The History of Christianity by John S. C. Abbott (best smutty novels txt) 📕

addressed the vast concourse,—the door-sill, perhaps, his pulpit, the overarching skies his temple, and his audience a motley assemblage crowding the pavements. Proud Pharisees and self-conceited doctors of the law had come, drawn from the surrounding cities to the spot by the fame of Jesus.

While Jesus was speaking, some men brought a paralytic patient on a couch to be healed. But the concourse was so dense, that they could not force their way through to his feet. The roof of the house was flat, surrounded by a battlement, to prevent any one from falling off. By a back way they entered the house, ascended to the roof, broke away a portion of the battlement, and with cords lowered the man on his couch down before Jesus. Palsy is often the result of an intemperate life, of sinful habits: it is not improbable that it was so in this case. In healing the leper, Jesus had merely said, in the exercise of his own divine power, “I will: be thou clean.” Now, in the exercise of that same divine power, he assumed the prerogative of forgiving sin.

“When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee.”

The Pharisees and the doctors of the law, offended at this assumption, said one to another, “Who is this who speaketh blasphemies? Who can forgive sins but God only?

“Jesus, knowing their thoughts, said, Wherefore think ye evil in your hearts? For whether is easier to say, Thy sins be forgiven thee? or to say, Arise and walk? But that ye may know that the Son of man hath power on earth to forgive sins (then saith he to the sick of the palsy), Arise, take up thy bed, and go unto thine house. Immediately he arose, took up the bed, and went forth before them all.”

The amazed people exclaimed, “We have seen strange things to-day!”

Leaving the thronged city, Jesus, who seems ever to have cherished a great fondness for the country, went out to some favorite spot upon the shore of the lake; but the excited multitude followed him. As they were leaving the city, Jesus saw a man named Matthew, also called Levi, the son of Alpheus, sitting at the door of a custom-house, where he was collecting the taxes which were levied by the Roman government. The tax-gatherer was exceedingly unpopular with the Jews. No intimation is given us respecting the character of Matthew, or whether he had previously manifested any interest in Jesus. But, for some reason, Jesus deemed him worthy of being called as one of his apostles. The fact is announced in the brief words, “And he saith unto him, Follow me; and he left all, rose up, and followed him.”

Matthew took Jesus to his house, and invited some of his old friends, several of whom were tax-gatherers, and others not of religious repute, to meet him at a feast. It would seem that there was a pretty large party; for it is recorded,—

“Many publicans and sinners sat also together with Jesus and his disciples; for there were many.”

The scribes and Pharisees were very indignant that Jesus should associate with persons of such character. Jesus, hearing of their fault-finding, replied,—

“They that are whole need not a physician, but they that are sick. I came not to call the righteous, but sinners to repentance.”

He then, by the forcible illustrations of the “new cloth on an old garment” and “new wine in old bottles,” showed that the rigorous observances of the old dispensation were not adapted to the freedom and privileges of the new.

The time for the feast of the Passover had come; and Jesus, with his disciples, took a second journey to Jerusalem. There was a pool at Jerusalem called Bethesda, which, in the popular estimation, had at a certain season of the year great medicinal virtues. At such times, large numbers, suffering from every variety of disease, were brought to the pool. Jesus saw a man there who had been utterly helpless, from paralysis probably, for thirty-eight years. He was poor and friendless. Sympathetically Jesus addressed him, inquiring, “Do you wish to be made whole?” The despairing cripple replied, “Sir, I have no one, when the water is troubled, to put me into the pool; but, while I am coming, another steppeth down before me.” Jesus said to him, “Rise, take up thy bed, and walk.” Immediately the man was made whole.

It was the sabbath. The sanctimonious Pharisees, watching for some accusation of Jesus, when they saw the rejoicing man in perfect health, carrying the light mattress upon which he had reclined, in an absurd spirit of cavilling accused him of violating the holy day by carrying a burden. He replied, that the one who had cured him had directed him to do so. Upon their inquiring who it was who had given him such directions, he could only reply that he did not know. It appears that Jesus, immediately after performing the miracle, had withdrawn.

Soon after this, Jesus met the man in the temple. It is probable that his disorder had been brought on by intemperance and vice; for Jesus, addressing him, said, “Behold, thou art made whole: sin no more, lest a worse thing come unto thee.” The news of this miracle rapidly spread. The Pharisees denounced Jesus severely, assuming that he was breaking the sabbath. Jesus had performed this miracle in his own name, as by his own power. His remarkable reply to their accusation was, “My Father worketh hitherto, and I work.” This astounding assertion implied his equality with God the Father. “As my Father,” he says, “carries on the works of providence on the sabbath, so I, his Son, have an equal right to prosecute my labors.” The Jews were so indignant at this assumption, that they formed a plot to slay him, “because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God.”

Jesus did not deny the accuracy of their inference, but re-enforced it by declaring in still stronger terms his unity with the Father: “Verily I say unto you, The Son can do nothing of himself but what he seeth the Father do; for what things soever he doeth, these also doeth the Son likewise. For the Father loveth the Son, and showeth him all things that himself doeth. And he will show him greater works than these, that ye may marvel. For as the Father raiseth up the dead, and quickeneth them [gives them life], even so the Son quickeneth whom he will. For the Father judgeth no man, but hath committed all judgment unto the Son; that all men should honor the Son even as they honor the Father. He that honoreth not the Son, honoreth not the Father which hath sent him.

“Verily, verily, I say unto you, He that heareth my word, and believeth on Him that sent me, hath everlasting life, and shall not come into condemnation, but is passed from death unto life. Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live. For as the Father hath life in himself, so hath he given to the Son to have life in himself; and hath given him authority to execute judgment also, because he is the Son of man. Marvel not at this; for the hour is coming in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good unto the resurrection of life, and they that have done evil unto the resurrection of damnation. I can of mine own self do nothing. As I hear, I judge; and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me.”

The remainder of this remarkable discourse we must here omit for want of space. We are not informed what impression it produced upon his auditors. Soon after this, Jesus, accompanied by some of his disciples, in the vicinity of Jerusalem, was passing, on the sabbath, through a field of grain. By an express statute, any one could pluck a handful of the standing wheat as he passed. His disciples, being hungry, plucked the ears, rubbed out the kernels in their hands, and ate them. The cavilling Pharisees, ever watching for some offence, again complained that Jesus was encouraging the violation of the sabbath. Jesus improved the opportunity to show that the laws of God were intended for the benefit of man; that David and his followers, when hungry, ate of the show-bread, and were blameless; that the priests in the temple did not violate the sabbath in performing a large amount of labor required by their services. They might reply, “You are no priest, and your work is not for the benefit of the temple.” This objection was met by the very remarkable statement, that Jesus was Lord of the temple:—

“But I say unto you, That in this place is one greater than the temple. But, if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless. For the Son of man is Lord even of the sabbath day.”

These were astounding declarations for even the most exalted prophet to make,—that he was the Son of God; that he came forth from the Father; that whatever the Father could do, he could do; that all men were bound to honor him even as they honored the Father.

Returning to the city, Jesus entered the synagogue. It was the sabbath day, and the building was doubtless thronged, as, wherever Jesus now appeared, the multitude followed. It is manifest that the masses of the people were in sympathy with him, though the self-righteous Pharisees and the doctors of the law sought for an opportunity of bringing forward such accusations as should turn the tide against him. In the synagogue there was a man with a withered hand, who had doubtless come hoping to find Jesus and to be cured. The Pharisees watched him, to see if he would, as they deemed it, or pretended to deem it, violate the sabbath by doing a work of healing upon that day. Jesus, knowing their thoughts, called upon the man to rise up and stand forth in a conspicuous place in the presence of the whole congregation. Then, turning to the Pharisees, he said,—

“I will ask you one thing: Is it lawful on the sabbath days to do good, or to do evil? to save life, or to destroy it?” Apparently, without waiting for an answer, he added,—

“What man shall there be among you that shall have one sheep, and, if it fall into a pit on the sabbath day, will he not lay hold on it and lift it out? How much, then, is a man better than a sheep? Wherefore it is lawful to do well on the sabbath days.”

This unanswerable argument, of course, carried with it the convictions of the masses of the people. The Pharisees were exasperated. Jesus, instead of assuming an air of triumph, or even feeling it, in his inmost soul was saddened by the malignant spirit displayed by his adversaries. “Being grieved for the hardness of their hearts, he saith unto the man, Stretch forth thine hand; and he stretched it out, and his hand was restored whole as the other.”

The Pharisees were so enraged in being thus baffled, that they went out and entered into a conspiracy with the partisans of the infamous Herod to put him to death. Jesus, who “knew their thoughts,” quietly withdrew, and, leaving Judæa, returned to Galilee. As he travelled invariably on foot, it was a journey, through the whole breadth of Samaria, of several days. It is remarkable that no record of this journey is given us, though Jesus was unquestionably healing the sick and preaching the gospel all