Jesus the Christ Part 21

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 (5:10) reads: "From henceforth thou shalt catch men." The correct translation is, as commentators practically agree, "From henceforth thou shalt take men alive." This reading emphasizes the contrast given in the text--that between capturing 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 commentary by Edersheim (_Life and Times of Jesus the Messiah_, vol. i, pp. 505, 506) 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 secondary 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 transcript of them: 'Why does this one speak thus? He blasphemeth!' Yet from their point of view they were right, for G.o.d 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 G.o.d'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, a.s.suredly, 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."

FOOTNOTES:

[405] Luke 4:42-44.

[406] Mark 1:38.

[407] Mark 1:40-45; Matt. 8:2-4; Luke 5:12-15.

[408] Lev. 14:2-10. Note 1, end of chapter.

[409] Matt. 5:17.

[410] Mark 1:45.

[411] Acts 10:38.

[412] Mark 2:1-12; compare Matt. 9:2-8; Luke 5:17-24.

[413] Compare James 2:14-18.

[414] Note 2, end of chapter.

[415] See another instance of our Lord reading unuttered thoughts. Luke 7:39-50.

[416] Matt. 9:2. Note 5, end of chapter.

[417] John 5:14. Page 208.

[418] John 9:1-3.

[419] Compare John 10:33, and 5:18; Matt. 26:65, 66.

[420] Note 3, end of chapter.

[421] Matt. 9:9-13; Mark 2:13-17; Luke 5:27-32.

[422] Mark 2:18-22; Matt. 9:14-17; Luke 5:33-39.

[423] Page 164.

[424] Mark 2:19, 20.

[425] Mark 2:21, 22.

[426] See "The Great Apostasy" 7:5.

[427] Luke 5:1-11; compare Matt. 4:18-22; Mark 1:16-20.

[428] Note 4, end of chapter.

[429] Page 140.

CHAPTER 15.

LORD OF THE SABBATH.

THE SABBATH DISTINCTIVELY SACRED TO ISRAEL.

The observance of the Sabbath as a holy day was prominent among the Lord's requirements of His people, Israel, from a very early period in their history as a nation. Indeed, 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 G.o.d. The sanct.i.ty 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 G.o.d rested after the six periods or days of creative work, and blessed the seventh day and hallowed it.[430] 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.[431]

The commandment to celebrate the Sabbath in strictness was made definite and explicit in the decalog, written by the hand of G.o.d amidst the awful glory of Sinai; and the injunction was kept before the people through frequent proclamation.[432] It was unlawful to kindle a fire on that day; and record is made of a man who was put to death for gathering sticks on the seventh day.[433] 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.[434]

Nehemiah admonished and reproved in the matter, and attributed the affliction of the nation to the forfeiture of Jehovah's favor through Sabbath violation.[435] By the mouth of Ezekiel the Lord affirmed that the inst.i.tution 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.[436] To the separate branch of the Israelitish nation that had been colonized on the western hemisphere, regard for the sanct.i.ty of the Sabbath was no less an imperative requirement.[437]

The observance demanded, however, was the very opposite of affliction and burden; the Sabbath was consecrated to rest and righteous enjoyment, and was to be a day of spiritual 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.[438] After seven times seven years had pa.s.sed, the fiftieth was to be celebrated throughout as a year of jubilee, during which the people should live on the acc.u.mulated increase of the preceding seasons of plenty, and rejoice in liberality by 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.[439] The Sabbaths established by the Lord, whether of days, of years, or of weeks of years, were to be times of refres.h.i.+ng, relief, blessing, bounty, and wors.h.i.+p.

To the many who profess to regard the necessity of toil as a part of the curse evoked through Adam's fall, the Sabbath 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 restraint. In the time of the Lord's ministry, the technicalities prescribed as rules appended to the law were almost innumerable; and the burden thus forced upon the people had become 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 a.s.sumption they professedly set about the law,[440] was particularly th.o.r.n.y 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.[441]

THE HEALING 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 relatively early in the course of His public work. An instance attended with many great developments is recorded by John,[442] whose narrative covers the incident of a very impressive miracle. Jesus was again in Jerusalem at the time of one of the Jewish festivals.[443] 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 reputed 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 disturbance, 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 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 properties 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 question 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, however, 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." Immediately 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 cla.s.s, 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 grat.i.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 question or thanks. The man who had been healed went to the temple, possibly impelled by a desire to express in prayer his grat.i.tude 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."[444] 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 admonition 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 carried 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.