Jesus the Christ Part 27

[537] Note the lesson of the parable of the Unmerciful Servant, Matt.

18:33-25.

[538] Compare Matt. 7:6.

[539] P. of G.P., Abraham 3:25; see pages 14, 15, herein.

[540] Acts 17:28.

[541] Compare the instance connected with the parable of the Pharisee and the Publican, Luke 18:10-14.

[542] Matt. 6:19-34; compare Luke 12:24-34; 16:13; 18:22; B. of M., 3 Nephi 13:19-34.

[543] Luke 11:34-36.

[544] Compare Gal. 1:10; 1 Tim. 6:17; James 4:4; 1 John 2:15.

[545] Matt. 7:1-5; Luke 6:37, 38, 41, 42; compare B, of M., 3 Nephi 14:1-5.

[546] Matt. 7:6; compare B. of M., 3 Nephi 14:6.

[547] Matt. 7:7-23; Luke 6:43-44, 46; 11:9-13; 13:24-30; compare B. of M., 3 Nephi 14:7-23.

[548] "Articles of Faith," x:1-20; and xii:1-30.

[549] Matt. 7:24-29; Luke 6:46-49; compare B. of M., 3 Nephi 14:24-27.

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 sentence of his own, referring to the effect of the Master's words upon the people: "For he taught them as one having authority, and not as the scribes."[550] A striking characteristic of Christ's ministry was the entire absence of any claim of human authority for His words or deeds; the commission He professed to have was that of the Father who sent Him. His addresses, whether delivered to mult.i.tudes 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 commandment or deduction. In this His words differed essentially from the erudite utterances of scribes, Pharisees and rabbis. Throughout His ministry, inherent power and authority 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 Lord's power was demonstrated in divers mighty works.

THE CENTURION'S SERVANT HEALED.[551]

From the Mount of Beat.i.tudes Jesus returned to Capernaum, 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 stationed there. Attached to the household of this officer was 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 munificence 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.[552]

"But," ran the message of supplication, "say in a word, and my servant shall be healed." We may well contrast this man's conception of Christ's power with that of the n.o.bleman of the same town, who had requested Jesus to hasten in person to the side of his dying son.[553]

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 personally 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 n.o.bleman's dying son, in accomplis.h.i.+ng which the Lord 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[554] 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 remark may have caused some of the listeners to wonder; the Jews were unaccustomed to hear the faith of a Gentile so extolled, 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 G.o.d 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 kingdom shall be cast out into outer darkness: there shall be weeping and gnas.h.i.+ng of teeth."[555] 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 THE DEAD.[556]

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 estimation 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 command; 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.[557] As Jesus and His followers approached the town, they met a funeral cortege of many people; the 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 compa.s.sion upon the sorrowing mother, now bereft of both husband and son; and, feeling in Himself[558] 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,[559] 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 G.o.d, testifying that a great prophet was amongst them and that G.o.d 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 baptism 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.[560] 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 G.o.d-fearing, valiant John, had lain a prisoner in the dungeons of Machaerus, one of the strongest of Herod's citadels.[561]

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. Herodias 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 Baptist had fearlessly denounced this sinful a.s.sociation; 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 pa.s.s without punishment, Herodias would not condone. It was she, not the tetrarch, who most hated John; she "had a quarrel 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.[562] Moreover, Herod feared an uprising of the people in the event of John being slain by his order.[563]

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 disciples and friends who were allowed to visit him.[564] Particularly was he informed of the miraculous raising of the young man at Nain;[565] and forthwith he commissioned two of his disciples to bear a message of inquiry to Jesus.[566] 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? or look we for another?" The messengers found Jesus engaged 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 question, 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;[567] and the reproof must have been convincing 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 predictions in his own mission and in that of the Mightier One to whom he had borne personal testimony.[568]

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 current 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 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 harmony with His words and works, have of themselves taken offense.[569]

John's situation must be righteously considered by all who a.s.sume 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 preparation; 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 decreased in popularity, influence, and opportunity; and he had affirmed that such condition was inevitable.[570]

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 Machaerus could no longer hold him; nevertheless Jesus seemed to have abandoned him to his fate, which comprized not only confinement but other indignities, and physical torture.[571] 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. Indeed, we have good grounds for inference that John's purpose in sending disciples to inquire of Christ was partly, and perhaps largely, designed to confirm in these disciples an 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 comprehend. 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 G.o.d comprized.

After the envoys had departed, Jesus addressed Himself to the people who had witnessed the interview. He would not have them underrate the importance of the Baptist's service.[572] He reminded them of the time of John's popularity, when some of those then present, and mult.i.tudes 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 fas.h.i.+onable 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 G.o.d is greater than he."[573] 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 receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear."[574] It is important to know that the designation, Elias, here applied by Jesus to the Baptist, is a t.i.tle rather than a personal name, and that it has no reference to Elijah, the ancient prophet called the Tishbite.[575] 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 cla.s.s that John had so vehemently denounced as of a generation of vipers, and those who had rejected the counsel of G.o.d in refusing to heed the Baptist's call to repentance.[576]

At this point the Master resorted to a.n.a.logy to make His meaning clearer. He compared the unbelieving and dissatisfied 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 skeptical, 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,[577] without austerity or hermit ways, eating and drinking as a normal man would do, a guest at the houses of the people, a partic.i.p.ant in the festivities of a marriage party, mingling alike with the publicans and the Pharisees--and they complained again, saying: "Behold a gluttonous man, and a winebibber, a friend of publicans and sinners!" The Master explained that such inconsistency, 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 done 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 h.e.l.l: 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."[578]

Seemingly faint at heart over the unbelief of the people, Jesus sought strength in prayer.[579] 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 reverent grat.i.tude that G.o.d 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 and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light."[580] 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 wors.h.i.+p; 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 OF JOHN THE BAPTIST.

Reverting to John Baptist in his dungeon solitude, we are left without information as to how he received and understood the reply to his inquiry, as brought by his messengers. His captivity was destined soon to end, though not by restoration 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.[581] The king celebrated his birthday by a great feast, to which his lords, high captains, and the princ.i.p.al officials of Galilee were bidden. To grace the occasion, Salome, daughter of Herodias though not of Herod, came in and danced before the company. 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 demand: "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 the oath he had sworn in the presence of his court; so, summoning 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 b.l.o.o.d.y gift was delivered to Salome, who carried it with inhuman triumph to her mother. Some of John's disciples came, secured 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."[582]

So ended the life of the prophet-priest, the direct precursor 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 resurrected; 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 conferred 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.[583]

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."[584]

From the place of this incident in Luke'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 invitation, as He had accepted the invitations of others, including even publicans, and those called by the rabbis, sinners. His reception at Simon's house appears to have been somewhat lacking in warmth, hospitality and honorable attendance. The narrative suggests an att.i.tude 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 was.h.i.+ng 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.[585]

Such an att.i.tude 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 prevail. 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.