OUR LORD JESUS CHRIST

THE BABE OF BETHLEHEM

Equally definite with the prophecies declaring that the Messiah would be born in the lineage of David are the predictions that fix the place of His birth at Bethlehem, a small town in Judea. There seems to have been no difference of opinion among priests, scribes, or rabbis on the matter, either before or since the great event. Bethlehem, though small and of little importance in trade or commerce, was doubly endeared to the Jewish heart as the birthplace of David and as that of the prospective Messiah. Mary and Joseph lived in Nazareth of Galilee, far removed from Bethlehem of Judea; and, at the time of which we speak, the maternity of the Virgin was fast approaching

At that time a decree went out from Rome ordering a taxing of the people in all kingdoms and provinces tributary to the empire; the call was of general scope, it provided "that all the world should be taxed." The taxing herein referred to may properly be understood as an enrolment, or a registration, whereby a census of Roman subjects would be secured, upon which as a basis the taxation of the different peoples would be determined. This particular census was the second of three such general registrations recorded by historians as occurring at intervals of about twenty years. Had the census been taken by the usual Roman method, each person would have been enrolled at the town of his residence; but the Jewish custom, for which the Roman law had[Pg 92] respect, necessitated registration at the cities or towns claimed by the respective families as their ancestral homes. As to whether the requirement was strictly mandatory that every family should thus register at the city of its ancestors, we need not be specially concerned; certain it is that Joseph and Mary went to Bethlehem, the city of David, to be inscribed under the imperial decree

The little town was crowded at the time, most likely by the multitude that had come in obedience to the same summons; and, in consequence, Joseph and Mary failed to find the most desirable accommodations and had to be content with the conditions of an improvised camp, as travelers unnumbered had done before, and as uncounted others have done since, in that region and elsewhere. We cannot reasonably regard this circumstance as evidence of extreme destitution; doubtless it entailed inconvenience, but it gives us no assurance of great distress or suffering It was while she was in this situation that Mary the Virgin gave birth to her firstborn, the Son of the Highest, the Only Begotten of the Eternal Father, Jesus the Christ.

The birth occurred after the arrival of Mary and her husband at Bethlehem. It may have been the purpose of the evangelist who made the record to touch upon matters of purely human interest as lightly as was consistent with the narration of fact, in order that the central truth might neither be hidden nor overshadowed by unimportant incident. We read in Holy Writ this only of the actual birth: "And so it was, that, while they were there, the days were accomplished that she should be delivered. And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them at the inn."

From the period of its beginning, Bethlehem had been the home of people engaged mostly in pastoral and agricultural pursuits. It is quite in line with what is known of the town and its environs to find at the season of Messiah's birth, which was in the springtime of the year, that flocks were in the field both night and day under the watchful care of their keepers. Unto certain of these humble shepherds came the first proclamation that the Savior had been born. Thus runs the simple record: "And there were in the same country shepherds abiding in the field, keeping watch over their flock by night. And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid. And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour, which is Christ the Lord. And this shall be a sign unto you: Ye shall find the babe wrapped in swaddling clothes, lying in a manger. And suddenly there was with the angel a multitude of the heavenly host praising God, and saying, Glory to God in the highest, and on earth peace, good will toward men.

Tidings of such import had never before been delivered by angel or received by man—good tidings of great joy,[Pg 94] given to but few and those among the humblest of earth, but destined to spread to all people. There is sublime grandeur in the scene, as there is divine authorship in the message, and the climax is such as the mind of man could never have conceived—the sudden appearance of a multitude of the heavenly host, singing audibly to human ears the briefest, most consistent and most truly complete of all the songs of peace ever attuned by mortal or spirit choir. What a consummation to be wished—Peace on earth

The trustful and unsophisticated keepers of sheep had not asked for sign or confirmation; their faith was in unison with the heavenly communication; nevertheless the angel had given them what he called a sign, to guide them in their search. They waited not, but went in haste, for in their hearts they believed, yea, more than believed, they knew, and this was the tenor of their resolve: "Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us. They found the Babe in the manger, with the mother and Joseph near by; and, having seen, they went out and testified to the truth concerning the Child. They returned to their flocks, glorifying and praising God for all they had heard and seen.

Mary kept all these things, and pondered them in her heart It is apparent that the great truth as to the personality and mission of her divine Son had not yet unfolded itself in its fulness to her mind. The whole course of events, from the salutation of Gabriel to the reverent testimony of the shepherds concerning the announcing angel and the heavenly[Pg 95] hosts, was largely a mystery to that stainless mother and wife

EQUIREMENTS OF THE LAW STRICTLY OBSERVED

The Child was born a Jew; the mother was a Jewess, and the reputed and legal father, Joseph, was a Jew. The true paternity of the Child was known to but few, perhaps at that time to none save Mary, Joseph, and possibly Elisabeth and Zacharias; as He grew He was regarded by the people as Joseph's son The requirements of the law were carried out with exactitude in all matters pertaining to the Child. When eight days old He was circumcized, as was required of every male born in Israel and at the same time He received as an earthly bestowal the name that had been prescribed at the annunciation. He was called JESUS, which, being interpreted is Savior; the name was rightfully His for He came to save the people from their sins

Part of the law given through Moses to the Israelites in the wilderness and continued in force down through the centuries, related to the procedure prescribed for women after childbirth In compliance therewith, Mary remained in retirement forty days following the birth of her Son; then she and her husband brought the Boy for presentation before the Lord as prescribed for the male firstborn of every family. It is manifestly impossible that all such presentations could have taken place in the temple, for many Jews lived at great distances from Jerusalem; it was the rule, however, that parents should present their children in the temple when possible. Jesus was born within five or six miles from Jerusalem; He was accordingly taken to the temple for the ceremonial of redemption from the requirement applying to the firstborn of all Israelites except Levites. It will be remembered that the children of Israel had been delivered from the[Pg 96] bondage of Egypt with the accompaniment of signs and wonders. Because of Pharaoh's repeated refusals to let the people go, plagues had been brought upon the Egyptians, one of which was the death of the firstborn throughout the land, excepting only the people of Israel. In remembrance of this manifestation of power, the Israelites were required to dedicate their firstborn sons to the service of the sanctuary. Subsequently the Lord directed that all males belonging to the tribe of Levi should be devoted to this special labor instead of the firstborn in every tribe; nevertheless the eldest son was still claimed as particularly the Lord's own, and had to be formally exempted from the earlier requirement of service by the paying of a ransom

n connection with the ceremony of purification, every mother was required to furnish a yearling lamb for a burnt offering, and a young pigeon or dove for a sin offering; but in the case of any woman who was unable to provide a lamb, a pair of doves or pigeons might be offered. We learn of the humble circumstances of Joseph and Mary from the fact that they brought the less costly offering, two doves or pigeons, instead of one bird and a lamb.

Among the righteous and devout Israelites were some who, in spite of traditionalism, rabbinism, and priestly corruption, still lived in righteous expectation of inspired confidence, awaiting patiently the consolation of Israel. One of these was Simeon, then living in Jerusalem. Through the power of the Holy Ghost he had gained the promise that he should not see death until he had looked upon the Lord's Christ in the flesh. Prompted by the Spirit he repaired to the temple on the day of the presentation of Jesus, and recognized in the Babe the promised Messiah. In the moment of realization that the hope of his life had found glorious consummation, Simeon raised the Child reverently in his[Pg 97] arms, and, with the simple but undying eloquence that comes of God uttered this splendid supplication, in which thanksgiving, resignation and praise are so richly blended:

Then under the spirit of prophecy, Simeon told of the greatness of the Child's mission, and of the anguish that the mother would be called to endure because of Him, which would be even like unto that of a sword piercing her soul. The Spirit's witness to the divinity of Jesus was not to be confined to a man. There was at that time in the temple a godly woman of great age, Anna, a prophetess who devoted herself exclusively to temple service; and she, being inspired of God, recognized her Redeemer, and testified of Him to all about her. Both Joseph and Mary marveled at the things that were spoken of the Child; seemingly they were not yet able to comprehend the majesty of Him who had come to them through so miraculous a conception and so marvelous a birth.

WISE MEN SEARCH FOR THE KING

Some time after the presentation of Jesus in the temple, though how long we are not told, possibly but a few days, possibly weeks or even months, Herod, king of Judea, was greatly troubled, as were the people of Jerusalem in general, over the report that a Child of Prophecy—one destined to become King of the Jews—had been born. Herod was professedly an adherent of the religion of Judah, though by birth an Idumean, by descent an Edomite or one of the posterity[Pg 98] of Esau, all of whom the Jews hated; and of all Edomites not one was more bitterly detested than was Herod the king. He was tyrannical and merciless, sparing neither foe nor friend who came under suspicion of being a possible hindrance to his ambitious designs. He had his wife and several of his sons, as well as others of his blood kindred, cruelly murdered; and he put to death nearly all of the great national council, the Sanhedrin. His reign was one of revolting cruelty and unbridled oppression. Only when in danger of inciting a national revolt or in fear of incurring the displeasure of his imperial master, the Roman emperor, did he stay his hand in any undertaking

Rumors of the birth of Jesus reached Herod's ears in this way. There came to Jerusalem certain men from afar, wise men they were called, and they asked, "Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him." Herod summoned "all the chief priests and scribes of the people," and demanded of them where, according to the prophets, Christ should be born. They answered him: "In Bethlehem of Judea: for thus it is written by the prophet, And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel

Herod sent secretly for the wise men, and inquired of them as to the source of their information, and particularly as to the time at which the star, to which they attached such significance, had appeared. Then he directed them to Bethlehem, saying: "Go and search diligently for the young child; and when ye have found him, bring me word again, that I may come and worship him also." As the men set out from Jerusalem on the last stage of their journey of inquiry and search, they rejoiced exceedingly, for the new[Pg 99] star they had seen in the east was again visible. They found the house wherein Mary was living with her husband and the Babe, and as they recognized the royal Child they "fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh." Having thus gloriously accomplished the purpose of their pilgrimage, these devout and learned travelers prepared to return home, and would have stopped at Jerusalem to report to the king as he had requested, but "being warned of God in a dream that they should not return to Herod, they departed into their own country another way.

THE FLIGHT INTO EGYPT.

Herod's perfidy in directing the magi to return and report to him where the royal Infant was to be found, falsely professing that he wished to worship Him also, while in his heart he purposed taking the Child's life, was thwarted by the divine warning given to the wise men as already noted. Following their departure, the angel of the Lord appeared to Joseph, saying: "Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to destroy him." In obedience to this command, Joseph took Mary and her Child, and set out by night on the journey to Egypt; and there the family remained until divinely directed to return. When it was apparent to the king that the wise men had ignored his instructions, he was exceedingly angry; and, estimating the earliest time at which the birth could have occurred according to the magis' statement of the star's appearing, he ruthlessly ordered the slaughter of "all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under." In this massacre of the innocents, the evangelist found a fulfilment of Jeremiah's fateful voicing of the word of the Lord, spoken six centuries earlier and expressed in the forceful past tense as though then already accomplished: "In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not

BIRTH OF JESUS MADE KNOWN TO THE NEPHITES

As heretofore shown, the prophets of the western hemisphere had foretold in great plainness the earthly advent of the Lord, and had specifically set forth the time, place, and circumstances of His birth. As the time drew near the[Pg 101] people were divided by conflicting opinions concerning the reliability of these prophecies; and intolerant unbelievers cruelly persecuted those, who, like Zacharias, Simeon, Anna, and other righteous ones in Palestine, had maintained in faith and trust their unwavering expectation of the coming of the Lord. Samuel, a righteous Lamanite, who, because of his faithfulness and sacrificing devotion had been blessed with the spirit and power of prophecy, fearlessly proclaimed the birth of Christ as near: "And behold, he said unto them, Behold I give unto you a sign; for five years more cometh, and behold, then cometh the Son of God to redeem all those who shall believe on his name." The prophet told of many signs and wonders, which were to mark the great event. As the five years ran their course, the believers grew more steadfast, the unbelievers more violent, until the last day of the specified period dawned; and this was the "day set apart by the unbelievers, that all those who believed in those traditions should be put to death, except the sign should come to pass which had been given by Samuel the prophet.

THE TIME OF THE BIRTH OF JESUS

 The establishment of the birth of Christ as an event marking a time from which chronological data should be calculated, was first effected about 532 A.D. by Dionysius Exiguus; and as a basis for the reckoning of time this method has come to be known as the Dionysian system, and takes for its fundamental datum A.U.C. 753, that is to say 753 years after the founding of Rome, as the year of our Lord's birth. So far as there exists any consensus of opinion among later scholars who have investigated the subject, it is to the effect that the Dionysian calculation is wrong, in that it places the birth of Christ between three and four years too late; and that therefore our Lord was born in the third or fourth year before the beginning of what is designated by the scholars of Oxford and Cambridge, "the Common Account called Anno Domini."

THE BOY OF NAZARETH

Joseph, Mary, and her Son remained in Egypt until after the death of Herod the Great, which event was made known by another angelic visitation. Their stay in the foreign land was probably brief, for Herod did not long survive the babes he had slain in Bethlehem. In the return of the family from Egypt the evangelist finds a fulfilment of Hosea's prophetic vision of what should be: "Out of Egypt have I called my son.

The home life of Joseph and his family in Nazareth, The silence with which the early period of the life of Jesus is treated by the inspired historians is impressive; Joseph, Mary, and the other members of the immediate family or close associates of the household could have furnished the facts of daily life in the humble home at Nazareth; and from these qualified informants Matthew and Luke probably derived the knowledge of which they wrote. The record made by those who knew is marked by impressive brevity. In this absence of detail we may see evidence of the genuineness of the scriptural account. Inventive writers would have supplied, as, later, such did supply, what we seek in vain within the chapters of the Gospels. With hallowed silence do the inspired scribes honor the boyhood of their Lord; he who seeks to invent circumstances and to invest the life of Christ with fictitious additions, dishonors Him. Read thoughtfully the attested truth concerning the childhood of the Christ: "And the child grew, and waxed strong in spirit, filled with wisdom: and the grace of God was upon him.

In such simplicity is the normal, natural development of the Boy Jesus made clear. He came among men to experience all the natural conditions of mortality; He was born as truly a dependent, helpless babe as is any other child; His infancy was in all common features as the infancy of others; His boyhood was actual boyhood, His development was as necessary and as real as that of all children. Over His mind had fallen the veil of forgetfulness common to all who are born to earth, by which the remembrance of primeval existence is shut off. The Child grew, and with growth there came to Him expansion of mind, development of faculties,[Pg 112] and progression in power and understanding. His advancement was from one grace to another, not from gracelessness to grace; from good to greater good, not from evil to good; from favor with God to greater favor, not from estrangement because of sin to reconciliation through repentance and propitiation

Joseph and Mary, devout and faithful in all observances of the law, went up to Jerusalem every year at the feast of the Passover. This religious festival, it should be remembered, was one of the most solemn and sacred among the many ceremonial commemorations of the Jews; it had been established at the time of the peoples' exodus from Egypt, in remembrance of the outstretched arm of power by which God had delivered Israel after the angel of destruction had slain the firstborn in every Egyptian home and had mercifully passed over the houses of the children of JacobIt was of such importance that its annual recurrence was made the beginning of the new year. The law required all males to present themselves before the Lord at the feast. The rule was that women should likewise attend if not lawfully detained; and Mary appears to have followed both the spirit of the law and the letter of the rule, for she habitually accompanied[Pg 113] her husband to the annual gathering at Jerusalem

When Jesus had attained the age of twelve years He was taken by His mother and Joseph to the feast as the law required; whether the Boy had ever before been present on such an occasion we are not told: At twelve years of age a Jewish boy was recognized as a member of his home community; he was required then to enter with definite purpose upon his chosen vocation; he attained an advanced status as an individual in that thereafter he could not be arbitrarily disposed of as a bond-servant by his parents; he was appointed to higher studies in school and home; and, when accepted by the priests, he became a "son of the law." It was the common and very natural desire of parents to have their sons attend the feast of the Passover and be present at the temple ceremonies as recognized members of the congregation when of the prescribed age. Thus came the Boy Jesus to the temple

The feast proper lasted seven days, and in the time of Christ was annually attended by great concourses of Jews; Josephus speaks of such a Passover gathering as "an innumerable multitude. The people came from distant provinces in large companies and caravans, as a matter of convenience and as a means of common protection against the marauding bands which are known to have infested the country. As members of such a company Joseph and his family traveled.

The amazement of Mary and her husband on finding the Boy in such distinguished company, and so plainly the object of deference and respect, and the joy of seeing again the beloved One who to them had been lost, did not entirely banish the memory of the anguish His absence had caused them. In words of gentle yet unmistakable reproof the mother said: "Son, why hast thou thus dealt with us? behold, thy father and I have sought thee sorrowing." The Boy's reply astonished them, in that it revealed, to an extent they had not before realized, His rapidly maturing powers of judgment and understanding. Said He: "How is it that ye sought me? wist ye not that I must be about my Father's business?"

He had in no wise intimated a doubt as to Mary's maternal relationship to Himself; though He had indisputably shown that He recognized as His Father, not Joseph of Nazareth, but the God of Heaven. Both Mary and Joseph failed to comprehend the full import of His words. Though He understood the superior claim of duty based on His divine Sonship, and had shown to Mary that her authority as earthly mother was subordinate to that of His immortal and divine Father, nevertheless He obeyed her. Interested as were the doctors in this remarkable Boy, much as He had given them to ponder over through His searching questions and wise answers, they could not detain Him, for the very law they professed to uphold enjoined strict obedience to parental authority. "And he went down with them, and came to Nazareth, and was subject unto them: but his mother kept all these sayings in her heart."

THE VOICE IN THE WILDERNESS

At a time definitely stated as the fifteenth year of the reign of Tiberius Cæsar, 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 God 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 multitudes 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 coarseness of his attire was regarded as significant. Elijah the Tishbite, that fearless prophet whose home had been the desert, was known in his day as "an hairy man, and girt with a girdle of leather about his loins; and rough garments had come to be thought of as a distinguishing characteristic of prophets Nor did this strange preacher eat the food of luxury and ease, but fed on what the desert supplied, locusts and wild honey

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[Pg 122] 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; as in similar environment it had reached Moses and Elijah of old. Then was heard "The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight." It was the voice of the herald, the messenger who, as the prophets had said, should go before the Lord to prepare His way. 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.

THE FIRST DISCIPLES OF JESUS

Two of the followers, specifically called disciples, were with him when for the second time he expressly designated Jesus as the Lamb of God. These were Andrew[Pg 140] and John; the latter came to be known in after years as the author of the fourth Gospel. The first is mentioned by name, while the narrator suppresses his own name as that of the second disciple. Andrew and John  immediately followed Jesus; and He, turning toward them asked: "What seek ye?" Possibly somewhat embarrassed by the question, or with a real desire to learn where He might be found later, they replied by another inquiry: "Rabbi, where dwellest thou?" Their use of the title Rabbi was a mark of honor and respect, to which Jesus did not demur. His courteous reply to their question assured them that their presence was no unwelcome intrusion. "Come and see," said He. The two young men accompanied Him, and remained with Him to learn more. Andrew, filled with wonder and joy over the interview so graciously accorded, and thrilled with the spirit of testimony that had been enkindled within his soul, hastened to seek his brother Simon, to whom he said: "We have found the Messias." He brought Simon to see and hear for himself; and Jesus, looking upon Andrew's brother, called him by name and added an appellation of distinction by which he was destined to be known throughout all later history: "Thou art Simon the son of Jona; thou shalt be called Cephas." The new name thus bestowed is the Aramaic or Syro-Chaldaic equivalent of the Greek "Petros," and of the present English "Peter," meaning "a stone."

On the following day Jesus set out for Galilee, possibly accompanied by some or all of his newly-made disciples; and on the way He found a man named Philip, in whom He recognized another choice son of Israel. Unto Philip He said: "Follow me." It was customary with rabbis and other teachers of that time to strive for popularity, that many might be drawn to them to sit at their feet and be known as[Pg 141] their disciples. Jesus, however, selected His own immediate associates; and, as He found them and discerned in them the spirits who, in their preexistent state had been chosen for the earthly mission of the apostleship, He summoned them. They were the servants; He was the Master

Philip soon found his friend Nathanael, to whom he testified that He of whom Moses and the prophets had written had at last been found; and that He was none other than Jesus of Nazareth. Nathanael, as his later history demonstrates, was a righteous man, earnest in his hope and expectation of the Messiah, yet seemingly imbued with the belief common throughout Jewry—that the Christ was to come in royal state as seemed befitting the Son of David. The mention of such a One coming from Nazareth, the reputed son of a humble carpenter, provoked wonder if not incredulity in the guileless mind of Nathanael, and he exclaimed: "Can there any good thing come out of Nazareth?" Philip's answer was a repetition of Christ's words to Andrew and John—"Come and see." Nathanael left his seat under the fig tree, where Philip had found him, and went to see for himself. As he approached, Jesus said: "Behold an Israelite indeed, in whom is no guile." Nathanael saw that Jesus could read his mind, and asked in surprize: "Whence knowest thou me?" In reply Jesus showed even greater powers of penetration and perception under conditions that made ordinary observation unlikely if not impossible: "Before that Philip called thee, when thou wast under the fig tree, I saw thee." Nathanael replied with conviction: "Rabbi, thou art the Son of God; thou art the King of Israel." Earnest as the man's testimony was, it rested mainly on his recognition of what he took to be a supernatural power in Jesus; our Lord assured him that he should see yet greater things: "And he[Pg 142] saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man."

"THE SON OF MAN."

In the promise and prediction made by Christ to Nathanael, we find the significant title—The Son of Man—appearing for the first time, chronologically speaking, in the New Testament. It recurs, however, about forty times, excluding repetitions in parallel accounts in the several Gospels. In each of these passages it is used by the Savior distinctively to designate Himself. In three other instances the title appears in the New Testament, outside the Gospels; and in each case it is applied to the Christ with specific reference to His exalted attributes as Lord and God

In applying the designation to Himself, the Lord invariably uses the definite article. "The Son of Man" was and is, specifically and exclusively, Jesus Christ. While as a matter of solemn certainty He was the only male human being from Adam down who was not the son of a mortal man, He used the title in a way to conclusively demonstrate that it was peculiarly and solely His own. It is plainly evident that the expression is fraught with a meaning beyond that conveyed by the words in common usage. The distinguishing appellation has been construed by many to indicate our Lord's humble station as a mortal, and to connote that He stood as the type of humanity, holding a particular and unique relationship to the entire human family. There is, however, a more profound significance attaching to the Lord's use of the title "The Son of Man"; and this lies in the fact that He knew His Father to be the one and only supremely exalted Man whose Son Jesus was both in spirit and in body—the Firstborn among all the spirit-children of the Father, the Only Begotten in the flesh—and therefore in sense applicable to Himself alone, He was and is the Son of the "Man of Holiness," Elohim the Eternal Father. In His distinctive titles of Sonship, Jesus expressed His spiritual and bodily descent from, and His filial submission to, that exalted Father.

THE MIRACLE AT CANA IN GALILEE

Soon after the arrival of Jesus in Galilee we find Him and His little company of disciples at a marriage party in Cana, a neighboring town to Nazareth. The mother of Jesus was at the feast; and for some reason not explained in John's narrative, she manifested concern and personal responsibility in the matter of providing for the guests. Evidently her position was different from that of one present by ordinary invitation. Whether this circumstance indicates the marriage to have been that of one of her own immediate family, or some more distant relative, we are not informed.

It was customary to provide at wedding feasts a sufficiency of wine, the pure though weak product of the local vineyards, which was the ordinary table beverage of the time. On this occasion the supply of wine was exhausted, and Mary told Jesus of the deficiency. Said He: "Woman, what have I to do with thee? mine hour is not yet come." The noun of address, "Woman," as applied by a son to his mother may sound to our ears somewhat harsh, if not disrespectful; but its use was really an expression of opposite import. To every son, the mother ought to be preeminently the woman of women; she is the one woman in the world to whom the son owes his earthly existence; and though the title "Mother" belongs to every woman who has earned the honors of maternity, yet to no child is there more than one woman whom by natural right he can address by that title of respectful acknowledgment. When, in the last dread[Pg 145] scenes of His mortal experience, Christ hung in dying agony upon the cross, He looked, down upon the weeping Mary, His mother, and commended her to the care of the beloved apostle John, with the words: "Woman, behold thy son! Can it be thought that in this supreme moment, our Lord's concern for the mother from whom He was about to be separated by death was associated with any emotion other than that of honor, tenderness and love?

The time for His intervention soon arrived. There stood within the place six water pots; these He directed the servants to fill with water. Then, without audible command or[Pg 146]formula of invocation, as best we know, He caused to be effected a transmutation within the pots, and when the servants drew therefrom, it was wine, not water that issued. At a Jewish social gathering, such as was this wedding festival, some one, usually a relative of the host or hostess, or some other one worthy of the honor, was made governor of the feast, or, as we say in this day, chairman, or master of ceremonies. To this functionary the new wine was first served; and he, calling the bridegroom, who was the real host, asked him why he had reserved his choice wine till the last, when the usual custom was to serve the best at the beginning, and the more ordinary later. The immediate result of this, the first recorded of our Lord's miracles, is thus tersely stated by the inspired evangelist: "This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him.

JESUS AND NICODEMUS

That the wonderful deeds wrought by Christ at and about the time of this memorable Passover had led some of the learned, in addition to many of the common people, to believe in Him, is evidenced by the fact that Nicodemus, who was a Pharisee in profession and who occupied a high place as one of the rulers of the Jews, came to Him on an errand[Pg 159] of inquiry. There is significance in the circumstance that this visit was made at night. Apparently the man was impelled by a genuine desire to learn more of the Galilean, whose works could not be ignored; though pride of office and fear of possible suspicion that he had become attached to the new Prophet led him to veil his undertaking with privacyAddressing Jesus by the title he himself bore, and which he regarded as one of honor and respect, he said: "Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him." Whether his use of the plural pronoun "we" indicates that he was sent by the Sanhedrin, or by the society of Pharisees—the members of which were accustomed to so speak, as representatives of the order—or was employed in the rhetorical sense as indicating himself alone, is of little importance. He acknowledged Jesus as a "teacher come from God," and gave reasons for so regarding Him. Whatever of feeble faith might have been stirring in the heart of the man, such was founded on the evidence of miracles, supported mainly by the psychological effect of signs and wonders. We must accord him credit for sincerity and honesty of purpose.

Without waiting for specific questions, "Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God." Nicodemus appears to have been puzzled; he asked how such a rejuvenation was possible. "How can a man be born when he is old? can he enter the second time into his mother's womb, and be born?" We do Nicodemus no injustice in assuming that he as a rabbi, a man learned in the scriptures, ought to have known that there was other meaning in the words of Jesus than that of a mortal, literal birth. Moreover, were it possible that a man could be born a second[Pg 160] time literally and in the flesh, how could such a birth profit him in spiritual growth? It would be but a reentrance on the stage of physical existence, not an advancement. The man knew that the figure of a new birth was common in the teachings of his day. Every proselyte to Judaism was spoken of at the time of his conversion as one new-born.

FROM CITY TO COUNTRY

Leaving Jerusalem, Jesus and His disciples went into the rural parts of Judea, and there tarried, doubtless preaching as opportunity was found or made; and those who believed on Him were baptized. The prominent note of His early public utterances was that of His forerunner in the wilderness: "Repent: for the kingdom of heaven is at hand."] TheLord continued his labors; though doubtless, since his recognition of the Greater One for whose coming he had been sent to prepare, he considered the baptism he administered as of somewhat different significance. He had at first baptized in preparation for One who was to come; now he baptized repentant believers unto Him who had come

JESUS AND THE SAMARITAN WOMAN

The direct route from Judea to Galilee lay through Samaria; but many Jews, particularly Galileans, chose to follow an indirect though longer way rather than traverse the country of a people so despized by them as were the Samaritans. The ill-feeling between Jews and Samaritans had been growing for centuries, and at the time of our Lord's earthly ministry had developed into most intense hatred The inhabitants of Samaria were a mixed people, in whom the blood of Israel was mingled with that of the Assyrians and other nations; and one cause of the animosity existing between them and their neighbors both on the north and the south was the Samaritans' claim for recognition as Israelites; it was their boast that Jacob was their father; but this the Jews denied. The Samaritans had a version of the Pentateuch, which they revered as the law, but they rejected all the prophetical writings of what is now the Old Testament, because they considered themselves treated with insufficient respect therein.

IN CAPERNAUM.

Jesus wended His way to Capernaum which became to Him as nearly a place of abode as any He had in Galilee. There He taught, particularly on Sabbath days; and the people were astonished at His doctrine, for He spoke with authority and power] In the synagog, on one of these occasions, was a man who was a victim of possession, and subject to the ravages of an evil spirit, or, as the text so forcefully states, one who "had a spirit of an unclean devil." It is significant that this wicked spirit, which had gained such power over the man as to control his actions and utterances, was terrified before our Lord and cried out with a loud voice, though pleadingly: "Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art; the Holy One of God." Jesus rebuked the unclean spirit, commanding him to be silent, and to leave the man; the demon obeyed the Master, and after throwing the victim into violent though harmless paroxysm, left him. Such a miracle caused the beholders to wonder the more, and they exclaimed: "What a word is this! for with authority and power he commandeth the unclean spirits, and they come out. And the fame of him went out into every place of the country round about.

A LEPER MADE CLEAN

Early in the morning following that eventful Sabbath in Capernaum, our Lord arose "a great while before day" and went in quest of seclusion beyond the town. In a solitary place He gave Himself to prayer, thus demonstrating the fact that, Messiah though He was, He was profoundly conscious of His dependence upon the Father, whose work He had come to do. Simon Peter and other disciples found the place of His retirement, and told Him of the eager crowds who sought Him. Soon the people gathered about Him, and urged that He remain with them; but "he said unto them, I must preach the kingdom of God to other cities also: for therefore am I sent." And to the disciples He said: "Let us go into the next towns, that I may preach there also: for therefore came I forth."] Then He departed, accompanied by the few whom He had already closely associated with Himself, and ministered in many towns of Galilee, preaching in the synagogs, healing the sick, and casting out devils.

FISHERS OF MEN

When the sermon was ended, Jesus directed Simon to launch out into deep water and then let down the nets for a draught. Presumably Andrew was with his brother and possibly other assistants were in the boat. Simon replied to Jesus: "Master, we have toiled all the night, and have taken nothing: nevertheless at thy word I will let down the net." It was soon filled with fishes; so great was the haul that the net began to break, and the busy fishermen signalled to those in the other boat to come to their assistance. The catch filled both boats so that they appeared to be in danger of sinking. Simon Peter was overcome with this new evidence of the Master's power, and, falling at the feet of Jesus, he exclaimed: "Depart from me; for I am a sinful man, O Lord." Jesus answered graciously and with promise: "Fear not; from henceforth thou shalt catch men." The occupants of the second boat were Zebedee and his two sons James and John, the last named being he who with Andrew had left the Baptist to follow Jesus at the Jordan. Zebedee and his sons were partners with Simon in the fishing business. When the two boats were brought to land, the brothers Simon and Andrew, and Zebedee's two sons James and John, left their boats and accompanied Jesus.