Читать книгу Historical Study of Jesus the Christ and His Mission - James E. Talmage - Страница 57

1. Sea of Galilee.—This, the largest body of fresh water in Palestine, is somewhat pear-shape in outline and measures approximately thirteen miles in extreme length on a northerly-southerly line and between six and seven miles in greatest width. The river Jordan enters it at the northeast extremity and flows out at the south-west; the lake may be regarded, therefore, as a great expansion of the river, though the water-filled depression is about two hundred feet in depth. The outflowing Jordan connects the sea of Galilee with the Dead Sea, the latter a body of intensely saline water, which in its abundance of dissolved salts and in the consequent density of its brine is comparable to the Great Salt Lake in Utah, though the chemical composition of the waters is materially different. The sea of Galilee is referred to by Luke, in accordance with its more appropriate classification as a lake (Luke 5:1, 2; 8:22, 23, 33). Adjoining the lake on the north-west is a plain, which in earlier times was highly cultivated: this was known as the land of Gennesaret (Matt. 14:34; Mark 6:53); and the water body came to be known as the sea or lake of Gennesaret (Luke 5:1). From the prominence of one of the cities on its western shore, it was known also as the sea of Tiberias (John 6:1,23; 21:1). In the Old Testament it is called the sea of Chinnereth (Numb. 34:11) or Chinneroth (Josh. 12:3) after the name of a contiguous city (Josh. 19:35). The surface of the lake or sea is several hundred feet below normal sea-level, 681 feet lower than the Mediterranean according to Zenos, or 700 feet as stated by some others. This low-lying position gives to the region a semi-tropical climate. Zenos, in the Standard Bible Dictionary, says: "The waters of the lake are noted for abundant fish. The industry of fishing was accordingly one of the most stable resources of the country round about. … Another feature of the sea of Galilee is its susceptibility to sudden storms. These are occasioned partly by its lying so much lower than the surrounding tableland (a fact that creates a difference of temperature and consequent disturbances in the atmosphere), and partly by the rushing of gusts of wind down the Jordan valley from the heights of Hermon. The event recorded in Matt. 8:24 is no extraordinary case. Those who ply boats on the lake are obliged to exercize great care to avoid peril from such storms. The shores of the sea of Galilee as well as the lake itself were the scenes of many of the most remarkable events recorded in the Gospels."

2. The Four Gospels.—All careful students of the New Testament must have observed that the books of Matthew, Mark, and Luke, treat the events of the Savior's sayings and doings in Galilee with greater fulness than they accord to His work in Judea; the book or Gospel of John, on the other hand, treats particularly the incidents of our Lord's Judean ministry, without excluding, however, important events that occurred in Galilee. In style of writing and method of treatment, the authors of the first three Gospels (evangelists as they and John are collectively styled in theologic literature) differ more markedly from the author of the fourth Gospel than among themselves. The events recorded by the first three can be more readily classified, collated, or arranged, and in consequence the Gospels written by Matthew, Mark, and Luke are now commonly known as the Synoptics, or Synoptic Gospels.

3. Thirty Years of Age.—According to Luke (3:23) Jesus was about thirty years of age at the time of His baptism, and we find that soon thereafter, He entered publicly upon the work of His ministry. The law provided that at the age of thirty years the Levites were required to enter upon their special service (Numb. 4:3). Clarke, Bible Commentary, treating the passage in Luke 3:23, says: "This was the age required by the law to which the priests must arrive before they could be installed in their office." Jesus may possibly have had regard for what had become a custom of the time, in waiting until He had attained that age before entering publicly on the labors of a Teacher among the people. Not being of Levitical descent He was not eligible to priestly ordination in the Aaronic order, and therefore, certainly did not wait for such before beginning His ministry. To have taught in public at an earlier age would have been to arouse criticism, and objection, which might have resulted in serious handicap or hindrance at the outset.

4. Throngs and Confusion at the Passover Festival.—While it is admittedly impossible that even a reasonably large fraction of the Jewish people could be present at the annual Passover gatherings at Jerusalem, and in consequence provision was made for local observance of the feast, the usual attendance at the temple celebration in the days of Jesus was undoubtedly enormous. Josephus calls the Passover throngs "an innumerable multitude" (Wars, ii, 1:3), and in another place (Wars, vi, 9:3) states that the attendance reached the enormous aggregate of three millions of souls; such is the record, though many modern writers treat the statement as an exaggeration. Josephus says that for the purpose of giving the emperor Nero information as to the numerical strength of the Jewish people, particularly in Palestine, the chief priests were asked by Cestius to count the number of lambs slain at the feast, and the number reported was 256,500, which on the basis of between ten and eleven persons to each paschal table would indicate the presence, he says, of at least 2,700,200, not including visitors other than Jews, and such of the people of Israel as were debarred from participation in the paschal meal because of ceremonial unfitness.

The scenes of confusion, inevitable under the conditions then prevailing, are admirably summarized by Geikie (Life and Words of Christ, chap. 30), who cites many earlier authorities for his statements: "The streets were blocked by the crowds from all parts, who had to make their way to the Temple, past flocks of sheep, and droves of cattle, pressing on in the sunken middle part of each street reserved for them, to prevent contact and defilement. Sellers of all possible wares beset the pilgrims, for the great feasts were, as has been said, the harvest time of all trades at Jerusalem, just as, at Mecca, even at this day, the time of the great concourse of worshippers at the tomb of the Prophet, is that of the busiest trade among the merchant pilgrims, who form the caravans from all parts of the Mohammedan world.

"Inside the Temple space, the noise and pressure were, if possible, worse. Directions were posted up to keep to the right or the left, as in the densest thoroughfares of London. The outer court, which others than Jews might enter, and which was, therefore, known as the Court of the Heathen, was in part, covered with pens for sheep, goats, and cattle, for the feast and the thank-offerings. Sellers shouted the merits of their beasts, sheep bleated, and oxen lowed. It was, in fact, the great yearly fair of Jerusalem, and the crowds added to the din and tumult, till the services in the neighboring courts were sadly disturbed. Sellers of doves, for poor women coming for purification from all parts of the country, and for others, had a space set apart for them. Indeed, the sale of doves was, in great measure, secretly, in the hands of the priests themselves: Hannas, the high priest, especially, gaining great profits from his dove cotes on Mount Olivet. The rents of the sheep and cattle pens, and the profits on the doves, had led the priests to sanction the incongruity of thus turning the Temple itself into a noisy market. Nor was this all. Potters pressed on the pilgrims their clay dishes and ovens for the Passover lamb; hundreds of traders recommended their wares aloud; shops for wine, oil, salt, and all else needed for sacrifices, invited customers; and, in addition, persons going across the city, with all kinds of burdens, shortened their journey by crossing the Temple grounds. The provision for paying the tribute, levied on all, for the support of the Temple, added to the distraction. On both sides of the east Temple gate, stalls had for generations been permitted for changing foreign money. From the fifteenth of the preceding month money-changers had been allowed to set up their tables in the city, and from the twenty-first—or twenty days before the Passover—to ply their trade in the Temple itself. Purchasers of materials for offerings paid the amount at special stalls, to an officer of the Temple, and received a leaden cheque for which they got what they had bought, from the seller. Large sums, moreover, were changed, to be cast, as free offerings, into one of the thirteen chests which formed the Temple treasury. Every Jew, no matter how poor, was, in addition, required to pay yearly a half-shekel—about eighteen pence—as atonement money for his soul, and for the support of the Temple. As this would not be received except in a native coin, called the Temple shekel, which was not generally current, strangers had to change their Roman, Greek, or Eastern money, at the stalls of the money-changers, to get the coin required. The trade gave ready means for fraud, which was only too common. Five per cent. exchange was charged, but this was indefinitely increased by tricks and chicanery, for which the class had everywhere earned so bad a name, that like the publicans, their witness would not be taken before a court."

Touching the matter of the defilement to which the temple courts had been subjected by traffickers acting under priestly license, Farrar, (Life of Christ, p. 152), gives us the following: "And this was the entrance-court to the Temple of the Most High! The court which was a witness that that house should be a House of Prayer for all nations had been degraded into a place which, for foulness, was more like shambles, and for bustling commerce more like a densely-crowded bazaar; while the lowing of oxen, the bleating of sheep, the Babel of many languages, the huckstering and wrangling, and the clinking of money and of balances (perhaps not always just), might be heard in the adjoining courts, disturbing the chant of the Levites and the prayers of priests!"

5. The Servility of the Jews in the Presence of Jesus.—The record of the achievement of Jesus, in ridding the temple courts of those who had made the House of the Lord a market place, contains nothing to suggest the inference that He exercized superhuman strength or more than manly vigor. He employed a whip of His own making, and drove all before Him. They fled helter-skelter. None are said to have voiced an objection until the expulsion had been made complete. Why did not some among the multitude object? The submission appears to have been abject and servile in the extreme. Farrar, (Life of Christ, pp. 151, 152) raises the question and answers it with excellent reasoning and in eloquent lines: "Why did not this multitude of ignorant pilgrims resist? Why did these greedy chafferers content themselves with dark scowls and muttered maledictions, while they suffered their oxen and sheep to be chased into the streets and themselves ejected, and their money flung rolling on the floor, by one who was then young and unknown, and in the garb of despised Galilee? Why, in the same way we might ask, did Saul suffer Samuel to beard him in the very presence of his army? Why did David abjectly obey the orders of Joab? Why did Ahab not dare to arrest Elijah at the door of Naboth's vineyard? Because sin is weakness; because there is in the world nothing so abject as a guilty conscience, nothing so invincible as the sweeping tide of a Godlike indignation against all that is base and wrong. How could these paltry sacrilegious buyers and sellers, conscious of wrongdoing, oppose that scathing rebuke, or face the lightnings of those eyes that were enkindled by an outraged holiness? When Phinehas the priest was zealous for the Lord of Hosts, and drove through the bodies of the prince of Simeon and the Midianitish woman with one glorious thrust of his indignant spear, why did not guilty Israel avenge that splendid murder? Why did not every man of the tribe of Simeon become a Goel to the dauntless assassin? Because Vice cannot stand for one moment before Virtue's uplifted arm. Base and grovelling as they were, these money-mongering Jews felt, in all that remnant of their souls which was not yet eaten away by infidelity and avarice, that the Son of Man was right.

"Nay, even the Priests and Pharisees, and Scribes and Levites, devoured as they were by pride and formalism, could not condemn an act which might have been performed by a Nehemiah or a Judas Maccabaeus, and which agreed with all that was purest and best in their traditions. But when they had heard of this deed, or witnessed it, and had time to recover from the breathless mixture of admiration, disgust, and astonishment which it inspired, they came to Jesus, and though they did not dare to condemn what He had done, yet half indignantly asked Him for some sign that He had a right to act thus."

6. Jewish Regard for the Temple.—The Jews professed high regard for the temple. "An utterance of the Savior, construed by the dark-minded as an aspersion upon the temple, was used against Him as one of the chief accusations on which His death was demanded. When the Jews clamored for a sign of His authority He predicted His own death and subsequent resurrection, saying, 'Destroy this temple, and in three days I will raise it up,' (John 2:19–22; see also Matt. 26:61; 27:40; Mark 14:58; 15:29). They blindly regarded this remark as a disrespectful allusion to their temple, a structure built by human hands, and they refused to forget or forgive. That this veneration continued after the crucifixion of our Lord is evident from accusations brought against Stephen, and still later against Paul. In their murderous rage the people accused Stephen of disrespect for the temple, and brought false witnesses who uttered perjured testimony saying, 'This man ceaseth not to speak blasphemous words against this holy place.' (Acts 6:13.) And Stephen was numbered with the martyrs. When it was claimed that Paul had brought with him into the temple precincts, a Gentile, the whole city was aroused, and the infuriated mob dragged Paul from the place and sought to kill him. (Acts 21:26–31.)"—The author; House of the Lord, pp. 60, 61.

7. Some of the "Chief Rulers" Believed.—Nicodemus was not the only one among the ruling classes who believed in Jesus; but of most of these we learn nothing to indicate that they had sufficient courage to come even by night to make independent and personal inquiry. They feared the result in loss of popularity and standing. We read in John 12:42, 43: "Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue: for they loved the praise of men more than the praise of God." Note also the instance of the scribe who proffered to become a professed disciple, but, probably because of some degree of insincerity or unfitness, was rather discouraged than approved by Jesus. (Matt. 8:19, 20.)

8. Nicodemus.—The course followed by this man evidences at once that he really believed in Jesus as one sent of God, and that his belief failed of development into a condition of true faith, which, had it but been realized, might have led to a life of devoted service in the Master's cause. When at a later stage than that of his interview with Christ the chief priests and Pharisees upbraided the officers whom they had sent to take Jesus into custody and who returned to report their failure, Nicodemus, one of the council, ventured to mildly expostulate against the murderous determination of the rulers, by stating a general proposition in interrogative form: "Doth our law judge any man before it hear him and know what he doeth?" He was answered by his colleagues with contempt, and appears to have abandoned his well-intended effort (John 7:50–53; read preceding verses 30–49). We next hear of him bringing a costly contribution of myrrh and aloes, about a hundred-weight, to be used in the burial of Christ's then crucified body; but even in this deed of liberality and devotion, in which his sincerity of purpose cannot well be questioned, he had been preceded by Joseph of Arimathea, a man of rank, who had boldly asked for and secured the body for reverent burial (John 19:38–42). Nevertheless Nicodemus did more than did most of his believing associates among the noble and great ones; and to him let all due credit be given; he will not fail of his reward.

9. "The Jews" or "A Jew."—We read that "there arose a question between some of John's disciples and the Jews about purifying" (John 3:25). Bearing in mind that the expression "the Jews" is very commonly used by the author of the fourth Gospel to designate the officials or rulers among the people, the passage quoted may be understood to mean that the Baptist's disciples were engaged in disputation with the priestly rulers. It is held, however, by Biblical scholars generally, that "the Jews" in this passage is a mistranslation, and that the true rendering is "a Jew." The disputation concerning purifying appears to have arisen between some of the Baptist's followers and a single opponent; and the passage as it appears in the King James version of the Bible is an instance of scripture not translated correctly.

10. Friend of the Bridegroom.—Judean marriage customs in the days of Christ required the appointing of a chief grooms-man, who attended to all the preliminaries and made arrangements for the marriage feast, in behalf of the bridegroom. He was distinctively known as the friend of the bridegroom. When the ceremonial requirements had been complied with, and the bride had been legally and formally given unto her spouse, the joy of the bridegroom's friend was fulfilled inasmuch as his appointed duties had been successfully discharged. (John 3:29.) According to Edersheim, (Life and Times of Jesus the Messiah, vol. 1, p. 148), by the simpler customs prevalent in Galilee a "friend of the bridegroom" was not often chosen; and (pp. 663–4) the expression "children of the bridechamber" (Matt. 9:15; Mark 2:19; Luke 5:34, in all of which citations the expression is used by Jesus), was applied collectively to all the invited guests at a wedding festival. He says: "As the institution of 'friends of the bridegroom' prevailed in Judea, but not in Galilee, this marked distinction of the 'friend of the bridegroom' in the mouth of the Judean John, and 'sons (children) of the bridechamber' in that of the Galilean Jesus, is itself evidential of historic accuracy."

11. The Atonement Money.—In the course of the exodus, the Lord required of every male in Israel who was twenty years old or older at the time of a census the payment of a ransom, amounting to half a shekel (Exo. 30:12–16). See pages 383 and 396 herein. As to the use to which this money was to be put, the Lord thus directed Moses: "And thou shalt take the atonement money of the children of Israel, and shalt appoint it for the service of the tabernacle of the congregation; that it may be a memorial unto the children of Israel before the Lord, to make an atonement for your souls" (Exo. 30:16; see also 38:25–31). In time, the tax of half a shekel, equivalent to a bekah (Exo. 38:26), was collected annually, though for this exaction no scriptural authority is of record. This tax must not be confused with the redemption money, amounting to five shekels for every firstborn male, the payment of which exempted the individual from service in the labors of the sanctuary. In place of the firstborn sons in all the tribes, the Lord designated the Levites for this special ministry; nevertheless He continued to hold the firstborn males as peculiarly His own, and required the payment of a ransom as a mark of their redemption from the duties of exclusive service. See Exo. 13:12, 13–15; Numb. 3:13, 40–51; 8:15–18; 18:15, 16; also pages 95, 96 herein.