Jesus the Christ Part 13

[258] Luke 2:40.

[259] Note 3, end of chapter.

[260] Compare His teachings after He had reached manhood, e.g. John 8:32.

[261] Deut. 16:1-6; compare Exo. 12:2.

[262] Josephus; Wars of the Jews, ii, 1:3.

[263] Luke 2:46; read 41-52.

[264] Compare Matt. 7:28, 29; 13:54; Mark 6:2; Luke 4:22.

[265] Luke 2:35.

[266] Luke 2:52.

[267] Note 3, end of chapter.

[268] Matt. 13:55, 56; Mark 6:3; Luke 4:22; compare Matt. 12:46, 47; Gal. 1:19.

[269] For ill.u.s.trative 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.)

[270] Matt. 21:11; John 18:5; 19:19; Acts 2:22; 3:6; see also Luke 4:16.

[271] Note 4, end of chapter.

[272] John 1:45, 46.

CHAPTER 10.

IN THE WILDERNESS OF JUDEA.

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 himself as one sent of G.o.d with a message to Israel. He appeared not in the synagogs nor within the temple courts, where scribes and doctors taught, but cried aloud in the wilderness. The people of Jerusalem and of adjacent rural parts went out in great mult.i.tudes to hear him. He disdained 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 coa.r.s.eness 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;"[273] and rough garments had come to be thought of as a distinguis.h.i.+ng characteristic of prophets.[274] Nor did this strange preacher eat the food of luxury and ease, but fed on what the desert supplied, locusts and wild honey.[275]

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 particular mission. He had been a student under the tutelage of divine teachers; and there in the wilderness of Judea the word of the Lord reached him;[276] as in similar environment it had reached Moses[277] and Elijah[278] of old. Then was heard "The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight."[279] It was the voice of the herald, the messenger who, as the prophets had said, should go before the Lord to prepare His way.[280] 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."[281]

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 baptism, 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 G.o.d is able of these stones to raise up children unto Abraham."[282] The ignoring of their claims to preferment as the children of Abraham was a strong rebuke, and a cause of sore affront alike to aristocratic Sadducee and rule-bound Pharisee. Judaism held that the posterity of Abraham had an a.s.sured place in the kingdom of the expected Messiah, and that no proselyte from among the Gentiles could possibly attain the rank and distinction of which the "children" were sure. John's forceful a.s.sertion that G.o.d 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 unless they repented and reformed.[283] Their time of wordy profession had pa.s.sed; 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 themselves in their actual condition of dereliction and sin, as John, with burning words laid bare their faults, cried out: "What shall we do then?"[284] 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 likewise." 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 appointed 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."[285]

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, notwithstanding his forceful a.s.saults on the degenerate customs of the times, this John was no agitator against established inst.i.tutions, no inciter of riot, no advocate of revolt, no promoter of rebellion. He did not a.s.sail 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 G.o.d,"[286] comprizing faith, which is vitalized belief, in G.o.d; 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;[287] and though many of his hearers attached themselves to him as disciples,[288] 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 administered.

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,[289] One who would separate the people as the thresher, fan in hand, blew the chaff from the wheat; and, he added, that mightier One "will gather the wheat into his garner; but the chaff he will burn with fire unquenchable."[290]

In such wise did the predicted herald of the Lord deliver his message.

Himself he would not exalt; his office, however, 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 excoriated, whether in priestly vestments, peasant garb, or royal robes.

All the claims the Baptist had made for himself and his mission were later confirmed and vindicated by the specific testimony of Christ.[291]

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 suffered him."[292]

John and Jesus were second cousins; as to whether there had existed any close companions.h.i.+p 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 of mult.i.tudes 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 utterance, he must have found therein the truth that water baptism 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 members.h.i.+p in the kingdom of G.o.d.[293]

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 immediately 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 G.o.d 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."[294] 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 indicated to John as the foreappointed means by which the Messiah 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 Sons.h.i.+p of Jesus. Matthew records 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 independent authors.h.i.+p and discredits any insinuation of collusion among the writers.

The incidents attending the emergence of Jesus from the baptismal grave demonstrate the distinct individuality of the three Personages of the G.o.dhead. On that solemn occasion 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 separate personality of each member of the Holy Trinity, this instance should be conclusive; but other scriptures confirm the great truth.[295]

THE TEMPTATIONS OF CHRIST.

Soon after His baptism, immediately thereafter as Mark a.s.serts, Jesus was constrained by the promptings of the Spirit to withdraw from men and the distractions of community life, by retiring into the wilderness where He would be free to commune with His G.o.d. So strong was the influence 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;[296] John is silent thereon.

The circ.u.mstances attending this time of exile and test must have been related by Jesus Himself, for of other human witnesses there were none.

The recorded narratives deal princ.i.p.ally 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 G.o.d; yet it is evident that a comprehension 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 companions.h.i.+p of the Holy Ghost, opened His soul to the glorious fact of His divinity. He had much to think about, much that demanded prayer and the communion with G.o.d that prayer alone could insure. Throughout the period of retirement, 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 a.s.suage 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 G.o.d, command that these stones be made bread." During the long weeks of seclusion, our Lord had been sustained by the exaltation of spirit that would naturally attend such all-absorbing concentration of mind as His protracted meditation and communion with the heavens undoubtedly produced; in such profound devotion of spirit, bodily appet.i.tes were subdued and superseded; 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 famis.h.i.+ng body--the temptation 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 relations.h.i.+p. Why not prove the Father's interest in His Son at this moment of dire necessity? Was it proper that the Son of G.o.d 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. _If_ thou be in reality the Son of G.o.d, demonstrate thy power, and at the same time satisfy thy hunger--such was the purport of the diabolical suggestion. To have yielded would have been to manifest positive doubt of the Father's acknowledgment.

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 Lord's dual nature, comprizing the attributes of both G.o.d 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 G.o.dhood by which all bodily needs could be supplied or overcome. His reply to the tempter was sublime and positively final: "It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of G.o.d."[297] The word that had proceeded from the mouth of G.o.d, 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 induce 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 protection.[298] Jesus was standing upon one of the high parts of the temple, a pinnacle or battlement, overlooking the s.p.a.cious courts, when the devil said unto Him: "If thou be the Son of G.o.d, 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.[299] _If_ Jesus was in fact the Son of G.o.d, could He not trust His Father to save Him, and particularly so as it was written[300] 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 written."

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 G.o.d."[301]

Beside the provocation to sin by wantonly placing Himself 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 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 suggestion, provided of course the outcome proved to be such as he had indicated, would have been to insure public recognition 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 gra.s.s; 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. G.o.d 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 a.s.sault; 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 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 wors.h.i.+p 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 therefore wilt wors.h.i.+p me, all shall be thine." We need not concern 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 Messianic 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.