the other hand, is characterized by a child-like humility (Luke 1: 38; John 2: 3, 4), by a sincere faith which controlled all the feelings of her heart, by habits of deep and holy meditation (Luke 2: 19, 51), by tenderness and devotion (Luke 2: 39); she is sincerely humble, it is true, but she is also conscious of her exalted and peculiar vocation, and on account of it, rejoices in her God (Luke 1: 46, &c.). She is fitted by these characteristics to supply an element in conducting the education of her divinely-begotten child, which does not counteract but rather complete or perfect the influence exercised by Joseph's character. It is also to be observed that their holy pupil re-acted on them and exercised a purifyiug and sanctifying influence which prepared them to enter into the kingdom of Him who was both David's Son and Lord (Matt. 22: 41-45), and, therefore, also their own, of which various instances occur in the Gospel history (Luke 2:49-51; John 2: 4, 5; Matt. 12: 46–50). For the principle which is illustrated in ordinary cases, namely, that those who educate others are, at the same time, receiving an education themselves, was never so perfectly observed as in the present instance, to which no parallel can be produced. § 130. The Baptism and the Temptation of Jesus. 1. Matt. 3: 13-17.—While John, who had come into all the country about Jordan (Luke 3: 3), was baptizing, Jesus, who was then about thirty years of age (Luke 3:23), also came to him to be baptized. But John forbade him, saying: "I have need to be baptized of thee, and comest thou to me?" But Jesus said to him: "Suffer it to be so now: for thus it becometh us to fulfil all righteousness." Then John baptized him, and lo, the heavens were opened unto him, the Spirit of God, descending like a dove, lighted upon him, and a voice from heaven said: "This is my beloved Son, in whom I am well pleased." OBS.-Christ, considered in himself alone, was free from guilt, for he was without sin, and needed no repentance; in so far, the refusal of John to baptize him, proceeded from a correct view. Still, the view of John was, in so far false, as he regarded Jesus merely as a single individual who stood before him unconnected with others and alone. Jesus entered, by being born of a woman, into a fellowship of life with the human race, burdened as it was, with guilt. He had become a member of the entire organism, and, as a member, he also bore the burden of the organism with which he was now connected. But he was appointed to be more than a mere member; the member was designed to become the Head ( 121. 1). Now, if he was made the Head, it was first needful that he should take on himself the entire burden of the whole organism, and, both contending and suffering, overcome and entirely remove it. "It became him to fulfil all righteousness." -The blotting out of sins comprehends two points: repentance, and punishment, or, sorrow for sin (as a sentiment or feeling), and the atonement (ransoming) by suffering the punishment (as an act) that is, a sentiment and an act, willingness and the execution. At his baptism, Christ set forth the sorrow which should follow sin; on the cross, he endured its punishment, suffering in the cause of the human race, which he had made his own personal cause. His baptism and his death are the beginning and the conclusion of his atoning work. By submitting to the baptism of water unto repentance, he expressed his willingness to regard the burden of the human race as his own, to bear it and to atone for it; when he submitted to the baptism of blood unto punishment, that is, to death, his willingness appeared as the actual execution, or as the act that completed the work which he assumed. The baptism unto repentance was his consecration to that death by which he made atonement.— His baptism, accordingly, constituted the act, proceeding, at a ripe age, from clear views of his work, and from his own unbiassed decision, by which he assumed his Messianic office as far as his human nature was concerned; and these circumstances explain the fact that it was precisely at his baptism that he received the Messianic consecration, and the anointing with the Holy Ghost, by which he was sealed from heaven as the Lord's Christ (that is, the Anointed One). 2. Matt. 41-11 (Luke 4: 1-13).- Previous to the public appearance of Jesus as the Messiah, he was led by the Spirit into the wilderness to be tempted of the devil. After fasting forty days, he hungered. The tempter availed himself of this circumstance for the purpose of communicating with him, and offered three temptations: "Command that these stones be made bread If thou be the Son of God, cast thyself down - · All these things will I give thee, if thou wilt fall down and worship me." But the Redeemer repels him by means of the sword of the Spirit, which is the word of God (Eph. 6:17). "Man shall not live by bread alone - thou shalt not tempt the Lord thy God - Get thee hence, Satan for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve." Then the devil leaveth him, and behold, angels came and ministered unto him. OBS. This temptation of the second Adam corresponds to the one which was offered to the first Adam. The temptation of the latter by the devil was necessary and indispensable ( 11). As the first Adam did not successfully resist the temptation of Satan, the second Adam was necessarily subjected to it anew. The three forms of his temptation were governed by one design - to induce him to adopt the carnal Messianic expectations of the Jews; these converted the kingdom of God into a kingdom of this world, and desired temporal enjoyment, power and glory, without the endurance of privations, without ministering to others, and without sufferings. The temptation of the Redeemer was rendered possible by the fact that he had really and truly a human nature like our own. His humanity, as such, was tempted, and, in so far, the possibility of a fall existed, but, on the other hand, on account of the personal union of his humanity with his divinity, it was necessary and certain that he would gain the victory. § 131. The Disciples of Jesus. 1. Matt. 10 2-4 (Luke 6: 13-16).-The twelve disciples of Jesus were: 1. Simon Peter, the son of Jonas the fisherman, of Bethsaida; 2. Andrew, his brother; 3. John, the son of Zebedee the fisherman, and of Salome, of Galilee; 4. James (the elder) his brother; 5. Philip; 6. Bartholomew; 7. Thomas, also called Didymus (the twin, John 11: 16); 8. Matthew, or Levi; 9. James (the less, Mark 15: 40), the son of Alpheus (or Cleophas), and of Mary, who was probably a sister of the mother of Jesus (John 19: 25; Matt. 27: 56); 10. Judas, the son or brother of James, perhaps the brother of the last-named disciple (see the epistle of Jude, verse 1); his surname was Thaddeus or Lebbous; 11. Simon Zelotes, or the Canaanite; and, 12. Judas Iscariot (that is, of Carioth, or Kerioth, Joshua 15: 25). 2. John and Andrew, who had previously been disciples of John the Baptist, were the first who attached themselves to the Redeemer. Andrew informed his brother Simon that he had "found the Messiah" (John 1: 41), and brought him to Jesus. Philip, who had been called by the Lord himself, said to Nathanael (who is probably the Bartholomew already mentioned): "We have found him of whom Moses in the law, and the pro phets did write, Jesus of Nazareth, the son of Joseph." Nathanael, who was well acquainted with the Scriptures, objected, and said: "Can there any good thing come out of Nazareth?" Philip was fully persuaded in his own mind and merely answered: "Come and sec." The Lord testified of Nathanael: "Behold an Israelite indeed, in whom is no guile!" When he referred to the occurrence under the fig-tree, Nathanael exclaimed: "Rabbi, thou art the Son of God, thou art the King of Israel." Then the Lord promised that he should see greater things than these (John 1: 35–51). — John and James, Andrew and Peter, were fishermen, residing in the vicinity of the Sea of Galilee. When Christ afterwards called them specially, under circumstances which were symbolically significant, he promised that he would make them "fishers of men" (Matt. 4: 19). Matthew received his call while he was sitting at the receipt of custom (Matt. 9:9). 3. The seventy disciples (Luke ch. 10) formed the widest circle of the attendants of Christ; the Twelve approached more closely to him; of these, John, Peter and James enjoyed the most intimate communion with him. Both numbers (twelve and seventy) were significant; the former referred to the twelve tribes of Israel (Matt. 1928), the latter, to the seventy nations of the earth, or to the seventy elders to whom the Lord gave of the spirit which was upon Moses. (Num. ch. 11.) The Twelve forsook all and followed Jesus; the Seventy did not withdraw permanently from their usual employments. The former received a preliminary commission from Christ to preach to Israel, and to heal the sick (Luke 9); the latter were sent forth, two and two, on another occasion, with a similar commission. "The harvest," said the Lord to them, "truly is great, but the laborers are few: pray ye therefore the Lord of the harvest, that he would send forth laborers into his harvest." (Luke 10: 2.) OBS.-Simon, who is distinguished above all others, by the earnestness, decision and alacrity with which he dedicated himself to the person and the cause of the Redeemer, received the honorable appellation of Peter or Cephas, that is, the rock. When the Lord asked his disciples (145.1): “Whom say ye that I am?" Peter answered promptly and decidedly: "Thou art the Christ, the Son of the living God." Jesus then said: "Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, that thou art Peter (Пérpos, the man who is as a rock), and upon this rock (inì Taúτy tη KÉTρα, namely, Peter's confession which, like a rock, cannot be shaken) I will build my church: and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth, shall be bound in heaven: and whatsoever thou shalt loose on earth, shall be loosed in heaven." (Matt. 16 : 13–19.) The same authority is afterwards given to all the disciples. (Mat. 18: 18.)—John's devotion to his divine master is characterized by the utmost tenderness and by depth of love: he was the disciple "whom Jesus loved." (John 13: 23; 19: 26.) That the gentleness of his disposition was very different from weakness, is demonstrated by the passionate warmth of zeal which urged him and his brother James to propose that fire from heaven should consume the people of a Samaritan village who refused to receive Christ; the Lord answered: "Ye know not what manner of spirit ye are of." (Luke 9:51-55; see 94. 2, OBS. 2.) It is, further, demonstrated by the honorable appellation of Boanerges, that is, The sons of thunder (Mark 3 : 17), which Christ applied to the two brothers, and also by the uncompromising firmness and severity with which he rebukes in his Epistles, and in The Revelation, all that is sinful. The reason for which a certain prominence is given to Peter, John and James is, probably, to be traced chiefly to the circumstance that they were the representatives of three essential tendencies in the kingdom of God. § 132. Continuation. 1. The following are specially named among the women who believed, and who attached themselves to the cause of the Lord as disciples-1. Mary, the mother of James the less, and the sister of the mother of Jesus. (John 19 : 25.) 2. Mary of Magdala, out of whom Jesus had cast seven devils. (Mark 16:9.) She is, according to tradition, the woman who was a sinner, mentioned in Luke 7: 36-50, who anointed Jesus in the Pharisee's house, and concerning whom he said: "Her sins, which are many, are forgiven: for she loved much." 3. Mary of Bethany, 25* |