Jesus the Christ Part 34

RESTORATION TO LIFE AND RESURRECTION.

The vital distinction between a restoration of the dead to a resumption of mortal life, and the resurrection of the body from death to a state of immortality, must be thoughtfully heeded. In each of the instances thus far considered--that of the raising of the dead man of Nain,[679]

and that of the daughter of Jairus, as also the raising of Lazarus to be studied later--the miracle consisted in reuniting the spirit and the body in a continuation of the interrupted course of mortal existence.

That the subject of each of these miracles had to subsequently die is certain. Jesus Christ was the first of all men who have lived on earth to come forth from the tomb an immortalized Being; He is therefore properly designated as "the first fruits of them that slept."[680]

Though both Elijah and Elisha, many centuries prior to the time of Christ, were instrumental in restoring life to the dead, the former to the widow's son in Zareptha, the latter to the child of the Shunammite woman,[681] in these earlier miracles the restoration was to mortal existence, not to immortality. It is instructive to observe the difference in the procedure of each of the Old Testament prophets mentioned as compared with that of Christ in a.n.a.logous miracles. By both Elijah and Elisha the wonderful change was brought about only after long and labored ministrations, and earnest invocation of the power and intervention of Jehovah; but Jehovah, embodied in flesh as Jesus Christ, did nothing outwardly but command, and the bonds of death were immediately broken. He spoke in His own name and by inherent authority, for by the power with which He was invested He held control of both life and death.

A REMARKABLE HEALING BY THE WAY.[682]

While Jesus was walking to the house of Jairus with a great crowd of people thronging about Him, the progress of the company was arrested by another case of suffering. In the throng was a woman who for twelve years had been afflicted with a serious ailment involving frequent hemorrhage. She had spent in medical treatment all she had owned, and "had suffered many things of many physicians," but had steadily grown worse. She worked her way through the crowd, and, approaching Jesus from behind, touched His robe; "For she said, If I may touch but his clothes I shall be whole." The effect was more than magical; immediately she felt the thrill of health throughout her body, and knew that she had been healed of her affliction. Her object attained, the blessing she sought being now secured, she tried to escape notice, by hastily dropping back into the crowd. But her touch was not unheeded by the Lord. He turned to look over the throng and asked, "Who touched my clothes?" or as Luke puts it, "Who touched me?" As the people denied, the impetuous Peter speaking for himself and the others said: "Master, the mult.i.tude throng thee and press thee, and sayest thou, Who touched me?" But Jesus answered: "Somebody hath touched me: for I perceive that virtue is gone out of me."

The woman, finding that she could not escape identification, came tremblingly forward, and, kneeling before the Lord, confessed what she had done, her reason for so doing, and the beneficent result. If she had expected censure her fears were promptly set at rest, for Jesus, addressing her by a term of respect and kindness, said: "Daughter, be of good comfort: thy faith hath made thee whole; go in peace," and as Mark adds, "be whole of thy plague."

This woman's faith was sincere and free from guile, nevertheless it was in a sense defective. She believed that the influence of Christ's person, and even that attaching to His raiment, was a remedial agency, ample to cure her malady; but she did not realize that the power to heal was an inherent attribute to be exercized at His will, and as the influence of faith might call it forth. True, her faith had already been in part rewarded, but of greater worth to her than the physical cure of her illness would be the a.s.surance that the divine Healer had granted the desire of her heart, and that the faith she had manifested was accepted by Him. To correct her misapprehension and to confirm her faith, Jesus gently subjected her to the necessary ordeal of confession, which must have been made easier through her consciousness of the great relief already experienced. He confirmed the healing and let her depart with the comforting a.s.surance that her recovery was permanent.

In contrast with the many cases of healing in connection with which the Lord charged the beneficiaries that they should tell none how or by whom they had been relieved, we see here that publicity was made sure by His own action, and that too, when secrecy was desired by the recipient of the blessing. The purposes and motives of Jesus may be but poorly understood by man; but in this woman's case we see the possibility of stories strange and untrue getting afloat, and it appears to have been the wiser course to make plain the truth then and there. Moreover the spiritual worth of the miracle was greatly enhanced by the woman's confession and by the Lord's gracious a.s.surance.

Observe the significant a.s.sertion, "Thy faith hath made thee whole."

Faith is of itself a principle of power;[683] and by its presence or absence, by its fulness or paucity, even the Lord was and is influenced, and in great measure controlled, in the bestowal or withholding of blessings; for He ministers according to law, and not with caprice or uncertainty. We read that at a certain time and place Jesus "could there do no mighty work" because of the people's unbelief.[684] Modern revelation specifies that faith to be healed is one of the gifts of the Spirit, a.n.a.logous to the manifestations of faith in the work of healing others through the exercize of the power of the Holy Priesthood.[685]

Our Lord's inquiry as to who had touched Him in the throng affords us another example of His asking questions in pursuance of a purpose, when He could readily have determined the facts directly and without aid from others. There was a special purpose in the question, as every teacher finds a means of instruction in questioning his pupils.[686] But there is in Christ's question, "Who touched me?" a deeper significance than could inhere in a simple inquiry as to the ident.i.ty of an individual; and this is implied in the Lord's further words: "Somebody hath touched me: for I perceive that virtue is gone out of me." The usual external act by which His miracles were wrought was a word or a command, sometimes accompanied by the laying on of hands, or by some other physical ministration as in anointing the eyes of a blind man.[687] That there was an actual giving of His own strength to the afflicted whom He healed is evident from the present instance. Pa.s.sive belief on the part of a would-be recipient of blessing is insufficient; only when it is vitalized into active faith is it a power; so also of one who ministers in the authority given of G.o.d, mental and spiritual energy must be operative if the service is to be effective.

THE BLIND SEE AND THE DUMB SPEAK.[688]

Two other instances of miraculous healing are chronicled by Matthew as closely following the raising of the daughter of Jairus. As Jesus pa.s.sed down the streets of Capernaum, presumably on His departure from the house of the ruler of the synagog, two blind men followed Him, crying out: "Thou son of David, have mercy on us." This t.i.tle of address was voiced by others at sundry times, and in no case do we find record of our Lord disclaiming it or objecting to its use.[689] Jesus paused not to heed this call of the blind, and the two sightless men followed Him, even entering the house after Him. Then He spoke to them, asking: "Believe ye that I am able to do this?" And they replied, "Yea, Lord."

Their persistency in following the Lord was evidence of their belief that in some way, though to them unknown and mysterious, He could help them; and they promptly and openly confessed that belief. Our Lord touched their eyes, saying: "According to your faith be it unto you."

The effect was immediate; their eyes were opened. They were explicitly instructed to say nothing of the matter to others; but, rejoicing in the inestimable blessing of sight, they "spread abroad his fame in all that country." So far as we can unravel the uncertain threads of sequence in the works of Christ, this is the earliest instance, recorded with attendant details, of His giving sight to the blind. Many remarkable cases follow.[690]

It is worthy of note that in blessing the sightless by the exercize of His healing power, Jesus usually ministered by some physical contact in addition to uttering the authoritative words of command or a.s.surance. In this instance, as also in that of two blind men who sat by the wayside, He touched the sightless eyes; in the giving of sight to the blind indigent in Jerusalem He anointed the man's eyes with clay; to the eyes of another He applied saliva.[691] An a.n.a.logous circ.u.mstance is found in the healing of one who was deaf and defective of speech, in which instance the Lord put His fingers into the man's ears and touched his tongue.[692] In no case can such treatment be regarded as medicinal or therapeutic. Christ was not a physician who relied upon curative substances, nor a surgeon to perform physical operations; His healings were the natural results of the application of a power of His own. It is conceivable that confidence, which is a stepping-stone to belief, as that in turn is to faith, may have been encouraged by these physical ministrations, strengthened, and advanced to a higher and more abiding trust in Christ, on the part of the afflicted who had not sight to look upon the Master's face and derive inspiration therefrom, nor hearing to hear His uplifting words. There is apparent not alone an entire absence of formula and formalism in His ministration, but a lack of uniformity of procedure quite as impressive.

As the two men, once sightless but now seeing, departed, others came, bringing a dumb friend whose affliction seems to have been primarily due to the malignant influence of an evil spirit rather than to any organic defect. Jesus rebuked the wicked spirit--cast out the demon that had obsessed the afflicted one and held him in the tyranny of speechlessness. The man's tongue was loosened, he was freed from the evil incubus, and was no longer dumb.[693]

NOTES TO CHAPTER 20.

1. Storms on the Lake of Galilee.--It is a matter of record that sudden and violent storms are common on the lake or sea of Galilee; and the tempest that was quieted by the Lord's word of command was of itself no unusual phenomenon, except perhaps in its intensity. Another incident connected with a storm on this small body of water is of scriptural record, and will be considered later in the text (Matt. 14:22-26; Mark 6:45-56; John 6:15-21). Dr. Thompson (_The Land and the Book_ ii:32) gives a description founded on his personal experience on the sh.o.r.es of the lake: "I spent a night in that Wady Shukaiyif, some three miles up it, to the left of us. The sun had scarcely set when the wind began to rush down toward the lake, and it continued all night long with constantly increasing violence, so that when we reached the sh.o.r.e next morning the face of the lake was a huge boiling caldron. The wind howled down every wady from the north-east and east with such fury that no efforts of rowers could have brought a boat to sh.o.r.e at any point along that coast.... To understand the causes of these sudden and violent tempests, we must remember that the lake lies low--six hundred feet lower than the ocean; that the vast and naked plateaus of the Jaulan rise to a great height, spreading backward to the wilds of the Hauran, and upward to snowy Hermon; and the water-courses have cut out profound ravines and wild gorges, converging to the head of this lake, and that these act like gigantic funnels to draw down the cold winds from the mountains."

2. The Earth Before and After Its Regeneration.--That the earth itself fell under the curse incident to the fall of the first parents of the race, and that even as man shall be redeemed so shall the earth be regenerated, is implied in Paul's words: "Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of G.o.d. For we know that the whole Creation groaneth and travaileth in pain together until now. And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body" (Rom. 8:21-23). The present author has written elsewhere: "According to the scriptures, the earth has to undergo a change a.n.a.logous to death, and to be regenerated in a manner comparable to a resurrection. References to the elements melting with heat, and to the earth being consumed and pa.s.sing away, such as occur in many scriptures already cited, are suggestive of death; and the new earth, really the renewed or regenerated planet, which is to result, may be compared with a resurrected organism. The change has been likened unto a transfiguration (Doc. and Cov. 63:20, 21). Every created thing has been made for a purpose; and everything that fills the measure of its creation is to be advanced in the scale of progression, be it an atom or a world, an animalcule, or man--the direct and literal offspring of Deity. In speaking of the degrees of glory provided for His creations, and of the laws of regeneration and sanctification, the Lord, in a revelation dated 1832, speaks plainly of the approaching death and subsequent quickening of the earth. These are his words:--'And again, verily I say unto you, the earth abideth the law of a celestial kingdom, for it filleth the measure of its creation, and transgresseth not the law. Wherefore it shall be sanctified; yea, notwithstanding it shall die, it shall be quickened again, and shall abide the power by which it is quickened, and the righteous shall inherit it.' (Doc. and Cov.

88:25-26.)"

The vital Spirit that emanates from G.o.d and is coextensive with s.p.a.ce, may operate directly and with as positive effect upon inanimate things, and upon energy in its diverse manifestations known to us as the forces of nature, as upon organized intelligences, whether yet unembodied, in the flesh, or disembodied. Thus, the Lord may speak directly to the earth, the air, the sea, and be heard and obeyed, for the divine affluence, which is the sum of all energy and power may and does operate throughout the universe. In the course of a revelation from G.o.d to Enoch, the earth is personified, and her groans and lamentations over the wickedness of men were heard by the prophet: "And it came to pa.s.s that Enoch looked upon the earth; and he heard a voice from the bowels thereof, saying: Wo, wo is me, the mother of men; I am pained, I am weary, because of the wickedness of my children. When shall I rest, and be cleansed from the filthiness which is gone forth out of me? When will my Creator sanctify me, that I may rest, and righteousness for a season abide upon my face?" Enoch pleaded: "O Lord, wilt thou not have compa.s.sion upon the earth?" Following further revelation as to the then future course of mankind in sin and in the rejection of the Messiah who was to be sent, the prophet wept with anguish, and asked of G.o.d "When shall the earth rest?" It was then shown unto him that the crucified Christ shall return to earth and establish a millennial reign of peace: "And the Lord said unto Enoch: As I live, even so will I come in the last days, in the days of wickedness and vengeance, to fulfil the oath which I have made unto you concerning the children of Noah; and the day shall come that the earth shall rest, but before that day the heavens shall be darkened, and a veil of darkness shall cover the earth; and the heavens shall shake, and also the earth; and great tribulations shall be among the children of men." And the glorious a.s.surance followed "that for the s.p.a.ce of a thousand years the earth shall rest." (P. of G.P., Moses 7:48, 49, 58, 60, 61, 64.)

A partial description of the earth in its regenerated state has been given through the prophet Joseph Smith in the present dispensation: "This earth, in its sanctified and immortal state, will be made like unto crystal and will be a Urim and Thummim to the inhabitants who dwell thereon, whereby all things pertaining to an inferior kingdom, or all kingdoms of a lower order, will be manifest to those who dwell on it; and this earth will be Christ's." (Doc. and Cov. 130:9).

That Jesus Christ, in the exercize of His powers of G.o.dship, should speak directly to the wind or the sea and be obeyed, is no less truly in accord with the natural law of heaven, than that He should effectively command a man or an unembodied spirit. That through faith even mortal man may set in operation the forces that act upon matter and with a.s.surance of stupendous results has been explicitly declared by Jesus Christ: "For verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shill remove; and nothing shall be impossible unto you"

(Matt. 17:20; compare Mark 11:23; Luke 17:6).

3. The Land of the Gergesenes.--Attempts have been made to discredit the account of Christ's healing the demoniac in "the country of the Gadarenes" (Mark 5:1; Luke 8:26) on the claim that the ancient town of Gadara the capital of the district (see Josephus, Wars, iii, 7:1), was too far inland to make possible the precipitous dash of the swine into the sea from that place. Others lay stress on the fact that Matthew differs from the two other Gospel-historians, in specifying "the country of the Gergesenes" (8:28). As stated in the text, a whole region or section is referred to, not a town. The keepers of the swine ran off to the towns to report the disaster that had befallen their herd. In that district of Perea there were at the time towns named respectively Gadara, Gerasa, and Gergesa; the region in general, therefore, could properly be called the land of the Gadarenes or of the Gergesenes.

Farrar (_Life of Christ_, p. 254 note) says: "After the researches of Dr. Thompson (_The Land and the Book_, ii:25), there can be no doubt that Gergesa ... was the name of a little town nearly opposite Capernaum, the ruined site of which is still called Kerza or Gersa by the Bedawin. The existence of this little town was apparently known both to Origen, who first introduced the reading, and to Eusebius and Jerome; and in their day a steep declivity near it, where the hills approach to within a little distance from the lake, was pointed out as the scene of the miracle."

4. Jesus Entreated to Leave the Country.--The people were frightened over the power possessed by Jesus, as demonstrated in the cure of the demoniac, and in the destruction of the swine, which latter occurrence, however, was not in pursuance of His command. It was the fear that sinful men feel in the presence of the Righteous. They were not prepared for other manifestations of divine power, and they dreaded to think who among them might be directly affected thereby should it be exerted. We must judge the people mercifully, however, if at all. They were in part heathen, and had but superst.i.tious conceptions of Deity. Their prayer that Jesus leave them brings to mind the e.j.a.c.u.l.a.t.i.o.n of Simon Peter in his witnessing one of Christ's miracles: "Depart from me: for I am a sinful man, O Lord" (Luke 5:8).

5. "Dead," or "At the Point of Death."--According to Luke (8:42) the daughter of Jairus "lay a dying" when the grief-stricken father sought help of the Lord; Mark (5:23) reports the man as stating that the girl lay "at the point of death." These two accounts agree; but Matthew (9:18) represents the father as saying: "My daughter is even now dead."

Unbelieving critics have dwelt at length on what they designate an inconsistency if not a contradiction in these versions; and yet both accounts embodied in the three records are plainly true. The maid was seemingly breathing her last, she was in the very throes of death, when the father hurried away. Before he met Jesus he felt that the end had probably come; nevertheless his faith endured. His words attest his trust, that even had his daughter actually died since he left her side, the Master could recall her to life. He was in a state of frenzied grief, and still his faith held true.

6. Mourning Customs Among Orientals.--Observances that to us seem strange, weird, and out of place, prevailed from very early times among oriental peoples, some of which customs were common to the Jews in the days of Christ. Noise and tumult, including screeching lamentations by members of the bereaved family and by professional mourners, as also the din of instruments, were usual accompaniments of mourning. Geikie, citing Buxtorf's quotation from the Talmud, gives place to the following: "Even a poor Israelite was required to have not fewer than two flute players and one mourning woman at the death of his wife; but if he be rich all things are to be done according to his quality." In Smith's _Dictionary of the Bible_, we read: "The number of words (about eleven Hebrew and as many Greek) employed in scripture to express the various actions characteristic of mourning, shows in a great degree the nature of Jewish customs in this respect. They appear to have consisted chiefly in the following particulars: (1) Beating upon the breast or other parts of the body. (2) Weeping and screaming in an excessive degree. (3) Wearing sad-colored garments. (4) Songs of lamentation. (5) Funeral feasts. (6) Employment of persons, especially women, to lament.

One marked feature of oriental mourning is what may be called its studied publicity, and the careful observance of prescribed ceremonies (Gen. 23:2; Job 1:20; 2:8; Isa. 15:3; etc.)."

7. "Not Dead, but Sleepeth."--That the daughter of Jairus was dead is placed beyond reasonable doubt by the scriptural record. Our Lord's statement to the noisy mourners that "the damsel is not dead but sleepeth" told that her sleep was to be of short duration. It was a rabbinical and common custom of the time to speak of death as a sleep, and those who laughed Jesus to scorn for His statement chose to construe His words in a sense of such literalism as the context scarcely warrants. It is noticeable that the Lord used a strictly equivalent expression with respect to the death of Lazarus. "Our friend Lazarus sleepeth," said He, "but I go that I may awake him out of sleep." The literal construction placed upon these words by the apostles evoked the plain declaration "Lazarus is dead" (John 11:11, 14). In the Talmud death is repeatedly designated as sleep--hundreds of times says Lightfoot, a recognized authority on Hebrew literature.

8. Why Did Jesus Make Inquiries?--We have already considered many instances of Christ's possession of what man would call superhuman knowledge, extending even to the reading of unuttered thoughts. Some people find difficulty in reconciling this superior quality with the fact that Jesus often asked questions even on matters of minor circ.u.mstance. We should realize that even complete knowledge may not preclude the propriety of making inquiries, and, moreover, that even omniscience does not imply ever-present consciousness of all that is.

Undoubtedly through his paternal heritage of divine attributes, Jesus had the power of ascertaining for Himself, by means not possessed by others, any facts He might have desired to know; nevertheless we find Him repeatedly asking questions on circ.u.mstantial detail (Mark 9:21; 8:27; Matt. 16:13; Luke 8:45); and this He did even after His resurrection (Luke 24:41; John 21:5; B. of M., 3 Nephi 17:7).

That catechization is one of the most effective means of mind development is exampled in the methods followed by the best of human teachers. Trench (_Notes on the Miracles_, pp. 148-9), thus instructively points the lesson as ill.u.s.trated by our Lord's question concerning the woman who was healed of her issue of blood: With little force "can it be urged that it would have been inconsistent with absolute truth for the Lord to profess ignorance, and to ask the question which He did ask, if all the while He perfectly knew what He thus seemed implicitly to say that He did not know. A father among his children, and demanding Who committed this fault? himself conscious, even while he asks, but at the same time willing to bring the culprit to a full confession, and so to put him in a pardonable state, can he be said, in any way to violate the law of the highest truth? The same offense might be found in Elisha's 'Whence comest thou, Gehazi?' (2 Kings 5:25) when his heart went with his servant all the way that he had gone; and even in the question of G.o.d Himself to Adam, 'Where art thou?'

(Gen. 3:9), and to Cain, 'Where is Abel thy brother?' (Gen. 4:9). In every case there is a moral purpose in the question, an opportunity given even at the latest moment for making good at least a part of the error by its unreserved confession."

9. The Blind See.--In his treatment of the miraculous healing of the two blind men who had followed Jesus into the house, Trench (_Notes on the Miracles of our Lord_, p. 152) says: "We have here the first of those many healings of the blind recorded (Matt. 12:22; 20:30; 21:14; John 9) or alluded to (Matt. 11:5) in the Gospels; each of them a literal fulfilment of that prophetic word of Isaiah concerning the days of Messiah: 'Then the eyes of the blind shall be opened' (35:5). Frequent as these miracles are, they yet will none of them be found without distinguishing features of their own. That they should be so numerous is nothing wonderful, whether we regard the fact from a natural or spiritual point of view. Regarded naturally they need not surprize us if we keep in mind how far commoner a calamity is blindness in the East than with us. Regarded from a spiritual point of view we have only to remember how commonly sin is contemplated in Scripture as a moral blindness (Deut. 28:29; Isa. 59:10; Job 12:25; Zeph. 1:17), and deliverance from sin as a removal of this blindness (Isa. 6:9, 10; 43:8; Eph. 1:18; Matt. 15:14); and we shall at once perceive how fit it was that He who was the 'light of the world' should often accomplish works which symbolized so well that higher work which He came into the world to accomplish."

10. Imputation of Satanic Agency.--Observe that in the matter of healing the dumb demoniac referred to in the text, Christ was charged with being in league with the devil. Although the people, impressed by the manifestation of divine power in the healing, exclaimed in reverence, "It was never so seen in Israel," the Pharisees, intent on counteracting the good effect of the Lord's miraculous ministration, said "He casteth out devils through the prince of the devils." (Matt. 9:32-34.) For further treatment of this inconsistent and, strictly speaking blasphemous charge, see pages 265-269.

FOOTNOTES:

[657] Mark 4:35.

[658] "Articles of Faith," x:1-20--"Men called of G.o.d."

[659] Page 87.

[660] Luke 9:57-62; see also Matt. 8:19-22.

[661] Matt 8:23-27; Mark 4:35-41; Luke 8:22-25.

[662] Note 1, end of chapter.

[663] Gen. 1:28; P. of G.P., Moses 2:26; 5:1.

[664] Gen. 3:17-19.

[665] Note 2, end of chapter.

[666] Matt. 8:28-34; Mark 5:1-19; Luke 8:26-39.

[667] Note 3, end of chapter.

[668] Compare Rev. 20:3.