The Watchtower, October 15, 1922
Download: PDF — The Watchtower, October 15, 1922
and Church Doctrine ..
Jesus
C,I will
V pou Hie
stand upon my watch and will set Toibci, and will watch to see what »ic, and ic/iaf nnsirvr f shall make
No. 2i
roaring, men’s hearts falling them for fear and for looking to the be shaken. . . . When ye see these things begin to come to pass.
my joot He will to them
Upon the earth dhueas of nations with perplexity; the sea and the waves tthe restless, Uncontented> thing’? coming upon the earth (society); for the powe , of the heavens (ecdcsiasticlsm) shall . _ „ . .
then know that the Kingdom of God is at hand. Look up, lift up your beads, rejoice, for your redemption draweth nigh.—Matt. 24:33; Mark 13:29; Luke 21:25-31.
a!s@iw-Isaiaij
Vol. XLIII
Semi-Monthly
Anno Mundi 6051 — October 15, 1922
CONTENTS'
r<5t:frefjfdu hci.aiti o&ca
Baptism .............................................
Real and Symbolic .........................
Israel Baptized ..............................
What Is Real Baptism? ..................
Covenant to Do What? ..................
Previous Immersion ........................
Broken with Jesus ............................
“I Have Not Found So Great Faith' Accustomed to Authoiiiy ...................
The Lowly-Minded Great ...................
Jesus the Great Physician ..............
Nazareth Tested ................................
Jesus the Great Teacher..................
World War and the Churches ...........
.......307
.......307
.. ..307
..310
...311
...311
...313
..314
..315
...315 315
.. 317
. .318
.. 319
that 0VD08C me."—Habakk.uk 2:1.
THIS JOURNAL AND ITS SACRED MISSION
THIS journal Is one of the prime factors or instruments in the system of Bible Instruction, or “Seminary Extension”, now be’n.' presented in all parts of the civilized world by the Watch Tower Bible & Tract Society, chartered A. D. 1884, “For the Promotion of Christian Knowledge”. It not only serves as a class room where Bible students may meet in the study of the divine Word but also as a channel of communication through which they may be reached with announcements of the Society’s conventions and of the coming of its traveling representatives, styled “Pilgrims”, and refreshed with reports of its conventions.
Our “Berean Lessons” are topical rehearsals or reviews of our Society’s published Studies most entertainingly arranged, and very helpful to all win would merit the only honorary degree which the Society accords, viz., Fcrbi Dei Minister (V. D. M.), which translated into English is Minister of God’s Word. Our treatment of the International Sunday School Lessons is specially for the older Bible students and teachers. By some this feature is considered indispensable.
This journal stands firmly for the defense of the only true foundation of the Christian's hope now being so generally repudiated —redemption through the precious blood of “the man Christ Jesus, who gave himself a ransom [a corresponding price, a substitute] for all". (1 J’eter 1:19; 1 Timothy 2:0) Building up on this sure foundation the gold, silver and precious stones (1 Corinthians 3: 1115; 2 Peter 1 : 5-11) of the Word of God, its further mission is to “make all see what is the fellowship of the mystery which. . .ha3 been hid in God, ... to the intent that now might be made known by the church the manifold wisdom of God”—“which in other ages was not made known unto the sons of men as it is now revealed”.—Ephesians 3: 5-9,10.
It stands free from all parties, sects and creeds of men, while it seeks more and more to bring its every utterance into fullest subjection to the will of God in Christ, as expressed in the holy Scriptures. It is thus free to declare boldly whatsoever the Lord hath spoken—according to the divine wisdom granted unto us to understand his utterances. Its attitude is not dogmatic, but confident; for we know whereof we affirm, treading with implicit faith upon the sure promises of God. It is held as a trust, to be used only in his service; hence our decisions relative towhat may and what may not appear in its columns must be according to our judgment of his good pleasure, the teaching of his Word, for the npbuild'ng of his people in grace and knowledge. And we not only invite but urge our readers to prove all its utterances by the infallible Word to which reference is constantly made to facilitate such testing.
TO US THE SCRIPTURES CLEARLY TEACH
That the church is “the temple of the living God”, peculiarly “his workmanship” ; that its construction has been in progress throughout! the gospel age—ever since Christ became the world’s Redeemer and the Chief Corner Stone of his temple, through which, when finished, God's blessing shall come “to all people”, and they find access to him.—1 Corinthians 3:18, 17; Ephesians 2:20-22; Genesis 28:14; Galatians 3:29.
That meantime the chiseling, shaping, and polishing of consecrated believers in Christ’s atonement for sin, progresses; and when the last of these “living stones”, “elect and precious,” shall have been made ready, the great Master Workman will bring all together in the first resurrection ; and the temple shall be filled with his glory, and be the meeting place between God and men throughout the Millennium.—Revelation 15 : 5-8.
That the basis of hope, for the church and the world, lies in the fact that “Jesus Christ, by the grace of God, tasted death for every man,” “a ransom for all,” and will be “the true light which lighteth every man that cometh into the world”, “in due time”.— Hebrews 2:9; John 1:9 ; 1 Timothy 2:5, 6.
That the hope of the church is that she may be like her Lord, “see him as he Is,” be partaker of the divine nature,’ and share his glory as his joint-heir.—1 John 3:2; John 17:24; Romans 8:17; 2 Veter 1:4.
That the present mission of the church is the perfecting of the saints for the future work of service; to develop in herself every grace; to be God’s witness to the world; and to prepare to be kings and priests in the next age.—Ephesians 4:12; Matthew 24: 14 ; Revelation 1:8; 20 : G.
That the hope for the world lies in the blessings of knowledge and opportunity to be brought to all by Christ's Millennial kingdom, tha restitution of all that was lost in Adam, to all the willing and obedient, at the bands of their Redeemer and his glorified church, when all the wilfully wicked will be destroyed.—Acts 3:19-23 ; Isaiah 35.
Published By
WATCH TOWER-BIBLE Tract SOCIETY
18 CONCORD STREET G 0 BROOKLYN, Al-Y. U-S’A
Foreign Offices : British: 34 Craven Terrace, Lancaster Gate, London W. 2; Canadian: 270 Dundas St., W., Toronto, Ontario; Australasian: 495 Collins St., Melbourne, Australia; South African: 123 ricin St., Cape Town, South Africa.
Please Address the Society in Every Case.
YEARLY SUBSCRIPTION PRICE: United States, $1.00; Canada and Miscellaneous Foreign, $150; Great Britain, Australasia, and South Africa, 8s. American remittances should be made by Express or Postal Money Orders, or by Bank Draft. Canadian, British, South African, and Australasian remittances should be made to brunch offices only. Remittances from scattered foreign territory may he made to the Brooklyn office, but by International Postal Money Orders only.
(Foreign translations of this Journal appear in several languages)
Editorial Committee: This journal is published under the supervision of an editorial committee, at least three of whom have read and approved as truth each and every article appearing in these columns. The names of the editorial committee are: J. F. Rutherford, W. E. V A NAMBUJIGH, J. HEMERY, G. H. FlSHER,__
Terms to t Jie Lord*s Poor: AU Bible students who, by reason of old age or other in* firmity or n'lverziLy, are unablo to pay for this journal, will be supplied free if they send • postal card each May stating their case and rccriesting such provision. We arc not only willing, but anxious, that all such be on our list continually and in touch With the Berean studies.
Notire to Wo do not, as o role, send a card of acknowledgment for a renewal or
uinicv iu ouosenoers, for a now eubser.ptfon, necc,Pt and entry of reaewal are indicated Within a month by change In expimtlon date, as ahvwu on wrapper label.
E*nf«r«d aa Second Cloaa Matter at JtrockUrn, N. Y., f'ottoffieo under the Act of March 8rd, 1879,
BALTIMORE CONVENTION
A local convention will be held at Baltimore, Md., October 28th and 29th, which classes in the immediate neighborhood will have an opportunity to attend. A public meeting will be held Sunday afternoon, to be addressed by Brother Rutherford. Other speakers will be present. For further information address Dr. Chas. A. Schaefer, 53 South Fulton Ave., Baltimore, Md.
SCANDINAVIAN CONVENTION
A joint convention of the Swedish, Danish and Norwegian friends has been arranged to be held in Brooklyn. New York, October 14th and 15111. The program will include discourses in the various languages by brethren of ability. All believing in the presence of our Lord and the Harvest work are cordially invited to attend. It is requested that each one attending bring a singing book. Meetings will be held tn the South Reformed Church, 4th Ave. and 55th St., Brooklyn. For further particulars in regard to rooms, etc., address Scandinavian Convention Committee, 124 Columbia Heights. Brooklyn, N. Y.
HYMNS FOR DECEMBER
Sunday
Monday
Tuesday Wednesday Thursday
Friday 1 218
Saturday 2 14
3 282 10 20
4 91 11 224
5 45 12 198
6 140 13 212
7 308 14 324
8 222 15 258
9 152 16 299
17 255 2 4 221 31
18 331 25 1G
19 1 83 2 6 57
20 75 27 2G9
21 59 28 148
22 52 29 311
23 116 30 237
ANNUAL MEETING
Notice is hereby given that the annual meeting of the Watch Tower Bible & Tract Society, as provided by law and the charter of said Society, \vill be held at Carnegie Music Hall, corner of Federal and Ohio Streets, North Side, Pittsburgh, Pennsylvania, at 10 o’clock a.m., October 31, 1922, to transact business as may properly come before said meeting.
W. !•:. Van Ambliigh. Secretary.
I.B.S.A.. BEREAN BIBLE STUDIES
By Means of “The Plan of the Ages”
Chapter IX: Ransom and Restitution
Week of Dec. 3 Q. 55-61 Week of Dec. 17............Q. 09-5
I Week of Dec. 10 Q. G2-6S Week of Dec. 24........Q. 6-12
I Week of Dec. 31..........Q. 13-19
Question books on “The Divine Plan” 15c postpaid
AND HERALD OF CHRIST’S PRESENCE
Vol. XLIH
October 15, 1922
No. 20
BAPTISM
"Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection."—Romans 6:3-5.
MUCH has been said and written concerning baptism that has caused confusion. Its purpose has been misunderstood. The definitions of baptism given by lexicographers are not correct, because they ignore the Scriptural meaning. The natural man has attempted to define the term, when in truth and in fact the natural man cannot understand the subject of baptism. It pertains to the deep things of God, not understandable by the natural man. (1 Corinthians 2:14) It is useless to attempt to define something to enable others to understand unless the one defining understands it himself.
Defined according to the inspired Word of God, baptism means to be buried; to be interred; to hide away, out of sight. It means the consecration of oneself; the full and unconditional surrender of oneself and acceptance by the Lord. “We are buried with him by baptism into death.” A thing cannot be buried, interred, or hidden, by sprinkling a few drops of water upon it.
REAL AND SYMBOLIC
Properly considered, the subject of baptism should be treated under two separate and distinct divisions; namely, real and symbolic. The real baptism must always precede the symbolic; otherwise there is no virtue in the symbol. The majority of church members have performed the symbol without reference to undergoing the reality. The symbol when observed at the proper time and in the proper manner is beautiful and means much. It shows that the one who has thus symbolized has been invited to participate in the greatest privilege ever proffered to angels or to men. It is not, therefore, to be expected that every one would have an understanding of baptism during the gospel age.
FORESHADOWED
It pleased God by pictures to foreshadow the more prominent features of his plan. Baptism being one of £he great fundamental doctrines of the divine arrangement, we should expect to find it foreshadowed. We do so find. While the pictures foreshadow the reality and the symbol, the performance of the symbol of Christ’s baptism is intended to show that the reality has been performed.
ISRAEL BAPTIZED
God’s chosen people were domiciled in Egypt, where they were oppressed by the monarch, Pharaoh. Egypt was a type of subsecpient organized society which we commonly call the world; while Pharaoh, the monarch, was a type of the devil, the god of this evil world. To deliver them from their oppression God sent Moses to Israel. Before Moses could become the deliverer of the nation of Israel that people must agree to obey and follow Moses. Their full and unconditional agreement to follow Moses meant that they had fully surrendered themselves to Moses. This full surrender to Moses constituted’ their baptism unto Moses. Then Moses led the Israelites out of Egypt. When they reached the Bed Sea they were closely pursued by the enemy. God caused a cloud to stand between them and their enemy, burying them out of sight, and caused the sea to stand for a while on either side that they might pass over. By this means they were buried in the cloud and in the sea; and thus was symbolized their baptism into Moses. Concerning this St. Paul said: “Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud and in the sea.”—1 Corinthians 10:1, 2.
This baptism of Israel did not foreshadow or typify the baptism of the church into Christ; but it illustrated or pictured what constitutes baptism, and more particularly foreshadows what will be the course followed in the Millennial age.
LAW COVENANT
The period of the law dispensation really began with the Passover before Israel left Egypt. At Mount Sinai a formal covenant was entered into between Jehovah and the nation of Israel through Moses as mediator. (Exodus 19: 5, 6) God thereafter made promise to Israel of the coming of one greater than Moses of whom Moses was a type. “A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you.” (Acts 3:22; Deuteronomy 18:15) Thus was the Messiah foreshadowed. Time and time again the promise to Israel was renewed through the holy prophets of Jehovah, in order that that people might not forget that in due time God purposed to send to them the great Lawgiver and Deliverer. In fact, the law was made a schoolmaster to lead Israel unto Christ, that great Deliverer. But the Jews lost confidence in the promises made by Jehovah; and when the time drew near for the coming of Jesus, the antitype of Moses, there was only a remnant in the proper heart condition to receive the Lord.
JOHN’S BAPTISM
The Scriptures speak of John the Baptist. This title was given him because he was preaching in the wilderness to the Israelites, calling upon them to repent and be baptized for remission of their sins. (Matthew 3:1-5) John was announcing Jesus, the antitype of Moses, who had come to do the work that Moses could not do. The Jews had not been living up to the terms of their covenant, even to the best of their ability. They were commanded, therefore, to repent of their sins against God’s arrangement with them under the law covenant; and by being baptized they thus testified that they acknowledged their sins and repented of them and thereby washed away their sins. Of course this applied to the Jews only; for no other people was a party to the covenant, and this baptism of John could apply to none others except the covenant people of God.
REMISSION OF SINS
Some professing Christians for a long time have practised and yet practise John’s baptism. Without doubt they do it ignorantly. Since no gentile was a party to the law covenant, and since John’s baptism was exclusively for Jews, it follows that the practising of John’s baptism is without any avail to gentiles at any time. The water immersion of the Jews by John only testified that they had repented of their sins and had thus washed away their sins. Long centuries ago God’s special favor to the Jews under the law covenant ceased.
The sin of the world which affects all men is the sin resulting from Adam’s disobedience. Every one of the human race has been born imperfect and every imperfect creature before God is a sinner. The provision for the remission of such sin is only through the blood of Jesus. “Without the shedding of blood there is no remission.” (Hebrews 9:22) John the Baptist did not say that to repent and be baptized would take away the sin of the world. On the contrary, after he had practised this baptism for six months, Jesus appeared; and upon his appearance John pointed to him and said: “Behold the Lamb of God, which taketh away the sin of the world.” (John 1:29) It is only by exercise of faith in the shed blood of Jesus and the imputation of his merit that the great sin of man can be taken away. It is clear, then, that mere water immersion at any time does not remit the sin and that such water immersion docs not constitute real baptism.
WHAT IS REAL BAPTISM?
St. Paul says: “If we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.” Beal baptism therefore can be understood only by understanding why Jesus was baptized. Jesus was born after the flesh a Jew; therefore in harmony with the law covenant. He was at all times perfect and without sin; therefore his baptism could have nothing whatsoever to do with the remission of sins. It will be observed also that he was not baptized as a child; hence there could be no authority for infant immersion.
When Jesus was about thirty years of age, being of legal majority under the terms of the law covenant with Israel, he presented himself to John the Baptist, to be baptized. John knew that Jesus was not a sinner; therefore he protested, saying, “I have need to be baptized of thee, and comest thou to me? And Jesus answering said unto him: Suffer it to be so now; for thus it becometh us to fulfill all righteousness.”— Matthew 3:14,15.
The key by which we can understand the baptism of Jesus is found in his expressed words: “Lo, I come . . . to do thy will, 0 God.” (Hebrews 10:7; Psalm 40:7,8) A man must be thirty years of age before he could become a priest. Jesus had reached that age. Immediately upon reaching the age he entered upon the performance of the uork for which he had come into the earth. He came to exercise his own will in full harmony with God’s will. Therefore he gladly surrendered himself to Jehovah. That surrender constituted the consecration of himself as a perfect man to do the will of God, whatever that might be concerning him. Here it was that he entered into a covenant with his Father. A covenant means a solemn agreement or contract. Unconditionally surrendering himself to God constituted his part of entering into that covenant. That covenant led to his death as a man. From the divine standpoint he was counted dead as a man from Jordan forward. There began his baptism. That real baptism was completed when he died upon the cross.
As proof conclusive that Jesus’ baptism was begun at the Jordan and progressed and ended at Calvary, we have his own words: “Can ye ... be baptized with the baptism that I am baptized with?” he asked those who requested a position of special favor in his kingdom. (Mark 10:38) Thereafter he again said: “I have a baptism to be baptized with and how am I straitened till it be accomplished!” (Luke 12: 50) The covenant he made with Jehovah at the time of the complete surrender of himself at the Jordan was executory; that is, in process of being carried into effect from that time forward. That same covenant was completed upon the cross, and hence there became fully executed. God counted his baptism as completed at the Jordan. His real baptism was actually completed when, on the cross, he cried: “It is finished.”
The water immersion of Jesus in the Jordan was an open testimony to the effect that he had entered into a covenant with Jehovah to do the Father’s will, which covenant was entered into by the full surrender of himself to the Father. His being buried in the water was proof of his complete immersion into the will of his Father. His rising out of the water testified that he had entered upon a new course of higher life ami being, which the Father had provided for him. From that time forward he was carrying out his covenant as the Father willed it. He learned his Father’s will after his immersion in the Jordan. In proof of this we read: “"When Jesus was baptized, he went up straight way out of the water; and lo, the heavens were opened unto him.” (Matthew 3:16) From there he went to the wilderness, where for forty days and nights he studied the Word of God, properly applying the types and shadows of the Old Testament to himself. By this means and by sweet communion with the Father he ascertained the Father’s will. To carry out his Father’s arrangement meant that he must be broken in body and must pour out his life-blood to provide the ransom price for man. It was the completion of his covenant in actual death that he had in mind when he said: “I have a baptism to be baptized with; and how am I straitened till it be accomplished.” It was finished at Calvary.
BODY MEMBERS
Addressing himself to the followers of Jesus, St. Peter wrote: “Even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps.” (1 Peter 2:21) The baptism of the body members, therefore, must be in the same manner and for the same reason that Jesus was baptized. St. Paul corroborates this view when he says: “We are buried with him by baptism into death.” Briefly let us examine the process.
All human beings have been born sinners, not out of choice, but by reason of inheritance because of Adam’s sin. A footstep follower of Jesus must first be cleansed from sin. A man whom we call Honest Heart for convenience, having lived in the world as a sinner, now having an honest desire for fellowship with the Lord and to be in harmony with God, thus has a change of mind. This change of mind and desire to change his course constitutes repentance. Following out this honest desire he changes his course of action, turns away from the world, leaves sin behind and seeks the Lord. That constitutes his conversion. Although he has repented and is converted, he is in no wise a Christian and in no manner prepared for the heavenly kingdom. He has only begun to draw near uuto the Lord. He is drawn to Jesus by divine providences and hears the invitation of Jesus: “Come unto me, all ye that labor and are heavy laden, and I will give you rest.” (Matthew 11:28) Honest Heart’s desire is to be in full harmony with God. To him Jesus says: “No man cometh unto the Father, but by me. I am the way, the truth and the life.” (John 14:6) Sincerely desiring, then, to know what to do, he hears or learns the words of Jesus: “If any man will come after me [follow in my footsteps], let him deny himself, and take up his cross, and follow me.”—Matthew 16:24.
To deny oneself within the meaning of this scripture means to surrender oneself ; and such surrender means consecration. Consecration or surrender, therefore, means an agreement on the part of such a one fully and completely to surrender himself unto the Lord and do the will of God. He cannot make a conditional surrender or consecration; but it must be unconditional. When he makes this unconditional surrender, Jesus the great High Priest receives him and imputes to Honest Heart his owm (Jesus’) merit and then presents him to the Father, Jehovah.
We read that by faith we are justified (Romans 5:1); and again, “being now justified by his blood, we shall be saved.” (Romans 5:9) It will be observed that this text says: “We shall be saved.” Stated in common parlance, Honest Heart exercises faith in the blood of Jesus by fully and completely surrendering himself, unconditionally, to do the Father’s will. The next step is the imputation of the merit of Christ Jesus. The poured-out life-blood of Jesus is what constitutes his merit. This value of his sacrifice or merit Jesus imputes to the one thus exercising faith, which makes him presentable to the Father, because the blood of Jesus constitutes a robe of righteousness; and having this, he has a standing before Jehovah. Jesus the High Priest now presents him to the Father. The Father, because of the exercised faith through the full surrender or consecration and because of the imputed merit of Christ Jesus, receives the one thus presented. The next step is justification.
Justification means made right with God. Who justifies? The Scriptures answer: “It is God that justifieth.” (Romans 8:33) God the great Judge judicially determines that Honest Heart thus presented to him is right, perfect, acceptable; and God counting aim perfect, there results to Honest Heart the right to live as a human being. It is this right to live as a human being that must be sacrificed in harmony with what Jesus said: ‘^Whosoever will lose his life for my sake shall find it.” (Matthew 16:25) No imperfect sacrifice could be accepted by the Father. This he caused to be pictured in the sacrifice of animals on the typical atonement clay. This perfection of the antitypical sacrifice could not exist except by being justified, as stated by the Scriptures above; and this justification could not come to any one until he first made an unconditional surrender of himself to Jehovah in consecration. God justifies such a one for the purpose of making him acceptable as a part of the sacrifice of Christ; and from the moment he is justified and accepted as a part of the sacrifice such a one is counted dead as a man, and being there begotten by Jehovah becomes a new creature.—Colossians 3: 3. 4; 2 Corinthians 5:17.
This covenant entered into by sacrifice constitutes Honest Heart’s real baptism. It is being buried with Christ Jesus into his death. Honest Heart does not offer himself as a sacrifice. No one can offer a sacrifice except the priest. Christ Jesus is the great High Priest; and when the Father accepts and justifies one for sacrifice, then Christ Jesus offers up such a one as a part of his own sacrifice. Only self now can separate such a one from the Lord. If he remains faithful to his covenant, the great High Priest will complete the sacrifice and make him ultimately a member of his glorious body.
The real baptism is therefore, as St. Paul states, being buried with Christ into death, a sacrificial death. This sacrificial death takes place (so far as the man is concerned) at the time he is justified, accepted as a part of the sacrifice and begotten to the divine nature.
COVENANT TO DO WHAT?
We sometimes hear the expression that one “consecrates unto death.” Is this a proper expression? It seems to be quite improper and unscriptural. It would seem rather presumptuous for one such as Honest Heart to come to the Lord and say in substance: ‘Lord, I want to consecrate myself unto you with the distinct understanding that I am to be put to death as a part of the sacrifice of the Lord Jesus and have a part with him in his kingdom? To say the least of it, this would not be an unconditional surrender, but would be in the nature of a conditional bargain. The Scriptures show that one coming to the Lord must come giving himself wholly to the Lord and leaving it with the Lord to do with him as he sees best. It would be quite beneath the dignity of the Lord to enter into a contract with a sinner. The covenant, however, is one that leads io sacrifice and is completed in death; but death is not made a part of the agreement at the time of consecration. In fact, we believe that every Christian honestly examining his own experiences will not be able to say that he understood at the time he made a consecration that he was to be put to death and have a part in the sacrifice of Jesus and a part in (he glories that shall follow. This knowledge constitutes a nart of the deep things of God’s Word; and no one understands the mystery of God and appreciates it until first he has been accepted and begotten of the holy spirit.
Jesus, when he came to the Jordan, was a natural man, a perfect man. It does not seem reasonable to conclude that he understood at the time he thus presented himself to John the Baptist that he was to die a sacrificial death. This conclusion is based upon two reasons: (1) As St. Paul states, “the natural man receiveth not the things of the spirit of God, . . . neither can he know them” (1 Corinthians 2:14) ; and (2) for the further reason that the Scriptures plainly state that after Jesus came up out of the water the heavens (thereby meaning the higher, the heavenly firings) were opened unto him. That was the time he was begotten to the divine nature; for we read: “He saw the spirit of God descending like a dove, and lighting upon him: and lo a voice from heaven, saying, This is my beloved son, in whom I am well pleased.” (Matthew 3:16,17) It was thereafter that he stated: “The spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor.” (Luke 4:18) It was after he was thus baptized that he spent forty days and nights in the wilderness. Why would he be there except to learn of God’s will? And by applying the types properly to himself as the antitype he could readily determine that in them was his death foreshadowed.
Plainly, according to the Scriptures, Jesus’ covenant was “to do thy will, 0 my God.” Likewise plainly, the covenant of each of his footstep followers must be “to do thy will, 0 my God,” unconditionally. It is only after one undergoes the real baptism into Christ that his mind is illuminated and he begins to see that in order now to have life on the divine plane he must go into actual death as a part of the sacrifice of Christ.
Neither does one who thus makes a covenant with the Lord sacrifice his will. He retains his will, agreeing to use it in harmony with the Father’s will; and he studies God’s Word and his providences, and thereby transforms his mind in order that he might ascertain the good and acceptable and perfect will of God. (Romans 12:2) Real baptism into Christ, therefore, means that one has unconditionally surrendered himself unto the Lord to do the Father’s will; that the Lord Jesus, as his High Priest, has presented him to the Father; that the Father has justified and accepted such a one as a part of the great sacrifice and begotten him. Thus he is baptized into Christ’s death and becomes a new creature in Christ.
MOSES’ AND CHRIST’S BAPTISM
St. Paul states that the nation of Israel was baptized unto (into) Moses and that Christians are baptized into Christ. The baptism of the nation of Israel showed the full consecration to follow Moses as God’s representative and their deliverer. The baptism into Christ shows that the Christians are fully consecrated to do the will of God, following Christ Jesus as their deliverer. It will be observed, however, that there is quite a distinction between being baptized into Moses and into Christ. In both instances it shows a full consecration; but with reference to Christians, these are baptized into Christ’s death; that is to say, their real baptism consists in being joint-sacrificers with Christ Jesus. Here is where the confusion probably has arisen with reference to the expression “consecration unto death.” Our part of the consecration is to do God’s will; his part of it is acceptance and setting aside for sacrifice, which means death; consequently the baptism is into the death of Christ. A faithful performance of the Christian’s side of the covenant leads to a complete annihilation of his humanity and to his birth upon the divine plane.
SYMBOL
Symbolic baptism is performed for the purpose of showing that the reality has been performed. It follows that the symbol must be in keeping with what constitutes the reality. Some Christians practise sprinkling a few drops of water on the person, designating that baptism. The apostle Paul leaves no room for doubt as to what is the proper symbol. Concerning the reality he says: “We are baptized into Christ’s death. We are buried with him by baptism into death.” The sprinkling of a few drops of water docs not even suggest the thought of being buried, submerged or interred. This is accomplished only by a complete immersion. Therefore being put out of sight in the water properly pictures the reality.
In addition to this direct Scriptural proof, we have the experience of our Lord, who went down into the waters of the Jordan, was immersed by John and was raised up out of the water. Here was a beautiful picture.
The one who administers the water immersion for that particular purpose pictures the Lord Jehovah. The one being immersed, completely submitting himself to the administrator, illustrates how he has consecrated himself wholly, submitting himself completely to another; thus showing the complete submission to the Lord. The administrator raising the immersed one up out of the water beautifully pictures how the Lord raises up those immersed into him to walk in newness of life. Complete immersion in water is the Scriptural symbolic baptism.
The proper and Scriptural time to perform the symbol is within a reasonable time after having surrendered oneself to the Lord in complete consecration. In fact, the one who appreciates the privilege of following the Lord will give diligence to follow his course in the performance of the symbol.
PREVIOUS IMMERSION
One inquires: “When I became a member of the Christian denominational church I was immersed in water, which immersion I understood to be for the remission of sins. Was that immersion correct and sufficient?” The proper answer is that it was of no avail because not performed for the Scriptural purpose, as we have heretofore stated.
Another says: “When I united with the Baptist nominal church I was immersed in water; and since that organization practises the proper symbol, should I be immersed again after having come to a knowledge of present truth ?” The proper answer to that question is: If when immersed in the water, as stated in the question, the one so immersed had prior thereto fully surrendered himself to the Lord in consecration and understood he was being immersed as a footstep follower of the Lord Jesus, then there would be no necessity for repeating the symbol after coming to a knowledge of the truth. On the other hand, if at the time of water immersion he had not previously fully surrendered himself in consecration unto the Lord, then the water immersion was of no value. The controlling question is, Had the person so immersed fully surrendered himself in consecration before performing the symbol ?
Another says: “I have doubt in my mind as to whether or not I had in fact made a consecration at the time of my water immersion. What course, then, should I pursue?” Answering that question, the doubt should be resolved in one’s own favor and all doubt removed from the mind by performing the symbol again.
NECESSITY
Is there any real virtue in water immersion? There is no virtue in the water of itself, but the real virtue arises from obedience to the Lord’s arrangement. If we see that Jesus was immersed in water in order that all righteousness be fulfilled and that we are called to follow in his steps, then we see -what a privilege it is to take the step he took in symbolizing the real consecration by water immersion. It would seem that after one came to a knowledge of the reality and the purpose of. the symbol and such person would then fail or refuse to perform the water symbol, such a one would show a disregard of the Lord’s provisions and probably would be greatly retarded in gaining a knowledge of the truth. It is better to obey than to sacrifice. A sacrifice is made at the time of the consecration or real baptism. Thereafter it is more pleasing to the Lord for his children to be obedient to his will as they come to know it. It is the obedience in performing the symbol when it is seen and appreciated that is really pleasing to the Lord.
BROKEN WITH JESUS
Looking forward to the conclusion of his baptism in death, Jesus said: “I have a baptism to be baptized with: and how am I straitened until it be accomplished.” (Luke 12:50) He had entered into a covenant with the Father at the Jordan, and now he fully appreciated the fact that the provisions of that covenant meant the breaking of his humanity and the pouring out his life-blood; and this he completed when upon Calvary he cried: “It is finished.” Each one who presents himself in full consecration to the Lord, is accepted, justified and begotten of the holy spirit, has entered into a covenant with the Lord; and he afterward learns that this covenant means his death as a human being, to be broken with Christ Jesus and to pour out his life with the Lord.
At the institution of the memorial of his death Jesus showed this fact. Taking the bread and blessing it, he broke it and, giving it to the disciples, said: “Take, eat, this is my body. And he took the cup and gave thanks,... saying, Drink ye all of it.” Discussing this same matter, St. Paul says: “The cup of blessing which wc bless, is it not the communion [common union or participation in] of the blood of Christ? The bread which we break, is it not the communion [common union or participation in] of the body of Christ? for we being many are one bread, and one body; for we are all partakers of that one bread.”—1 Corinthians 10: 1G, 17.
The completion, then, of the contract entered into by each body member at the time of consecration must be in actual death, in order to participate in the glories of the Lord. The words of the Psalmist apply to the new creature, as it is written: “Ye are gods [mighty ones] ; and all of you are children of the most High. But ye shall die like men, and fall like one of the princes.” (Psalm 82:6,7) Thus each member must fall like Prince Jesus, participating in his death. “Fot if we be dead with him, wc shall also live with him.” (2 Timothy 2:11) While our consecration is not unto death, the fulfilling of that covenant leads to death. Hence it is properly called a covenant by sacrifice.
BLESSED INVITATION
The greatest honor ever conferred upon mortal man is the invitation to participate in the actual and complete baptism of Jesus Christ. "Why? Because here is an invitation to join the Lord Jesus in suffering even unto death; and proving faithful therein, to receive the crown of life. To such he says: “Be thou faithful unto death, and I will give thee a crown of life.” The keener appreciation one has of this privilege, the greater will be his joy in performing his covenant.
When Jesus instituted the memorial of his death he said concerning the cup: “I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father’s kingdom.” (Matthew 26:29) It has been rather a habit to look with sorrow upon real baptism and upon the Memorial. It should be an occasion of joy, because of the opportunity to participate in the greatest thing offered to man. This thought is warranted by what Jesus stated at the institution of the Memorial. The cup was filled with wine. Wine is not drunk for the purpose of making one sad. It is usually indulged in for the very opposite purpose—to bring good cheer. Jesus clearly shows it means good cheer in the kingdom. A proper, keen appreciation of the privilege of participating with our Lord in sacrifice should bring joy to the heart of the one invited to participate and who does so. The joy is in anticipation of being associated with the Lord in his glorious kingdom.
When all the body members have finished their course and all are united together with the Lord in the kingdom, what a wonderful time of joy that will be! And so Jesus states, that when that time comes then “I will drink it anew with you in my Father’s kingdom.” Looking forward to that happy time the Psalmist wrote: “In thy presence is fulness of joy; at thy right hand there are pleasures for evermore.”
BEREAN QUESTIONS
1. Why are the ordinary definitions of baptism incorrect? 1 1.
2. What does baptism really signify? f] 2.
3. Whnt is the difference between real and symbolic baptism? 1 3.
4. Was baptism foreshadowed in the Bible? f[ 4.
6. How did the exodus of the Hebrews from Egypt foreshadow baptism? II 5.
6. Did it typify the baptism of the church into Christ? U 0.
7. Explain how Moses foreshadowed the Messiah. 1J 7.
8. In what conditions were the Jews that they required the work of John the Baptist? fl 8.
0. Why is John’s baptism for remission of sins inappropriate for gentiles? U 9. . „
10. Was John’s baptism Intended to actually take away sin? H 10.
11. How was sin to be taken away? And how does water baptism portray this? H 10.
12. Why was not Jesus baptized for remission of sins? U 11.
13. Is there any Bible authority for infant baptism? fl 11.
14 What conversation took place between Jesus and John at Jesus’ baptism? f| 12.
15. For what purpose did Jesus become a man? fl 13.
1(1. To what extent did Jesus surrender himself to God? 1J 13.
17 From what time was Jesus counted dead as a man? 1 13.
IS. What did Jesus mean by the baptism that he both was and was to be baptized with? H 14.
19 What did the water baptism of Jesus signify? H 15.
20. What did bis burial in and rising from the water signify? H 15.
21. How did Jesus proceed after baptism to learn the will of God for himself? U 15.
22. What Scriptures show that the baptism of Christ’s body members is the same as his own baptism? H 16.
23. Are repentance and conversion the only steps requisite to become a Christian’ 11 17.
24. What is it to deny one’s self? T 18.
25. What kind of self-surrender must be made to be accepted as a Christian? fl 18.
26. Does justification alone save one? U 19.
27. Explain the imputation of Christ’s merit, ? 19.
28. Who is it that justifies and how? U 20.
29. For what purpose does God justify one? T 20.
30. Whnt is it that constitutes one's real bapti-m? U 21.
31. Explain how real baptism is a sacrificial death. 1J 22.
32. Is it proper to say that one consecrates unto death? U 23.
33. To what does a person consecrate himself’ H 23.
34. Does one usually understand that consecration will eventuate in death? U 23.
35. What two considerations show that Jesus did not understand that bis own consecration vias unto death? fl 24.
36. When ami how did Jesus come to understand the deep things of Cod’s Word’ fl 24.
37. What was Jesus’ covenant with God. and what is our own covenant with God’ f| 25.
38. Does a consecrated person give tip his will’ T 26.
39. What is the difference between Israel’s baptism into Moses and the baptism of the consecrated into ChriSt? 1[ 27.
40. How did confusion arise concerning consecration unto death?
27.
41. What is the purpose of symbolic baptism? U 28.
42. Why is sprinkling not true symbolic baptism? ? 28.
43. How was Jesus baptized? H 29.
44. In water baptism whom does the administrator represent? 1 30.
45. Explain how water baptism symbolizes real baptism. ? 30.
46. When is the proper time to observe symbolic baptism? 31_
47. When Is it proper for a person previously baptized to be baptized again in water? U H 32-34.
48. Is there real virtue in water baptism? ? 35.
49. Why ought a consecrated person to observe symbolic baptism? fl 35.
50. What did Jesus mean when he said of his baptism: “How am I straitened until it be accomplished”? fl 36.
51. How does this apply to us? fl 36.
52. How was this shown in the Memorial celebration? J 37.
53. Quote Scriptures showing that the fulfilling of consecration is unto death, fl 38.
54. Why is real baptism the greatest possible privilege? fl 39.
55. Why is tills a real occasion for great joy? fl 39.
56. What at the Memorial shows this? fl 40.
57. In what joys does real baptism terminate? fl 41.
“I HAVE NOT FOUND SO GREAT FAITH”
"There came a centurion . . . saying, Lord, my servant Heth at home sick of the palsy, grievously tormented...
Jesus saith ... 1 will come and heal him. The centurion . . . said, Lord,.. speak the word only, and my servant shall be healed. For 1 am a man under authority, having soldiers under me: and I say to this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it."—Matthew 8: 5-9.
CAPERNAUM was a summering place for well-to-do Jews and had the characteristics of such communities, which have not changed with centuries nor localities. The Newport of today might have been the Capernaum of nineteen centuries ago, and the dwellers in each place would have been much the same.
Summer resorts are not the kind of places where the maximum of real religion is looked for. Everything points the other way for a pleasure-seeking people. There may be a semblance of religion—if religion chances to be popular, as it was at Capernaum. In that day religion was the fashion; and the wealthy Jews prided themselves upon their outward piety, and vied in manifestations of it, mingling together with it the usual display of rich apparel. But among the working people of the place there were some that saw through the sham, and a few that genuinely sought after God.
Jesus had come down from the mountain seven miles southwest of Capernaum that day made famous by the words of beatitude (Matthew 5-7), had healed a leper on the way (Matthew 8: 1-4), and had just entered into the city, when the incident here related took place.
It was the custom of the Roman Empire to consolidate and hold subject territory by the disposition of armed forces at strategic points ready to handle emergencies requiring the services of the military. In times of peace this was a peaceful guard on police duty. The officers of armed alien forces were usually unpopular; but if the officer in charge was of a tolerant and kindly disposition, he was as well thought of as was possible among a people intensely patriotic and jealous of foreign domination.
A PAGAN GENTILE SOLDIER
In Capernaum the local centurion, while a pagan gentile, had interested himself in the welfare of the people. Possibly the Roman authorities or the governor —Herod Antipas—had selected a man of a type likely to be acceptable to the wealthy religionists that crowded the beautiful little city; for successful government then as now consisted partly in imposing a seemingly easy yoke. The pious Jews of Capernaum had a good word to say for this Roman officer; for in the parallel account in Luke the elders of the Capernaum synagogue asserted to Jesus, as a reason why he should do something for this gentile soldier: Tie is worthy... for he loveth our nation, and he hath built us a synagogue.’ —Luke 7: 4, 5.
Whether this was the same centurion who a few years later, at Caesarea on the Mediteranean seacoast of Samaria, was baptized by St. Peter, is not recorded. There may have been a number of these heads of garrisons—corresponding roughly to sergeants and in charge of fifty to a hundred soldiers—who had investigated the Hebrew religion, without becoming proselytes, who had believed something about the divine promises, and who thought well of the Jews as the elect people of Jehovah. The prevailing sentiment of Roman public opinion had not yet turned against the Jews as a rebellious people, difficult to rule over and dangerous in revolt; nor against the Christians, who were later identified with the Jews as one of the troublesome religious sects of the nation. A century later, when the average Roman soldier thought of Christians as proper objects for butchery, torture, beasts, or prison, the rule was formulated in the church that no one who was a combatant soldier would be accepted for baptism unless he left off soldiering. But in the first few years some tolerance uas manifested toward the occupation of the soldier, and at least twice divine favor was shown toward Roman soldiers—in this instance, and in that of the centurion at Samaritan Caesarea baptized by the apostle Peter. — Acts 10.
The Capernaum centurion was evidently a good man, a kindly neighbor, and a tolerant gentile. Concerning him the Lord was soon to bear a witness that was destined to make his memory illustrious, as a guide and inspiration to all Christians of all centuries.
Many soldiers, and especially the officers of the Roman armies, were of a proud and overbearing disposition. To such there is no record of the showing of the favor of God (Psalms 40:4; 101:5), but to the centurion of this city there came a fitting recognition and approval as to a man of unparalleled faith in Jesus Christ.
If the centurion had been of the ordinary character of Roman officers, he might have come out to impress Jesus with a military retinue, or he might have ordered this Jew of humble origin and occupation to come to headquarters and see him. But he was a man of a different type.—Psalm 25:9; Isaiah 57:15.
A BELOVED SERVANT
The centurion’s beloved servant was sick and about to die. (Luke 7:2) As a kind employer the centurion had done what he could, but in vain; for he could see the rapid approach of death. However, he had heard of our Lord and perhaps had seen Jesus during one of the Master’s stays in the city. He could not have known yet that this was the great Physician for all the ills and disease of the whole world, Jew and gentile; but he appreciated that here was at least a last hope for the recovery of one beloved—the One who could draw him back from the gates of hades, the tomb. —Psalm 30:3; Job 33: 19-22.
Tn true humility there is also an element of love; for as love “vaunteth not itself, is not puffed up, doth not behave itself unseemly,” so humility. (1 Corinthians 13: 4, 5) The centurion, who ■was “worthy,” sought not to obtrude himself upon even this man of no reputation, the lowly Nazarene. (Phil. 2:7) According to Luke, he did not so much as press his request in person, but asked the elders of the synagogue of which he was the benefactor, to seek the favor desired of Christ. The elders themselves were doubtless men of like demeanor with the noble-minded officer. When they came to Jesus, they said nothing about how prominent they were, nor about how great a soldier, how warlike and how successful in battle this centurion was, nor how wealthy, nor how many friends he had among the Jerusalem Jews that summered at Capernaum. They simply told that this good man—though a gentile and one of the ordinarily hated and despised soldiery of Rome—was “worthy,” and that he had built them a synagogue, and that he loved the Jewish nation.—Luke 7: 4, 5.
It was not easy for the gentile to overlook the dis-csLimi in which he was held by the Jew; for the specially religious Jew would not eat with the gentile (Mark 2:16), nor enter into his house (John 18: 28), lest he be ceremonially defiled and be put to the cost, inconvenience, and reproach of the ritual of cleansing from defilement.
Th is centurion knew the place that he occupied in Jewish eyes; and he would not that Jesus, a holy man and a great teacher among the Jews, should so demean himself as to pass the portals of his door. As Jesus, then drew near the house, accompanied by the elders, the centurion formulated a message that summed up the lowliness of a genuine humility. Through Jewish friends he quickly sent to one whose lowliness was greater than his own, to say:
“Lord, trouble not thyself: for I am not worthy that thou shouldest enter under my roof: wherefore neither thought I myself worthy to come unto thee.”—Luke 7: 6, 7.
ACCUSTOMED TO AUTHORITY
As the messengers delivered this message, they added words which Jesus declared embodied the most sublime faith beheld throughout his ministry.
The centurion had long been accustomed to the personal exercise of authority, and he knew the power of words. He knew that when he but spoke a word, men came and went, and that notable things perhaps were done beyond his presence. If he could do such things by a word, why could not this wonderful Jew, without personal presence, by a word send demons hither and thither, or dismiss disease from the sick? He believed that such great authority resided in the Son of man, that at any distance, ■whether right in the house or far away or near by, as Jesus was approaching, the mere word would send scurrying from the beloved servant, now hovering on the brink', the disease that nothing yet had conquered. So the message continued:
“But say in a word, and my servant shall be healed. For I also am a man set under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he docth it.”—Luke 7: 7, 8.
The soldier recognized in Jesus another man like himself set under authority—under a supernatural authority; whereas he was but under the authority of an earthly ruler. He had heard of the exercise of this mysterious authority, and how demons departed from the possessed, and sickness from the ill. There was not the slightest reason, in his mind, why at a distance of several block's from the sick room, the order might not be spoken which would infallibly cause to depart this sickness unto death.
It was passing strange that here on the shores of the Sea of Galilee, far from Judea, far from Jerusalem, the city of God, and far from the covenants of promise, from hope and from God (Ephesians 2:12), there should be such a man as this gentile centurion. “Jesus marveled [at it], and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel.”—Matthew 8:10.
“God . . . giveth grace [favor] unto the humble.” (James 4:6) In the coming kingdom of God favor will be given again to such as this lowly-minded centurion, when he responds to the call from the grave. The haughty Pharisees and doctors of the law are also to assemble at Jerusalem from the tomb. They will expect to assume again the positions of honor and power that they held when Jesus spoke these memorable words. But there, as world rulers, will sit the antitypical Sanhedrim, the high court and great executive and legislative body, not for the Jews alone, but for the whole world; and as members of it will sit the ancient patriarchs of the Hebrew nation. Will the great ones of the order of things of Jesus’ day sit then in places of power? Where will such as the good centurion find their station? The Lord answered these questions:
“I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. But the children of the kingdom shall be cast into outer darkness: there shall be weeping and gnashing of teeth.”—Matthew 8: 11,12.
THE LOWLY-MINDED GREAT
There is no dignity so impressive as that of the lowly-minded great. How kingly, withal how brotherly, will be that of the high court of the world! How superhonorable their, station! But its members will not be alone in honor; for they will welcome others. Great men of meekness and humility, just, wise, lovers of the people, will be found in every nation that ever was on earth. As they develop under the radiant love of kingdom days, their true worth will shine forth; and they will be accorded association with the great overcomers of the Jewish age and earlier. As “sons of the prince” class (Ezekiel 46:16,17), they will receive an inheritance like that of “the prince.”
In the gospel age, too, overcomers are persons of great and proven faith. God seeks for his kingdom class those that will manifest a faith like Abraham’s. Few of them have enjoyed, or do enjoy, honor or preferment among the children of this world. Even in the church this side the vail, the places of honor may not always be apportioned exactly according to real heart faithfulness unto God. But it will be different then. There it will be to every one of the little flock according to his faith here. Star will differ from star in glory, and the differences in brightness there will be proportional to the differences in fidelity here to God and to his Word.
Let us not forget this brief Biblical story of a soldier whose faith was notable above others. Let us remember that it is possible to each one in the church now to become the greatest in faith, if he but lays fast hold of Christ—if, in another figure, he follows him with all his heart unto the end. Let the example of the Capernaum centurion be an incentive to us, the members of the church of God, that whatever be our place and work in the visible church, we may become so pleasing to the Lord through our implicit fidelity, that of us, too, the Master can say: “Verily ... I have not found so great faith.”—Matthew 8:10.
BEREAN QUESTIONS
1. What kind of place was Capernaum? U 1,2.
2. What had Jesus been doing just before the incident of this study? U 3.
3. How did the Roman Empire hold subject territory? U 4.
4. What was the attitude of the Jews toward the Capernaum centurion? U 5.
5. What change took place in the attitude of the Roman soldiery toward Jews? 6.
6. What was the usual character of Roman army officers? U 7-9.
7. How did this centurion show a loving and humble disposition? u io. ii.
8. What was his attitude toward Jesus? U 12-15.
9. What was there about the centurion’s position that caused him to believe in the power of Jesus over disease? U 16-18.
10. What reward may be given to this centurion in the kingdom?
11. What quality is the crown of kingliness? U 22
12. Will Ilie divine kingdom honors necessarily be awarded according to present prominence in the church? U 23,24.
JESUS THE GREAT PHYSICIAN
--November 5 — Luke 4: 31—-5 : 39--
JESUS’ FIRST SERMON AT HOME—REJECTED BY II IS TOWNSPEOPLE—-MANY HEALED--MIRACLE OF THE FISHES-- SINS FORGIVEN—
FASTING.
"Himself took our infirmities, and hare our diseases."—Matthew 8:11.
SAINT Luke takes us directly from Jesus’ temptation to his ministry in Galilee, and after the briefest mention of the fame of Jesus spreading abroad through the region of Galilee, and of the honor he received, tells us of his preaching at Nazarth, as if this were really the beginning of his ministry. Jesus did go to Galilee after the temptation, going by the place where John was immersing, and from there to Cana, taking with him some of John’s disciples who were attracted to him. The events of those days are narrated in John’s gospel.—John 1: 29—2:11. Afterwards Jesus went back to Jerusalem ; and it seems evident that he spent the winter months there preaching, and teaching, and working miracles. It seems fitting that his ministry should begin in that center of learning. It was as a result of this ministry that Nicodemus came to him. (John 3:1,2) But Jesus got little encouragement; and early in the year he again went north, this time going through Samaria. The incident at the well of Sychar with the Samaritan woman occurred on this journey.
JESUS GOES TO NAZARETH
Going on to Galilee, our Lord did not go directly to Nazareth, but went about the towns and villages of that then densely populated country, preaching and teaching, so that, as beforesaid, the fame of his ministry was in all that region. At last our Lord came to his home town, and on the Sabbath morning he went to the synagogue. With the privilege the synagogue afforded, he took the place of preacher. Turning the sacred roll, he began to read from Isaiah (Isaiah 61:1,2), and declared to them that this wonderful prophecy was that day being fulfilled to them. His gracious words charmed them, and they already had the evidences of a proven ministry before them; for they knew what this son of their town had been doing in Galilee.
…