Jesus the Christ Part 6

[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 G.o.d, 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.

CHAPTER 6.

THE MERIDIAN OF TIME.

Unto Moses, with whom the Lord spake "face to face, as a man speaketh unto his friend,"[144] the course of the human race, both as then past and future, was made known; and the coming of the Redeemer was recognized by him as the event of greatest import in all the happenings to which the earth and its inhabitants would be witness. The curse of G.o.d had aforetime fallen upon the wicked, and upon the earth because of them, "For they would not hearken unto his voice, nor believe on his Only Begotten Son, even him whom he declared should come in the meridian of time, who was prepared from before the foundation of the world."[145]

In this scripture appears the earliest mention of the expressive and profoundly significant designation of the period in which the Christ should appear--the meridian of time. If the expression be regarded as figurative, be it remembered the figure is the Lord's.

The term "meridian", as commonly used, conveys the thought of a princ.i.p.al division of time or s.p.a.ce[146] thus we speak of the hours before the daily noon as ante-meridian (a.m.) and those after noon as post-meridian (p.m.). So the years and the centuries of human history are divided by the great event of the birth of Jesus Christ. The years preceding that epoch-making occurrence are now designated as time _Before Christ_ (B.C.); while subsequent years are each specified as a certain _Year of our Lord_, or, as in the Latin tongue, _Anno Domini_ (A.D.). Thus the world's chronology has been adjusted and systematized with reference to the time of the Savior's birth; and this method of reckoning is in use among all Christian nations. It is instructive to note that a similar system was adopted by the isolated branch of the house of Israel that had been brought from the land of Palestine to the western continent; for from the appearance of the promised sign among the people betokening the birth of Him who had been so abundantly predicted by their prophets, the Nephite reckoning of the years, starting with the departure of Lehi and his colony from Jerusalem, was superseded by the annals of the new era.[147]

The occasion of the Savior's advent was preappointed; and the time thereof was specifically revealed through authorized prophets on each of the hemispheres. The long history of the Israelitish nation had unfolded a succession of events that found a relative culmination in the earthly mission of the Messiah. That we may the better comprehend the true significance of the Lord's life and ministry while in the flesh, some consideration should be given to the political, social, and religious condition of the people amongst whom He appeared and with whom He lived and died. Such consideration involves at least a brief review of the antecedent history of the Hebrew nation. The posterity of Abraham through Isaac and Jacob had early come to be known by the t.i.tle in which they took undying pride and found inspiring promise, Israelites, or the children of Israel.[148] Collectively they were so designated throughout the dark days of their bondage in Egypt;[149] so during the four decades of the exodus and the return to the land of promise,[150] and on through the period of their prosperity as a mighty people under the administration of the judges, and as a united monarchy during the successive reigns of Saul, David, and Solomon.[151]

Immediately following the death of Solomon, about 975 B.C. according to the most generally accepted chronology, the nation was disrupted by revolt. The tribe of Judah, part of the tribe of Benjamin, and small remnants of a few other tribes remained true to the royal succession, and accepted Rehoboam, son of Solomon, as their king; while the rest, usually spoken of as the Ten Tribes, broke their allegiance to the house of David, and made Jeroboam, an Ephraimite, their king. The Ten Tribes retained the t.i.tle Kingdom of Israel though also known as Ephraim.[152]

Rehoboam and his adherents were distinctively called the Kingdom of Judah. For about two hundred and fifty years the two kingdoms maintained their separate autonomy; then, about 722 or 721 B.C., the independent status of the Kingdom of Israel was destroyed, and the captive people were transported to a.s.syria by Shalmanezer and others. Subsequently they disappeared so completely as to be called the Lost Tribes. The Kingdom of Judah was recognized as a nation for about one hundred and thirty years longer; then, about 588 B.C., it was brought into subjection by Nebuchadnezzar, through whom the Babylonian captivity was inaugurated.

For three score years and ten Judah was kept in exile and virtual bondage, in consequence of their transgression as had been predicted through Jeremiah.[153] Then the Lord softened the hearts of their captors, and their restoration was begun under the decree of Cyrus the Persian, who had subdued the Babylonian kingdom. The Hebrew people were permitted to return to Judea, and to enter upon the work of rebuilding the temple at Jerusalem.[154]

A great company of the exiled Hebrews availed themselves of this opportunity to return to the lands of their fathers, though many elected to remain in the country of their captivity, preferring Babylon to Israel. The "whole congregation" of the Jews who returned from the Babylonian exile were but "forty and two thousand three hundred and three score, beside their servants and their maids, of whom there were seven thousand three hundred thirty and seven." The relatively small size of the migrating nation is further shown by the register of their beasts of burden.[155] While those who did return strove valiantly to reestablish themselves as the house of David, and to regain some measure of their former prestige and glory, the Jews were never again a truly independent people. In turn they were preyed upon by Greece, Egypt, and Syria; but about 164-163 B.C., the people threw off, in part at least, the alien yoke, as a result of the patriotic revolt led by the Maccabees, the most prominent of whom was Judas Maccabeus. The temple service, which had been practically abolished through the proscription of victorious foes, was reestablished.[156] In the year 163 B.C., the sacred structure was rededicated, and the joyful occasion was thereafter celebrated in annual festival as the Feast of Dedication.[157] During the reign of the Maccabees, however, the temple fell into an almost ruinous condition, more as a result of the inability of the reduced and impoverished people to maintain it than through any further decline of religious zeal. In the hope of insuring a greater measure of national protection, the Jews entered into an unequal alliance with the Romans and eventually became tributary to them, in which condition the Jewish nation continued throughout the period of our Lord's ministry. In the meridian of time Rome was virtually mistress of the world. When Christ was born Augustus Caesar[158] was emperor of Rome, and the Idumean, Herod,[159] surnamed the Great, was the va.s.sal king of Judea.

Some semblance of national autonomy was maintained by the Jews under Roman dominion, and their religious ceremonials were not seriously interfered with. The established orders in the priesthood were recognized, and the official acts of the national council, or Sanhedrin,[160] were held to be binding by Roman law; though the judicial powers of this body did not extend to the infliction of capital punishment without the sanction of the imperial executive. It was the established policy of Rome to allow to her tributary and va.s.sal peoples freedom in worship so long as the mythological deities, dear to the Romans, were not maligned nor their altars desecrated.[161]