"G.o.d himself was once as we are now, and is an exalted Man, and sits enthroned in yonder heavens! That is the great secret. If the veil was rent to-day, and the Great G.o.d who holds this world in its...o...b..t, and who upholds all worlds and all things by his power, was to make himself visible,--I say, if you were to see him to-day, you would see him like a man in form--like yourselves in all the person, image, and very form as a man; for Adam was created in the very fashion, image, and likeness of G.o.d, and received instruction from, and walked, talked and conversed with him, as one man talks and communes with another."--Joseph Smith; see _Compendium_, p. 190.

6. Waterpots for Ceremonial Cleansing.--In the house at Cana there stood in a place specially reserved, six waterpots of stone "after the manner of the purifying of the Jews." Vessels of water were provided as a matter of prescribed order in Jewish homes, to facilitate the ceremonial washings enjoined by the law. From these pots or jars the water was drawn off as required; they were reservoirs holding the supply, not vessels used in the actual ablution.

7. "The Att.i.tude of Science Towards Miracles" is the subject of a valuable article by Prof. H. L. Orchard, published in _Journal of the Transactions of the Victoria Inst.i.tute, or Philosophical Society of Great Britain_, 1910, Vol. 42, pp. 81-122. This article was the Gunning Prize Essay for 1909. After a lengthy a.n.a.lytical treatment of his subject, the author presents the following summation, which was concurred in by those who took part in the ensuing discussions: "We here complete our scientific investigation of Bible Miracles. It has embraced (1) the _nature_ of the phenomenon; (2) the _conditions_ under which it is alleged to have occurred; (3) the character of the _testimony_ to its occurrence. To the inquiry--Were the Bible miracles probable? science answers in the affirmative. To the further inquiry--Did they actually occur? the answer of science is again, and very emphatically, in the affirmative. If we liken them to gold, she has made her a.s.say and says the gold is pure. Or the Bible miracles may be compared to a string of pearls. If science seeks to know whether the pearls are genuine, she may apply chemical and other tests to the examination of their _character_; she may search into the _conditions and circ.u.mstances_ in which the alleged pearls were found. Were they first found in an oyster, or in some manufacturing laboratory? And she may investigate the _testimony_ of experts. Should the result of any one of these examinations affirm the genuineness of the pearls, science will be slow to believe that they are 'paste'; if all the results declare their genuineness, science will not hesitate to say that they are true pearls. This, as we have seen, is the case of the Bible miracles. Science, therefore, affirms _their actual occurrence_."

8. The Testimony of Miracles.--The Savior's promise in a former day (Mark 16:17-18), as in the present dispensation (Doc. and Cov.

84:65-73), is definite, to the effect that specified gifts of the Spirit are to follow the believer as signs of divine favor. The possession and exercize of such gifts may be taken therefore as essential features of the Church of Christ. Nevertheless we are not justified in regarding the evidence of miracles as infallible testimony of authority from heaven; on the other hand, the scriptures furnish abundant proof that spiritual powers of the baser sort have wrought miracles, and will continue so to do, to the deceiving of many who lack discernment. If miracles be accepted as infallible evidence of G.o.dly power, the magicians of Egypt, through the wonders which they accomplished in opposition to the ordained plan for Israel's deliverance, have as good a claim to our respect as has Moses (Exo. 7:11). John the Revelator saw in vision a wicked power working miracles, and thereby deceiving many; doing great wonders, even bringing fire from heaven (Rev. 13:11-18). Again, he saw three unclean spirits, whom he knew to be "the spirits of devils working miracles" (Rev. 16:13-14). Consider, in connection with this, the prediction made by the Savior:--There shall arise false Christs, and false prophets, and shall show great signs and wonders, insomuch that, if it were possible, they shall deceive the very elect (Matt. 24:24).

The invalidity of miracles as a proof of righteousness is indicated in an utterance of Jesus Christ regarding the events of the great judgment:--"Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you; depart from me, ye that work iniquity" (Matt. 7:22-23).

The Jews, to whom these teachings were addressed, knew that wonders could be wrought by evil powers; for they charged Christ with working miracles by the authority of Beelzebub the prince of devils (Matt.

12:22-30; Mark 3:22; Luke 11:15).--From the author's _The Articles of Faith_, xii:25, 26.

FOOTNOTES:

[309] Luke 3:4.

[310] John 1:21; compare Mal. 4:5. Note 1, end of chapter.

[311] Deut. 18:15, 18; see page 45 herein.

[312] John 1:22, 23; compare Isa. 40:3.

[313] John 1:25-27.

[314] John 1:29-31.

[315] John 1:32, 34; also verses 35, 36. Note 2, end of chapter.

[316] Note 3, end of chapter.

[317] John 1:35-51.

[318] Note 4, end of chapter.

[319] The name thus given was afterward confirmed, with accompaniments of promise; Matt. 16:18.

[320] To the apostles the Lord said on a subsequent occasion: "Ye have not chosen me, but I have chosen you" (John 15:16; see also 6:70).

[321] A favorite situation for rest, meditation, and study; 1 Kings 4:25; Micah 4:4.

[322] Acts 7:56; Rev. 1:13; 14:14.

[323] Job 25:6; Psalms 144:3; 146:3; see also 8:4 and compare Heb.

2:6-9.

[324] Ezek. 2:1, 3, 6, 8; 3:1, 3, 4; 4:1; etc.

[325] Dan. 7:13.

[326] Doc. and Cov. 27:11; 78:15, 16; 107:54-57; 116.

[327] Doc. and Cov. 49:6; 58:65; 65:5; 122:8. Observe that in modern revelation the t.i.tle is used only as applying to the Christ in His resurrected and glorified state.

[328] Note 5, end of chapter.

[329] Page 38.

[330] P. of G.P., Moses 6:57; 7:35; see also 7:24, 47, 54, 56, 59, 65.

Observe that Satan addressed Moses as "son of man" in a blasphemous attempt to coerce Moses into worshiping him by emphasizing the mortal weakness and inferiority of the man in contrast with his own false pretension of G.o.dship. (Moses 1:12.)

[331] John 2:1-11.

[332] "The address 'Woman' was so respectful that it might be and was, addressed to the queenliest."--(Farrar, "The Life of Christ," p. 134.)

[333] John 19:26.

[334] On a few occasions Jesus used the address "Woman" in a general way: Matt. 15:28; Luke 13:12; John 4:21; 8:10; etc.

[335] Note 6, end of chapter.

[336] John 2:11.

[337] The absence of all false austerity and outward show of abnormal abstinence in His life furnished an imagined excuse for unfounded charges of excess, through which He was said to be a glutton and a winebibber. (Matt. 11:19; Luke 7:34.)

[338] Matt. 7:22; 11:20; 12:38; 16:1; 24:24; Mark 6:14; Luke 10:13; John 2:18; 7:21; 10:25; 14:11; Acts 6:8; 8:6; 14:3; 19:11; Rom. 15:19; Rev.

13:13; etc.

[339] John 10:41; Matt. 11:9.

[340] For example Zechariah and Malachi.

[341] Exo. 3:20; 4:1-9. Note 8, end of chapter.

[342] Note 7, end of chapter.

CHAPTER 12.

EARLY INCIDENTS IN OUR LORD'S PUBLIC MINISTRY.

FIRST CLEARING OF THE TEMPLE.

Soon after the marriage festivities in Cana, Jesus, accompanied by His disciples, as also by His mother and other members of the family, went to Capernaum, a town pleasantly situated near the northerly end of the Sea of Galilee or Lake of Gennesaret[343] and the scene of many of our Lord's miraculous works; indeed it came to be known as His own city.[344] Because of the unbelief of its people it became a subject of lamentation to Jesus when in sorrow He prefigured the judgment that would befall the place.[345] The exact site of the city is at present unknown. On this occasion Jesus tarried but a few days at Capernaum; for the time of the annual Pa.s.sover was near, and in compliance with Jewish law and custom He went up to Jerusalem.

The synoptic Gospels,[346] which are primarily devoted to the labors of Christ in Galilee, contain no mention of His attendance at the paschal festival between His twelfth year and the time of His death; to John alone are we indebted for the record of this visit at the beginning of Christ's public ministry. It is not improbable that Jesus had been present at other Pa.s.sovers during the eighteen years over which the evangelists pa.s.s in complete and reverent silence; but at any or all such earlier visits, He, not being thirty years old, could not have a.s.sumed the right or privilege of a teacher without contravening established customs.[347] It is worth our attention to note that on this, the first recorded appearance of Jesus in the temple subsequent to His visit as a Boy, He should resume His "Father's business" where He had before been engaged. It was in His Father's service that He had been found in discussion with the doctors of the law,[348] and in His Father's cause He was impelled to action on this later occasion.

The mult.i.tudinous and mixed attendance at the Pa.s.sover celebration has already received pa.s.sing mention;[349] some of the unseemly customs that prevailed are to be held in mind. The law of Moses had been supplemented by a c.u.mulative array of rules, and the rigidly enforced requirements as to sacrifices and tribute had given rise to a system of sale and barter within the sacred precincts of the House of the Lord. In the outer courts were stalls of oxen, pens of sheep, cages of doves and pigeons; and the ceremonial fitness of these sacrificial victims was cried aloud by the sellers, and charged for in full measure. It was the custom also to pay the yearly poll tribute of the sanctuary at this season--the ransom offering required of every male in Israel, and amounting to half a shekel[350] for each, irrespective of his relative poverty or wealth.