new earth" (Rev. 21:1, 3, 4; B. of M., Ether 
 13:9; Doc. and Cov. 29:23). 
 

 INDEX 
 
 Aaronic Priesthood, restored by John 
 the Baptist, 768; its powers, 768. 
 
 Ablutions, ceremonial, 366. 
 
 Abraham, Children of, 409. 
 
 Abraham, Christ's seniority over, 410, 
 411. 
 
 Aceldama, the field of blood, 643. 
 
 Adam, the first man, 18; his trans- 
 gression, 19; revelation to, 44. 
 
 Adulteress brought to Christ, 405. 
 
 Adulterous generation of sign-seek- 
 ers, 270, 279, 359. 
 
 Agency, free, of unembodied spirits, 
 8, 17; of man, 17, 29. 
 
 American Indians, progenitors of, 49, 
 56, 742, 757. 
 
 Ananias, ministers to Saul, 714. 
 
 Andrew, follows Christ, 140; one of the 
 Twelve, 221. 
 
 Annas, high priest, 621, 643. 
 
 Announcement of Christ by the 
 Father, 39, 126, 371, 725, 761; of 
 Christ's birth to shepherds, 93. See 
 Annunciation. 
 
 Annunciation by Gabriel, to Zacharias, 
 76; to Mary the Virgin, 79; by 
 angel to shepherds, 93. 
 
 Antemortal Godship of Jesus Christ, 
 32. 
 
 Antemortal state, graded intelligences 
 in, 14. 
 
 Antipas, Herod, 110, 118, 446, 635. 
 
 Antonia, tower or fortress of, 441. 
 
 Apostasy, the great, 745; among Ne- 
 
 phites, 741. 
 
 Apostles, the Twelve, chosen and or- 
 dained, 217; individually consid- 
 ered, 218; general characteristics 
 of, 226; compared with disciples, 
 227; charged and sent forth, 327, 
 328; their return, 331; futile attempt 
 of to heal, 379; as stewards, 441, 
 576; Christ's final commission to, 
 695, 696; imprisoned, 707; delivered 
 by an angel, 707; scourged for their 
 testimony, 709. 
 
 Apostleship, 227, 228; restored in pres- 
 ent dispensation, 769. 
 
 Apostolic ministry, the, 700; close of, 
 716. 
 
 Appearances of the risen Lord to mor- 
 tals before the ascension, 699. 
 
 Archelaus, 110, 118. 
 
 Arrest of Jesus, attempted but unac- 
 complished, 403; effected through 
 betrayal, 614. 
 
 Ascension, Christ's, 697. 
 
 Ass, Christ rides upon, 514; as pre- 
 dicted, 517. 
 
 Athanasius, creed of, 756. 
 
 Atonement, the, a vicarious sacrifice, 
 21. 
 
 Authority, in Holy Priesthood, 362; of 
 Elias and Elijah, 375; of Twelve, 
 attested, 392; of Christ, challenged, 
 530; Christ as one having, 249; 
 Christ's ascribed to Beelzebub, 265. 
 
 Baptism, by John the Baptist, 122. 
 163, 531; of Christ by John, 125; 
 enjoined upon Nephites by Christ, 
 725; mode of, 726; of Joseph Smith 
 and Oliver Cowdery, 768; as re- 
 quired in the Church today, 769. 
 
 Baptist, see John the Baptist. 
 
 Barabbas, 637. 
 
 Barnabas, sponsor for Saul or Paul, 
 714. 
 
 Bartholomew, see Nathanael. 
 
 Bartimeus, healed of blindness, 505. 
 
 Beatitudes, the, 230. 
 
 Beelzebub, Christ's authority ascribed 
 to, 265. 
 
 Benedictus, the, 78. 
 
 Bethany, Jesus at, 432, 448; the family 
 home at, 522. 
 
 Bethesda, Pool of, 206. 
 
 Bethlehem, birthplace of Christ, 92; 
 slaughter of children in, 100. 
 
 Bethphage, 513, 526. 
 
 Bethsaida, 258, 332, 346; Julias, 360. 
 
 Betrayal of Christ; foretold, 594; ef- 
 fected by Judas Iscariot, 614. 
 
 Betrothal, Jewish, 88. 
 
 Blasphemy, 201; Christ charged with, 
 193, 489; Christ falsely convicted of, 
 
INDEX. 
 
 795 
 
 Blessing of children, 485; among Ne- 
 
 phites, 730. 
 Blindness, bodily and spiritual, 412, 
 
 416. 
 Bloody sweat, Christ's, 612; reality of 
 
 affirmed, 613, 620. 
 
 Book of Mormon, original of, 742, 767. 
 Bountiful, Land of, 724. 
 Bread of Life, Jesus Christ the, 340. 
 Bridegroom, friend of the, 171. 
 Brother of Jared, 12. 
 Burial of Jesus, 664. 
 
 Caesar, paying tribute to, 545; Jews 
 would have no king but, 641, 648. 
 
 Csesarea Philippi, coasts of, 368; Pales- 
 tina, 631. 
 
 Caiaphas, high priest; his inspired ut- 
 terance, 498; his tenure of office, 
 501; Christ before, 621; the apostles 
 before, 706. 
 
 Called and chosen, 540. 
 
 Calvary, 654, 667. 
 
 Camel and needle's eye, 478, 485. 
 
 Capernaum, 181, 186; our Lord's last 
 sermon in synagog at, 339. 
 
 Capitation tax, 383. 
 
 Celestial marriage, 564. 
 
 Cephas, see Peter. 
 
 Ceremonial ablutions, 366. 
 
 Child, as a little, 386; humility illus- 
 trated by a, 387. 
 
 Childlike and childish, distinction be- 
 tween, 387. 
 
 Children, precious in sight of God, 
 387; blessed by Christ, 475, 485; of 
 Nephites blessed by risen Lord, 
 729. 
 
 Chorazin, woe decreed to, 258. 
 
 Chosen or only called, 540. 
 
 Christ, see Jesus Christ. 
 
 Christ and Messiah, significance of 
 the titles, 36. 
 
 Christians, early persecutions of, 746. 
 
 Church discipline of individuals, 391. 
 
 Church of England, origin of, 751; 
 affirms great apostasy, 753. 
 
 Church of Jesus Christ; foundation of, 
 361; rapid growth of Primitive, 705. 
 707, 712; name of, 736; among Ne- 
 phites, 737; of Latter-day Saints, 
 establishment of, 769. 
 
 Churches of man's making, 752. 
 
 Circumcision, 88. 
 
 Clay, applied to blind man's eyes, 413. 
 
 Clearing of the temple, the first, 153; 
 the second, 527. 
 
 Cleopas, 685. 
 
 Coasts, as descriptive term, 368. 
 
 Coin, image and superscription on, 
 546, 563; in mouth of a fish, 385. 
 
 Columbus, Christopher, his mission, 
 754, 757. 
 
 Comforter promised, 603, 606; given, 
 702. 
 
 Commandment, the great, 549. 
 
 Common ownership, 705, 718. 
 
 Common people, attentive to hear 
 Christ, 529. 
 
 Confession, the great, 361. 
 
 Congenital blindness healed, 413. 
 
 Consent, common, observed in Primi- 
 tive Church, 702, 718; in the Church 
 today, 778. 
 
 Consistency of Church's claims, 779. 
 
 Conspiracy of Pharisees and Herod- 
 ians, 544. 
 
 Constantine the Great, gives state rec- 
 ognition to Christianity, 746. 
 
 Constitution of the United States, a 
 necessary preliminary to the res- 
 toration of the gospel, 755. 
 
 Consummation, the celestial, 792. 
 
 Contention forbidden, 726. 
 
 Corban, 352, 366. 
 
 Corner stone, Jesus the chief, 535, 706. 
 
 Cost, counting the, 452. 
 
 Council, the Jewish, see Sanhedrin. 
 
 Council in Heaven, primeval, 9, 15. 
 
 Court of the Women, in temple, 407, 
 422. 
 
 Cowdery, Oliver, ordained with Joseph 
 Smith, 767; witness of heavenly 
 manifestations, 774. 
 
 Creator, Jesus Christ the, 33. 
 
 Creed of Athanasius, 756. 
 
 Cross, figurative, 365; of Christ, borne 
 by Simon, 653. 
 
 Crucifixion, 655, 667; of Jesus Christ, 
 654; hour of, 668. 
 
 Cumorah, scene of last Nephite battle, 
 742; Book of Mormon plates taken 
 from, 767. 
 
 Cups and platters, ceremonial cleans- 
 ing of, 437. 
 
 Dark ages, the, 749. 
 
796 
 
 INDEX. 
 
 Daughters of Jerusalem, Christ's la- 
 mentation over, 653, 666. 
 
 David, Son of, see Son of David. 
 
 Dead, gospel preached to, 24; minis- 
 tered unto by Jesus Christ, 672, 673; 
 missionary labor amongst, 674; vi- 
 carious labor for in Church today, 
 777. 
 
 Death, inaugurated by Satan, 20; over- 
 come by the atonement of Christ, 
 20; and resurrection of Christ pre- 
 dicted, 381, 382, accomplished, 662, 
 678. 
 
 Decapolis, 367; Jesus in coasts of, 356. 
 
 Dedication, feast of, 487, 499; Jesus at, 
 487. 
 
 Defilement, things that cause, 352. 
 
 Degeneracy, bodily, incident to the fall 
 of man, 19, 29. 
 
 Demoniacal possession, 183. 
 
 Demons, acclaim the Christ, 181, 310, 
 312. 
 
 Devil, Jesus charged as possessed of a, 
 401, 411. 
 
 Didrachm, 383. 
 
 Disciples and apostles, 227. 
 
 Disciples, instructed, 438, 461; require- 
 ments of, 452. 
 
 Discipline of individuals in Church, 
 391. 
 
 Disembodied spirits, Christ among, 670. 
 
 Dispensation of fulness of times, 777; 
 ushered in, 763. 
 
 Dives and Lazarus, 483. 
 
 Divorce and marriage, 473; views con- 
 cerning, 484. 
 
 Doctrine, test of the Lord's, 400, 421; 
 Christ's, as declared to Nephites, 
 726. 
 
 Dogs that eat of the crumbs, 367. 
 
 Door to the sheepfold, Christ the, 417. 
 
 Dove, sign of, 126, 150. 
 
 Dust, shaking from feet as a testi- 
 mony, 345. 
 
 Earth, regeneration of, 322, 793. 
 
 Eating, spiritual symbolism of, 343, 347; 
 with unwashen hands, 351. 
 
 Ecce Homo, 639. 
 
 Egypt, flight into, 100; return from, 110. 
 
 Elders and high priests, 644. 
 
 Elias, John Baptist an, 374; and Elijah, 
 375; spirit and power of, 376; ap- 
 pearing of in Kirtland Temple, 775. 
 
 Elijah, and Moses at transfiguration, 
 371; and Elias, 375; appearance of 
 in Kirtland Temple, 775. 
 
 Elisabeth, mother of John the Baptist, 
 75, 78; visited by Mary the Virgin, 
 82. 
 
 Elohim, 38. 
 
 Emmaus, Christ and two disciples 
 journey to, 685. 
 
 Enoch, 44, 143, 793; promise to, relat- 
 ing to Christ's second coming, 790. 
 
 Enrolment at Bethlehem, 91. 
 
 Ephraim, Jesus in retirement at, 498. 
 
 Essenes, 67. 
 
 Estate of man, first and second, 7. 
 
 Eternal Father, The, a resurrected, 
 exalted Being, 143, 151. 
 
 Eve, beguiled by Satan, 19. 
 
 Evenings, earlier and later, 346. 
 
 Faith, active, as compared with pass- 
 ive belief, 319; a gift from God, 347; 
 quality of, 381; nothing impossible 
 to, 395; in behalf of others, 395; as 
 to quantity and quality, 469; of 
 Nephites, strong, 733. 
 
 Fall of man 19; a process of bodily 
 degeneracy, 19; redemption from 
 wrought by Jesus Christ, 20, 31. 
 
 Fasting and prayer, power gained by, 
 381. 
 
 Father, the Eternal, proclaims the 
 Son, Jesus Christ, 126, 371; to Ne- 
 phites, 725; to Joseph Smith, 761. 
 
 Feast, of Dedication, 487, 499; of Tab- 
 ernacles, 400, 419; of the Passover, 
 112, 167; the traditional Messianic, 
 538. 
 
 Few or many to be saved, 445. 
 
 Fig tree, 541; cursed, 524; symbol of 
 Judaism, 527; and other trees, les- 
 son from, 754; as a type in modern 
 revelation, 784. 
 
 First may be last, 478. 
 
 Fishers of men, 197, 202. 
 
 Foreknowledge of God, not a deter- 
 mining cause, 18, 28. 
 
 Foreordination of Jesus Christ, 6. 
 
 Forgiveness, duty respecting, 391; un- 
 limited requirement of, 393; mu- 
 tual, 525. 
 
 Fox, Herod Antipas referred to as, 
 446, 636. 
 
 Free agency, of unembodied spirits, 
 
INDEX. 
 
 '97 
 
 8, 17; of man, 17, 29. 
 
 Gabriel's annunciation, of John and of 
 Jesus, 75; to Mary the Virgin, 79. 
 
 Gadarenes and Gergesenes, land of, 323. 
 
 Galilean ministry, beginning of, 144; 
 close of, 398. 
 
 Galileans, 68; slain in temple courts, 441. 
 
 Galilee, sea of, 165; the risen Lord ap- 
 pears at sea of, 691, appears on 
 mountain in, 694. 
 
 Gamaliel, his advice to the council, 
 709; tutor to Saul of Tarsus, 712. 
 
 Genealogies of Christ, 85, 89. 
 
 Gennesaret, sea or lake of, 165. 
 
 Gentiles, 345; to become great on west- 
 ern continent, 733. 
 
 Gergesenes and Gadarenes, land of, 323. 
 
 Gethsemane, 620; Christ's agony in, 
 610; His arrest in, 614. 
 
 Goats and sheep, figurative, 584. 
 
 God's foreknowledge not a determin- 
 ing cause of action, 18, 28. 
 
 Godhead, three Personages in, 32. 
 
 Godship of Jesus Christ, antemortal, 32. 
 
 Golgotha, 654, 667. 
 
 Gospels, the four, 166; the synoptic, 166. 
 
 Graded conditions in the hereafter, 601. 
 
 Graded intelligences in antemortal 
 state, 14. 
 
 Great commandment, the, 549. 
 
 Greeks, as Gentiles, 345; certain ones 
 visit Jesus,. 518. 
 
 Happiness and pleasure, 231, 247. 
 
 Heathen to be redeemed; their part in 
 first resurrection, 793. 
 
 Hem of garment, 346. 
 
 Henry VIII, head of Church of Eng- 
 land, 751. 
 
 Herder, the hireling, 417. 
 
 Herod, the Great, 97, 106; temple of, 
 73; Antipas, 110, 118, referred to as 
 "fox," 446; Christ before, 635. 
 
 Herodians, 68; in conspiracy with Phar- 
 isees, 544. 
 
 Herodias, 259. 
 
 High Priestly Prayer, Christ's, 609. 
 
 High priests and elders, 644. 
 
 Holy Ghost, sin against, 269, 278; prom- 
 ised to apostles, 603; investiture of 
 apostles by, at Pentecost, 702. 
 
 Homily against Idolatry, affirming the 
 apostasy, 753. 
 
 Hosanna shout, 516, 523. 
 
 Hyrum Smith, martyred, 776, 
 
 I AM, 36; Jesus Christ, the, 411. 
 
 Image on the coin, 546, 563. 
 
 Indians, American, progenitors of, 49, 
 
 56, 742, 757. 
 
 Inquisition, court of the, 750. 
 Isaiah, Messianic predictions by, 46, 47. 
 Iscariot, see Judas Iscariot. 
 Israel and Judah, kingdoms of, 59. 
 
 Jacob's prophecy concerning Shiloh, 54. 
 
 Jahveh, see Jehovah. 
 
 James and John, sons of Zebedee, called, 
 198; members of the Twelve, 219; 
 minister with Peter in modern days, 
 219, 768; their aspiring desire, 503; 
 mother of, 521. 
 
 James, son of Alpheus, one of the 
 Twelve, 224. 
 
 Jared, brother of; his interview with 
 the unembodied Christ, 12. 
 
 Jaredites, 16. 
 
 Jehovah, significance of the name, 36, 
 41, 411. 
 
 Jeremiah, Messianic prophecies by, 47. 
 
 Jericho, 521. 
 
 Jerusalem, Christ's triumphal entry in- 
 to, 513; destruction of, predicted, 
 569, accomplished, 586; the Lord's 
 lamentation over, 560; daughters 
 of, Christ's lamentation over, 653, 
 666. 
 
 Jesus the Christ, as Man and Christ, I. 
 
 Jesus Christ, preexistence and foreor- 
 dination of, 6; the Only Begotten of 
 the Father in the flesh, 8, 13, 81 ; the 
 Word, 10; Word of God's power, 10; 
 His supremacy over Abraham, 11, 
 410, 411; His power over death, 22, 
 23, 418; antemortal Godship of, 32; 
 the Creator, 33; names and titles of, 
 35; predicted, 42; annunciation of, 
 79; the Babe of Bethlehem, 91; birth 
 of, 91; birth announced to shepherds, 
 93: circumcision and naming of, 95; 
 presentation in temple, 95; testimo- 
 ny of Simeon and Anna regarding, 
 97; birth made known to Nephites, 
 100; time of birth of, 102, 109; boy- 
 hood of, 111; in attendance at Pass- 
 over when twelve years old, 113; 
 with the doctors in the temple, 114; 
 of Nazareth, 117; baptism of, 125; 
 
798 
 
 INDEX. 
 
 descent of Holy Ghost, upon, 126; 
 temptations of, 127; first clearing 
 of temple by, 154; an offender to 
 many, 254, 274; unique status of, 
 384; His brethren, interview with, 
 398; at the feast of Tabernacles, 399; 
 rejected in Samaria, 423; at the 
 home in Bethany, 448; blesses little 
 children, 475; the ennobler of wo- 
 man, 484; at feast of Dedication, 
 487; accused of blasphemy, 489; in 
 retirement at Ephraim, 498; pre- 
 dicts His death and resurrection, 
 363, 372, 381, 502, 518, 586; called Son 
 of David, 80, 86, 320, 354, 505, 515, 
 529; triumphal entry into Jerusa- 
 lem, 513; Prince of Peace, 517; vis- 
 ited by certain Greeks, 518; His 
 second clearing of temple, 527; His 
 authority challenged, 530; close of 
 His public ministry, 544; His lam- 
 entation over Jerusalem, 560; His 
 final withdrawal from temple, 562; 
 specific prediction of His death, 586; 
 foretells His betrayal, 594; His 
 agony in Gethsemane, 610; His be- 
 trayal and arrest, 614; Jewish trial 
 of, 621; falsely convicted of blas- 
 phemy, 629; appearance before Pi- 
 late, first, 631, second, 636; before 
 Herod Antipas, 635; delivered up to 
 be crucified, 639; His crucifixion, 
 654; His burial, 684; physical cause 
 of death of, 668; after resurrection 
 appears to Mary Magdalene and 
 other women, 681 ; to two disciples 
 on road to Emmaus, 685; to ten 
 apostles and others, in whose pres- 
 ence He eats, 687; to Peter, 687; to 
 t.ne Eleven, 689; His ascension from 
 Olivet, 697; His death signalized on 
 American continent, 721; giver of 
 the law to Moses, 728; visitations 
 to Nephites, 724, 731, 736; ministers 
 to Joseph Smith, 761, 774; revela- 
 tions from in current dispensation, 
 770; second advent of, 780. 
 Jesus of Nazareth the King of the 
 
 Jews, 87, 90, 657. 
 Jewish exclusiveness, 61. 
 Jews, Christ the King of, 657. 
 John the Baptist, birth announced, 76; 
 circumcision and naming of, 78; the 
 forerunner, 75, 122; regarded as a 
 
 Nazarite, 87; in the wilderness, 121; 
 baptizes Jesus Christ, 125; his tes- 
 timony of Jesus, 138, 150, 164; his 
 message to Jesus, 252; Christ's tes- 
 timony concerning, 256; imprison- 
 ment of, 252; death of, 259; great- 
 ness of his mission, 275; the Elias 
 that was to come, 257, 276; restores 
 Aaronic Priesthood in modern time, 
 768. 
 
 John, son of Zebedee, follows Christ, 
 140; called, 198; one of the Twelve, 
 220; his testimony regarding the 
 graded development of Jesus, 119; 
 with Peter at sepulchre of Jesus, 
 679; to tarry in the flesh until 
 Christ's second coming, 694; the 
 Revelator, 716. 
 
 John and James, see James and John. 
 Joseph of Arimathea, assists in burial 
 
 of Christ's body, 664. 
 Joseph and Mary the Virgin, espoused, 
 84; married, 85; genealogies of, 85, 
 89. 
 
 Joseph Smith, 758; his perplexity over 
 sectarian strife, 759; his prayer 
 for light, 760; visited by the Father 
 and the Son, 761; persecution of, 
 762; visited by Moroni, 765; receives 
 Aaronic Priesthood, 768; receives 
 Melchizedek Priesthood, 768; again 
 visited by the Lord Jesus Christ, 
 774; visited by Moses, Elias and 
 Elijah, 775; martyred, 776. 
 Judah and Israel, kingdoms of, 59. 
 Judas Iscariot, one of the Twelve, 225; 
 his complaint against waste of oint^ 
 ment, 512; in conspiracy with Jew- 
 ish rulers, 592; goes out to betray 
 Christ, 598: his betrayal of Christ, 
 614; his maddening remorse and 
 suicide, 642; views concerning his 
 character, 649. 
 
 Judas Thaddeus, or Lebbeus, one of 
 the Twelve, 224, 228; his inquiry, 
 603. 
 
 Judean and Perean ministry, 423, 449. 
 Judgment, the inevitable, 584. 
 
 Keys, of kingdom of heaven, 361; sym- 
 bolical of power in Jewish litera- 
 ture, 362. 
 
 King of the Jews, Christ the, 87, 90, 657. 
 
 Kingdom of God and kingdom of heav- 
 en, 788. 
 
INDEX. 
 
 799 
 
 Kirtland Temple, scene of heavenly 
 manifestations, 773. 
 
 Lamanites and Nephites, 49, 55. 
 
 Lamanites, progenitors of American 
 Indians, 49, 56, 742, 757; promise 
 concerning, 786. 
 
 Lamentation over Jerusalem, 560. 
 
 Last may be first, 478. 
 
 Last Supper, the, 592. 
 
 Latter-day Saints, Church of Jesus 
 Christ of, 769. 
 
 Law, the, and the gospel, 234. 
 
 Law of Moses, rabbinical divisions of, 
 564; Christ the giver of, 728; ful- 
 filled, as Christ declared to Ne- 
 phites, 723, 728. 
 
 Lawyer questions Christ, 429. 
 
 Lawyers and Pharisees, Christ's criti- 
 cism on, 436. 
 
 Lazarus and Dives, 483. 
 
 Lazarus restored to life, 490. 
 
 Leaven, of evil, 359; of Pharisees and 
 Sadducees, 359. 
 
 Leper, Simon the, 511. 
 
 Lepers, ten healed, 470. 
 
 Leprosy, 189, 199. 
 
 Levi Matthew, see Matthew. 
 
 Levirate marriages, 548. 
 
 Light of the World, Jesus the, 407. 
 
 Living water, figurative, 403. 
 
 Lord's Day, the, 690. 
 
 Lord's doctrine, test of, 421. 
 
 Lord's High Priestly prayer, the, 609. 
 
 Lord's Prayer, the, 238. 
 
 Lord's Supper, Sacrament of the, 596. 
 
 Love, mutual, enjoined on apostles, 599. 
 
 Lucifer, see Satan. 
 
 Luther, Martin, 750. 
 
 Maccabean revolt, 60. 
 
 Magnificat, the, 83. 
 
 Magi, see Wise men. 
 
 Malachi, his predictions misunderstood, 
 149; fulfilled, 775. 
 
 Malchus, wounded by Peter, healed by 
 Jesus, 616. 
 
 Malefactor, the penitent, 659, 671. 
 
 Mammon of unrighteotisness, 463, 483. 
 
 Man, preexistence of, 6, 17; an embod- 
 ied spirit, 18; fall of, 19, 29; free 
 agency of, 18, 29. 
 
 Man of Holiness, and Man of Counsel, 
 names of the Eternal Father, 143. 
 
 Man, The Son of, 142. 
 
 Manna, traditions concerning, 347. 
 
 Mansions, many in the Father's house, 
 601. 
 
 Many or few to be saved, 445. 
 
 Marriage and divorce, 473. 
 
 Marriage for eternity, 564. 
 
 Marriages, levirate, 548. 
 
 Martha and Mary, 432; at house of 
 Simon the leper, 511. 
 
 Mary and Joseph, see Joseph and 
 Mary. 
 
 Mary anoints Jesus with spikenard, 
 512. 
 
 Mary Magdalene, defended against 
 traditional aspersions, 264; at sep- 
 ulchre, 679; first to behold the risen 
 Lord, 681. 
 
 Matthew, or Levi, called, 193; gives a 
 feast, 194; one of the Twelve, 222. 
 
 Matthias ordained to apostleship, 700. 
 
 Melchizedek Priesthood, Jesus Christ 
 holds the, 552; restored by Peter, 
 James and John, 768. 
 
 Meridian of Time, 57. 
 
 Messiah, see Jesus Christ. 
 
 Messiah and Christ, significance of 
 names, 36. 
 
 Messianic Psalms, 46. 
 
 Michael in conflict with Satan, 6. 
 
 Millennium, the, 790; predictions of, 
 ancient, 790, modern, 791. 
 
 Ministers and servants, 542. 
 
 Miracles, in general, 147; attitude of 
 science toward, 151. 
 
 Miracles of Christ: Water transmuted 
 into wine, 144; healing of noble- 
 man's son, 178; Peter's mother-in- 
 law healed, 183; demoniac healed in 
 synagog at Capernaum, 181; leper 
 healed, 188; palsied man healed and 
 forgiven, 190; draught of fishes, 198; 
 cripple healed at Bethesda pool, 206; 
 healing of man with withered hand, 
 214; healing of centurion's servant, 
 249; young man of Nain raised from 
 the dead, 251; healing of a blind and 
 dumb demoniac, 267; stilling the 
 tempest, 307; demons rebuked in 
 land of Gadarenes, 310; raising of 
 daughter of Jairus, 313; healing of 
 a woman in the throng, 317; blind 
 and dumb healed, 319; feeding of 
 the five thousand, 333; walking on 
 
800 
 
 INDEX. 
 
 the water, 335; in the land of Gen- 
 nesaret, 337; healing of daughter of 
 Syro-Phenician woman, 354; heal- 
 ings in coasts of Decapolis, 356; 
 feeding of the four thousand, 357; 
 healing of blind man near Beth- 
 saida Julias, 360; healing of youth- 
 ful demoniac, 378; tribute money 
 supplied, 382; blind man healed on 
 Sabbath, 413; woman healed on Sab- 
 bath, 443; dropsical man healed, 
 449; ten lepers healed, 470; Lazarus 
 restored to life, 490; blind healed 
 near Jericho, 504; blighting of bar- 
 ren fig tree, 524; healings in the 
 temple courts, 528; Malchus healed 
 of wound, 616; second draught of 
 fishes, 691. 
 
 Missing scriptures, 117, 119. 
 
 Mission, of the Twelve, 328, 695; of 
 the Seventy, 425, 427. 
 
 Modern revelation, belief in, 776. 
 
 Mormon, Book of, 742, 767. 
 
 Moroni, last of Nephite prophets, 742; 
 an angel sent from God, 765; de- 
 livers ancient records to Joseph 
 Smith, 767. 
 
 Moses, repels Satan, 7; his prophecy 
 concerning Christ, 45, 138, 710, 766; 
 with Elijah at transfiguration, 371; 
 appearance of in Kirtland Temple, 
 775. 
 
 Mount of Olives, see Olivet. 
 
 Name, of Christ, power in, 390; in 
 Christ's, 602; of Christ's Church, 
 736, 769. 
 
 Names given of God, 40. 
 
 Nard, see Spikenard. 
 
 Nathanael, or Bartholomew brought to 
 Christ, 141; one of the Twelve, 222. 
 
 Nativity of Christ, a cause of discus- 
 sion, 402, 403. 
 
 Nazareth, boyhood home of Jesus 
 Christ, 110; our Lord's sermon in 
 synagog at, 179; His rejection by 
 Nazarenes, 180. 
 
 Nazarite, 67, 87; John Baptist re- 
 garded as, 87. 
 
 Need of a Redeemer, 17. 
 
 Needle's eye, and camel, 478, 485. 
 
 Neighbor, Who is my, 429. 
 
 Nephites, birth of Christ made known 
 to, 100; and Lamanites, 49, 55; as 
 
 sheep of another fold, 419; death of 
 Jesus signalized to, 721; visitation 
 of the risen Lord among, 724, 731, 
 736; Twelve called from among, 
 725; the Three, 738. 
 
 Nicodemus, visits Jesus, 158, 170; his 
 protest before Sanhedrin, 404; as- 
 sists in burial of Christ's body, 665. 
 
 Night, watches of the, 346. 
 
 Ninety and nine, and the lost sheep, 
 389. 
 
 Nobleman seeking a kingdom, 522. 
 
 Nunc Dimittis, the, 97. 
 
 Offenses and offenders, 274, 388. 
 
 Old cloth and old bottles, 195. 
 
 Olivet, (Mount of Olives) Christ's dis- 
 course to apostles on, 540, 569; 
 Gethsemane near, 611; the Lord's 
 ascension from, 697. 
 
 Oneness, of Godhead, 500; of Father 
 and Son, 602. 
 
 Papal claims to authority, 747. 
 
 Parables in general, 298; definitions, 
 303. 
 
 Parables of Christ: the Sower, 282; 
 Wheat and Tares, 280; Seed grow- 
 ing secretly, 288; Mustard Seed, 
 290; Leaven, 291; Hidden Treasure, 
 292; Pearl of Great Price, 293; Gos- 
 pel Net, 294; Lost Sheep, 389; Un- 
 merciful Servant, 393; Good Samari- 
 tan, 430; Friend at Midnight, 434; 
 Importunate Widow, or Unjust 
 Judge, 436; Foolish Rich Man, 439; 
 Barren Fig Tree, 443; Great Sup- 
 per, 450; Lost Sheep (repeated), 
 454; Lost Coin, 455; Prodigal Son, 
 457; Unrighteous Steward, 461; 
 Rich Man and Lazarus, 466; Un- 
 profitable Servants, 470; Pharisee 
 and Publican, 471; Laborers in 
 Vineyard, 479; Pounds, 508; Two 
 Sons, 532; Wicked Husbandmen, 
 533; Royal Marriage Feast, 536; 
 Ten Virgins, 577; the same re- 
 ferred to in modern revelation, 579; 
 Talents, 580; Pounds and Talents 
 compared, 581. 
 
 Parabolic teaching, Christ's purpose 
 in, 295. 
 
 Paradise, 672, 676; the penitent thief 
 in, 659, 671. 
 
INDEX. 
 
 801 
 
 Passover, feast of, 112; Jesus at when 
 a Boy, 113; throngs attending, 167; 
 recurrences of during Christ's min- 
 istry, 365; the last eaten by Jesus, 
 593, 617. 
 
 Patmos, 720. 
 
 Paul, the Lord's manifestations to, 713, 
 715; his demeanor when smitten 
 contrasted with that of Christ, 644. 
 
 Pence and talents, value of, 396. 
 
 Pentecost, 702, 718. 
 
 Perea, the Lord's retirement in, 489. 
 
 Perean and Judean ministry, 423, 449. 
 
 Perfection, relative, 236, 248. 
 
 Persecutions of early Christians, 746. 
 
 Peter, James, and John, special wit- 
 nesses, 314, 370, 376, 611; officiate 
 in modern times, 219, 768. 
 
 Peter, Simon, brought to Jesus by An- 
 drew and named Peter, 140; called 
 from his boat and nets, 198; one of 
 the Twelve, 218; his confession of 
 Christ, 360; his presidency among 
 the apostles, 362; remonstrates with 
 Jesus and is rebuked, 364, 368; pro- 
 tests against washing of his feet by 
 Jesus, 596; his protestations of al- 
 legiance, 600; his assault on Mal- 
 chus, 616; his denial of his Lord, 
 629; with John at sepulchre, 679; 
 questioned by the risen Lord, 692; 
 manner of his death foreshadowed, 
 693; his Pentecostal address, 703; 
 heals lame man, 705; testifies to 
 people and rulers in temple, 706, 708; 
 with James and John officiates in 
 modern times, 219, 768. 
 
 Pharisees, and Sadducees, 65, 72; leav- 
 en of the, 359; humiliated by an un- 
 learned indigent, 415; with lawyers 
 criticized by Christ, 436; Jesus in 
 house of one of chief, 449; proud of 
 false humility, 465; with scribes, 
 denounced, 552. 
 
 Philip, called by Jesus, 140; one of 
 the Twelve, 221; asks to behold the 
 Father, 602. 
 
 Phylacteries, and borders, 565. 
 
 Physical cause of the Lord's death, 
 668. 
 
 Pilate, see Pontius Pilate. 
 
 Pilgrim Fathers, their mission pre- 
 dicted, 754, 757. 
 
 Pleasure and happiness, 231, 247, 
 
 Pontius Pilate, procurator, 631; hears 
 charges against Christ, 631, 636; 
 questions Jesus, 634, 640; sends 
 Christ to Herod, 635; tries to save 
 Jesus from death, 640; gives sen- 
 tence of crucifixion, 639; cause of 
 his surrender to Jewish clamor, 641, 
 648; writes inscription for the 
 cross, 656; gives body of Jesus for 
 burial, 664; allows guarding of 
 sepulchre, 665. 
 
 Pool, of Bethesda, 206, a cripple healed 
 at, 207; of Siloam, 403, 421; blind 
 man sent to wash in, 413. 
 
 Pope, the, 747. 
 
 Prayer, the Lord's, 238; the Lord's 
 High Priestly, 609; and fasting, 
 power developed by, 395; request 
 of disciples concerning, 434. 
 
 Precedence and humility, 503. 
 
 Predictions of Christ's birth, life and 
 death, 42; by Adam, 44; by Jacob, 
 44; by Moses, 45; by Job, 46; by 
 Isaiah, 46; by Jeremiah, 47; by 
 other Hebrew prophets, 48; by John 
 the Baptist, 48; by Nephite proph- 
 ets, 49, 722; of the Lord's death by 
 Himself, 363, 372, 381, 518, 586. 
 
 Preexistence of spirits, 6, 17; involved 
 in disciples' question, 412; of Jesus 
 Christ, 6. 
 
 Presidency, Peter's among apostles, 
 362. 
 
 Priesthood, Aaronic, see Aaronic 
 Priesthood; Melchizedek, see Mel- 
 chizedek Priesthood; the Holy, now 
 operative on earth, 777; and office 
 therein, 778. 
 
 Primitive Church, the, 705, 707, 712, 
 719. 
 
 Prince of Peace, Jesus Christ the, 517. 
 
 Prophet, predicted by Moses Jesus 
 Christ-^5, 138, 710, 733, 766. 
 
 Protestants, origin of, 750. 
 
 Psalms, Messianic, 46. 
 
 Publicans, 193, 201; and sinners, 193; 
 salvation for, 454; Zaccheus a chief 
 among, 506. 
 
 Rabbis, and scribes, 63, 71, 554. 
 
 Redeemer, need of, 17; essential quali- 
 fications of, 21. 
 
 Redemption wrought by Jesus Christ, 
 20, 31. 
 
802 
 
 INDEX. 
 
 Reformation, the, 750. 
 
 Regeneration of the earth, 322, 793. 
 
 Repentant woman forgiven, 263. 
 
 Restoration, to mortal life contrasted 
 with resurrection, 316, 496; of the 
 Priesthood in modern times, 768. 
 
 Resurrection, universal, 24; distinct 
 from restoration to mortal life, 316, 
 496; Sadducean denial of, 72; Sad- 
 ducees question Jesus concerning, 
 547; of Jesus Christ, 678; false sto- 
 ries and untenable theories con- 
 cerning Christ's, 683, 698; heathen 
 in the first, 793. 
 
 Revelation, foundation of Church of 
 Christ, 361, 775; modern, belief in, 
 776. 
 
 Reward, for merit, assured, 479. 
 
 Rich men, and their stewards, 483; 
 difficulty of entering kingdom, 478. 
 
 Rigdon, Sidney, associated with Jos- 
 eph Smith, 771. 
 
 Rock of revelation, 361. 
 
 Ruler, the rich young, 477. 
 
 Sabbath, distinctively sacred to Israel, 
 203; Jesus Christ the Lord of the, 
 203; rabbinical requirements con- 
 cerning, 205, 215; desecration of 
 imputed to Jesus, 208, 214, 401, 413, 
 443; disciples charged with desecra- 
 tion of, 212; change of day from 
 Saturday to Sunday, 690. 
 
 Sacrament of the Lord's Supper, insti- 
 tuted among Jews, 596; on western 
 continent, 730, 733, 735. 
 
 Sacrifice, animal, antiquity of, 53; pro- 
 totype of Christ's atoning death, 45, 
 53. 
 
 Sadducees, and Pharisees, 65, 72; deny 
 resurrection, 72; question Christ 
 concerning resurrection, 547. 
 
 Saliva, applied to eyes of blind man, 
 360, 413. 
 
 Salome, daughter of Herodias, 259; 
 mother of James and John, 521. 
 
 Salt of the earth, figurative, 232, 248, 
 743. 
 
 Salvation, conditions of, 26. 
 
 Samaritan, woman talks with Jesus, 
 172; Christ called a, 41L 
 
 Samaritans, origin of, 62; and Jews, 
 animosity between, 183; Jesus re- 
 ceived gladly by, 176; afterward 
 
 rejected by, 423. 
 
 Sanhedrin, the, 61, 69; Nicodemus a 
 member of, speaks in behalf of Je- 
 sus, 404; unlawful trial of Jesus be- 
 fore, 621; the apostles before, 706; 
 Gamaliel's advice to, 709; Stephen 
 condemned by, 711. 
 
 Satan, Lucifer, a son of the morning, 
 7; in conflict with Michael, 6; cast 
 out from heaven, 8; commanded by 
 Moses, 7; would destroy man's 
 agency, 8; beguiles Eve, 19; intro- 
 duces sin and death, 20; tempts 
 Jesus Christ, 127; to be bound dur- 
 ing Millennium, 791; final vanquish- 
 ment of, 792. 
 
 Saul of Tarsus, his persecution of the 
 Saints, 712; his conversion, 713, 719; 
 his baptism, 714; beginning of his 
 ministry, 714; name changed to 
 Paul, 714. 
 
 Savior and Redeemer, necessary quali- 
 fications of, 21. 
 
 Scourging, 638; of Jesus, 639. 
 
 Scribes and Pharisees, 552; and rab- 
 bis, 63; see further, Pharisees. 
 
 Scriptures, lost, 117, 119. 
 
 Sea of Galilee, storms on, 321. 
 
 Second advent of Christ, 780; pre- 
 dicted anciently, 559, 781, in mod- 
 ern times, 783; signs of, 573, 786; 
 time of unknown, 575, 589, 785; near 
 at hand, 787; accompaniments of, 
 787. 
 
 Secular authority, submission to, 564. 
 
 Seed and crop, 519. 
 
 Sermon on the Mount, 230; repeated 
 in effect to the Nephites, 727. 
 
 Servants and ministers, 542. 
 
 Seventy, the, sent, 425; return of, 427. 
 
 Sheep and goats, figurative, 584. 
 
 Sheep, other than of Jewish fold, 419, 
 Nephite fold, 728; Lost Tribes an, 
 other fold, 729. 
 
 Shepherd, Christ the Good, 417. 
 
 Shepherds, angelic annunciation to, 93; 
 contrasted with sheepherders, 416. 
 
 Shewbread, 213, 216. 
 
 Shiloh, Jacob's prophecy concerning, 
 44, 54. 
 
 Signs, miracles as, 147, 696; seekers of, 
 270, 279, 358; of Christ's birth and 
 death shown on American conti- 
 nent, 100, 721. . 
 
INDEX. 
 
 803 
 
 Silence, Christ's, when before Herod, 
 
 636. 
 Siloam, Pool of, 403, 421; fall of tower 
 
 at, 442. 
 
 Simon, Peter, see Peter; the leper, 
 510; the Pharisee, 261; of Cyrene, 
 653, 666; Zelotes, one of the 
 Twelve, 225. 
 
 Sin, brings death into the world, 20; 
 the unpardonable,, 269, 273; servi- 
 tude of, 409; and bodily affliction, 
 413. 
 
 Sinners, joy in heaven over repentant, 
 455. 
 
 Smith, Hyrum, sfte Hyrum Smith; Jo- 
 seph, see Joseph Smith. 
 
 Solomon's Porch, 487, 500, 705. 
 
 Son of David, title, applied to Joseph 
 of Nazareth, 84; to Jesus Christ, 80, 
 86, 354, 505, 515, 529; Christ's ques- 
 tion concerning, 552. 
 
 Son of God, The, proclaimed by the 
 Father, 126, 371, 725, 761. 
 
 Son of Man, The, 142. 
 
 Son of the morning, see Satan. 
 
 Spikenard, 523; Mary anoints Jesus 
 with, 512. 
 
 Spirit and power of Elias, 376. 
 
 Spirit of Truth, the Holy Ghost, 603. 
 
 Spirits, unembodied, 6, 8, 17; state of 
 between death and resurrection, 
 671; disembodied, Christ's mission 
 among, 670, 672, 677; world of, mis- 
 sionary labor in, 675. 
 
 Spiritual development, the one thing 
 needful, 433, 434. 
 
 Stater, 384. 
 
 Stephen, his zeal, 709; his address to 
 the council, 710; his martyrdom, 
 711. 
 
 Stewards, apostles likened . unto, 441, 
 576. 
 
 Stone, head of the corner Jesus 
 Christ 535, 706. 
 
 Supererogation, false doctrine of, 590. 
 
 Supper, at house of Simon the leper, 
 510; The Last, 592. 
 
 Sychar, 173, 186. 
 
 Synoptic Gospels, 166. 
 
 Tabernacles, feast of, 419; Jesus at the, 
 
 399. 
 
 Talents and pence, 396. 
 Talmud, 62, 70. 
 
 Targums, 179, 186. 
 Tax, capitation, 383. 
 Taxing, or enrolment, 104. 
 
 Temple, of Herod, 73; the Lord's body 
 symbolized as a, 157; Christ's first 
 clearing of the, 153; second clear- 
 ing of the, 527; tribute paid to, 396; 
 destruction of, predicted, 563, ac- 
 complished, 567; treasure of, 567. 
 
 Temples, modern, 778. 
 
 Test of the Lord's doctrine, 400, 421. 
 
 Tetrarch, 274. 
 
 Thirty years of age, 166. 
 
 Thomas, one of the Twelve, 223; 
 doubts the resurrection of Christ, 
 689; is convinced, 690. 
 
 "Thou art the Christ," 360. 
 
 Three Nephites, the, 738. 
 
 Tiberias, sea of, 165, the risen Lord 
 appears at, 691. 
 
 Tithing, day of, 785. 
 
 Titles, ecclesiastical, 566. 
 
 Today and tomorrow, special applica- 
 tion of terms, 785. 
 
 Tongues, as of fire, Pentecostal mani- 
 festations, 702. 
 
 Traditionalism, in opposition to the 
 law, 351. 
 
 Transubstantiation, false doctrine of, 
 748. 
 
 Transfiguration, the, 370, 376. 
 
 Transgressors, Christ numbered 
 among, 601, 655. 
 
 Treasure belonging to temple, 567. 
 
 Treasury of temple, 422. 
 
 Trial of Jesus, the Jewish, 621; ille- 
 galities of, 622, 644. 
 
 Tribes, of Israel, 59; the Ten, or Lost, 
 61, 729. 
 
 Tribute, the temple, 396; Christ pays 
 the, 382; to be rendered to Caesar 
 under IJLW, 545. 
 
 Triumphal entry into Jerusalem, 
 Christ's, 513. 
 
 Truth, shall make men free, 408. 
 
 Twelve, the, see Apostles; the Nephite, 
 725. 
 
 Tyre and Sidon, Jesus in borders of, 
 354. 
 
 Unbelief, effect of, 381. 
 Unity of Godhead, 500. 
 Unpardonable sin, 269, 278. 
 
804 
 
 INDEX. 
 
 Vine, Christ the true, 604. 
 
 Vineyard and vines, Israel symbolized 
 by, 541. 
 
 Voice, in the wilderness, John the 
 Baptist, 121; from heaven, the 
 Father's, 126, 371, 519, 725; of Jesus 
 Christ from heaven to Nephites, 
 723. 
 
 War in heaven, 6. 
 
 Washing of feet, ordinance of, 595, 619. 
 
 Washings, ceremonial, 350, 366. 
 
 Watches of the night, 346. 
 
 Watchfulness enjoined, 575. 
 
 Water, living, 403. 
 
 Wedding garment, lacking, 539. 
 
 Western continent, ministry of Jesus 
 
 Christ on, 721. 
 Widow's mites, 561. 
 Wise men, the, 97; their adoration of 
 
 Christ. 99. 
 
 . 
 
 Witnesses, false, at trial of Jesus, 623. 
 
 Woes over Jerusalem, 515, 560. 
 
 Woman, a repentant, receives forgive- 
 ness, 263; one taken in sin, 405. 
 
 "Woman," as noun of address, 144. 
 
 Women, Christ the ennobler of, 484; 
 witnesses of the crucifixion, 659, 688; 
 at sepulchre of Jesus, 681; see' and 
 touch the risen Lord, 682. 
 
 Word, Jesus Christ, the, 10. 
 
 Yahveh, see Jehovah. 
 
 Zaccheus, 506. 
 
 Zacharias, the martyr, 560, 567. 
 
 Zacharias, the priest, visited by the 
 angel Gabriel, 76; stricken dumb, 
 77, 88; his speech restored, 78. 
 
 Zion, of Enoch, 719, 790; of the last 
 days, 786. 
 
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