Jesus the Christ

The time for His intervention soon arrived. There stood within the place six water pots;335 these He directed the servants to fill with water. Then, without audible command or 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."336

The circumstances incident to the miraculous act are instructive to contemplate. The presence of Jesus at the marriage, and His contribution to the successful conduct of the feast, set the seal of His approval upon the matrimonial relationship and upon the propriety of social entertainment. He was neither a recluse nor an ascetic; He moved among men, eating and drinking, as a natural, normal Being.337 On the occasion of the feast He recognized and heeded the demands of the liberal hospitality of the times, and provided accordingly. He, who but a few days before had revolted at the tempter's suggestion that He provide bread for His impoverished body, now used His power to supply a luxury for others. One effect of the miracle was to confirm the trust of those whose belief in Him as the Messiah was yet young and untried. "His disciples believed on him"; surely they had believed in some measure before, otherwise they would not have followed Him; but their belief was now strengthened and made to approach, if indeed it did not attain, the condition of abiding faith in their Lord. The comparative privacy attending the manifestation is impressive; the moral and spiritual effect was for the few, the inauguration of the Lord's ministry was not to be marked by public display.

MIRACLES IN GENERAL

The act of transmutation whereby water became wine was plainly a miracle, a phenomenon not susceptible of explanation, far less of demonstration, by what we consider the ordinary operation of natural law. This was the beginning of His miracles, or as expressed in the revized version of the New Testament, "his signs." In many scriptures miracles are called signs, as also wonders, powers, works, wonderful works, mighty works,338 etc. The spiritual effect of miracles would be unattained were the witnesses not caused to inwardly wonder, marvel, ponder and inquire; mere surprize or amazement may be produced by deception and artful trickery. Any miraculous manifestation of divine power would be futile as a means of spiritual effect were it unimpressive. Moreover, every miracle is a sign of God's power; and signs in this sense have been demanded of prophets who professed to speak by divine authority, though such signs have not been given in all cases. The Baptist was credited with no miracle, though he was pronounced by the Christ as more than a prophet;339 and the chronicles of some earlier prophets340 are devoid of all mention of miracles. On the other hand, Moses, when commissioned to deliver Israel from Egypt, was made, to understand that the Egyptians would look for the testimony of miracles, and he was abundantly empowered therefore.341

Miracles cannot be in contravention of natural law, but are wrought through the operation of laws not universally or commonly recognized. Gravitation is everywhere operative, but the local and special application of other agencies may appear to nullify it—as by muscular effort or mechanical impulse a stone is lifted from the ground, poised aloft, or sent hurtling through space. At every stage of the process, however, gravity is in full play, though its effect is modified by that of other and locally superior energy. The human sense of the miraculous wanes as comprehension of the operative process increases. Achievements made possible by modern invention of telegraph and telephone with or without wires, the transmutation of mechanical power into electricity with its manifold present applications and yet future possibilities, the development of the gasoline motor, the present accomplishments in aerial navigation—these are no longer miracles in man's estimation, because they are all in some degree understood, are controlled by human agency, and, moreover, are continuous in their operation and not phenomenal. We arbitrarily classify as miracles only such phenomena as are unusual, special, transitory, and wrought by an agency beyond the power of man's control.

In a broader sense, all nature is miracle. Man has learned that by planting the seed of the grape in suitable soil, and by due cultivation, he may conduce to the growth of what shall be a mature and fruitful vine; but is there no miracle, even in the sense of inscrutable processes, in that development? Is there less of real miracle in the so-called natural course of plant development—the growth of root, stem, leaves, and fruit, with the final elaboration of the rich nectar of the vine—than there was in what appears supernatural in the transmutation of water into wine at Cana?

In the contemplation of the miracles wrought by Christ, we must of necessity recognize the operation of a power transcending our present human understanding. In this field, science has not yet advanced far enough to analyze and explain. To deny the actuality of miracles on the ground that, because we cannot comprehend the means, the reported results are fictitious, is to arrogate to the human mind the attribute of omniscience, by implying that what man cannot comprehend cannot be, and that therefore he is able to comprehend all that is. The miracles of record in the Gospels are as fully supported by evidence as are many of the historical events which call forth neither protest nor demand for further proof. To the believer in the divinity of Christ, the miracles are sufficiently attested; to the unbeliever they appear but as myths and fables.342

To comprehend the works of Christ, one must know Him as the Son of God; to the man who has not yet learned to know, to the honest soul who would inquire after the Lord, the invitation is ready; let him "Come and see."

NOTES TO CHAPTER 11

1. Misunderstanding of Malachi's Prediction.—In the closing chapter of the compilation of scriptures known to us as the Old Testament, the prophet Malachi thus describes a condition incident to the last days, immediately preceding the second coming of Christ: "For, behold, the day cometh, that shall burn as an oven, and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch. But unto you that fear my name shall the Sun of righteousness arise with healing in his wings." The fateful prophecy concludes with the following blessed and far-reaching promise: "Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse." (Malachi 4:1, 2, 5, 6.) It has been held by theologians and Bible commentators that this prediction had reference to the birth and ministry of John the Baptist, (compare Matt. 11:14; 17:11; Mark 9:11; Luke 1:17), upon whom rested the spirit and power of Elias (Luke 1:17). However, we have no record of Elijah having ministered unto the Baptist, and furthermore, the latter's ministry, glorious though it was, justifies no conclusion that in him did the prophecy find its full realization. In addition, it should be remembered, that the Lord's declaration through Malachi, relative to the day of burning in which the wicked would be destroyed as stubble, yet awaits fulfilment. It is evident, therefore, that the commonly accepted interpretation is at fault, and that we must look to a later date than the time of John for the fulfilment of Malachi's prediction. The later occasion has come; it belongs to the present dispensation, and marks the inauguration of a work specially reserved for the Church in these latter days. In the course of a glorious manifestation to Joseph Smith and Oliver Cowdery, in the temple at Kirtland, Ohio, April 3d, 1836, there appeared unto them Elijah, the prophet of old, who had been taken from earth while still in the body. He declared unto them: "Behold, the time has fully come, which was spoken of by the mouth of Malachi, testifying that he (Elijah) should be sent before the great and dreadful day of the Lord come, to turn the hearts of the fathers to the children, and the children to the fathers, lest the whole earth be smitten with a curse. Therefore the keys of this dispensation are committed into your hands, and by this ye may know that the great and dreadful day of the Lord is near, even at the doors." (Doc. and Cov. 110:13-16.) See also The House of the Lord, pp. 82-83.

2. The Sign of the Dove.—"John the Baptist … had the privilege of beholding the Holy Ghost descend in the form of a dove, or rather in the sign of the dove, in witness of that administration. The sign of the dove was instituted before the creation of the world, a witness for the Holy Ghost, and the devil cannot come in the sign of a dove. The Holy Ghost is a personage, and is in the form of a personage. It does not confine itself to the form of the dove, but in sign of the dove. The Holy Ghost cannot be transformed into a dove; but the sign of a dove was given to John to signify the truth of the deed, as the dove is an emblem or token of truth and innocence."—From Sermon by Joseph Smith, History of the Church, vol. 5, pp. 260-261.

3. The Testimony of John the Baptist.—Observe that the Baptist's testimony to the divinity of Christ's mission is recorded as having been given after the period of our Lord's forty-day fast and temptations, and therefore approximately six weeks subsequent to the baptism of Jesus. To the deputation of priests and Levites of the Pharisaic party, who visited him by direction of the rulers, probably by appointment from the Sanhedrin, John, after disavowing that he was the Christ or any one of the prophets specified in the inquiry, said: "There standeth one among you whom ye know not; he it is who coming after me is preferred before me." On the next day, and again on the day following that, he bore public testimony to Jesus as the Lamb of God; and on the third day after the visit of the priests and Levites to John, Jesus started on the journey to Galilee (John 1:19-43).

John's use of the designation "Lamb of God" implied his conception of the Messiah as One appointed for sacrifice, and his use of the term is the earliest mention found in the Bible. For later Biblical applications, direct or implied, see Acts 8:32; 1 Peter 1:19; Rev. 5:6, 8, 12, 13; 6:1, 16; 7:9, 10, 17; etc.

4. "Come and See."—The spirit of our Lord's invitation to the young truth seekers, Andrew and John, is manifest in a similar privilege extended to all. The man who would know Christ must come to Him, to see and hear, to feel and know. Missionaries may carry the good tidings, the message of the gospel, but the response must be an individual one. Are you in doubt as to what that message means to-day? Then come and see for yourself. Would you know where Christ is to be found? Come and see.

5. The Eternal Father a Resurrected, Exalted Being.—"As the Father hath power in himself, so hath the Son power in himself, to lay down his life and take it again, so he has a body of his own. The Son doeth what he hath seen the Father do: then the Father hath some day laid down his life and taken it again; so he has a body of his own; each one will be in his own body."—Joseph Smith; see Hist, of the Church, vol. 5, p. 426.

"God himself was once as we are now, and is an exalted Man, and sits enthroned in yonder heavens! That is the great secret. If the veil was rent to-day, and the Great God who holds this world in its orbit, and who upholds all worlds and all things by his power, was to make himself visible,—I say, if you were to see him to-day, you would see him like a man in form—like yourselves in all the person, image, and very form as a man; for Adam was created in the very fashion, image, and likeness of God, and received instruction from, and walked, talked and conversed with him, as one man talks and communes with another."—Joseph Smith; see Compendium, p. 190.

6. Waterpots for Ceremonial Cleansing.—In the house at Cana there stood in a place specially reserved, six waterpots of stone "after the manner of the purifying of the Jews." Vessels of water were provided as a matter of prescribed order in Jewish homes, to facilitate the ceremonial washings enjoined by the law. From these pots or jars the water was drawn off as required; they were reservoirs holding the supply, not vessels used in the actual ablution.

7. "The Attitude of Science Towards Miracles" is the subject of a valuable article by Prof. H. L. Orchard, published in Journal of the Transactions of the Victoria Institute, or Philosophical Society of Great Britain, 1910, Vol. 42, pp. 81-122. This article was the Gunning Prize Essay for 1909. After a lengthy analytical treatment of his subject, the author presents the following summation, which was concurred in by those who took part in the ensuing discussions: "We here complete our scientific investigation of Bible Miracles. It has embraced (1) the nature of the phenomenon; (2) the conditions under which it is alleged to have occurred; (3) the character of the testimony to its occurrence. To the inquiry—Were the Bible miracles probable? science answers in the affirmative. To the further inquiry—Did they actually occur? the answer of science is again, and very emphatically, in the affirmative. If we liken them to gold, she has made her assay and says the gold is pure. Or the Bible miracles may be compared to a string of pearls. If science seeks to know whether the pearls are genuine, she may apply chemical and other tests to the examination of their character; she may search into the conditions and circumstances in which the alleged pearls were found. Were they first found in an oyster, or in some manufacturing laboratory? And she may investigate the testimony of experts. Should the result of any one of these examinations affirm the genuineness of the pearls, science will be slow to believe that they are 'paste'; if all the results declare their genuineness, science will not hesitate to say that they are true pearls. This, as we have seen, is the case of the Bible miracles. Science, therefore, affirms their actual occurrence."

8. The Testimony of Miracles.—The Savior's promise in a former day (Mark 16:17-18), as in the present dispensation (Doc. and Cov. 84:65-73), is definite, to the effect that specified gifts of the Spirit are to follow the believer as signs of divine favor. The possession and exercize of such gifts may be taken therefore as essential features of the Church of Christ. Nevertheless we are not justified in regarding the evidence of miracles as infallible testimony of authority from heaven; on the other hand, the scriptures furnish abundant proof that spiritual powers of the baser sort have wrought miracles, and will continue so to do, to the deceiving of many who lack discernment. If miracles be accepted as infallible evidence of godly power, the magicians of Egypt, through the wonders which they accomplished in opposition to the ordained plan for Israel's deliverance, have as good a claim to our respect as has Moses (Exo. 7:11). John the Revelator saw in vision a wicked power working miracles, and thereby deceiving many; doing great wonders, even bringing fire from heaven (Rev. 13:11-18). Again, he saw three unclean spirits, whom he knew to be "the spirits of devils working miracles" (Rev. 16:13-14). Consider, in connection with this, the prediction made by the Savior:—There shall arise false Christs, and false prophets, and shall show great signs and wonders, insomuch that, if it were possible, they shall deceive the very elect (Matt. 24:24). The invalidity of miracles as a proof of righteousness is indicated in an utterance of Jesus Christ regarding the events of the great judgment:—"Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you; depart from me, ye that work iniquity" (Matt. 7:22-23). The Jews, to whom these teachings were addressed, knew that wonders could be wrought by evil powers; for they charged Christ with working miracles by the authority of Beelzebub the prince of devils (Matt. 12:22-30; Mark 3:22; Luke 11:15).—From the author's The Articles of Faith, xii:25, 26.

CHAPTER 12.

EARLY INCIDENTS IN OUR LORD'S PUBLIC MINISTRY

FIRST CLEARING OF THE TEMPLE

Soon after the marriage festivities in Cana, Jesus, accompanied by His disciples, as also by His mother and other members of the family, went to Capernaum, a town pleasantly situated near the northerly end of the Sea of Galilee or Lake of Gennesaret343 and the scene of many of our Lord's miraculous works; indeed it came to be known as His own city.344 Because of the unbelief of its people it became a subject of lamentation to Jesus when in sorrow He prefigured the judgment that would befall the place.345 The exact site of the city is at present unknown. On this occasion Jesus tarried but a few days at Capernaum; for the time of the annual Passover was near, and in compliance with Jewish law and custom He went up to Jerusalem.

The synoptic Gospels,346 which are primarily devoted to the labors of Christ in Galilee, contain no mention of His attendance at the paschal festival between His twelfth year and the time of His death; to John alone are we indebted for the record of this visit at the beginning of Christ's public ministry. It is not improbable that Jesus had been present at other Passovers during the eighteen years over which the evangelists pass in complete and reverent silence; but at any or all such earlier visits, He, not being thirty years old, could not have assumed the right or privilege of a teacher without contravening established customs.347 It is worth our attention to note that on this, the first recorded appearance of Jesus in the temple subsequent to His visit as a Boy, He should resume His "Father's business" where He had before been engaged. It was in His Father's service that He had been found in discussion with the doctors of the law,348 and in His Father's cause He was impelled to action on this later occasion.

The multitudinous and mixed attendance at the Passover celebration has already received passing mention;349 some of the unseemly customs that prevailed are to be held in mind. The law of Moses had been supplemented by a cumulative array of rules, and the rigidly enforced requirements as to sacrifices and tribute had given rise to a system of sale and barter within the sacred precincts of the House of the Lord. In the outer courts were stalls of oxen, pens of sheep, cages of doves and pigeons; and the ceremonial fitness of these sacrificial victims was cried aloud by the sellers, and charged for in full measure. It was the custom also to pay the yearly poll tribute of the sanctuary at this season—the ransom offering required of every male in Israel, and amounting to half a shekel350 for each, irrespective of his relative poverty or wealth. This was to be paid "after the shekel of the sanctuary," which limitation, as rabbis had ruled, meant payment in temple coin. Ordinary money, varieties of which bore effigies and inscriptions of heathen import, was not acceptable, and as a result, money-changers plied a thriving trade on the temple grounds.

Righteously indignant at what He beheld, zealous for the sanctity of His Father's House, Jesus essayed to clear the place;351 and, pausing not for argument in words, He promptly applied physical force almost approaching violence—the one form of figurative language that those corrupt barterers for pelf could best understand. Hastily improvizing a whip of small cords, He laid about Him on every side, liberating and driving out sheep, oxen, and human traffickers, upsetting the tables of the exchangers and pouring out their heterogeneous accumulations of coin. With tender regard for the imprisoned and helpless birds He refrained from assaulting their cages; but to their owners He said: "Take these things hence;" and to all the greedy traders He thundered forth a command that made them quail: "Make not my Father's house an house of merchandise." His disciples saw in the incident a realization of the psalmist's line: "The zeal of thine house hath eaten me up."352

The Jews, by which term we mean the priestly officials and rulers of the people, dared not protest this vigorous action on the ground of unrighteousness; they, learned in the law, stood self-convicted of corruption, avarice, and of personal responsibility for the temple's defilement. That the sacred premises were in sore need of a cleansing they all knew; the one point upon which they dared to question the Cleanser was as to why He should thus take to Himself the doing of what was their duty. They practically submitted to His sweeping intervention, as that of one whose possible investiture of authority they might be yet compelled to acknowledge. Their tentative submission was based on fear, and that in turn upon their sin-convicted consciences. Christ prevailed over those haggling Jews by virtue of the eternal principle that right is mightier than wrong, and of the psychological fact that consciousness of guilt robs the culprit of valor when the imminence of just retribution is apparent to his soul.353 Yet, fearful lest He should prove to be a prophet with power, such as no living priest or rabbi even professed to be, they timidly asked for credentials of His authority—"What sign shewest thou unto us, seeing that thou doest these things?" Curtly, and with scant respect for this demand, so common to wicked and adulterous men,354 Jesus replied: "Destroy this temple and in three days I will raise it up."355

Blinded by their own craft, unwilling to acknowledge the Lord's authority, yet fearful of the possibility that they were opposing one who had the right to act, the perturbed officials found in the words of Jesus reference to the imposing temple of masonry within whose walls they stood. They took courage; this strange Galilean, who openly flouted their authority, spoke irreverently of their temple, the visible expression of the profession they so proudly flaunted in words—that they were children of the covenant, worshipers of the true and living God, and hence superior to all heathen and pagan peoples. With seeming indignation they rejoined: "Forty and six years was this temple in building, and wilt thou rear it up in three days?"356 Though frustrated in their desire to arouse popular indignation against Jesus at this time, the Jews refused to forget or forgive His words. When afterward He stood an undefended prisoner, undergoing an illegal pretense of trial before a sin-impeached court, the blackest perjury uttered against Him was that of the false witnesses who testified: "We heard him say, I will destroy this temple that is made with hands, and within three days I will build another made without hands."357 And while He hung in mortal suffering, the scoffers who passed by the cross wagged their heads and taunted the dying Christ with "Ah, thou that destroyest the temple, and buildest it in three days, save thyself, and come down from the cross."358 Yet His words to the Jews who had demanded the credentials of a sign had no reference to the colossal Temple of Herod, but to the sanctuary of His own body, in which, more literally than in the man-built Holy of Holies, dwelt the ever living Spirit of the Eternal God. "The Father is in me" was His doctrine.359