102. The visit to Cana seems to have found a place in the fourth gospel, because there the new disciples discovered in their master miraculous powers which were to them a sign that he was in truth G.o.d's anointed. It is probable that at the time of this miracle the disciples thought only of the power and the marvel, yet the sharp contrast between John's ascetic habit and Jesus' use of his divine resources to relieve embarra.s.sment at a wedding feast must have impressed every man among them. Their minds, however, were as yet too full of Messianic hopes to leave much room for reflection. They were content to have a sign, for in the view of Jesus'

contemporaries signs were essential marks of the Messiah (John vi. 30; vii. 31; Mark viii. 11). They did their reflecting later (John ii. 22).

103. Miracles are as great a stumbling-block to modern thought as they were a help to the contemporaries of Jesus. The study of Jesus' life cannot ignore this fact, nor make little of it. It is fair to insist, however, that the question is one of evidence, not of metaphysical possibility. Men are wisely slow to-day to claim that they can tell what are the limits of the possible. If the question is one of evidence, it is in an important sense true that the evidence for miracle in the life of Jesus is appreciable only when that life is viewed in its completeness.

The miracles attributed to Jesus may be studied, however, for the disclosure which they give of his character, and of his relation to common human need. So it is with this first sign at Cana. Jesus had just heard the call to be Messiah, and in his lonely struggle in the wilderness had given a loyal answer to that call, and had set out to do his Father's business in his Father's way. He who by the Jordan still carried the marks of struggle, so that the Baptist saw in him the suffering Saviour of Isaiah liii., now returned to the ordinary daily life in Galilee, and as a guest at a wedding feast he commenced that ministry of simple human friendliness (Matt. xi. 19; compare Mark ii. 15-17; Luke xv. 1, 2), which set him in sharp contrast alike with John's asceticism and with the ritualism and pedantry of the Pharisees.

104. His human friendliness is all the more worthy of note, inasmuch as on his return to Cana Jesus did not take up again the old relations of life as they existed before his baptism. This is clear from his reply to his mother when she reported the scarcity of wine (John ii. 3-5). While it is true that the t.i.tle by which Jesus addressed Mary was neither disrespectful nor unkind (John xix. 26), the reply itself was a warning that now he was no longer hers in the old sense. A new mission had been given him, which henceforth would determine all his conduct, and in that mission she could not now share. Here is one of the many indications (compare Mark iii. 21, 31-35; Luke ii. 48) that Mary did not understand her son nor his work until much later (John xix. 25; Acts i. 14). That with such a clear sense of his new and serious mission Jesus' first official act was one of kindly relief for social embarra.s.sment is most significant. He chose to show his divine authority to his new disciples in a way that brought joy to a festal company. Little as the disciples were likely to appreciate it at the time, it was beautifully indicative of the simplicity and everyday lovableness of Jesus' idea of the earnest service of G.o.d.

105. With the disciples thus strengthened in faith, and the mother not separated from him though unable to know his deepest thoughts, and the brethren who could not yet nor later understand their kinsman and his work, Jesus went down to Capernaum (John ii. 12), which proved thenceforth to be the centre of his greatest work and teaching. There for a time, how long cannot be known, he continued in quiet fellowship with his new friends, until the approach of the Pa.s.sover drew him to Jerusalem to make formal opening of his Messianic work in that centre of his people's religious life.

Part II

The Ministry

I

General Survey of the Ministry

106. The attempt to arrange an orderly account of the way in which Jesus set about the work to which he was called at his baptism is met at the outset by a problem. The vivid and familiar words of Mark (i. 14), seconded by the representation in both Matthew (iv. 12) and Luke (iv. 14), indicate the imprisonment of John as the occasion, and Galilee as the scene of the inauguration of Jesus' public ministry. The fourth gospel, on the other hand, tells of a work of Jesus and his disciples in Judea prior to the imprisonment of John (in. 24), and makes this work follow at some interval after the inauguration of the Messianic ministry in Jerusalem.

The minuteness of detail of time and place in the early chapters of John (i. 19 to iv. 43), together with the vividness of their narrative, give them strong claim to credence. They thus record a ministry earlier than that narrated in the other gospels, proving that the actual inauguration of Jesus' work occurred in Jerusalem at a Pa.s.sover season previous to the imprisonment of John. This is known as the Early Judean Ministry.

107. The fact that Peter was wont to tell the story of Jesus' life in such a way as to lead Mark to set the opening of the ministry after the close of John's activity, indicates that that beginning of work in Galilee seemed to the disciples to be in a way the actual inauguration of Jesus'

constructive and successful work. Peter cannot have been ignorant of the labors in Judea, though he may not himself have accompanied Jesus to the Pa.s.sover. A new stage in the life of Jesus began, therefore, with his withdrawal to Galilee.

108. The story of the Galilean ministry is given chiefly by the first three gospels, John contributing but two incidents to the period covered by that ministry,--a second miracle at Cana (iv. 46-54), and a visit to Judea (v. 1-47),--and relating more fully the story of the feeding of the mult.i.tudes (vi. 1-71). The journey from Judea through Samaria (John iv.

1-45) should be identified with the removal to Galilee which stands at the beginning of Mark's record (i. 14; Matt. iv. 12; Luke iv. 14). Mark's account of the Galilean activity of Jesus (i. 14 to ix. 50) is one of such simple and steady progress that the whole period must be considered as a unit.

109. In the use which Matthew (iv. 12 to xviii. 35) and Luke (iv. 14 to ix. 50) make of Mark's record this unity is emphasized. Their treatment of the matter which they add, however, makes it best to study the period topically rather than attempt to follow closely a chronological sequence.

As it is probable that the early writing ascribed by Papias to the apostle Matthew failed to preserve in many cases any record of the time and place of the teachings of Jesus, so is it certain that the first and third evangelists have distributed quite differently the material which they seem to have derived from that apostolic doc.u.ment. Mention need only be made of the exhortation against anxiety which Matthew places in the sermon on the mount (vi. 19-34), and which Luke has given after the close of the Galilean activity (xii. 22-34). It is possible to form some judgment of the general relations of such discourses from the character of their contents, but in the absence of positive statement by the evangelists it is hopeless to seek to give them a more definite historical setting. A topical study can consider them as contributions to the period to which they belong, while a chronological study would be lost in uncertain conjectures. A topical study may, however, disclose the fact that sequence of time was identical with development of method. This is, in general, the case with the Galilean ministry. The new lesson which Jesus began to teach after the confession at Caesarea Philippi marked the supreme turning point in his whole public activity. Before that crisis the work of Jesus was a constructive preparation for the question which called forth Peter's confession. Subsequently his work was that of making ready for the end, which from that time on he foretold. As has been stated, the Galilean ministry is the story of the first three gospels, except for two incidents and a discourse added by John. The visit to the feast of Tabernacles (John vii. 1 to viii. 59) stands on the border between the work in Galilee and that which followed. It was one of Jesus' many attempts to win Jerusalem, and is evidence that the author of the fourth gospel--either because of special interest in the capital, or because of superior knowledge of the work of his Master in Judea--gave emphasis to a side of the life of Jesus which the other gospels have neglected.

110. With the close of the constructive ministry in Galilee, the account of Mark (x. 1; compare Matt xix. 1; Luke ix. 51) turns towards Jerusalem and the cross. The journey was not direct, but traversed Perea, the domain of Antipas beyond Jordan, and was accompanied by continued ministry of teaching and healing (Mark x. 1-52; Matt. xix. 1 to xx. 34). It is at this point that Luke has inserted the long section peculiar to his gospel (ix.

51 to xviii. 14), becoming again parallel with Mark as Jesus drew near to Jerusalem (xviii. 15 to xix. 28; compare Mark x. 13-52). Much of that which Luke adds gives evidence that in all probability it should be placed before the change in method at Caesarea Philippi, while much of it undoubtedly belongs to the last months of Jesus' life. Since the last journey to Jerusalem is reported with considerable fulness, it is natural in a study of Jesus' life to treat that journey by itself. At this point John contributes important additions to the record (ix. 1 to xi. 57) showing that the journey was not continuous, but was interrupted by several more or less hurried visits to the capital, renewed efforts of Jesus to win the city.

111. With the final arrival in Jerusalem the four gospels come together in a record of the last days and the crucifixion (Mark xi. 1 to xv. 47; Matt, xxi 1 to xxvii. 66; Luke xix. 29 to xxiii. 56; John xi. 55 to xix. 42).

The evangelists, in their accounts of the last week, seem to have had access to completer and more varied information than for any other part of the ministry. This causes some difficulties in constructing an ordered conception of the events, yet it greatly adds to the fulness of our knowledge. It is easier, therefore, to consider the period in three parts,--the final controversies in Jerusalem, the Last Supper, and the betrayal, trial, and crucifixion.

112. In a sense the resurrection and ascension form the conclusion of the final visit to Jerusalem, and should be treated with the last week. In a larger sense, however, they form the culmination of the whole ministry, and therefore const.i.tute a final stage in the study of Jesus' life. At this point the record of the gospels is supplemented by the first chapter of the Acts and by Paul's concise report of the appearances of the risen Christ (I. Cor. xv. 3-8). The various accounts exhibit perplexing independence of each other. In total impression, however, they agree, and show that the tragedy, by which the enemies of Jesus thought to end his career, was turned into signal triumph.

Outline of Events in the Early Judean Ministry

The first Pa.s.sover of the public ministry: Cleansing of the temple--John ii. 13-22.

Early results in Jerusalem: Discourse with Nicodemus--John ii. 23 to iii. 15.

Withdrawal into rural parts of Judea to preach and baptize--John in.

22-30; iv. 1, 2.

Imprisonment of John the Baptist--Matt. iv. 12; Mark i. 14.

Withdrawal from Judea through Samaria--John iv. 1-42.

Unlooked-for welcome in Galilee--John iv. 43-45.

? Second sign at Cana: Cure of the n.o.bleman's son--John iv. 46-54 (see sect. A 41).

[Retirement at Nazareth, the disciples resuming their accustomed calling. Inferred from Matt. iv. 13; Luke iv. 31; Matt. iv. 18-22 and ?s.]

Events marked ? should possibly be given a different place; ?s stands for "parallel accounts;" for sections marked A--as A 41--see Appendix.

II

The Early Ministry in Judea

113. We owe to the fourth gospel our knowledge of the fact that Jesus began his general ministry in Jerusalem. The silence of the other records concerning this beginning cannot discredit the testimony of John. For these other records themselves indicate in various ways that Jesus had repeatedly sought to win Jerusalem before his final visit at the end of his life (compare Luke xiii. 34; Matt. xxiii. 37). Moreover, the fourth gospel is confirmed by the probability, rising almost to necessity, that such a mission as Jesus conceived his to be must seek first to win the leaders of his people. The temple at Jerusalem was the centre of worship, drawing all Jews sooner or later to itself--even as Jesus in early youth was accustomed to go thither at the time of feasts (Luke ii. 41).

Worshippers of G.o.d throughout the world prayed with their faces towards Jerusalem (Dan. vi. 10). Moreover, at Jerusalem the chief of the scribes, as well as the chief of the priests, were to be found. Compared with Jerusalem all other places were provincial and of small influence. A Messiah, who had not from the outset given up hope of winning the capital, cannot have long delayed his effort to find a following there.

114. Arriving at Jerusalem at the Pa.s.sover season, in the early spring, Jesus remained in Judea until the following December (John iv. 35).

Evidently the record which John gives of these months is most fragmentary, and from his own statement (xx. 30, 31) it seems highly probable that it is one sided, emphasizing those events and teachings in which Jesus disclosed more or less clearly his claim to be the Messiah. Doubtless the full record would show a much closer similarity between this early work in Judea and that later conducted in Galilee than a comparison of John with the other gospels would suggest; yet it is evident that Jesus opened his ministry in Jerusalem with an unrestrained frankness that is not found later in Galilee.

115. It is a mistake to think of the cleansing of the temple as a distinct Messianic manifesto. The market in the temple was a licensed affront to spiritual religion. It found its excuse for being in the requirement that worshippers offer to the priests for sacrifice animals levitically clean and acceptable, and that gifts for the temple treasury be made in no coin other than the sacred "shekel of the sanctuary." The chief priests appreciated the convenience which worshippers coming from a distance would find if they could obtain all the means of worship within the temple enclosure itself. The hierarchy or its representatives seem also to have appreciated the opportunity to charge good prices for the accommodation so afforded. The result was the intrusion of the spirit of the market-place, with all its disputes and haggling, into the place set apart for worship.

In fact, the only part of the temple open to Gentiles who might wish to worship Israel's G.o.d was filled with distraction, unseemly strife, and extortion (compare Mark xi. 17). Such despite done the sanct.i.ty of G.o.d's house must have outraged the pious sense of many a devout Israelite. There is no doubt of what an Isaiah or a Micah would have said and done in such a situation. This is exactly what Jesus did. His act was the a.s.sumption of a full prophetic authority. In itself considered it was nothing more. In his expulsion of the traders he had the conscience of the people for his ally. There is no need to think of any use of miraculous power. His moral earnestness, coupled with the underlying consciousness on the part of the traders themselves that they had no business in G.o.d's house, readily explains the confusion and departure of the intruders. Even those who challenged Jesus' conduct did not venture to defend the presence of the market in the temple. They only demanded that Jesus show his warrant for disturbing a condition of things authorized by the priests.

116. The temple cleansing is recorded in the other gospels at the end of Jesus' ministry, just before the hostility of the Jews culminated in his condemnation and death. Inasmuch as these gospels give no account of a ministry by Jesus in Jerusalem before the last week of his life, it is easy to see how this event came to be a.s.sociated by them with the only Jerusalem sojourn which they record. The definite place given to the event in John, together with the seeming necessity that Jesus should condemn such authorized affront to the very idea of worship, mark this cleansing as the inaugural act of Jesus' ministry of spiritual religion, rather than as a final stern rebuke closing his effort to win his people. Against the conclusion commonly held that Jesus cleansed the temple both at the opening and at the close of his course is the extreme improbability that the traders would have been caught twice in the same way. The event fits in closely with the story of the last week, because it actually led to the beginning of opposition in Jerusalem to the prophet from Galilee. At the first the opposition was doubtless of a scornful sort. Later it grew in bitterness when it saw how Jesus was able to arouse a popular enthusiasm that seemed to threaten the stability of existing conditions.

117. The reply of Jesus to the challenge of his authority for his high-handed act shows that he offered it to the people as an invitation; he would lead them to a higher idea and practice of worship (compare John iv. 21-24). When they demanded the warrant for his act, he saw that they were not ready to follow him, and could not appreciate the only warrant he needed for his course. He cleansed the temple because they were destroying it as a place where men could worship G.o.d in spirit. In reply to the challenge, he who later taught the Samaritan woman that the worship of G.o.d is not dependent on any place however sacred, answered that they might finish their work and destroy the temple as a house of G.o.d, yet he would speedily re-establish a true means of approach to the Most High for the souls of men. He clothed his reply in a figurative dress, as he was often wont to do in his teaching,--"Destroy this temple, and in three days I will raise it up." To his unsympathetic hearers it must have been completely enigmatic. Even the disciples did not catch its meaning until after the resurrection had taught them that in their Master a new chapter in G.o.d's dealing with men had begun.

118. The unreadiness of the Jewish leaders to receive the only kind of message he had to offer produced in Jesus a decided reserve. He did not lack a certain kind of success in Jerusalem. His cures of the sick won him many followers who seemed ready to believe almost anything of him. But the att.i.tude taken by the leaders made it evident that Jesus must make disciples who should understand in some measure at least his idea of G.o.d's kingdom, and, understanding, must be ready to be loyal to it through good report and evil. For the position taken by the leaders of the people had an ominous significance. It could mean but one thing for Jesus,--unrelenting conflict. If they could not be won, they who would so legalize the desecration of G.o.d's house would not hesitate at any extreme in opposing his messenger. This possibility confronted Jesus at the very outset; therefore he held the popular enthusiasm in check, knowing that as yet it had little of that kind of faith which could endure seeming defeat.

119. One of those who were drawn to him, however, gave Jesus opportunity to lay aside his reserve and speak clearly of the truth lie came to publish. He was a member of the Jewish sanhedrin, a rabbi apparently held in high regard in Jerusalem. While his a.s.sociates were dismissing the claims of Jesus with a wave of the hand, Nicodemus sought out the new teacher by night, and showed his desire to learn what Jesus held to be truth concerning G.o.d's kingdom. Jesus first reminded the teacher of Israel of the old doctrine of the prophets, that Israel must find a new heart before G.o.d's kingdom can come (Jer. x.x.xi. 31-34; Ezek. x.x.xvi. 25-27), and then declared that the heavenly truth which G.o.d now would reveal to men is that all can have the needed new life as freely as the plague-stricken Israelites found relief when Moses lifted up the brazen serpent. This conversation serves to introduce the evangelist's interpretation of Jesus as the only begotten Son of G.o.d sent in love to redeem the world (John iii. 16-21).

120. John's record suggests that Jesus left Jerusalem shortly after the conversation with Nicodemus. His work there was not without success, for Nicodemus seems to have been henceforth his loyal advocate (compare John vii. 50-52; xix. 39); and it may be that at the time of this sojourn he won the hearts of his friends in Bethany, for the first picture the gospels give of this household seems to presuppose a somewhat intimate relation of Jesus to the family (Luke x. 38-42). It would be idle to speculate whether it was at this time or later that he became acquainted with Joseph of Arimathea, or the friends who during the last week of his life showed him hospitality (Mark xi. 2-6; xiv. 12-16).

121. For a time after his withdrawal from Jerusalem he lingered in Judea, carrying on a simple ministry of preparation like that of John the Baptist. In this way the summer and early autumn seem to have pa.s.sed, Jesus growing more popular as a prophet than John himself had been. The fact that Jesus' disciples administered baptism in connection with his work roused the jealousy of some of John's followers, and attracted again the attention of Jerusalem to the new activity of the bold disturber of the temple market. John's disciples complained to him of Jesus' rivalry, and received his self-effacing confession, "He must increase, I must decrease." The Pharisees, on the other hand, made Jesus feel that further work in Judea was for the time unwise, and he withdrew into Galilee for retirement, since "a prophet has no honor in his own country" (John iv.