Jesus the Christ

By some means they carried the afflicted man to the flat roof of the house, probably by an outside stairway or by the use of a ladder, possibly by entering an adjoining house, ascending the stairs to its roof and crossing therefrom to the house within which Jesus was teaching. They broke away part of the roof, making an opening, or enlarging that of the trapdoor such as the houses of that place and time were usually provided with; and, to the surprize of the assembled crowd, they then let down through the tiling the portable couch upon which the palsied sufferer lay. Jesus was deeply impressed by the faith and works413 of those who had thus labored to place a helpless paralytic before Him; doubtless, too, He knew of the trusting faith in the heart of the sufferer; and, looking compassionately upon the man, He said: "Son, thy sins be forgiven thee."

Among the people there assembled were scribes, Pharisees, and doctors of the law, not only representatives of the local synagog but some who had come from distant towns in Galilee, and some from Judea, and even from Jerusalem. The official class had opposed our Lord and His works on earlier occasions, and their presence in the house at this time boded further unfriendly criticism and possible obstruction. They heard the words spoken to the paralytic, and were angered thereat. In their hearts they accused Jesus of the awful offense of blasphemy, which consists essentially in claiming for human or demon power the prerogatives of God, or in dishonoring God by ascribing to Him attributes short of perfection.414 These unbelieving scholars, who incessantly wrote and talked of the coming of the Messiah, yet rejected Him when He was there present, murmured in silence, saying to themselves: "Who can forgive sins but God only?" Jesus knew their inmost thoughts,415 and made reply thereto, saying: "Why reason ye these things in your hearts? Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?" And then to emphasize, and to put beyond question His possession of divine authority, He added: "But that ye may know that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,) I say unto thee, Arise, and take up thy bed, and go thy way into thine house." The man arose, fully restored; and, taking up the mattress upon which he had been brought, walked out before them. The amazement of the people was mingled with reverence, and many glorified God, of whose power they were witnesses.

The incident demands our further study. According to one of the accounts, the Lord's first words to the afflicted one were: "Son, be of good cheer;" followed directly by the comforting and authoritative assurance: "Thy sins be given thee."416 The man was probably in a state of fear; he may have known that his ailment was the result of wicked indulgences; nevertheless, though he may have considered the possibility of hearing only condemnation for his transgression, he had faith to be brought. In this man's condition there was plainly a close connection between his past sins and his present affliction; and in this particular his case is not unique, for we read that Christ admonished another, whom He healed, to sin no more lest a worse thing befall him.417 We are not warranted, however, in assuming that all bodily ills are the result of culpable sin; and against such a conception stands the Lord's combined instruction and rebuke to those who, in the case of a man born blind, asked who had sinned, the man or his parents to bring so grievous an affliction upon him, to which inquiry our Lord replied that the man's blindness was due neither to his own sin nor to that of his parents.418

In many instances, however, disease is the direct result of individual sin. Whatever may have been the measure of past offense on the part of the man suffering from palsy, Christ recognized his repentance together with the faith that accompanied it, and it was the Lord's rightful prerogative to decide upon the man's fitness to receive remission of his sins and relief from his bodily affliction. The interrogative response of Jesus to the muttered criticism of the scribes, Pharisees, and doctors, has been interpreted in many ways. He inquired which was easier, to say, "Thy sins be forgiven thee," or to say, "Arise, and take up thy bed, and walk." Is it not a rational explanation that, when spoken authoritatively by Him, the two expressions were of allied meaning? The circumstance should have been a sufficient demonstration to all who heard, that He, the Son of Man, claimed and possessed the right and the power to remit both physical and spiritual penalties, to heal the body of visible disease, and to purge the spirit of the no less real malady of sin. In the presence of people of all classes Jesus thus openly asserted His divinity, and affirmed the same by a miraculous manifestation of power.

The charge of blasphemy, which the rabbinical critics formulated in their minds against the Christ, was not to end as a mental conception of theirs, nor to be nullified by our Lord's later remarks. It was through perjured testimony that He finally received unrighteous condemnation and was sent to His death.419 Already, in that house at Capernaum, the shadow of the cross had fallen athwart the course of His life.

PUBLICANS AND SINNERS

From the house Jesus repaired to the seaside, whither the people followed Him; there He taught them again. At the close of His discourse He walked farther and saw a man named Levi, one of the publicans420 or official collectors of taxes, sitting at the custom-house where the tariff levied under Roman law had to be paid. This man was known also as Matthew, a name less distinctively Jewish than is Levi.421 He afterward became one of the Twelve and the author of the first of the evangelical Gospels. To him Jesus said, "Follow me." Matthew left his place and followed the Lord. Some time later the new disciple provided a great feast at his house, in honor of the Master; and other disciples were present. So obnoxious to the Jews was the power of Rome to which they were subject, that they regarded with aversion all officials in Roman employ. Particularly humiliating to them was the system of compulsory taxation, by which they, the people of Israel, had to pay tribute to an alien nation, which in their estimation was wholly pagan and heathen.

Naturally, the collectors of these taxes were abhorred; and they, known as publicans, probably resented the discourteous treatment by inconsiderate enforcement of the tax requirements, and, as affirmed by historians, often inflicted unlawful extortion upon the people. If publicans in general were detested, we can readily understand how bitter would be the contempt in which the Jews would hold one of their own nation who had accepted appointment as such an official. In this unenviable status was Matthew when Jesus called him. The publicans formed a distinct social class, for from the community in general they were practically ostracized. All who associated with them were made to share in the popular odium, and "publicans and sinners" became a common designation for the degraded caste. To Matthew's feast many of his friends and some of his fellow officials were invited, so that the gathering was largely made up of these despized "publicans and sinners." And to such an assemblage went Jesus with His disciples.

The scribes and Pharisees could not let pass such an opportunity for faultfinding and caustic criticism. They hesitated to address themselves directly to Jesus, but of the disciples they asked in disdain: "Why eateth your Master with publicans and sinners?" The Master heard, and replied with edifying incisiveness mingled with splendid irony. Citing one of the common aphorisms of the day, He said: "They that be whole need not a physician, but they that are sick." To this He added: "I am not come to call the righteous, but sinners to repentance." The hypercritical Pharisees were left to make their own application of the rejoinder, which some may have understood to mean that their self-righteousness was arraigned and their claims to superiority derided. Aside from the veiled sarcasm in the Master's words, they ought to have perceived the wisdom enshrined in His answer and to have profited thereby. Is not the physician's place among the afflicted ones? Would he be justified in keeping aloof from the sick and the suffering? His profession is that of combating disease, preventing when possible, curing when necessary, to the full extent of his ability. If the festive assembly at Matthew's house really did comprize a number of sinners, was not the occasion one of rare opportunity for the ministrations of the Physician of Souls? The righteous need no call to repentance; but are the sinners to be left in sin, because those who profess to be spiritual teachers will not condescend to extend a helping hand?

THE OLD AND THE NEW

Shortly after the entertainment provided by Matthew, the Pharisees were ready with another criticism, and in this they were associated with some of the Baptist's adherents. John was in prison; but many of those who had been drawn to his baptism, and had professed discipleship to him, still clung to his teachings, and failed to see that the Greater One of whom he had testified was then ministering amongst them. The Baptist had been a scrupulous observer of the law; his strict asceticism vied with the rigor of Pharisaic profession. His non-progressive disciples, now left without a leader, naturally fell in with the Pharisees. Some of John's disciples came to Jesus, and questioned Him concerning His seeming indifference in the matter of fasting. They propounded a plain question: "Why do the disciples of John and of the Pharisees fast, but thy disciples fast not?"422 To the friends of the now imprisoned Baptist our Lord's reply must have brought memories of their beloved leader's words, when he had compared himself to the Bridegroom's friend, and had plainly told them who was the real Bridegroom.423

Конец ознакомительного фрагмента.

Текст предоставлен ООО «ЛитРес».

Прочитайте эту книгу целиком, купив полную легальную версию на ЛитРес.

Безопасно оплатить книгу можно банковской картой Visa, MasterCard, Maestro, со счета мобильного телефона, с платежного терминала, в салоне МТС или Связной, через PayPal, WebMoney, Яндекс.Деньги, QIWI Кошелек, бонусными картами или другим удобным Вам способом.

1

As to the year of Christ's birth, see chapter 8.

2

See chapter 6.

3

The Holy Bible, the Book of Mormon, the Doctrine and Covenants, and the Pearl of Great Price constitute the standard works of the Church of Jesus Christ of Latter-day Saints. These will be cited alike as Scriptures in the following pages, for such they are.

4

Rev. 12:7; see also verses 8 and 9.

5

Rev. 12:4; see also Doc. and Cov. 29:36-38; and 76:25-27.

6

Jude 6.

7

P. of G.P., Abraham 3:26.

8

Rev. 12:9.

9

Isa. 14:12-15; compare Doc. and Cov. 29:36-38; and 76:23-27.

10

P. of G.P., Moses 4:1-4; see also Abraham 3:27, 28.

11

For a further treatment of the preexistence of spirits see the author's "Articles of Faith" x:21-30.

12

Note 1, end of chapter.

13

Job 38:7.

14

Note 2, end of chapter.

15

Psalm 25:14; Amos 3:7.

16

John 1:1-3, 14; see also 1 John 1:1; 5: 7; Rev. 19:13; compare Doc. and Cov. 93:1-17, 21.

17

P. of C.P., Moses 1:32, 33; see also 2:5.

18

1 John 1:1-3; 2:13, 14; 4:9; Rev. 3:14.

19

2 Tim. 1:9, 10; Rom. 16:25; Eph. 1:4; 3:9, 11; Titus 1:2. See especially Rom. 3:25; and note the marginal rendering—"foreordained"—making the passage read: "Whom God hath foreordained to be a propitiation."

20

1 Peter 1:19, 20.

21

John 6:38, 51, 57, 61, 62.

22

John 8:58; see also 17:5, 24; and compare Exo. 3:14. Page 37.

23

John 16:27, 28; see also 13:3.

24

John 17:3-5; see also verses 24, 25.

25

Note 3, end of chapter.

26

B. of M., Ether 3:11-16. See also 1 Nephi 17:30; 19:7; 2 Nephi 9:5; 11:7; 25:12; 26:12; Mosiah 3:5; 4:2; 7:27; 13:34; 15:1; Alma 11:40; Hela. 14:12; 3 Nephi 9:15.

27

Doc. and Cov. 93:1-17, 21.

28

Doc. and Cov. 76:13, 14.

29

P. of G.P., Abraham 3:25. For a fuller treatment of man's Free Agency, see the author's "Articles of Faith," iii:1-10, and the numerous references there given.

30

P. of G.P., Moses 1:39; compare 6:59. Note 1, end of chapter.

31

Note 2, end of chapter.

32

Gen. 1:26, 27; 2:7; compare P. of G.P., Moses 2:26, 27; 3:7; Abraham 4:26-28; 5:7.

33

Gen. 1:28-31; 2:16, 17; compare P. of G.P., Moses 2:28-31; 3:16, 17; Abraham 4:28-31; 5:12, 13.

34

Gen. 2:8; compare statement in verse 5—that prior to that time there was "not a man to till the ground"; see also P. of G.P., Moses 3:7; Abraham 1:3; and B. of M., 1 Nephi 5:11.

35

Gen. chap. 3; compare P. of G.P., Moses chap. 4.

36

See "Articles of Faith," iii:21-32.

37

1 Tim. 2:14; see also 2 Cor. 11:3.

38

Note 3, end of chapter.

39

See page 7.

40

Note 4, end of chapter.

41

Note 5, end of chapter.

42

Rom. 5:12, 18.

43

1 Cor. 15:21, 22.

44

Lev. 22:20; Deut. 15:21; 17:1; Mal. 1:8, 14; compare Heb. 9:14; 1 Peter 1:19.

45

John 10:17-18

46

John 5:26

47

John 6:38

48

John 4:34

49

John 5:30; see also verse 19; also Matt. 26:42; compare Doc. and Cov. 19:2; 20:24.

50

New Standard Dictionary under "propitiation."

51

1 Cor. 15:20; see also Acts 26:23; Col. 1:18; Rev. 1:5.

52

Matt. 27:52, 53.

53

John 5:25, 28, 29. A modern scripture attesting the same truth reads: "They who have done good in the resurrection of the just; and they who have done evil in the resurrection of the unjust."—Doc. and Cov. 76:17.

54

For instances see Acts 24:15; Rev. 20:12, 13.

55

For instances see B. of M., 2 Nephi 9:6, 12, 13, 21, 22; Helaman 14:15-17; Mosiah 15:20-24; Alma 40:2-16; Mormon 9:13, 14.

56

For instances see Doc. and Cov. 18:11, 12; 45:44, 45; 88:95-98.

57

Doc. and Cov. 45:54.

58

B. of M., 2 Nephi 9:6-13; read the entire chapter.

59

P. of G.P., Moses 6:52; compare B. of M., 2 Nephi 25:20; Mosiah 3:17; 5:8; Doc. and Cov. 76:1.

60

Rom. 3:23; see also verse 9; Gal. 3:22.

61

1 John 1:8.

62

Heb. 5:9.

63

Rom. 2:6-9.

64

No special treatment relating to the Fall, the Atonement, or the Resurrection has been either attempted or intended in this chapter. For such the student is referred to doctrinal works dealing with these subjects. See the author's "Articles of Faith," lectures iii, iv, and xxi.

65

A comparison related to that given in the text is treated at length by Henry Drummond in his essay, "Biogenesis," which the reader may study with profit.

66

P. of G.P., Moses 1:39.

67

See "God and the Godhead," in the author's "Articles of Faith," lecture ii.

68

Gen. 1:26; and 3:22.

69

P. of G.P., Moses 2:26; and 4:28.

70

P. of G.P., Abraham, chaps. 4 and 5.

71

See page 10; John 1:1; and P. of G.P., Moses 1:32.

72

Heb. 1:1, 2; see also 1 Cor. 8:6.

73

Colos. 1:16, 17.

74

John 1:1-3.

75

B. of M., Helaman 14:12; see also Mosiah 3:8; 4:2: Alma 11:39.

76

B. of M., 3 Nephi 9:15.

77

B. of M., 3 Nephi 15:4, 5.

78

Doc. and Cov. 45:1.

79

Doc. and Cov. 14:9; see also 29:1, 31; 76:24.

80

Exo. 20:7; Lev. 19:12; Deut. 5:11.

81

Note 1, end of chapter.

82

Matt. 1:21; see also verses 23, 25; Luke 1:31.

83

John 1:41; 4:25.

84

Luke 1:31; 2:21; Matt. 1:21, 25; see also verse 23 and compare Isa. 7:14; Luke 2:11. See further P. of G.P., Moses 6:51, 57; 7:20; 8:24. B. of M., 1 Nephi 10:4; 2 Nephi 10:3; Mosiah 3:8.

85

The name appears thus in Gen. 2:5; see also Exo. 6:2-4; and read for comparison Gen. 17:1; 35:11.

86

Exo. 3:13, 14; compare with respect to the fact of eternal duration expressed in this name, Isa. 44:6; John 8:58; Colos. 1:17; Heb. 13:8; Rev. 1:4; see also P. of G.P., Moses 1:3 and the references there given.

87

Exo. 6:2, 3. Note 2, end of chapter.

88

Rev. 1:11, 17; 2:8; 22:13; compare Isa. 41:4; 44:6; 48:12.

89

John 8:58.

90

Lev. 24:16. Note 3, end of chapter.

91

Isa. 6:8-11; and compare John 12:40, 41.

92

Zech. 12:10; compare John 19:37.

93

The singular, "Eloah," appears only in poetic usage.

94

B. of M., 3 Nephi 11:13, 14; also 1 Nephi 17:40 and observe from verse 30 that the Redeemer is here spoken of as the God who delivered Israel. See further Mosiah 7:19. Chapter 39 herein.

95

P. of G.P., Moses 1:6, 31-33; 2:1; 4:2, 3; 6:57; compare 7:35, 39, 47, 53-59; 8:16, 19, 23, 24; Abraham 3:22-28. See chapter 5 herein.

96

Matt. 3:17; also Mark 1:11; Luke 3:22.

97

Matt. 17:5; Luke 9:35.

98

John 12:28.

99

B. of M., 3 Nephi 11:7.

100

P. of G.P. Joseph Smith 2:17.

101

Deut. 31:9, 24-26; compare 17:18-20.

102

"Articles of Faith," xiii:7-10.

103

Gen. 3:15; compare Heb. 2:14; Rev, 12:9; 20:3.

104

P. of G.P., Moses 5:6-9. Note 1, end of chapter.

105

P. of G.P., Moses 6:52; study paragraphs 50-56; see also Gen. 5:18, 21-24; Jude 14. Note 4, end of chapter.

106

Gen. 12:3; 18:18; 22:18; 26:4; 28:14; compare Acts 3:25; Gal. 3:8.

107

Gen. 49:10.

108

Note 2, end of chapter.

109

Deut. 18:15-19; compare John 1:45; Acts 3:22; 7:37; see also a specific confirmation by our Lord after His resurrection, 3 Nephi 20:23.

110

Note 1, end of chapter.

111

1 Cor. 5:7. For references to Christ as the Lamb of God, see John 1:29, 36; 1 Peter 1:19; Rev. chaps. 5, 6, 7, 12, 13, 14, 15, 17, 19, 21, 22; also B. of M., 1 Nephi 10:10, and chaps. 11, 12, 13, 14; 2 Nephi 31:4, 5, 6; 33:14; Alma 7:14; Mormon 9:2, 3; Doc. and Cov. 58:11; 132:19.

112

Job 19:25; see also verses 26-27.

113

Instances: Psalm 2:7; compare Acts 13:33; Heb. 1:5; 5:5. Psa. 16:10; compare Acts 13:34-37. Psa. 22:18; compare Matt. 27:35; Mark 15:24; Luke 23:34; John 19:24. Psa. 41:9; compare John 13:18. Psa. 69:9 and 21; compare Matt. 27:34, 48; Mark 15:23; John 19:29; and John 2:17. Psa. 110:1 and 4; compare Matt. 22:44; Mark 12:35-37; Luke 20:41-44; and Heb. 5:6. Psa. 118:22, 23; compare Matt. 21:42; Mark 12:10; Luke 20:17; Acts 4:11; Eph. 2:20; 1 Peter 2:4, 7. The following are known specifically as Messianic Psalms: 2, 21, 22, 45, 67, 69, 89, 96, 110, 132; in them the psalmist extols in poetic measure the excellencies of the Messiah, and the certainty of His coming.

114

Isa. 7:14; compare Matt. 1:21-23.

115

Isa. 9:6,7.

116

Luke 1:26-33.

117

Isa. 11:1 and 10; compare Rom. 15:12; Rev. 5:5; 22:16; see also Jer. 23:5, 6.

118

Isa. 28:16; compare Psa. 118:22; Matt. 21:42; Acts 4:11; Rom. 9:33; 10:11; Eph. 2:20; 1 Peter 2:6-8.

119

Isa. 40:9-11; compare John 10:11, 14; Heb. 13:20; 1 Peter 2:25; 5:4; see also Ezek. 34:23.

120

Isa. 42-1; see also 9:2; 49:6; 60:3; compare Matt. 4:14-16; Luke 2:32; Acts 13:47; 26:18; Eph. 5:8, 14.

121

Isa. 55:4; compare John 18:37.

122

Isa. 40:3; compare Matt. 3:3; Mark 1:3; Luke 3:4; John 1:23.

123

Isa. 53; study the entire chapter; compare Acts 8:32-35.

124

Jer. 23:5, 6; see also 33:14-16.

125

Jer. 30:9.

126

Ezek. 34:23; 37:24, 25.

127

Hos. 11:11; compare Matt. 2:15.

128

Mic. 5:2; compare Matt 2:6; John 7:42.

129

Zech. 9:9; compare Matt. 21:4-9.

130

Zech. 12:10; compare John 19:37.

131

Zech. 13:6.

132

Zech. 11:12, 13; compare Matt. 26:15; 27:3-10.

133

Luke 24:44, 46; see also verses 25-27.

134

Matt. 3:11; Mark 1:8; Luke 3:16; John 1:15, 26, 27, 29-36; see also Acts 1:5, 8; 11:16; 19:4.

135

Note 3, end of chapter.

136

B. of M., 1 Nephi 10:4-11.

137

B. of M., 1 Nephi chapters 11 and 12; see also 19:10.

138

B. of M., 2 Nephi 9:5, 6; 10:3. See also Nephi's prophecy 25:12-14; and chap. 26.

139

B. of M., Mosiah 13:33-35; 15:1-13.

140

B. of M., Alma 39:15; 40:1-3.

141

B. of M., Alma 11:31-44.

142

B. of M., Helaman 14:1-6; compare 3 Nephi 1:4-21.

143

Rev. 19:10.

144

Exo. 33:11; see also Numb. 12:8; Deut. 34:10; compare P. of G.P., Moses 1:2, 11, 31.

145

P. of G.P., Moses 5:57; for later mention of the "meridian of time," see 6:56-62; and 7:46; and compare Doc. and Cov. 20:26; 39:3.

146

"Meridian: … figuratively, the highest point or culminating-point of anything; the zenith; as the meridian of life."—"New Stand. Dict."

147

B. of M., 3 Nephi 2:8; compare 4 Nephi 1:1, 21; Mormon 8:6; Moroni 10:1.

148

Gen. 32:28; 35:10.

149

Exo. 1:1, 7; 9:6, 7; 12:3, etc.

150

Exo. 12:35, 40; 13:19; 15:1; Numb. 20:1, 19, 24, etc.

151

See mention throughout the books of Judges, 1 and 2 Samuel, 1 and 2 Kings, and references therein.