BIRTH OF CHRIST--TEMPTATION--ENTERS ON HIS MINISTRY

BIRTH OF CHRIST--TEMPTATION--ENTERS ON HIS MINISTRY
VALUE OF COMPARING TESTAMENTS
The historical part of the New Testament is contained in the four Gospels of Matthew, Mark, Luke, and John; and, in a very particular manner, claims the most serious attention of every person, as it conveys to us the blessed tidings of our recovering that happy state which our first parents forfeited in paradise. Indeed, the New Testament is the best commentary on the Old. By a diligent comparison of both together, with all the parallel passages marked only in the margin of our common bibles, an infinitely greater knowledge of Scripture will generally be acquired than is commonly either thought of or believed. The truth is, there is so great a unity in all the parts of the Bible--such an intimate connection in its matter, phraseology doctrines, facts, and the like--so many allusions made from one passage to another, that there is scarcely a question connected with biblical interpretation that may not, by this means only, be very safely and satisfactorily determined.
THE LIGHT OF THE GOSPELS
In passing from the contemplation of Jewish affairs to the glorious objects presented to our notice in the New Testament, we seem to emerge from dreary and uncomfortable shades, into the cheerful light of day; and leave, without regret, a road rendered tedious by Jewish ceremonies, crowded with human traditions, and encumbered with heathen altars, to pursue the open path marked out by the reforming hand of the Son of God.
From an early period after the fall of man, a gracious intimation had been given of God's intention to visit the world by a Divine Person, who should restore sinners from their ruined condition, destroy the power of death and hell, and lead his followers to eternal felicity. Promises to this effect were, from season to season, given to God's chosen people; this great object held a place in all the predictions of the prophets, and was shadowed forth in all the types and ceremonies of the Jewish law. The character of this sacred Messenger was drawn with sufficient clearness, to render him desirable with all the truly pious, and to distinguish him, when come, to the view of every humble and earnest inquirer.
It was about four thousand years after the creation of the world, and when the Roman empire having gained the ascendancy over all nations, a universal peace had taken place; while Augustus Caesar was emperor at Rome, and Herod, by Caesar's authority, had been made king of Judea; that the period arrived for the fulfillment of these gracious promises, in the birth of “the Prince of Peace.” A general expectation seems to have prevailed among the Jews, that about this time the great Deliverer was to make his appearance; nor are there wanting evidences, that such an event was looked for, even in the gentile or heathen world.
THE REDEEMER CAME QUIETLY
But though the train of divine providence had all along tended to this object, the appearance of the expected Redeemer, as we shall see, was not to be marked by earthly pomp. On the contrary, as if God would show his utter disregard of what poor depraved mortals so highly esteem, “the King of glory” was to be ushered into the world in the most obscure condition; while divine honor and heavenly attention were to supply the place of vain and empty worldly grandeur: the carnal and the high-minded were to be disappointed in their calculations, while humble, pious souls were to rejoice in his salvation.
ANGEL COMES TO ZACHARIAS
As an introduction to the event about to take place, an angel appeared to a priest named Zacharias (while offering incense in the temple), informing him that he should have a son, who was to be called John: that this child should be filled with the Holy Ghost from his birth; and that he should be the forerunner of the Lord from heaven, in order to prepare his way. Zacharias, though a righteous man, being, with his wife Elisabeth, far advanced in years, seemed to hesitate through unbelief; whereupon the angel, declaring his name to be Gabriel, assured the priest that he should be “dumb, and not able to speak,” till the fulfillment of this prediction; thus at once confirming the truth of the message, and chastising the unbelief of Zacharias.
AN ANGEL COMES TO MARY
In the sixth month from this period of time, the angel Gabriel was sent to a virgin of the house of David, whose name was Mary; a poor young woman, promised is marriage to Joseph, a carpenter, who was likewise of the house of David; that royal family being, at this time, reduced to a low condition. Saluting the highly-favored virgin, the angel made known to her that she should bear a son, whose name should be called Jesus;[421] that God would give him the throne of David, and a kingdom without end; and that this holy child should be produced by the power of the Divine Spirit; on account of which he should be called “the Son of God.”
[421] The name Jesus, in Greek, corresponds with Joshua, in Hebrew; both of them signifying a Savior and Christ is the same in Greek, with Messiah in Hebrew, i.e. the anointed. This title is given to our Savior, in allusion to the custom of anointing kings, priests, and sometimes prophets, with oil; Jesus being anointed to the great office of Redeemer, by the holy Spirit, which was given him without measure.
MARY VISIT'S ELISABETH
Shortly after this wonderful occurrence, Elisabeth was honored by a visit from Mary, who was her near relation, and both of them, in a divine rapture, rejoiced and praised God, on account of the approaching visitation of mercy and grace toward his people. Nor was it long before Zacharias witnessed, in the birth of John, the fulfillment of the angel's prediction; and having his tongue loosed, he straightway employed it in divine praises, and in prophesying the dawn of the gospel-day.
AN ANGEL VISITS JOSEPH
In the meantime the angel of the Lord appearing to Joseph in a dream, removed from his mind all suspicion with respect to the character of Mary his espoused wife; shortly after which, in consequence of a decree from the Roman emperor, for the taxing (or enrolling) of all his subjects, in the several cities of their respective families, Joseph and Mary repaired together to Bethlehem,[422] the city of David, to whose family they both belonged. The inn at this place being crowded with strangers, these was found no other accommodation for this humble pair, than a stable; and here the long-promised infant was born, and, being wrapped in swaddling clothes, was laid in a manger.[423]
[422] A city of Judah, situated on an eminence overlooking Tekoah, at the distance of nine miles south, and about six miles southwest of Jerusalem. It was also called Ephrath (Genesis 35:16-19), and Ephratah, Rth_4:11. Though a city of no great note, it was celebrated as the birth-place of David (1 Samuel 16:1), and it became famous as the birth-place of the Messiah (Micah 5:2, Matthew 2:5-8). The village of Bethlehem, in 1784, was supposed to contain six hundred men capable of bearing arms; but war and tyrannical government have reduced it to a miserable condition. Mr. Whiting, an American missionary, visited it in 1834, when it had just suffered severely from oppressive despotism; and he passed over the ruins of houses and fields that had just then been demolished, and parks of olive and fig-trees which had been cut down by order of the pacha, for alleged rebellion and flight. It is now called Beet-la-hm, and contains about 8,000 professing Christians.
[423] There has been much misconception both as regards the “inn” and the “manger:” for although it has been rightly apprehended by some recent writers, that the inn must be understood to answer to the still existing “caravansary” of the East, they have wanted that practical acquaintance with details, which could alone enable them to apply their general information effectively to the illustration of the present passage.
In the East there is not, and we have no information or probability that there ever were, such places of entertainment as was understand when we speak of “inns.” A person who comes to a town, where he has no friends to receive him into their houses, seeks accommodation at the caravansary or khan, where he may stay as long as he pleases, generally without payment; but is only provided with lodging for himself and beast, if he has any, and with water from a well on the premises. The room or cell which he obtains is perfectly bare. He may procure a mat, perhaps, but nothing more: and hence every one who travels, provided he has a beast, takes with him a rug, a piece of carpet, or even a mattress (that is, a thick quilt, padded with wool or cotton), or something of the sort, to form his bed wherever he rests, whether in a town or country caravansary: but one who travels on foot can not thus encumber himself, and is well content to make the cloak he had worn by day serve for bed and bedding at night. It is the same with respect to food: he purchases what he needs from the town or village in or near which the khan may be situated; and if he requires a cooked meal, he dresses it himself, for which purpose a traveler's baggage also contains one or more pots and dishes, with a vessel for water. A foot traveler dispenses with warm meals; unless by may sometimes be enabled to procure something ready dressed, in the markets of the more considerable towns to which he come. In those parts where towns are widely asunder, khans are more or less dispersed over the open country; and in these, or wherever they are not, the traveler lives upon the victuals which he has brought with him from the last inhabited town, in the knowledge that these remote khans offer nothing but shelter, and that no provisions can be obtained in their neighborhood. These facts may be found usefully to illustrate those passages of Scripture which allude to travelling, and to the accommodation of travelers.
As to the khans themselves, they vary considerably in their arrangements and importance; and it would here answer no illustrative purpose to particularize them all. We shall therefore merely mention the plan and arrangement which most generally prevail in such establishments, and of which the others are merely variations: the rather, as it so happens, that it is from these that we are ourselves best able to collect what seems a clear understanding of the present text.
A khan, then, usually presents, externally, the appearance of a square, formed by strong and lofty walls with a high, and often handsome gateway, which offers an entrance to the interior. On passing through this, the traveler finds himself in a large open quadrangle, surrounded on all sides by a number of distinct recesses, the back walls of which contain doors leading to the small cells or rooms which afford to travelers the accommodation they require. Every apartment is thus perfectly detached, consisting of the room and the recess in front. In the latter the occupant usually sits till the day has declined, and there he often prefers to sleep at night. Besides these private apartments, there is usually in the center of one or more of these sides of the quadrangle, a large and lofty hall, where the principal persons may meet for conversation or entertainment. The floor of all these apartments--the recesses, rooms, and halls, are raised two or three feet above the level of the court which they surround, upon a platform or bank of earth faced with masonry. In the center of the court is a well or cistern, offering to the travelers that most essential of conveniences in a warm climate--pure water.
Many caravansaries are without stables; the cattle being accommodated in the open area. But the most complete establishments have very excellent stables, in covered avenues which extend behind the ranges of apartments--that is, between the back walls of these ranges of building, and the external wall of the khan; and the entrance to it is by a covered passage at one of the corners of the quadrangle. The stable is on a level with the court, and consequently below the level of the building, by the height of the platform on which they stand. Nevertheless, this platform is allowed to project bend into the stable, so as to form a bench, to which the horses' heads are turned, and on which they can, if they like, rest the nose-bags, of hair-cloth, from which they eat, to enable them to reach the bottom, when its contents get low. It also often happens that not only thus bench exists in the stable, but also recesses corresponding to those in front of the apartments, and formed by the side walls, which divide the rooms, being allowed to project behind into the stable, just as the projection of the same walls into the great area forms the recesses in front. These recesses in the stable, or the bench, if there are none, furnish accommodation to the servants or others who have charge of the beasts: and when persons find on their arrival that the apartments usually appropriated to travelers are already occupied, they are glad to find accommodation in tire stable, particularly when the nights are cold or the season inclement.
Now, in our opinion, the ancient or the existing usages of the East supply no greater probability than that the Savior of the world was born in such a stable as this. Not knowing that there were stables to oriental caravansaries, some recent writers of great information and ability have concluded that our Lord was born in a place distinct from and unconnected in any way with the “inn”--probably in a shed or outhouse--perhaps in a cave.
The word rendered “manger” has given occasion to some discussion. The most eminent scholars, since Salmasius, have held that it means a stable or stall for cattle. The same thing is implied, if it be understood to mean a manger. This being the case, it is evident from our description, that the part of the stable could not reasonably have been other than one of those recesses, or at least a portion of the bench, which we have mentioned as affording accommodation to travelers under certain circumstances. If we will have the word to mean “a manger,” with Campbell and others, then we are to consider that the Orientals have no mangers, but feed their cattle from hair-bags; a fact which led Bishop Pearce to entertain the strange idea that the infant Jesus was cradled in such a bag. It can not even be shown that the classical ancients, although they fed their horses differently from the Orientals, had any such mangers as ours; but either nose-bags or vessels of stone or metal. Therefore, if we would retain the word “manger,” we must needs understand it in the large sense of an eating place, not an eating thing--that is, the place to which the horses' heads were turned when they ate, or on which the thing from which they ate rested while they did eat. And this brings us to the same conclusion as before; for, in the above description, we have shown that, to the stable, their heads are turned toward the same bench or recesses. We therefore think that we are fairly entitled to the conclusion which we have stated. The explanation here given was strongly suggested to the present writer's mind while himself finding accommodation in a recess of such stables, when there was “no room” for him in the proper lodging apartments of caravansaries: and he is disposed to hope that it may be found to obviate the difficulties which have been discovered in the case before us.
Bethlehem

ANGELS TOLD OF JESUS' BIRTH
Such were the lowly circumstances under which the divine Savior made his appearance in our world! But though disregarded by men, his birth passed not unnoticed nor unsung by angels. The event was made known to a company of shepherds, by one of these celestial messengers, who was suddenly joined by a multitude of the heavenly hosts, praising God, and saying, “Glory to God in the highest, and on earth peace, good will toward men.” This intelligence, thus wonderfully communicated, carried the shepherds in haste to view the infant, and produced a report which struck with astonishment all who heard it.
SIMEON HOLDS BABY JESUS
In conformity with the Jewish law, the child Jesus was circumcised, at eight days old, and, some time afterward, presented before the Lord, in the temple at Jerusalem. On this occasion two memorable testimonies were borne to his character, as the Messiah. Old Simeon, a devout man, who waited for the consolation of Israel, took the holy infant in his arms, and blessing God, said, “Lord, now lettest thou thy servant depart in peace, according to thy word; for mine eyes have seen thy salvation!”--while Anna, an aged widow of great piety, coming into the temple at the same time, “gave thanks likewise unto the Lord, and spake of him to all them that looked for redemption in Jerusalem.”
A STAR APPEARS
In the meantime a new and uncommon star had appeared in the heavens, which served as a signal that the star of Jacob had arisen upon the world, and as a guide to certain persons called “wise men,” who came from the east to Jerusalem, to inquire after him who was “born king of the Jews.” When Herod the king had received information of these things, he determined, if possible, to crush at once the child whom he considered as the rival of his family. Accordingly, he requested of the wise men, that when they had found the object of their search, they should bring him word; that he also might join in paying him adoration.
HEROD'S BLOODY PLAN
On leaving Jerusalem, the eastern sages found, to their joy, that the star which they had seen before they set out on their journey, had again appeared! It now became their guide to Bethlehem, and stood over the house where the holy family at this time resided. Having worshipped the wonderful babe, and, according to the eastern custom, made an offering of gold, frankincense, and myrrh; and being warned in a dream of Herod's bloody intention, “they departed into their own country another way.” The tyrant, thus baffled in his purpose, caused all the children to be destroyed in Bethlehem and the neighboring country, “from two years old and under;” but Joseph had received timely notice by an angel, and the heaven-protected infant was now in Egypt.
JESUS AT PASSOVER
The death of Herod (who was succeeded by his son Archelaus) being made known to Joseph, by an angel, he returned with Mary and the young child, and dwelt in Nazareth, a city of Galilee, where “the child grew and waxed strong in spirit, filled with wisdom; and the grace of God was upon him.” From this place Joseph, the supposed father, and Mary, the mother of Jesus, went yearly to Jerusalem, to the feast of the passover. On one of these occasions, when he was twelve years old, leaving accompanied them to the feast, he was left behind, on the return of his parents, who travelled a day's journey under the supposition that Jesus was in company with some of their relations.
When. however, after discovering their mistake, they returned to the city to make inquiry, he was found in the temple, “sitting in the midst of the doctors, both hearing them and asking them questions,” while the uncommon wisdom of his youthful mind astonished all who heard him. “Wist ye not,” said he to his parents, when they had thus found him, “that I must be about my father's business?” He then went down with them to Nazareth, and was subject to them; “increasing in wisdom and stature, and in favor with God and man.”
JOHN THE BAPTIST
While thus the early part of the life of Jesus was spent at Nazareth in Galilee, John, who was designed as his forerunner in the ministry, was raised to maturity in that part of Judea which was called the desert, or the wilderness. In this retired situation, in the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, Herod, tetrarch of Galilee, and Annas and Caiaphas being high-priests, John received a divine commission; in consequence of which, he went forth into the country about Jordan, reaching the necessity of repentance for the remission of sins; exhorting the people to the practice of righteousness; directing their attention to the Messiah, who was shortly to follow him; and baptizing all who gave evidence of the power of his doctrine on their hearts; hence he was called “John the Baptist.”
The appearance of this preacher, who was clothed in raiment of camel's hair, with a leathern girdle about his loins; the doctrines which he so earnestly inculcated; and the strict sanctity and self-denial of his life, excited great attention among the people, and drew crowds to his baptism. In the meantime, to the multitudes who attended his ministry, he failed not to declare the superiority of the approaching Messiah; informing the people that while he himself baptized with water only, a mightier One would come after him, who should baptize with the Holy Ghost.
JESUS BAPTIZED BY JOHN
While John was thus employed, Jesus, who had hitherto lived in retirement, being now about thirty years of age, made his appearance at the river Jordan, and claimed the ordinance of baptism at the hands of his servant. On this occasion God was pleased to introduce his Son to the world; for upon his being baptized, and going up out of the water, the heavens were opened, the Holy Ghost descended upon him like a dove, and the voice of the eternal Father proclaimed, “This is my beloved Son, in whom I am well pleased.”
TEMPTATION OF JESUS
Immediately after this solemnity, Jesus was conducted, by an impulse of the Holy Spirit, into the wilderness, where, in a state of seclusion from the world, he spent forty days in fasting and communion with God, as a preparation for the great work of the ministry, which he was about to undertake. Here he was assaulted with three powerful temptations from the devil, each of which was repelled by an appeal to the written word of God.
First, he was tempted to turn stones into bread, that he might thus at once prove his power, as the Son of God, and allay his hunger. But he answered, “It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.” Secondly, the devil requested that he would prove himself to be under the protection of Heaven, by casting himself down from the pinnacle (or battlements) of the temple; but Christ showed the wickedness of tempting, or rashly presuming on divine providence, by answering, “It is written, Thou shalt not tempt the Lord thy God.” Thirdly, he was promised, by this impudent tempter, all the kingdoms of the world, if he would fall down and worship him to which, with holy indignation, Jesus answered, “Get thee hence, Satan; for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.”
The infernal enemy, thus baffled in all his attempts, was compelled to leave the conqueror; angels came and ministered to his wants; and Jesus went forth from his retirement, to enter on the glorious work of blessing, reforming, and redeeming lost man.
JOHN AS ELIJAH'S VOICE
While the Redeemer was thus secluded from the world, the report of John's ministry and baptism having excited the notice of the Jewish council, messengers were sent from that body to learn who this strange character might be. To their inquiry on this point, John answered, that he was not the Christ, nor the prophet Elijah (who in their opinion was to revisit the earth); but that he was as come as “the voice of one crying in the wilderness, make straight the way of the Lord”--according to the prophecy of Isaiah; declaring, at the same time, that there was one who had appeared among the people, the latchet of whose shoes he was not worthy to loose.
JOHN ANNOUNCES JESUS
On the next day, Jesus having now returned from the desert, John saw him approaching, and took occasion to point him out to the people, under the character of “the Lamb of God, which taketh away the sin of the world;” announcing him as the person of whose coming he had before given notice, and testifying, in plain and positive terms, that he was the Son of God. Again, on the following day, looking on the divine Savior as he was walking at some little distance, he repeated his former expression, “Behold the Lamb of God!” in consequence of which, two of John's disciples attached themselves to Christ, and became his followers.
DISCIPLES AND LORD ATTEND WEDDING
One of these disciples was Andrew; the other, though not named, was probably John, who afterward wrote one of the gospels, and is distinguished by the title of “the beloved disciple.” Shortly afterward they were joined by three others, viz., Simon Peter (who is called Cephas); Philip, of Bethsaida; and Nathanael, of whom Jesus testified that he was an Israelite indeed, in whom was no guile. With these disciples our Lord attended a marriage in Cana[424]
of Galilee, where he wrought his first public miracle, by turning water into wine; thus supplying the need of guests, and confirming the faith of his disciples.
Cana of Galilee

MONEY CHANGERS CAST FROM TEMPLE
From Cana, Jesus went to Capernaum, a city of Galilee; and thence, after a short stay, to Jerusalem, where he attended the feast of the passover, for the first time after his entrance into the ministry. On this occasion he found the temple occupied as a place of traffic by some who sold oxen, sheep, and doves, for the sacrifices, and by others who accommodated the traders by changing money. Filled with holy indignation to see the house of God thus profaned, he drove them forth from the temple with a scourge of small cords, pouring out the money of the exchangers, and overturning the tables at which they were sitting.
RULER NICODEMUS COMES TO JESUS
The miracles which were performed by our Lord, during this feast of the passover, induced numbers to believe in him, and excited the attention of many others. Among these was Nicodemus, a ruler of the Jews, who made a visit to Jesus by night, in order to have a private conference with him on the subject of his doctrines and the nature of that kingdom which had been lately spoken of.
In answer, therefore, to his first address, the great Teacher assured him that it was absolutely necessary, in order to the enjoyment of the kingdom of God, that a man should be “born again;” or that such a renewal of the heart should be experienced as might be termed “a new birth.” Having further informed him that this divine change was to be effected by the influence of the Holy Spirit, our Lord went on to instruct him in the doctrine of salvation, by faith in the Son of God; and closed his discourse by showing the difference between the follower of evil and the follower of truth--a discourse which, eventually, appears to have made a salutary impression on the mind of Nicodemus.
DISCIPLES BAPTIZE MANY
The passover being ended, Jesus left Jerusalem and went into other parts of Judea, where he employed his disciples in baptizing, and was followed by great numbers of people; and when an account of this was brought to John the Baptist, that faithful herald, so far from being displeased at the rising glory of his Master, rejoiced in the prospect, and again took the occasion to set forth the superior excellence of the person and ministry of the Son of God.
JOHN IMPRISONED BY HEROD
The course of John was now near its close; for about this time, having reproved Herod for taking away his brother Philip's wife, he was imprisoned by the tetrarch, and not long after was, by his order, put to death. A more particular account of this event will be given hereafter. In the meantime, Jesus departed from Judea on a journey to Galilee; and passing in his way through the country of Samaria, he held a conversation with a woman of that country, which produced a happy change in her character, and through her means many of the Samaritans were brought to hear his word, and to believe in him as the promised Messiah.
NOBLEMAN'S SON HEALED
Arriving in Galilee, he proclaimed “the gospel of the kingdom of God” to the people, many of whom were disposed to receive the heavenly message; and being humbly and earnestly applied to by a nobleman in behalf of his son, who was sick at Capernaum, the compassionate Savior gave the healing word, and the young man was restored.
NAZARETH SEEKS TO MURDER JESUS
While in the country of Galilee (where, we are told, he had come “in the power of the spirit”), Jesus entered into a synagogue at Nazareth, and stood up to read. The book of the prophecy of Isaiah was delivered to him, and he opened to a prediction which pointed immediately to himself. This passage, he declared to the congregation, was that day fulfilled. But some of his remarks gave such offence to the Nazarenes, that they violently thrust him out, and led him to the brow of the mountain on which the city stood, designing to cast him down headlong from the precipice. This, however, he miraculously avoided, by passing through the midst of them and going his way.
BROTHERS BECOME DISCIPLES
Leaving Nazareth[425] after this outrage, Jesus took up his abode in Capernaum, where he went on to preach the necessity of repentance as a preparation for that divine kingdom which was now at hand. Here, as he walked by the sea of Galilee, he saw Simon Peter, and Andrew his brother, who were fishermen, and who it seems had returned for awhile to their former employment. These he now called to become his constant attendants, as well as James and John, the sons of Zebedee, whom he found engaged in the same occupation.
[425] A city of Zebulon in Galilee, about seventy miles north of Jerusalem: it stood low in public estimation for the character of its inhabitants (John 1:46), yet it became famous as the residence of Jesus until he entered on his ministry (Matthew 1:23, Luke 2:51). Nazareth still exists with a population of from 3,000 to 4,000, some of whom are Mohammedans, but mostly of several sects of ignorant and superstitious professors of Christianity. The Roman Catholics have a church here, called the “Church of the Annunciation,” the most magnificent of any in the land, except that at Jerusalem.
Pool of Bethesda THE HUGE FISH CATCH
These fishermen (who were henceforward to be employed in catching men) let down their nets at the direction of Christ, and enclosed such a multitude of fish as struck them with astonishment and awe; and having brought their vessels to the land, they forsook all and followed their Master.
DEMON CAST OUT
The ministry of our Lord at Capernaum was marked with signal and wonderful instances of his power and goodness. While he was in the synagogue, there appeared a man in the congregation possessed with the spirit of a demon, who cried out in a fearful manner, and acknowledged him to be “the Holy One of God.” At the word of Jesus the man was straightway released from the fury of this foul spirit. Coming from the synagogue into the house of Simon Peter, he found the mother of Peter's wife lying ill of a fever, and taking her by the hand “he rebuked the fever,” which immediately left her, and she arose restored to health.
THE SICK THRONG HIS HOUSE
The fame of these miracles drew together in the evening great numbers of people, who thronged the house where Jesus had taken up his lodging, bringing with them those that “were sick with divers diseases,” and “many that were possessed with devils;” toward all of whom the gracious Savior manifested the kindness of his heart by delivering them from their various maladies. The voice of fame, however, did not occasion our Lord to forget the exercises of devotion, nor did his labors cause him to neglect them; for we are told that, rising up early the next morning, “he departed into a solitary place, and there prayed.”
FAME SPREADS
The blessings of the ministry and miracles of Christ were not confined to Capernaum. “He went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner disease among the people.” His fame also went throughout the country of Syria, whence they brought the afflicted to experience the effects of his healing power. “And there followed him,” we are told, “great multitudes of people, from Galilee, and from Decapolis, and from Jerusalem, and from Judea, and from beyond Jordan.”
SERMON ON THE MOUNT
But though our Redeemer was thus compassionate to the bodies of men, to heal their souls and to reform their conduct was his great object. He availed himself, therefore, of the opportunity which the vast crowd collected together now afforded to deliver a discourse, which is generally termed “the sermon on the mount”--a discourse replete with those heavenly doctrines and precepts which form so distinguishing a character of his holy religion.
FORGIVES SINS
On coming down from the mountain, he was addressed by a man afflicted with the leprosy, in compliance with whose humble petition Jesus put forth his hand and healed him. Afterward he entered again into Capernaum, where he was attended by crowds, who came to hear him and to be cured of their diseases. Among others, a man sick of the palsy was brought forward, but because of the multitude about the door he was let down on his bed through the roof of the house. This remarkable instance of faith met the approbation of our Lord, who pronounced the cure of the sick man by saying, “Son, be of good cheer; thy sins be forgiven thee.”
Some of the scribes and Pharisees who were present on this occasion considered this declaration as blasphemy; but, to show them that he had indeed the power to forgive sins, Jesus addressed the paralytic man, saying, “Arise, and take up thy bed, and go thy way into thine house.” The word of Christ was immediately obeyed, and “he departed to his own house, glorifying God.” Shortly after this wonderful event, Matthew (otherwise called Levi), a publican, or tax-gatherer, was called by Christ to become his disciple and attendant; and such was the influence of this call that he immediately left his employment and followed Jesus.
MAN HEALED BY POOL
The time of the passover[426] being now again near at hand, Jesus went up to Jerusalem, in order to be present at the feast. Here he performed a remarkable cure on a poor afflicted man, who had labored under an infirmity for thirty-eight years. This helpless creature was lying near a pool, called Bethesda, to which numbers of diseased persons resorted, on account of a supernatural virtue produced in the water by the going down of an angel, at certain seasons, into the pool. The first who stepped in after the stirring of the water was healed of his disorder: but this poor man, having no one to assist him at such seasons, still missed the opportunity of a cure. The compassionate Jesus, however, found him, and administered to him that relief which he sought in vain at the pool of Bethesda.
[426] This is simply called, by the evangelist, “a feast of the Jews;” though it seems probable that it was the feast of the passover.
SABBATH DAY CENSURE
It was the sabbath-day when this act of mercy was performed; and as the Jews saw the man who had been healed carrying his bed, they took occasion to find fault, and to persecute Jesus as a breaker of the Sabbath. This produced a defence on the part of Christ, in which we find him declaring himself the Son of God--asserting his authority over the living and the dead--and appealing to undeniable evidences to prove and establish the divine character to which he laid claim.
Not long after this, our Lord again incurred the censure of the Pharisees for healing on the Sabbath. In a synagogue in Galilee, he found a man whose right hand was withered: he restored the hand to soundness, and defended his conduct; but his arguments, though they confounded his adversaries, served to incense them the more, and they communed together and took counsel how they might destroy him.
TWELVE APOSTLES CHOSEN
In consequence of these malicious designs, Jesus retired to the sea of Tiberias,[428] where he continued to teach the multitudes that resorted to him, and to heal all who were diseased. Here too, after having spent a whole night in prayer on a mountain, he called together his disciples, from among whom he chose twelve, ordaining them, as apostles, or special messengers, who were to hold the highest offices in the church, and to whom he gave authority not only to preach in his name, but to heal diseases and to cast out devils.
The names of these twelve apostles were Simon, surnamed Peter, and Andrew his brother; James and John, the sons of Zebedee; Philip and Bartholomew; Matthew the publican, and Thomas, surnamed Didymus; James, the son of Alphaeus, and Judas (or Jude) his brother;[429] Simon the Canaanite, surnamed Zelotes; and Judas Iscariot, who proved the betrayer of his Master.
[428] Reflections at Tiberias--The composure which came over my feverish spirits at this hour was inexpressibly refreshing: I laid myself down upon the ground, and, resting my head upon a stone near me, drew a little coolness from the soil: while the simple train of reflections which naturally sprung up from the scene around me added much to my enjoyment. At a great distance to the north, was the mountainous horizon, on the summit of which stands Safet, glistening with its noble castle. It is not improbably. supposed that our Savior had this spot in his eye, and directed the attention of his disciples to it, when he said, “A city that is set on a hill can not be hid;” for it is in full view from the Mount of Beatitudes as well as from this place; and, indeed, seems to command all the country round to a great extent. Tracing, at a glance, the margin of this simple lake, on the opposite or eastern side, the eye rests on the inhospitable country of the Gadarenes--inhospitable to this day. But that which awakens the tenderest emotions in viewing a scene like this, is the remembrance of One who, formerly, so often passed this way; and never passed without leaving, by his words and actions, some memorial of his divine wisdom and love. Here, or in this neighborhood, most of his mighty works were done: and in our daily religious services we have read, with the most intense interest, those passages of the gospel which refer to these regions. However uncertain other traditional geographical notices may be, here no doubt interrupts our enjoyment in tracing the Redeemer's footsteps. Here Jesus called the sons of Zebedee, from mending their nets, to become “fishers of men.” Here he preached to the multitudes crowding to the water's edge, himself putting off a little from the shore in Simon Peter's boat. But there is not now a single boat upon the lake to remind us of its former use. Yonder, on the right must have been the very spot where, in the middle of their passage from this side toward Bethsaida and Capernaum, the disciples were affrighted at seeing Jesus upon the water-when he gently upbraided the sinking faith of Peter--when he said to the winds and waves, “Be still!”--and the sweet serenity which now rests upon the surface is the very same stillness which then succeeded. Here, finally, it was that Jesus appeared, the third time after his resurrection, to his disciples (John 21), and put that question to the zealous, backslidden, but repentant Peter, “Simon, son of Jonas, lovest thou me?”--one question thrice repeated; plainly denoting what the Savior requires of all who profess to be his; and followed up by that solemn charge, “Feed my lambs--feed my sheep.”
[429] Called also Lebbaeus, whose surname was Thaddeus.