Jesus the Christ Part 29

"That person who holds the keys of Elias hath a preparatory work.

"This is the Elias spoken of in the last days, and here is the rock upon which many split, thinking the time was past in the days of John and Christ, and no more to be. But the spirit of Elias was revealed to me, and I know it is true; therefore I speak with boldness, for I know verily my doctrine is true."

9. At the Pharisee's Table.--The expression "sat at meat," as in Luke 7:37 and in other instances, is stated by good authority to be a mistranslation; it should be rendered "lay" or "reclined" (see Smith's _Comp. Dict. of the Bible_, article "Meals"). That sitting was the early Hebrew posture at meals is not questioned (Gen. 27:19; Judges 19:6; 1 Sam. 16:11; 20:5, 18, 24; 1 Kings 13:20); but the custom of reclining on couches set around the table seems to date back long before the days of Jesus (Amos 3:12; 6:4). The Roman usage of arranging the tables and adjoining couches along three sides of a square, leaving the fourth side open for the pa.s.sage of the attendants who served the diners was common in Palestine. Tables and couches so placed const.i.tuted the _triclinium_.

In reference to the ceremonial of the Pharisees in the matter of prescribed was.h.i.+ng of articles used in eating, Mark (7:4) specifies "tables"; this mention is conceded to be a mistranslation, as couches or literally beds, are meant by the Greek expression. (See marginal reading, "beds" in Oxford Bible, and others.) A person reclining at table would have the feet directed outward. Thus it was a simple matter for the contrite woman to approach Jesus from behind and anoint His feet without causing disturbance to others at the table.

10. The Woman's Ident.i.ty not Specified.--The attempt to identify the contrite sinner who anointed the feet of Jesus in the house of Simon the Pharisee with Mary of Bethany is thus strongly condemned by Farrar (p.

228, note): "Those who identify this feast at the house of Simon the Pharisee, in Galilee, with the long-subsequent feast at the house of Simon the leper, at Bethany, and the anointing of the feet by 'a woman that was a sinner' in the city, with the anointing of the head by Mary the sister of Martha, adopt principles of criticism so reckless and arbitrary that their general acceptance would rob the Gospels of all credibility, and make them hardly worth study as truthful narratives. As for the names Simon and Judas, which have led to so many identifications of different persons and different incidents, they were at least as common among the Jews of that day as Smith and Jones among ourselves.

There are five or six Judes and nine Simons mentioned in the New Testament, and two Judes and two Simons among the Apostles alone; Josephus speaks of some ten Judes and twenty Simons in his writings, and there must, therefore, have been thousands of others who at this period had one of these two names. The incident (of anointing with ointment) is one quite in accordance with the customs of the time and country, and there is not the least improbability in its repet.i.tion under different circ.u.mstances. (Eccles. 9:8; Cant. 4:10; Amos 6:6.) The custom still continues."

The learned canon is fully justified in his vigorous criticism; nevertheless he endorses the commonly-accepted identification of the woman mentioned in connection with the meal in the house of Simon the Pharisee with Mary Magdalene, although he admits that the foundation of the a.s.sumed identification is "an ancient tradition,--especially prevalent in the Western Church, and followed by the translation of our English version" (p. 233). As stated in our text, there is an entire absence of trustworthy evidence that Mary Magdalene was ever tainted with the sin for which the repentant woman in the Pharisee's house was so graciously pardoned by our Lord.

11. The Unpardonable Sin.--The nature of the awful sin against the Holy Ghost, against which the Lord warned the Pharisaic accusers who sought to ascribe His divine power to Satan, is more fully explained, and its dread results are more explicitly set forth in modern revelation.

Concerning them and their dreadful fate, the Almighty has said:--"I say that it had been better for them never to have been born, for they are vessels of wrath, doomed to suffer the wrath of G.o.d, with the devil and his angels in eternity; concerning whom I have said there is no forgiveness in this world nor in the world to come.... They shall go away into everlasting punishment, which is endless punishment, which is eternal punishment, to reign with the devil and his angels in eternity, where their worm dieth not, and the fire is not quenched, which is their torment; and the end thereof, neither the place thereof, nor their torment, no man knows, neither was it revealed, neither is, neither will be revealed unto man, except to them who are made partakers thereof: nevertheless I, the Lord, show it by vision unto many, but straightway shut it up again; wherefore the end, the width, the height, the depth, and the misery thereof, they understand not, neither any man except them who are ordained unto this condemnation." (Doc. and Cov. 76:31-48; see also Heb. 6:4-6; B. of M., Alma 39:6.)

12. An Adulterous Generation Seeking after Signs.--Our Lord's reply to those who clamored for a sign, that "An evil and adulterous generation seeketh after a sign" (Matt. 12:39; see also 16:4; Mark 8:38) could only be interpreted by the Jews as a supreme reproof. That the descriptive designation "adulterous" was literally applicable to the widespread immorality of the time, they all knew. Adam Clarke in his commentary on Matt. 12:39, says of this phase of our topic: "There is the utmost proof from their [the Jews'] own writings, that in the time of our Lord, they were most literally an adulterous race of people; for at this very time Rabbi Jachanan ben Zacchi abrogated the trial by the bitter waters of jealousy, because so many were found to be thus criminal." For the information concerning the trial of the accused by the bitter waters, see Numb. 5:11-31. Although Jesus designated the generation in which He lived as adulterous, we find no record that the Jewish rulers, who by their demand for a sign had given occasion for the accusation, ventured to deny or attempt to repel the charge. The sin of adultery was included among capital offenses (Deut. 22:22-25). The severity of the accusation as applied by Jesus, however, was intensified by the fact that the older scriptures represented the covenant between Jehovah and Israel as a marriage bond (Isa. 54:5-7; Jer. 3:14; 31:32; Hos. 2:19, 20); even as the later scriptures typify the Church as a bride, and Christ as the husband (2 Cor. 11:2; compare Rev. 21:2). To be spiritually adulterous, as the rabbis construed the utterances of the prophets, was to be false to the covenant by which the Jewish nations claimed distinction, as the wors.h.i.+pers of Jehovah, and to be wholly recreant and reprobate.

Convicted on such a charge those sign-seeking Pharisees and scribes understood that Jesus cla.s.sed them as worse than the idolatrous heathen.

The words "adultery" and "idolatry" are of related origin, each connoting the act of unfaithfulness and the turning away after false objects of affection or wors.h.i.+p.

13. The Mother and the Brethren of Jesus.--The attempt of Mary and some members of her family to speak with Jesus on the occasion referred to in the text has been construed by many writers to mean that the mother and sons had come to protest against the energy and zeal with which Jesus was pursuing His work. Some indeed have gone so far as to say that the visiting members of the family had come to put Him under restraint, and to stem, if they could, the tide of popular interest, criticism, and offense, which surged about Him. The scriptural record furnishes no foundation for even a tentative conception of the kind. The purpose of the desired visit is not intimated. It is a fact as will be shown in pages to follow, that some members of Mary's household had failed to understand the great import of the work in which Jesus was so a.s.siduously engaged; and we are told that some of His friends (marginal rendering, "kinsmen,") on one occasion set out with the purpose of laying hold on Him and stopping His public activities by physical force, for they said "He is beside himself." (Mark 3:21); furthermore we learn that His brethren did not believe on Him (John 7:5). These facts, however, scarcely warrant the a.s.sumption that the desire of Mary and her sons to speak with Him on the occasion referred to was other than peaceful. And to a.s.sume that Mary, His mother, had so far forgotten the wondrous scenes of the angelic annunciation, the miraculous conception, the heavenly accompaniments of the birth, the more than human wisdom and power exhibited in youth and manhood, as to believe her divine Son an unbalanced enthusiast, whom she ought to restrain, is to a.s.sume responsibility for injustice to the character of one whom the angel Gabriel declared was blessed among women, and highly favored of the Lord.

The statement that the brethren of Jesus did not believe on Him at the time referred to by the recorder (John 7:5) is no proof that some or even all of those same brethren did not later believe on their divine Brother. Immediately after the Lord's ascension, Mary, the mother of Jesus, and His brethren were engaged in wors.h.i.+p and supplication with the Eleven and other disciples (Acts 1:14). The attested fact of Christ's resurrection converted many who had before declined to accept Him as the Son of G.o.d. Paul records a special manifestation of the resurrected Christ to James (1 Cor. 15:7) and the James here referred to may be the same person elsewhere designated as "the Lord's brother"

(Gal. 1:19); compare Matt. 13:55; Mark 6:3. It appears that "brethren of the Lord" were engaged in the work of the ministry in the days of Paul's active service (1 Cor. 9:5). The specific family relations.h.i.+p of our Lord to James, Joses, Simon, Judas and the sisters referred to by Matthew (13:55, 56), and Mark (6:3), has been questioned; and several theories have been invented in support of divergent views. Thus, the Eastern or Epiphanian hypothesis holds, on no firmer basis than a.s.sumption, that the brethren of Jesus were children of Joseph of Nazareth by a former wife, and not the children of Mary the Lord's mother. The Levirate theory a.s.sumes that Joseph of Nazareth and Clopas (the latter name, it is interesting to note, is regarded as the equivalent of Alpheus, see footnote page 224) were brothers; and that, after the death of Clopas or Alpheus, Joseph married his brother's widow according to the levirate law (page 548). The Hieronymian hypothesis is based on the belief that the persons referred to as brethren and sisters of Jesus were children of Clopas (Alpheus) and Mary the sister of the Lord's mother, and therefore cousins to Jesus. (See Matt. 27:56; Mark 15:40; John 19:25.) It is beyond reasonable doubt that Jesus was regarded by those, who were acquainted with the family of Joseph and Mary as a close blood relative of other sons and daughters belonging to the household. If these others were children of Joseph and Mary, they were all juniors to Jesus, for He was undoubtedly His mother's firstborn child. The acceptance of this relations.h.i.+p between Jesus and His "brethren" and "sisters" mentioned by the synoptists const.i.tutes what is known in theological literature as the Helvidian view.

FOOTNOTES:

[550] Matt. 7:29; compare Luke 4:32; John 7:46.

[551] Luke 7:1-10; compare Matt. 8:5-13.

[552] Note 1, end of chapter.

[553] John 4:46-53; see page 177.

[554] Note 2, end of chapter.

[555] Matt. 8:11, 12; see also Luke 13:28, 29; compare Acts 10:45.

[556] Luke 7:11-17.

[557] Note 3, end of chapter.

[558] Matt. 8:17; compare Isa. 53:4.

[559] Luke 20:36, 38; compare Acts 10:42; 2 Tim. 4:1; 1 Peter 4:5; Rom.

14:9.

[560] Matt. 4:12; Mark 1:14; Luke 3:19, 20; see Note 2, chap. 9, page 119, and Note 4, end of this chapter.

[561] Note 5, end of chapter.

[562] Mark 6:17-20.

[563] Matt. 14:5.

[564] Matt. 11:2. Note a similar liberty allowed to Paul when in durance, Acts 24:23.

[565] Luke 7:18; Matt. 11:2.

[566] Matt. 11:2-6; Luke 7:18-23.

[567] Isa. 35:5, 6.

[568] Matt. 3:3; compare Isa. 40:3; Matt. 3:7; compare Isa. 59:5; Luke 3:6; compare Isa. 52:10.

[569] Matt. 13:57; 24:10; 26:31; Mark 6:3; 14:27; John 6:61. Note 6, end of chapter.

[570] John 3:30.

[571] Note that Jesus compared the sufferings of John while in prison as in part comparable to those He would Himself have to endure, in that they did unto John "whatsoever they listed" (Matt. 17:12; Mark 9:13).

[572] Luke 7:24-30; see also Matt. 11:7-14; compare Christ's testimony of John Baptist delivered at Jerusalem, John 5:33-35.

[573] Luke 7:28; see Note 7, end of chapter.

[574] Matt. 11:12-15; compare 17:12; Luke 1:17.

[575] Note 8, end of chapter.

[576] Matt. 3:7; Luke 7:30.

[577] Page 142.

[578] Matt. 11:20-24; compare Luke 10:13-15.

[579] Matt. 11:25-27; compare Luke 10:21, 22.

[580] Matt. 11:28-30.

[581] Mark 6:21-29.

[582] Mark 6:14-16.

[583] "Articles of Faith," x:18; also chapter 41, herein.

[584] Luke 7:36; see further, verses 37-50.