The Real Jesus of the Four Gospels Part 2

Matthew next gives the miracle of the stilling of the tempest (Matt.

VIII:23-27), which is also found in Mark (IV:35-41), and in Luke (VIII:22-25). This miracle is not found in John.

Then follows the miracle of driving the devils out of the two men of the "country of the Gergesenes," and sending them into a herd of swine which "ran violently down a steep place into the sea and perished in the waters" (Matt. VIII:28-34).

Mark narrates the same miracle as occurring in the country of the Gadarenes, except there is one man instead of two (Mark V:1-20). The sufferings of this man, who is possessed of "an unclean spirit," are described in some detail. The spirit, being asked for his "name," says, "My name is Legion; for we are many." Thereupon he or they beseech Jesus not to send them away out of the country, but: "Send us into the swine, that we may enter into them." Jesus "gave them leave," and they entered into the swine ("they were about two thousand") and the swine ran violently down a steep place, and "were choked in the sea."

Luke's account (Luke VIII:26-40) follows substantially that of Mark.

There was one man in the country of the Gadarenes "which had devils a long time." The devil or devils besought Jesus "that He would not command them to go out into the deep," but would send them into the swine. This Jesus does, and the swine run down a steep place and are choked in the sea.

All three accounts agree that, after the miracle, "the whole city," or "the whole mult.i.tude of the country of the Gadarenes round about,"

besought Jesus to depart from them. The only reason given for this action is the statement of Luke "for they were taken with great fear"

(Luke VIII:37).

John does not mention this miracle.[23]

THE RAISING OF THE DEAD

There are three miracles of this cla.s.s in the Gospels.

The first (apparently) in point of time is related by Luke (Luke VII:11-17).[24] The day after the curing of the centurion's servant at Capernaum (Luke VII:1), Jesus went into a city called Nain, with "many of His disciples" and "much people" (Luke VII:11). Nain was an inland city in the southern part of Galilee, some distance from Capernaum and the sea of Galilee. This is the only time that this city is mentioned in the four Gospels. As Jesus approaches the city, the dead man is carried out, followed by his mother, a widow, and "much people of the city" (Luke VII:12). Apparently without any solicitation, Jesus tells the dead man to arise, "and he that was dead sat up and began to speak"

(Luke VII:13, 14, 15). The dead man and his relatives are not otherwise identified and there is no reference to this miracle in any of the other Gospels.

The next miracle of this cla.s.s is that of Jairus' daughter.

Matthew relates that, while Jesus was at Capernaum after the miracle of the Gadarene swine (Matt. IX:1, 10), a "certain ruler" came to Him and said: "My daughter is even now dead; but come and lay Thy hand upon her, and she shall live" (Matt. IX:18). In answer to this request Jesus and His disciples go to the ruler's house, and find "the minstrels and the people making a noise." Jesus says, "Give place, for the maid is not dead but sleepeth. And they laughed Him to scorn. But when the people were put forth, He went in and took her by the hand, and the maid arose"

(Matt. IX:23, 24, 25). On the way to the ruler's house occurs the miracle of the woman with an issue of blood touching Jesus' garment and being cured (Matt. IX:20, 21, 22).

Mark places this miracle immediately after that of the Gadarene swine, when Jesus had pa.s.sed over the sea (Galilee) unto the other side (Capernaum), nigh unto the sea (Mark V:21). "One of the rulers of the synagogue, Jairus by name," came to Him and told Him, "My little daughter lieth at the point of death" (Mark V:23). Jesus takes with him only Peter and James and John, and, on the way to the ruler's house, word is brought that the daughter is dead (Mark V:35, 37). Jesus brings the father, mother, Peter, James and John into the girl's room, takes her by the hand and bids her arise. At once she arose and walked, "for she was of the age of twelve years" (Mark V:40, 41, 42). The curing of the woman with the issue of blood is also given, but at considerable more length than in Matthew (Mark V:25-34).

Luke's account (Luke VIII:41-56) is substantially the same as that of Mark. The daughter "lay a dying" when Jairus went to get Jesus, and word of her death comes just as the miracle on the woman with an issue of blood is performed. Jesus took the father and mother and Peter, James and John into the house, but, apparently, excluded them from the girl's room, when he performed the miracle. "And He put them all out, and took her by the hand, and called, saying, Maid, arise" (Luke VIII:54).

The raising of Lazarus from his grave is told only by John (John XI:1-46). It occurred late in Jesus' prophetic career, very shortly before the last Pa.s.sover (John XI:55; XII:1, and following). Jesus was then at Bethabara in Decapolis (John X:40; I:28). Lazarus and his sisters, Mary and Martha, were living in Bethany, in Judaea, quite near Jerusalem, but some little distance from Bethabara. Jesus already knew the family and "loved Martha and her sister and Lazarus." Lazarus falling sick, the sisters send to Jesus saying, "Lord, behold, he whom Thou lovest is sick" (John XI:3). Jesus does not go at once but waits two days (John XI:6). Apparently the reason for this delay is that, instead of healing a sick man, He may raise a dead man from the grave "that the Son of G.o.d might be glorified thereby" (John XI:4, 11-15).

When Jesus came to Bethany, He "found that he (Lazarus) had lain in the grave four days already" (John XI:17). Martha first, and then Mary, came out to meet Jesus, and express their belief that, if He had been there, Lazarus would not have died; but are in doubt as to his now being restored to life (John XI:24, 32, 39). They then go to the grave, which "was a cave and a stone lay upon it" (John XI:38). Jesus then "cried with a loud voice, Lazarus, come forth. And he that was dead came forth, bound hand and foot with grave-clothes, and his face was bound about with a napkin" (John XI:43-44).[25]

THE LOAVES AND FISHES

Matthew relates that Jesus departed hence (from Capernaum, Matt.

XIII:54) "by ship into a desert place apart" (Matt. XIV:13). This was just after the beheading of John the Baptist by Herod (Matt. XIV:10, 11, 12). A "great mult.i.tude" followed Jesus, "and He healed their sick"

(Matt. XIV:14). At evening the disciples wished Jesus "to send the mult.i.tude away that they may go into the villages and buy themselves victuals" (Matt. XIV:15). But Jesus said, "Give ye them to eat." They had but five loaves and two fishes, and Jesus took these and broke them and the disciples distributed them to the mult.i.tude (Matt. XIV:16-19).

"And they did all eat and were filled; and they took up of the fragments that remained twelve baskets full. And they that had eaten were about five thousand men, besides women and children" (Matt. XIV:20, 21).

Mark, Luke and John follow very closely the narrative of Matthew, Luke adding the detail that the "desert place" belonged to the city of Bethsaida[26] (Mark VI:30-45; Luke IX:10-17; John VI:1-13).

A similar miracle is related by Matthew and Mark (Matt. XV:29-39; Mark VIII:1-9) as occurring shortly after the first, on a mountain near the sea (Galilee) in "the midst of the coasts of Decapolis" (Mark VII:31).

There were seven loaves and a "few small fishes," seven baskets full of the broken food were left, and they that did eat "were four thousand men, besides women and children" (Matthew), or "about four thousand"

(Mark).

Luke and John do not give this miracle.

OTHER MIRACLES

Besides those already mentioned, the following specific miracles are found in Matthew, the details of which it is not necessary to give.

These are outside of general and indefinite statements of persons cured of various afflictions.

(a) The curing at Capernaum of the man sick of the palsy (Matt. IX:1-7).

See Mark II:1-12, Luke V:17-26, where the sick man is let down on his bed through the roof.

(b) The giving sight to two blind men, apparently at Capernaum (Matt.

IX:27-31).

(c) Restoring his speech to a dumb man at the same time and place (Matt.

IX:32-34).

(d) Curing of the man with the withered hand (Matt. XII:10-13). The place of this miracle is uncertain.

(e) The case of the blind and dumb man possessed of a devil (Matt.

XII:22, 23). The circ.u.mstances of this miracle are the same as in (c).

(f) The walking on the waters (Matt. XIV:22-23) near the land of Gennesaret (Matt. XIV:34). See Mark VI:47-52; John VI:16-21.

(g) The curing of the daughter of the Gentile woman "vexed with a devil"

(Matt. XV:22-28). The place of this miracle was "the coasts of Tyre and Sidon" (Matt. XIV:21).

(h) The curing of the lunatic son of a "certain man" (Matt. XVII:14-18).

This occurred in some part of Galilee not specified (Matt. XVII:1, 22, 24). See also Mark IX:17-27; Luke IX:37-42.

(i) The curing of the two blind men near Jericho (Matt. XX:30-34). See also Mark X:46-52; Luke XVIII:35-43.

(j) The blasting of the fig tree near Bethany (Matt. XXI:18-20). See Mark XI:12-14, who explains the absence of figs on the tree--"for the time of figs was not yet."[27]

THE INSTRUCTIONS TO THE APOSTLES

Matthew devotes an entire chapter to this subject (Matt. X). This is the first time in Matthew's narrative that the term "Apostles" is applied to the followers or disciples of Jesus (Matt. X:2). Up to this point he has mentioned specifically the calling of only five of the apostles (Matt.

IV:18, 21; IX:9), although there are possible references to others (Matt. VIII:19, 21).

The first injunction is that they shall not preach to the Gentiles or Samaritans, but "to the lost sheep of the house of Israel" (Matt. X:5, 6).

The only instruction as to the subject-matter of their preachings is that they shall say "the kingdom of heaven is at hand" (Matt. X:7).

They are told to "heal the sick, cleanse the lepers, raise the dead, cast out devils" (Matt. X:8).

They are to provide no money for their expenses and carry little raiment (Matt. X:9,10).

When they enter into a city, they are to seek a worthy house and abide therein, and, if a city will not receive and hear them, "It shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city" (Matt. X:11-15).