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SECTION IV.
Оглавление1. The Temptations of Jesus.—After his baptism Jesus was led by the Spirit into the wilderness, where he fasted for forty days and forty nights. Then at the moment of his great physical weakness Lucifer came tempting him, but all the allurements of the wily foe were thwarted, from the challenge to turn the stones into bread to the offer of the kingdoms of this world and the glory of them. After his failure to seduce Jesus to sin, Lucifer left him—"for a season," and angels came and administered unto him. (See notes 1 and 2, end of section.)
2. Commencement of Christ's Ministry.—Having in all things resisted the temptations of Lucifer, Jesus returned from the wilderness into Galilee, the Spirit of God resting upon him in mighty power. It was then that he began his great ministry among the people, teaching in their synagogues, astonishing all with the graciousness of his doctrines, and his power in healing the sick, until his fame extended throughout the land and great multitudes of people from Galilee, and also from Decapolis (De-kap-o-lis), Jerusalem and other parts of Judea followed him.
3. The Doctrines Christ Taught.—The burden of his teaching at this period of his ministry seems to have been: "Repent for the kingdom of heaven is at hand."[26] In addition to this, he also taught beautiful truths and moral precepts in brief, emphatic sentences (see note 3, end of section), that were especially comforting to the poor; such as, "Blessed are the poor in spirit: for theirs is the kingdom of heaven. Blessed are they that mourn: for they shall be comforted: Blessed are the meek: for they shall inherit the earth. Blessed are they which do hunger and thirst after righteousness: for they shall be filled. * * * Blessed are the pure in heart: for they shall see God."
4. In some things His teachings seemed to come in conflict with the traditions of the people; and, indeed with the law of Moses itself, as witness the following: "Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: but I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment; and whosoever shall say to his brother, Raca,[27] shall be in danger of the council; but whosoever shall say Thou fool, shall be in danger of hell fire." Again: "Ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shall perform unto the Lord thine oaths: but I say unto you, Swear not at all; * * * but let your communications be Yea, yea; Nay, nay. * * * Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: but I say unto you, That ye resist not evil. * * * Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you, and persecute you."
5. Yet Jesus claimed that He came not to destroy the law nor the prophets, but to fulfill them, and declared that though heaven and earth should pass away not one jot nor tittle of the law should pass away but all should be fulfilled. Still it cannot be denied that some of his teachings set aside many parts of the law of Moses, and seemed to be in conflict with its spirit.
6. The Gospel Supplants the Law.—The seeming conflict, referred to in the last paragraph, between the law of Moses and the teachings of Messiah disappears when it is understood that the gospel of Jesus Christ was about to supplant the law. The gospel, under Moses was offered to ancient Israel before they received the law of carnal commandments; but they would not live in accordance with its divine precepts, but hardened their hearts against it until the gospel, as also the higher priesthood, was taken from among them. The lesser priesthood, which holds the keys of the ministering of angels and the preparatory gospel, repentance and baptism, and the law of carnal commandments (the spirit of which is an eye for an eye, a tooth for a tooth) remained with them,[28] to educate and instruct them, that they might be prepared eventually for the fullness of the gospel. When Jesus began his ministry by proclaiming his gospel, the law of Moses was about fulfilled, and many of the carnal commandments and precepts were being pushed aside by the more excellent precepts of the gospel, even as many of the sacrifices and burnt offerings were to be discontinued after Messiah should be offered up as a sacrifice, of which the sacrifices before mentioned were but types and symbols. (See note 4, end of section.)
7. Twelve Apostles Called.—From among the disciples which followed him Jesus selected twelve men whom he called apostles. Their names were: Simon, commonly called Peter; Andrew, brother to Peter; James, the son of Zebedee, sometimes called James the Elder; John, brother to James above named; Philip; Bartholomew; Thomas; Matthew, the publican, author of the book of Matthew in the New Testament; James, the son of Alphaeus, also called James the less, perhaps to distinguish him from James the elder, or because of his small stature;[29] Lebbaeus usually called by his surname Thaddaeus; Simon, the Canaanite; Judas Iscariot, who betrayed him.
8. These twelve men Jesus sent out on a mission to the cities of Israel, forbidding them to go into the way of the Gentiles, or into the cities of the Samaritans. Their mission was to the lost sheep of the house of Israel.[30] They were sent without purse and without scrip, nor were they to provide themselves with two coats nor take thought as to what they should eat, or wherewithal they would be clothed; but they were to trust to the Lord, being assured that the laborer is worthy of his hire.
9. The burden of their message was to be: "The kingdom of heaven is at hand." They also received power from their Master to heal the sick, cleanse the lepers, raise the dead, cast out devils: and were admonished, since they had received freely, to give as freely to others. Jesus told them they were going as sheep among wolves; that they would be brought before governors and kings for his sake; that they would be delivered up to councils, and scourged in the synagogues; that they would be hated of all men for his sake; but they were also given the comforting assurance that they who would endure to the end should be saved.[31] These apostles went forth through the towns of Judea preaching the gospel and healing the sick.
10. Seventies Called.—The harvest being great and the laborers few, Jesus called seventies into the ministry to aid the twelve apostles. He sent them two and two before him into every city and place where he himself expected to go. The commission, powers and instructions which the seventies received were nearly the same as those given to the twelve apostles.[32] These seventies went forth as the apostles had done and returning from their labor bore record that the power of God was with them in their ministry and that the very devils were subject to them in the name of Jesus.[33]
11. The Order of Events.—It would be difficult if not impossible to relate even the chief events in the life of Messiah in the order in which they occurred, since no little confusion exists in respect to the succession of events in the narratives of the New Testament. (See note 5, end of section.) Nor is it necessary to our purpose to dwell in detail or in sequence upon those matters. It is sufficient for us to know that after the events we have already noted Messiah's mission was more boldly declared. He proclaimed himself to be the Son of God; the Messiah of which the scriptures had borne record;[34] he taught men that God so loved the world that he gave his only begotten Son to redeem it, that whosoever would believe in him might have everlasting life.[35] In addition to this great doctrine we have seen that he taught repentance; he likewise taught that men must be born (baptized) of the water and of the Spirit before they could enter into the kingdom of God;[36] he made and baptized more disciples than John;[37] he also taught the doctrine of the resurrection of the dead, and announced himself as possessing the keys and powers thereof.[38]
12. The Divinity of Messiah's Mission.—Jesus sustained the divinity of his mission by pointing to the conformity of the facts connected with his career with the predictions of the scriptures;[39] by the testimony which John the Baptist bore;[40] by the works which he did—his wonderful miracles wherein the power of God was made manifest;[41] and lastly, and best of all, the testimony of the Father himself which was promised unto all those who would do his (the Father's) will.[42]
NOTES.
1. Order of the Temptations.—The order of the temptations is given differently by St. Matthew and St. Luke. St. Matthew placing second the scene on the pinnacle of the temple, and St. Luke the vision of the kingdoms of the world. Both orders cannot be right, and possibly St. Luke may have been influenced in his arrangement by the thought that a temptation to spiritual pride and the arbitrary exercise of miraculous power was a subtler and less transparent, and therefore more powerful one than the temptation to fall down and recognize the power of evil. * * * The consideration that St. Matthew, as one of the Apostles, is more likely to have heard the narrative immediately from the lips of Christ—gives greater weight to the order which he adopts.—Canon Farrar.
2. More than Three Temptations.—The positive temptations of Jesus were not confined to that particular point of time when they assailed him with concentrated force. [In the wilderness.] * * * But still more frequently in after life was he called to endure temptation of another kind—the temptation of suffering, and this culminated on two occasions, viz., in the conflict of Gethsemane, and in that moment of agony on the cross when he cried, "My God, my God! why hast thou forsaken me?"—Ullman.
3. Manner of Christ's Teaching.—Next to what our Savior taught, may be considered the manner of his teaching, which was extremely peculiar; yet, I think, precisely adapted to the peculiarity of his character and situation. His lessons did not consist of disquisitions; of anything like moral essays, or like sermons, or like set treatises upon several points which he mentioned. When he delivered a precept, it was seldom that he added any proof or argument, still more seldom that he accompanied it with, what all precepts require, limitations and distinctions. His instructions were conceived in short, emphatic, sententious rules, in occasional reflections or in sound maxims. I do not think this is a natural, or would it have been a proper method for a philosopher or a moralist or that it is a method which can be successfully imitated by us. But I contend that it was suitable to the character which Christ assumed, and to the situation in which, as a teacher, he was placed. He produced himself as a messenger from God. He put the truth of what he taught upon authority. [I say unto you, swear not at all; I say unto you, resist not evil; I say unto you, love your enemies.] In the choice, therefore, of his mode of teaching, the purpose by him to be consulted was impression; because conviction, which forms the principal end of our discourse, was to arise in the minds of his followers from a different source, from their respect to his person and authority. Now, for the purpose of impression singly and exclusively, I know nothing which would have so great force, as strong, ponderous maxims, frequently urged and frequently brought back to the thoughts of the hearers. I know nothing that could in this view be said better than, Do unto others as ye would that others should do unto you; The first and great commandment is, Thou shalt love the Lord thy God; and the second is like unto it, Thou shalt love thy neighbor as thyself.—Christian Evidences—Paley.
4. The Law Added to the Gospel.—The Mosaic Law never was considered, by those who understood it, "an everlasting covenant." It was given for a special purpose, and when it had accomplished that purpose, it was laid aside. We read in Galatians iii:8, that "the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all the nations of the earth be blessed." From this it appears that the gospel was preached unto Abraham. In Hebrews (iv:2), Paul speaking of ancient Israel says: "For unto us was the gospel preached, as well as unto them [ancient Israel]: but the word preached did not profit them, not being mixed with faith in them that heard it." Not only then was the gospel preached unto Abraham, but also unto the children of Israel. Now let us go back to the third chapter of Galatians; for Paul having stated that the gospel was preached unto Abraham, asks this question (verse 19): "Wherefore then serveth the law?" (if the gospel was preached unto Abraham). "It was added because of transgression, till the seed" (Christ) "should come to whom the promise was made." Added? Added to what? Added to the gospel, which before that time had been preached unto Abraham, and also to ancient Israel. But the Israelites under Moses were unable to live the perfect law of the gospel. They were not strong enough to overcome evil with good, as the gospel requires, so a law of carnal commandments was "added" to the gospel—a law which breathed of the spirit of an eye for an eye, a tooth for a tooth—a law which was suited to their capacity. Paul, speaking of this subject in the same chapter of Galatians (verses 23–25), says: "Before faith came we were kept under the law, shut up unto the faith which should afterwards be revealed. Wherefore the law [the law of Moses] was our school-master to bring us unto Christ, that we might be justified by faith. But after that faith has come we are no longer under a school-master." From these passages of scripture we learn this: The gospel was preached unto Abraham, and also unto ancient Israel. The Israelites were unable to live the law of the gospel, hence a law of carnal commandments, known as the law of Moses was given as a school-master to bring them up to a higher law; Christ came and introduced that higher law—the gospel; explained its principles and pointed out the difference between it and the law of Moses. The gospel took the place of the law of Moses, which was laid aside, having fulfilled the object for which it was added to the gospel.—Lecture on Mission of Joseph Smith—Roberts.
5. Neglect of Chronological Order in New Testament Narratives.—The four gospels narrate the principal events connected with our Lord's abode on earth, from his birth to his ascension. There must, therefore, be a general resemblance between them, though that of John contains little in common with the others, being apparently supplementary to them. Yet there are considerable diversities both in the order in which facts are narrated, and in the facts themselves. Hence the difficulty of weaving the accounts of the four into a continuous and chronological history. It is our decided conviction that all the evangelists have not adhered to chronological arrangement. The question then arises, have all neglected the order of time? Newcome and many others espouse this view. "Chronological order," says the writer, "is not precisely observed by any of the evangelists; St. John and St. Mark observe it most; and St. Matthew neglects it most."—Davidson—Biblical Literature.
REVIEW.
1. What followed the baptism of Jesus?
2. What can you say of the order of the temptations? (Note 1).
3. What was the commencement of Christ's ministry?
4. What was the character of Christ's doctrine at this period?
5. State how the gospel supplanted the law of Moses.
6. Name the Apostles whom Jesus called.
7. What was the first mission of the Twelve?
8. What was the nature of the commission given to the Apostles?
9. State the calling and commission of the Seventies.
10. What can you say of the order of chronological events in the New Testament? (Note 5.)
11. To what several circumstances did Messiah point as giving evidence of the divinity of his mission?
12. Quote the passages of scripture cited in the text.
