Jesus Christ (continued) – Jesus Christ (continued)

Jesus Christ (continued)

John's startling words made a profound impression. All classes from every part of the land, including Pharisees and Sadducees (Matthew 3:7), came to his baptism. John was not deceived. He saw how little change of heart underlay it all. The Regenerator had not yet come. But one day there appeared before him One whom he intuitively recognized as different from all the rest--as, indeed, the Christ whose coming it was his to herald. John, up to this time, does not seem to have personally known Jesus (compare John 1:31). He must, however, have heard of Him; he had, besides, received a sign by which the Messiah should be recognized (John 1:33); and now, when Jesus presented Himself, Divinely pure in aspect, asking baptism at his hands, the conviction was instantaneously flashed on his mind, that this was He. But how should he, a sinful man, baptize this Holy One? "I have need to be baptized of thee, and comest thou to me?" (Matthew 3:14). The question is one which forces itself upon ourselves--How should Jesus seek or receive a "baptism of repentance"? Jesus Himself puts it on the ground of meetness. "Suffer it now: for thus it becometh us to fulfill all righteousness" (Matthew 3:15). The Head was content to enter by the same gateway as the members to His specific vocation in the service of the kingdom. In submitting to the baptism, He formally identified Himself with the expectation of the kingdom and with its ethical demands; separated Himself from the evil of His nation, doubtless with confession of its sins; and devoted Himself to His life-task in bringing in the Messianic salvation. The significance of the rite as marking His consecration to, and entrance upon, His Messianic career, is seen in what follows. As He ascended from the water, while still "praying" (Luke 3:21), the heavens were opened, the Spirit of God descended like a dove upon Him, and a voice from heaven declared: "This is my beloved Son, in whom I am well pleased" (Matthew 3:16,Matthew 3:17). It is needless to inquire whether anyone besides John (compare John 1:33) and Jesus (Matthew 3:16; Mark 1:10) received this vision or heard these words; it was for them, not for others, the vision was primarily intended. To Christ's consecration of Himself to His calling, there was now added the spiritual equipment necessary for the doing of His work. He went forward with the seal of the Father's acknowledgment upon Him.

IV. The Temptation.

1. Temptation Follows Baptism:

(Matthew 4:1-11; Mark 1:13,14; Luke 4:1-13)

On the narrative of the baptism in the first three Gospels there follows at once the account of the temptation of Jesus in the wilderness. The psychological naturalness of the incident is generally acknowledged. The baptism of Jesus was a crisis in His experience. He had been plenished by the Spirit for His work; the heavens had been opened to Him, and His mind was agitated by new thoughts and emotions; He was conscious of the possession of new powers. There was need for a period of retirement, of still reflection, of coming to a complete understanding with Himself as to the meaning of the task to which He stood committed, the methods He should employ, the attitude He should take up toward popular hopes and expectations. He would wish to be alone. The Spirit of God led Him (Matthew 4:1; Mark 1:12; Luke 4:1) whither His own spirit also impelled. It is with a touch of similar motive that Buddhist legend makes Buddha to be tempted by the evil spirit Mara after he has attained enlightenment.

2. Nature of the Temptation:

The scene of the temptation was the wilderness of Judea. Jesus was there 40 days, during which, it is told, He neither ate nor drank (compare the fasts of Moses and Elijah, Exodus 24:18; Exodus 34:28; Deuteronomy 9:18; 1 Kings 19:8). Mark adds, "He was with the wild beasts" (verse 13). The period was probably one of intense self-concentration. During the whole of it He endured temptations of Satan (Mark 1:13); but the special assaults came at the end (Matthew 4:2 Luke 4:2). We assume here a real tempter and real temptations--the question of diabolic agency being considered after. This, however, does not settle the form of the temptations. The struggle was probably an inward one. It can hardly be supposed that Jesus was literally transported by the devil to a pinnacle of the temple, then to a high mountain, then, presumably, back again to the wilderness. The narrative must have come from Jesus Himself, and embodies an ideal or parabolic element. "The history of the temptation," Lange says, "Jesus afterwards communicated to His disciples in the form of a real narrative, clothed in symbolical language" (Commentary on Matthew, 83, English translation).

3. Stages of the Temptation:

The stages of the temptation were three--each in its own way a trial of the spirit of obedience.

(1) The first temptation was to distrust. Jesus, after His long fast, was hungry. He had become conscious also of supernatural powers. The point on which the temptation laid hold was His sense of hunger--the most over-mastering of appetites. "If thou art the Son of God, command that these stones become bread." The design was to excite distrustful and rebellious thoughts, and lead Jesus to use the powers entrusted to Him in an unlawful way, for private and selfish ends. The temptation was promptly met by a quotation from Scripture: "Man shall not live by bread alone," etc. (Matthew 4:4; Luke 4:4; compare Deuteronomy 8:3). If Jesus was in this position, it was His Father who had brought Him there for purposes of trial. Man has a higher life than can be sustained on bread; a life, found in depending on God's word, and obeying it at whatever cost.

(2) The second temptation (in Luke the third) was to presumption. Jesus is borne in spirit (compare Ezekiel 40:1,Ezekiel 40:2) to a pinnacle of the temple. From this dizzy elevation He is invited to cast Himself down, relying on the Divine promise: "He shall give His angels charge over thee," etc. (compare Psalms 91:11,Psalms 91:12). In this way an easy demonstration of His Messiahship would be given to the crowds below. The temptation was to overstep those bounds of humility and dependence which were imposed on Him as Son; to play with signs and wonders in His work as Messiah. But again the tempter is foiled by the word: "Thou shalt not make trial of (try experiments with, propose tests, put to the proof) the Lord thy God" (Matthew 4:7; Luke 4:12; compare Deuteronomy 6:16).

(3) The third temptation (Luke's second) was to worldly sovereignty, gained by some small concession to Satan. From some lofty elevation--no place on a geographical map--the kingdoms of the world and the glory of them are flashed before Christ's mind, and all are offered to Him on condition of one little act of homage to the tempter. It was the temptation to choose the easier path by some slight pandering to falsehood, and Jesus definitely repelled it by the saying: "Thou shalt worship the Lord thy God, and him only shalt thou serve" (Matthew 4:10; Luke 4:8). Jesus had chosen His path. The Father's way of the cross would be adhered to.

Its Typical Character.

The stages of the temptation typify the whole round of Satanic assault on man through body, mind, and spirit (Luke 4:13; compare 1 John 2:16), and the whole round of Messianic temptation. Jesus was constantly being tempted

(a) to spare Himself;

(b) to gratify the Jewish signseekers;

(c) to gain power by sacrifice of the right.

In principle the victory was gained over all at the commencement. His way was henceforth clear.

B. THE EARLY JUDAEAN MINISTRY

I. The Testimonies of the Baptist.

1. The Synoptics and John:

While the Synoptics pass immediately from the temptation of Jesus to the ministry in Galilee the imprisonment of the Baptist (Matthew 4:12; Mark 1:14,Mark 1:15; Luke 4:14), the Fourth Gospel furnishes the account, full of interest, of the earlier ministry of Jesus in Judea while the Baptist was still at liberty.

2. Threefold Witness of the Baptist:

(John 1:19-37)

The Baptist had announced Christ's coming; had baptized Him when He appeared; it was now his privilege to testify to Him as having come, and to introduce to Jesus His first disciples.

a) First Testimony--Jesus and Popular Messianic Expectation:

(John 1:19-28)

John's work had assumed proportions which made it impossible for the ecclesiastical authorities any longer to ignore it (compare Luke 3:15). A deputation consisting of priests and Levites was accordingly sent to John, where he was baptizing at Bethany beyond Jordan, to put to him categorical questions about his mission. Who was he? And by what authority did--he baptize? Was he the Christ? or Elijah? or the expected prophet? (compare John 6:14; John 7:4; Matthew 16:14). To these questions John gave distinct and straightforward replies. He was not the Christ, not Elijah, not the prophet. His answers grow briefer every time, "I am not the Christ"; "I am not"; "No." Who was he then? The answer was emphatic. He was but a "voice" (compare Isaiah 40:3)--a preparer of the way of the Lord. In their midst already stood One--not necessarily in the crowd at that moment--with whose greatness his was not to be compared (John 1:26,John 1:27). John utterly effaces himself before Christ.

b) Second Testimony--Christ and the Sin of the World:

(John 1:29-34)

The day after the interview with the Jerusalem deputies, John saw Jesus coming to him--probably fresh from the temptation--and bore a second and wonderful testimony to His Messiahship. Identifying Jesus with the subject of his former testimonies, and stating the ground of his knowledge in the sign God had given him (1:30-34), he said, "Behold, the Lamb of God, that taketh away the sin of the world" (1:29). The words are rich in suggestion regarding the character of Jesus, and the nature, universality and efficacy of His work (compare 1 John 3:5). The "Lamb" may point specifically to the description of the vicariously Suffering Servant of Yahweh in Isaiah 53:11.

c) Third Testimony--Christ and the Duty of the Disciple:

(John 1:35-37)

The third testimony was borne "again on the morrow," when John was standing with two of his disciples (one Andrew, 1:40, the other doubtless the evangelist himself). Pointing to Jesus, the Baptist repeated his former words, "Behold, the Lamb of God." While the words are the same, the design was different. In the first "behold" the idea is the recognition of Christ; in the second there is a call to duty--a hint to follow Jesus. On this hint the disciples immediately acted (1:37). It is next to be seen how this earliest "following" of Jesus grew.

II. The First Disciples.

1. Spiritual Accretion:

(John 1:37-51)

John's narrative shows that Jesus gathered His disciples, less by a series of distinct calls, than by a process of spiritual accretion. Men were led to Him, then accepted by Him. This process of selection left Jesus at the close of the second day with five real and true followers. The history confutes the idea that it was first toward the close of His ministry that Jesus became known to His disciples as the Messiah. In all the Gospels it was as the Christ that the Baptist introduced Jesus; it was as the Christ that the first disciples accepted and confessed Him (John 1:41,John 1:45,John 1:49).

a) Andrew and John--Discipleship as the Fruit of Spiritual Converse:

(John 1:37-40)

The first of the group were Andrew and John--the unnamed disciple of John 1:40. These followed Jesus in consequence of their Master's testimony. It was, however, the few hours' converse they had with Jesus in His own abode that actually decided them. To Christ's question, "What seek ye?" their answer was practically "Thyself." "The mention of the time--the 10th hour, i.e. 10 AM--is one of the small traits that mark John. He is here looking back on the date of his own spiritual birth" (Westcott).

b) Simon Peter--Discipleship a Result of Personal Testimony:

(John 1:41,42)

John and Andrew had no sooner found Christ for themselves ("We have found the Messiah," John 1:41) than they hastened to tell others of their discovery. Andrew at once sought out Simon, his brother, and brought him to Jesus; so, later, Philip sought Nathanael (John 1:45). Christ's unerring eye read at once the quality of the man whom Andrew introduced to Him. "Thou art Simon the son of John: thou shalt be called Cephas"--"Rock" or "Stone" (1:42). Matthew 16:18, therefore, is not the original bestowal of this name, but the confirmation of it. The name is the equivalent of "Peter" (Petros), and was given to Simon, not with any official connotation, but because of the strength and clearness of his convictions. His general steadfastness is not disproved by His one unhappy failure. (Was it thus the apostle acquired the name "Peter"?)

c) Philip--the Result of Scriptural Evidence:

(John 1:43,14)

The fourth disciple, Philip, was called by Jesus Himself, when about to depart for Galilee (John 1:43). Friendship may have had its influence on Philip (like the foregoing, he also was from Bethsaida of Galilee, John 1:44), but that which chiefly decided him was the correspondence of what he found in Jesus with the prophetic testimonies (John 1:45).

d) Nathanael--Discipleship an Effect of Heart-Searching Power:

(John 1:45-51)

Philip sought Nathanael (of Cana of Galilee, John 21:2)--the same probably as Bartholomew the Apostle--and told him he had found Him of whom Moses in the law and the prophets had written (John 1:45). Nathanael doubted, on the ground that the Messiah was not likely to have His origin in an obscure place like Nazareth (John 1:46; compare John 7:52). Philip's wise answer was, "Come and see"; and when Nathanael came, the Lord met him with a word which speedily rid him of his hesitations. First, Jesus attested His seeker's sincerity ("Behold, an Israelite indeed," etc., John 1:47); then, on Nathanael expressing surprise, revealed to him His knowledge of a recent secret act of meditation or devotion ("when thou wast under the fig tree," etc., John 1:48). The sign was sufficient to convince Nathanael that he was in the presence of a superhuman, nay a Divine, Being, therefore, the Christ--"Son of God .... King of Israel" (John 1:49). Jesus met his faith with further self-disclosure. Nathanael had believed on comparatively slight evidence; he would see greater things: heavens opened, and the angels of God ascending and descending upon the Son of Man (John 1:51). The allusion is to Jacob's vision (Genesis 28:10–22)--a Scripture which had possibly been theme of Philip's meditation in his privacy. Jesus puts Himself in place of that mystic ladder as the medium of reopened communication between heaven and earth.

2. "Son of Man" and "Son of God":

The name "Son of Man"--a favorite designation of Jesus for Himself--appears here for the first time in the Gospels. It is disputed whether it was a current Messianic title (see SON OF MAN), but at least it had this force on the lips of Jesus Himself, denoting Him as the possessor of a true humanity, and as standing in a representative relation to mankind universally. It is probably borrowed from Daniel 7:13 and appears in the Book of Enoch (see APOCALYPTIC LITERATURE). The higher title, "Son of God," given to Jesus by Nathanael, could not, of course, as yet carry with it the transcendental associations of John's Prologue (John 1:1,John 1:14,John 1:18), but it evidently conveyed an idea of superhuman dignity and unique relation to God, such as the better class of minds would seem to have attributed to the Messiah (compare John 5:18; John 10:33 ff; Matthew 26:63).

III. The First Events.

An interval of a few weeks is occupied by a visit of Jesus to Cana of Galilee (John 2:1) and a brief sojourn in Capernaum (John 2:12); after which Jesus returned to Jerusalem to the Passover as the most appropriate place for His public manifestation of Himself as Messiah (John 2:13). The notes of time in John suggest that the Passover (beginning of April, 27 AD) took place about three months after the baptism by John (compare 1:43; 2:1,12).

1. The First Miracle:

(John 2:1–11)

Prior to His public manifestation, a more private unfolding of Christ's glory was granted to the disciples at the marriage feast of Cana of Galilee (compare John 2:11). The marriage was doubtless that of some relative of the family, and the presence of Jesus at the feast, with His mother, brethren and disciples (as Joseph no more appears, it may be concluded that he was dead), is significant as showing that His religion is not one of antagonism to natural relations. The marriage festivities lasted seven days, and toward the close the wine provided for the guests gave out. Mary interposed with an indirect suggestion that Jesus might supply the want. Christ's reply, literally, "Woman, what is that to thee and to me?" (John 2:4), is not intended to convey the least tinge of reproof (compare Westcott, in the place cited.), but intimates to Mary that His actions were henceforth to be guided by a rule other than hers (compare Luke 2:51). This, however, as Mary saw (John 2:5), did not preclude an answer to her desire. Six waterpots of stone stood near, and Jesus ordered these to be filled with water (the quantity was large; about 50 gallons); then when the water was drawn off it was found changed into a nobler element--a wine purer and better than could have been obtained from any natural vintage. The ruler of the feast, in ignorance of its origin, expressed surprise at its quality (John 2:10). The miracle was symbolical--a "sign" (John 2:11)--and may be contrasted with the first miracle of Moses--turning the water into blood (Exodus 7:20). It points to the contrast between the old dispensation and the new, and to the work of Christ as a transforming, enriching and glorifying of the natural, through Divine grace and power.

After a brief stay at Capernaum (John 2:12), Jesus went up to Jerusalem to keep the Passover. There it was His design formally to manifest Himself. Other "signs" He wrought at the feast, leading many to believe on Him--not, however, with a deep or enduring faith (John 2:23–25)--but the special act by which He signalized His appearance was His public cleansing of the temple from the irreligious trafficking with which it had come to be associated.

2. The First Passover, and Cleansing of the Temple:

(John 2:13-25)

A like incident is related by the Synoptics at the close of Christ's ministry (Matthew 21:12,Matthew 21:13; Mark 11:15–18; Luke 19:45,Luke 19:46), and it is a question whether the act was actually repeated, or whether the other evangelists, who do not narrate the events of the early ministry, simply record it out of its chronological order. In any case, the act was a fitting inauguration of the Lord's work. A regular market was held in the outer court of the temple. Here the animals needed for sacrifice could be purchased, foreign money exchanged, and the doves, which were the offerings of the poor, be obtained. It was a busy, tumultuous, noisy and unholy scene, and the "zeal" of Jesus burned within Him--had doubtless often done so before--as He witnessed it. Arming Himself with a scourge of cords, less as a weapon of offense, than as a symbol of authority, He descended with resistless energy upon the wrangling throng, drove out the dealers and the cattle, overthrew the tables of the moneychangers, and commanded the doves to be taken away. Let them not profane His Father's house (John 2:14–16). No one seems to have opposed. All felt that a prophet was among them, and could not resist the overpowering authority with which He spake and acted. By and by, when their courage revived, they asked Him for a "sign" in evidence of His right to do such things. Jesus gave them no sign such as they demanded, but uttered an enigmatic word, and left them to reflect on it, "Destroy this temple, and in three days I will raise it up" (John 2:19). The authenticity of the saying is sufficiently vouched for by the perverted use made of it at Christ's trial (Matthew 26:61 parallel). It is a word based on the foresight which Christ had that the conflict now commencing was to end in His rejection and death. "The true way to destroy the Temple, in the eyes of Jesus, was to slay the Messiah. .... If it is in the person of the Messiah that the Temple is laid in ruins, it is in His person it shall be raised again" (Godet). The disciples, after the resurrection, saw the meaning of the word (John 2:22).

3. The Visit of Nicodemus:

(John 3:1-12)

As a sequel to these stirring events Jesus had a nocturnal visitor in the person of Nicodemus--a Pharisee, a ruler of the Jews, a "teacher of Israel" (John 3:10), apparently no longer young (John 3:4). His coming by night argues, besides some fear of man, a constitutional timidity of disposition (compare John 19:39); but the interesting thing is that he did come, showing that he had been really impressed by Christ's words and works. One recognizes in him a man of candor and uprightness of spirit, yet without adequate apprehensions of Christ Himself, and of the nature of Christ's kingdom. Jesus he was prepared to acknowledge as a Divinely-commissioned teacher--one whose mission was accredited by miracle (John 3:2). He was interested in the kingdom, but, as a morally living man, had no doubt of his fitness to enter into it. Jesus had but to teach and he would understand.

(1) The New Birth.

Jesus in His reply laid His finger at once on the defective point in His visitor's relation to Himself and to His kingdom: "Except one be born anew, he cannot see the kingdom of God" (John 3:3); "Except one be born of water and the Spirit, he cannot enter into the kingdom of God" (John 3:5). Nicodemus was staggered at this demand for a spiritual new birth. There is reason to believe that proselytes were baptized on being received into the Jewish church, and their baptism was called a "new birth." Nicodemus would therefore be familiar with the expression, but could not see that it had any applicability to him. Jesus teaches him, on the other hand, that he also needs a new birth, and this, not through water only, but through the Spirit. The change was mysterious, yet plainly manifest in its effects (John 3:7,John 3:8). If Nicodemus did not understand these "earthly things"--the evidence of which lay all around him--how should he understand "heavenly things," the things pertaining to salvation?

(2) "Heavenly Things."

These "heavenly things" Jesus now proceeds to unfold to Nicodemus: "As Moses lifted up the serpent," etc. (John 3:14). The "lifting up" is a prophecy of the cross (compare 12:32-34). The brazen serpent is the symbol of sin conquered and destroyed by the death of Christ. What follows in John 3:16–21 is probably the evangelist's expansion of this theme--God's love the source of salvation (John 3:16), God's purpose not the world's condemnation, but its salvation (John 3:17,John 3:18) the self-judgment of sin (John 3:19).

4. Jesus and John:

(John 3:22-36)

Retiring from Jerusalem, Jesus commenced a ministry in Judea (John 3:22). It lasted apparently about 6 months. The earlier Gospels pass over it. This is accounted for by the fact that the ministry in Judea was still preparatory. Jesus had publicly asserted His Messianic authority. A little space is now allowed to test the result. Meanwhile Jesus descends again to the work of prophetic preparation. His ministry at this stage is hardly distinguishable from John's. He summons to the baptism of repentance. His disciples, not Himself, administer the rite (John 3:23; John 4:2); hence the sort of rivalry that sprang up between His baptism and that of the forerunner (John 3:22–26). John was baptizing at the time at Aenon, on the western side of the Jordan; Jesus somewhere in the neighborhood. Soon the greater teacher began to eclipse the less. "All men came to Him" (3:26). John's reply showed how pure his mind was from the narrow, grudging spirit which characterized his followers. To him it was no grievance, but the fulfillment of his joy, that men should be flocking to Jesus. He was not the Bridegroom, but the friend of the Bridegroom. They themselves had heard him testify, "I am not the Christ." It lay in the nature of things that Jesus must increase; he must decrease (3:27-30). Explanatory words follow (3:31-36).

IV. Journey to Galilee--the Woman of Samaria.

1. Withdrawal to Galilee:

Toward the close of this Judean ministry the Baptist appears to have been cast into prison for his faithfulness in reproving Herod Antipas for taking his brother Philip's wife (compare John 3:24; Matthew 14:3–5 parallel). It seems most natural to connect the departure to Galilee in John 4:3 with that narrated in Matthew 3:13 parallel, though some think the imprisonment of the Baptist did not take place till later. The motive which Joh gives was the hostility of the Pharisees, but it was the imprisonment of the Baptist which led Jesus to commence, at the time He did, an independent ministry. The direct road to Galilee lay through Samaria; hence the memorable encounter with the woman at that place.

2. The Living Water:

Jesus, being wearied, paused to rest Himself at Jacob's well, near a town called Sychar, now 'Askar. It was about the sixth hour--or 6 o'clock in the evening. The time of year is determined by John 4:35 to be "four months" before harvest, i.e. December (there is no reason for not taking this literally). It suits the evening hour that the woman of Samaria came out to draw water. (Some, on a different reckoning, take the hour to be noon.) Jesus opened the conversation by asking from the woman a draught from her pitcher. The proverbial hatred between Jews and Samaritans filled the woman with surprise that Jesus should thus address Himself to her. Still greater was her surprise when, as the conversation proceeded, Jesus announced Himself as the giver of a water of which, if a man drank, he should never thirst again (John 4:13,John 4:14). Only gradually did His meaning penetrate her mind, "Sir, give me this water," etc. (John 4:15). The request of Jesus that she would call her husband led to the discovery that Jesus knew all the secrets of her life. She was before a prophet (John 4:19). As in the case iof Nathanael, the heart-searching power of Christ's word convinced her of His Divine claim.

3. The True Worship:

The conversation next turned upon the right place of worship. The Samaritans had a temple of their own on Mount Gerizim; the Jews, on the other hand, held to the exclusive validity of the temple at Jerusalem. Which was right? Jesus in His reply, while pronouncing for the Jews as the custodians of God's salvation (John 4:22), makes it plain that distinction of places is no longer a matter of any practical importance. A change was imminent which would substitute a universal religion for one of special times and places (John 4:20). He enunciates the great principle of the new dispensation that God is a Spirit, and they who worship Him must do so in spirit and in truth. Finally, when she spoke of the Messiah, Jesus made Himself definitely known to her as the Christ. To this poor Samaritan woman, with her receptive heart, He unveils Himself more plainly than He had done to priests and rulers (John 4:26).

4. Work at Its Reward:

The woman went home and became an evangelist to her people, with notable results (John 4:28,John 4:39). Jesus abode with them two days and confirmed the impression made by her testimony (John 4:40–42). Meanwhile, He impressed on His disciples the need of earnest sowing and reaping in the service of the Kingdom, assuring them of unfailing reward for both sower and reaper (John 4:35–38). He Himself was their Great Example (John 4:34).

C. THE GALILEAN MINISTRY AND VISITS TO THE FEASTS

1. The Scene:

Galilee was divided into upper Galilee and lower Galilee. It has already been remarked that upper Galilee was inhabited by a mixed population--hence called "Galilee of the Gentiles" (Matthew 4:15). The highroads of commerce ran through it. It was "the way of the sea" (the King James Version)--a scene of constant traffic. The people were rude, ignorant, and superstitious, and were densely crowded together in towns and villages. About 160 BC there were only a few Jews in the midst of a large heathen population; but by the time of Christ the Jewish element had greatly increased. The busiest portion of this busy district was round the Sea of Galilee, at the Northeast corner of which stood Capernaum--wealthy and cosmopolitan. In Nazareth, indeed, Jesus met with a disappointing reception (Luke 4:16–30; Matthew 13:54–57; compare John 4:43–45); yet in Galilee generally He found a freer spirit and greater receptiveness than among the stricter traditionalists of Judea.

2. The Time:

It is assumed here that Jesus returned to Galilee in December, 27 AD, and that His ministry there lasted till late in 29 AD (see "Chronology" above). On the two years' scheme of the public ministry, the Passover of John 6:4 has to be taken as the second in Christ's ministry--therefore as occurring at an interval of only 3 or 4 months after the return. This seems impossible in view of the crowding of events it involves in so short a time--opening incidents, stay in Capernaum (Matthew 4:13), three circuits in "all Galilee" (Matthew 4:23–25 parallel; Luke 8:1–4; Matthew 9:35–38; Mark 6:6), lesser journeys and excursions (Sermon on Mount: Gadara); and the dislocations it necessitates, e.g. the plucking of ears of corn (about Passover time) must be placed after the feeding of the 5,000, etc. It is simpler to adhere to the three years' scheme.

A division of the Galilean ministry may then fitly be made into two periods--one preceding, the other succeeding the Mission of the Twelve in Matthew 10:1–42 parallel. One reason for this division is that after the Mission of the Twelve the order of events is the same in the first three evangelists till the final departure from Galilee.

First Period--From the Beginning of the Ministry in Galilee till the Mission of the Twelve

I. Opening Incidents.

1. Healing of Nobleman's Son:

(John 4:43–54)

From sympathetic Samaria (John 4:39), Jesus had journeyed to unsympathetic Galilee, and first to Cana, where His first miracle had been wrought. The reports of His miracles in Judea had come before Him (John 4:45), and it was mainly His reputation as a miracle-worker which led a nobleman--a courtier or officer at Herod's court--to seek Him at Cana on behalf of his son, who was near to death. Jesus rebuked the sign-seeking spirit (John 4:48), but, on the fervent appeal being repeated, He bade the nobleman go his way: his son lived. The man's prayer had been, "Come down"; but he had faith to receive the word of Jesus (John 4:50), and on his way home received tidings of his son's recovery. The nobleman, with his whole household, was won for Jesus (John 4:53). This is noted as the second of Christ's Galilean miracles (John 4:54).

2. The Visit to Nazareth:

(Matthew 4:13; Luke 4:16-30)

A very different reception awaited Him at Nazareth,"His own country," to which He next came. We can scarcely take the incident recorded in Luke 4:16–30 to be the same as that in Matthew 13:54–58, though Matthew's habit of grouping makes this not impossible. The Sabbath had come, and on His entering the synagogue, as was His wont, the repute He had won led to His being asked to read. The Scripture He selected (or which came in the order of the day) was Isaiah 61:1 ff (the fact that Jesus was able to read from the synagogue-roll is interesting as bearing on His knowledge of Hebrew), and from this He proceeded to amaze His hearers by declaring that this Scripture was now fulfilled in their ears (Luke 4:21). The "words of grace" he uttered are not given, but it can be understood that, following the prophet's guidance, He would hold Himself forth as the predicted "Servant of Yahweh," sent to bring salvation to the poor, the bound, the broken-hearted, and for this purpose endowed with the fullness of the Spirit. The idea of the passage in Isa is that of the year of jubilee, when debts were canceled, inheritances restored, and slaves set free, and Jesus told them He had come to inaugurate that "acceptable year of the Lord." At first He was listened to with admiration, then, as the magnitude of the claims He was making became apparent to His audience, a very different spirit took possession of them. `Who was this that spoke thus?' `Was it not Joseph's son?' (Luke 4:22). They were disappointed, too, that Jesus showed no disposition to gratify them by working before them any of the miracles of which they had heard so much (Luke 4:23). Jesus saw the gathering storm, but met it resolutely. He told His hearers He had not expected any better reception, and in reply to their reproach that He had wrought miracles elsewhere, but had wrought none among them, quoted examples of prophets who had done the same thing (Elijah, Elisha, Luke 4:24–28). This completed the exasperation of the Nazarenes, who, springing forward, dragged Him to the brow of the hill on which their city was built, and would have thrown Him down, had something in the aspect of Jesus not restrained them. With one of those looks we read of occasionally in the Gospels, He seems to have overawed His townsmen, and, passing in safety through their midst, left the place (Luke 4:28–30).

3. Call of the Four Disciples:

(Matthew 4:17-22; Mark 1:16-22; Luke 5:1-11)

After leaving Nazareth Jesus made His way to Capernaum (probably Tell Hum), which thereafter seems to have been His headquarters. He "dwelt" there (Matthew 4:13). It is called in Matthew 9:1, "his own city." Before teaching in Capernaum self, however, He appears to have opened His ministry by evangelizing along the shores of the Sea of Galilee (Matthew 4:18; Mark 1:16; Luke 5:1), and there, at Bethsaida (on topographical questions, see special articles), He took His first step in gathering His chosen disciples more closely around Him. Hitherto, though attached to His person and cause, the pairs of fisher brothers, Simon and Andrew, James and John--these last the "sons of Zebedee"--had not been in constant attendance upon Him. Since the return from Jerusalem, they had gone back to their ordinary avocations. The four were "partners" (Luke 5:10). They had "hired servants" (Mark 1:20); therefore were moderately well off. The time had now come when they were to leave "all," and follow Jesus entirely.

a) The Draught of Fishes:

(Luke 5:1-9)

Luke alone records the striking miracle which led to the call. Jesus had been teaching the multitude from a boat borrowed from Simon, and now at the close He bade Simon put out into the deep, and let down his nets. Peter told Jesus they had toiled all night in vain, but he would obey His word. The result was an immense draught of fishes, so that the nets were breaking, and the other company had to be called upon for help. Both boats were filled and in danger of sinking. Peter's cry in so wonderful a presence was, "Depart from me; for I am a sinful man, O Lord."

b) "Fishers of Men":

The miracle gave Jesus opportunity for the word He wished to speak. It is here that Mt and Mr take up the story. The boats had been brought to shore when, first to Simon and Andrew, afterward to James and John (engaged in "mending their nets," Matthew 4:21; Mark 1:19), the call was given : "Come ye after me, and I will make you fishers of men." At once all was left--boats, nets, friends--and they followed Him. Their experience taught them to have large expectations from Christ.

4. At Capernaum:

(Matthew 4:13; Luke 4:31)

Jesus is now found in Capernaum. An early Sabbath--perhaps the first of His stated residence in the city--was marked by notable events. The Sabbath found Jesus as usual in the synagogue--now as teacher. The manner of His teaching is specially noticed: "He taught them as having authority, and not as the scribes" (Mark 1:22). The scribes gave forth nothing of their own.

a) Christ's Teaching:

(Mark 1:22,27; Luke 4:32)

They but repeated the dicta of the great authorities of the past. It was a surprise to the people to find in Jesus One whose wisdom, like waters from a clear fountain, came fresh and sparkling from His own lips. The authority also with which Jesus spoke commanded attention. He sought support in the opinion of no others, but gave forth His statements with firmness, decision, dignity and emphasis.

b) The Demoniac in the Synagogue:

(Mark 1:23-27; Luke 4:33-37)

While Jesus was teaching an extraordinary incident occurred. A man in the assembly, described as possessed by "an unclean spirit" (Mark 1:23; Luke 4:33) broke forth in cries, addressing Jesus by name ("Jesus, thou Nazarene"), speaking of Him as "the Holy One of God," and asking "What have we to do with thee? Art thou come to destroy us?" The diseased consciousness of the sufferer bore a truer testimony to Christ's dignity, holiness and power than most of those present could have given, and instinctively, but truly, construed His coming as meaning destruction to the empire of the demons. At Christ's word, after a terrible paroxysm, from which, however, the man escaped unhurt (Luke 4:35), the demon was cast out. More than ever the people were "amazed" at the word which had such power (Mark 1:27).

Demon-Possession: Its Reality.

This is the place to say a word on this terrible form of malady--demon-possession--met with so often in the Gospels. Was it a reality? Or a hallucination? Did Jesus believe in it? It is difficult to read the Gospels, and not answer the last question in the affirmative. Was Jesus, then, mistaken? This also it is hard to believe. If there is one subject on which Jesus might be expected to have clear vision--on which we might trust His insight--it was His relation to the spiritual world with which He stood in so close rapport. Was He likely then to be mistaken when He spoke so earnestly, so profoundly, so frequently, of its hidden forces of evil? There is in itself no improbability--rather analogy suggests the highest probability--of realms of spiritual existence outside our sensible ken. That evil should enter this spiritual world, and that human life should be deeply implicated with that evil--that its forces should have a mind and will organizing and directing them--are not beliefs to be dismissed with scorn. The presence of such beliefs in the time of Christ is commonly attributed to Babylonian, Persian or other foreign influences. It may be questioned, however, whether the main cause was not something far more real--an actual and permitted "hour and the power of darkness" (Luke 22:53) in the kingdom of evil, discovering itself in manifestations in the bodies and souls of men, that could be traced only to a supernatural cause (see DEMONIAC). (The present writer discusses the subject in an article in the Sunday School Times for June 4, 1910. It would be presumptuous even to say that the instance in the Gospels have no modern parallels. See a striking paper in Good, Words, edited by Dr. Norman MacLeod, for 1867, on "The English Demoniac.") It should be noted that all diseases are not, as is sometimes affirmed, traced to demonic influence. The distinction between other diseases and demonic possession is clearly maintained (compare Matthew 4:24; Matthew 10:1; Matthew 11:5, etc.). Insanity, epilepsy, blindness, dumbness, etc., were frequent accompaniments of possession, but they are not identified with it.

c) Peter's Wife's Mother:

(Matthew 8:14,15; Mark 1:29-31; Luke 4:38,39)