Historical Study of Jesus the Christ and His Mission. James E. Talmage
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Название: Historical Study of Jesus the Christ and His Mission
Автор: James E. Talmage
Издательство: Bookwire
Жанр: Религия: прочее
isbn: 4064066392772
isbn:
297. Matt. 4:4; compare Deut. 8:3.
298. Note 4, end of chapter.
299. Note 5, end of chapter. Page 658 herein.
300. Matt. 4:6; Psalm 91:11, 12.
301. Matt. 4:5–7; compare Deut. 6:16.
302. Pages 6–9.
303. Matt. 4:10, 11; compare Exo. 20:3; Deut. 6:13; 10:20; Josh. 24:14; 1 Sam. 7:3.
304. Luke 4:13.
305. Luke 22:28.
306. Luke 22:28.
307. Heb. 4:14, 15.
308. Heb. 5:8.
CHAPTER 11.
FROM JUDEA TO GALILEE.
THE BAPTIST'S TESTIMONY OF JESUS.
During the period of our Lord's retirement in the wilderness the Baptist continued his ministry, crying repentance to all who would pause to hear, and administering baptism to such as came duly prepared and asking with right intent. The people generally were greatly concerned over the identity of John; and as the real import of the voice309 dawned upon them, their concern deepened into fear. The ever recurring question was, Who is this new prophet? Then the Jews, by which expression we may understand the rulers of the people, sent a delegation of priests and Levites of the Pharisaic party to personally question him. He answered without evasion, "I am not the Christ," and with equal decisiveness denied that he was Elias, or more accurately, Elijah, the prophet who, the rabbis said through a misinterpretation of Malachi's prediction, was to return to earth as the immediate precursor of the Messiah.310 Furthermore, he declared that he was not "that prophet," by which was meant the Prophet whose coming Moses had foretold,311 and who was not universally identified in the Jewish mind with the expected Messiah. "Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias."312 The Pharisaic envoys then demanded of him his authority for baptizing; in reply he affirmed that the validity of his baptisms would be attested by One who even then was amongst them, though they knew Him not, and averred: "He it is, who coming after me is preferred before me, whose shoe's latchet I am not worthy to unloose."313
John's testimony, that Jesus was the Redeemer of the world, was declared as boldly as had been his message of the imminent coming of the Lord. "Behold the Lamb of God, which taketh away the sin of the world," he proclaimed; and, that none might fail to comprehend his identification of the Christ, he added: "This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water."314 That the attestation of the ministering presence of the Holy Ghost through the material appearance "like a dove" was convincing to John is shown by his further testimony: "And John bare record saying, I saw the Spirit descending from heaven like a dove, and it abode upon him. And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost. And I saw, and bare record that this is the Son of God."315 On the day following that of the utterance last quoted, John repeated his testimony to two of his disciples, or followers, as, Jesus passed, saying again: "Behold the Lamb of God."316
THE FIRST DISCIPLES OF JESUS.317
Two of the Baptist's followers, specifically called disciples, were with him when for the second time he expressly designated Jesus as the Lamb of God. These were Andrew and John; the latter came to be known in after years as the author of the fourth Gospel. The first is mentioned by name, while the narrator suppresses his own name as that of the second disciple. Andrew and John were so impressed by the Baptist's testimony that they immediately followed Jesus; and He, turning toward them asked: "What seek ye?" Possibly somewhat embarrassed by the question, or with a real desire to learn where He might be found later, they replied by another inquiry: "Rabbi, where dwellest thou?" Their use of the title Rabbi was a mark of honor and respect, to which Jesus did not demur. His courteous reply to their question assured them that their presence was no unwelcome intrusion. "Come and see," said He.318 The two young men accompanied Him, and remained with Him to learn more. Andrew, filled with wonder and joy over the interview so graciously accorded, and thrilled with the spirit of testimony that had been enkindled within his soul, hastened to seek his brother Simon, to whom he said: "We have found the Messias." He brought Simon to see and hear for himself; and Jesus, looking upon Andrew's brother, called him by name and added an appellation of distinction by which he was destined to be known throughout all later history: "Thou art Simon the son of Jona; thou shalt be called Cephas." The new name thus bestowed is the Aramaic or Syro-Chaldaic equivalent of the Greek "Petros," and of the present English "Peter," meaning "a stone."319
On the following day Jesus set out for Galilee, possibly accompanied by some or all of his newly-made disciples; and on the way He found a man named Philip, in whom He recognized another choice son of Israel. Unto Philip He said: "Follow me." It was customary with rabbis and other teachers of that time to strive for popularity, that many might be drawn to them to sit at their feet and be known as their disciples. Jesus, however, selected His own immediate associates; and, as He found them and discerned in them the spirits who, in their preexistent state had been chosen for the earthly mission of the apostleship, He summoned them. They were the servants; He was the Master.320
Philip soon found his friend Nathanael, to whom he testified that He of whom Moses and the prophets had written had at last been found; and that He was СКАЧАТЬ