14. The revengeful spirit of Herodias, however, was not satisfied with the bonds and imprisonment of John; she determined to have his life. On Herod's birthday, in the midst of the feast, she sent her daughter to dance for the amusement of the company, which greatly pleased Herod, and he promised her with an oath that he would give her whatsoever she should ask; and the damsel being instructed of her mother demanded the head of John the Baptist. It was with sorrow that Herod, bad as he was, heard this demand, yet for his oath's sake, and ashamed to manifest weakness in the presence of those who sat at meat with him, he sent and beheaded John in the prison, and had the head brought in and given to the damsel in a charger. Thus fell the first martyr in that dispensation. (See note 7, end of section.)
NOTES.
1. Nazareth.—Nazareth was in Galilee, a part of Palestine, which was held in disesteem for several reasons: it had a provincial dialect; lying remote from the capital, its inhabitants spoke a strange tongue, which was rough, harsh, and uncouth, having a peculiar combination of words, and words also peculiar to themselves. Its population was impure, being made up not only of provincial Jews but also of heathens of several sorts, Egyptians, Arabians, Phoenicians. As Galilee was a despised part of Palestine, so was Nazareth a despised part of Galilee, being a small, obscure, if not mean place. Accordingly its inhabitants were held in little consideration by other Galileans, and, of course, by those Jews who dwelt in Judea. Hence the name of Nazarene came to bear with it a bad odor and was nearly synonymous with a low, ignorant and uncultivated, if not un-Jewish person.—"Biblical Literature", Kitto.
2. The Passover.—The Passover, like the Sabbath and other institutions had a two-fold reference—historical and typical. As a commemorative institution, it was designed to preserve among the Jews a grateful sense of their redemption from Egyptian bondage, and with the protection granted to their first born, on the night when all the first born of the Egyptians were destroyed (Exodus xii: 27,) as a typical institute its object was to shadow forth the great facts and consequences of the Christian sacrifices (I. Cor. v: 7). That the ancient Jews understood this institution to prefigure the sufferings of the Christ is evident, not only from the New Testament, but from the Mishna, where, among the five things said to be contained in the Great Hallel (a hymn composed of several songs and sung after the Paschal supper,) one is, the suffering of Messiah, for which they refer to Psalm cxvi. * * * * * The Passover also denotes the whole solemnity, commencing on the fourteenth and ending on the twenty-first day of Nisan.—Kitto.
3. The Youth of Christ.—It is written that there was once a pious, godly bishop who had often earnestly prayed that God would manifest unto him what Jesus had done in his youth. Once the bishop had a dream to this effect. He seemed in his sleep to see a carpenter working at his trade, and beside him a little boy who was gathering up chips. Then came in a maiden clothed in green, who called them both to come to the meal, and set porridge before them. All this the bishop seemed to see in his dream, himself standing behind the door that he might not be perceived. Then the little boy began and said: Why does that man stand there? Shall he not also eat with us? And this so frightened the bishop that he awoke. Let this be what it may, a true history or a fable, I none the less believe that Christ in his childhood and youth looked and acted like other children, yet without sin; in fashion like a man.—Martin Luther.
4. Messiah's Life for Thirty Years.—What was his manner of life during those thirty years? It is a question which the Christians cannot help asking in deep reverence, and with yearning love; but the words in which the Gospels answer it are very calm and very few. * * * * * His development was a strictly human development. He did not come to the world endowed with infinite knowledge, but, as St. Luke tells us, he gradually advanced in wisdom. He was not clothed with infinite power, but experienced the weakness and imperfections of human infancy. He grew as other children grow, only in a childhood of stainless and sinless beauty—as the "flower of roses in the spring of the year and as lilies by the waters." * * * * * It was in utter stillness, in prayerfulness, in the quiet round of daily duties—like Moses in the wilderness, like David among the sheep folds, like Elijah among the tents of the Bedouin, like Jeremiah in his quiet home at Anathoth, like Amos in the sycamore groves of Tekoa—that the boy Jesus prepared himself, amid a hallowed obscurity, for his mighty work on earth. His outward life was the life of all those of his age, and station and place of birth. He lived as lived other children of peasant parents in that quiet town, and in great measure as they live now.—Canon Farrar.
5. Was John the Elias?—"Art thou Elias?" said the messengers from Jesus to John. "And he saith, I am not" (John i). Afterwards, as Jesus, Peter, James and John were descending the mountain on whose summit they had seen in vision Moses and Elias, the following conversation occurred:
JESUS: Tell the vision to no man, until the Son of man be risen again from the dead.
DISCIPLES: Why then say the scribes that Elias must first come?
JESUS: Elias truly shall first come, and restore all things; but I say unto you that Elias is come already, and they knew him not, but have done unto him whatsoever they listed. * * * * Then the disciples knew that he spake unto them of John the Baptist. (Matt. xvii.) From this it appears that John denied being Elias, while Jesus declared that he was, and in consequence much controversy has arisen on this subject. The matter may be easily understood, however, when it is known that Elias is the name of a person, the name of a prophet who lived, doubtless, in the days of Abraham (Doc. and Cov. sec cx: 12), and who also appeared to Jesus on the occasion above named; Elias is also the name of an office—the office of Restorer. "The spirit of Elias," said the Prophet Joseph (March 10, 1844) "is to prepare the way for a greater revelation of God, which is the priesthood of Elias. * * * * And when God sends a man into the world to prepare for a greater work holding the keys of the power of Elias, it was called the doctrine of Elias, even from the early ages of the world." Hence any man who came to prepare the way for a greater revelation was an Elias, and in this sense John the Baptist was pre-eminently Elias; but it is equally true that he was not Elias, the prophet who lived in the days of Abraham, who appeared unto Jesus in the mountain and who also appeared to the Prophet Joseph and Oliver Cowdery in the Kirtland Temple.
In the revision of the New Testament, by the Prophet Joseph Smith, often improperly called the new translation, the difficulty in respect to the denial of John that he was Elias is easily understood. We quote the passage: "This is the record of John, when the Jews sent priests and seventies from Jerusalem, to ask him: Who art thou? And he confessed and denied not that he was Elias; but he confessed, saying, I am not the Christ. And they asked him, saying: How art thou then Elias? And he said, I am not that Elias who was to restore all things. And they asked him, saying, Art thou that Prophet? And he answered, No." (St. John i: 20-22.) From the above it may be plainly seen that while John was not the particular Elias who is to restore all things, yet he is an Elias because he restored some things in respect to the gospel.—Roberts.
6. John the Only Witness of the Descent of the Holy Ghost.—I suppose that John the Baptist was the only one who was a witness of the Holy Ghost resting upon Jesus in the form of a dove. In all the accounts given of this event, except by Luke, the pronoun "he," referring to John, is used. While in Luke it is not said that anyone else saw it, but it is merely stated that "the Holy Ghost descended in a bodily shape like a dove upon him." John's own testimony is as follows: "I saw the Spirit descending from heaven like a dove, and it abode upon him. And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending and remaining on him, the same is he which baptizeth with the Holy Ghost."—"The Gospel" (note), Roberts.
7. The Fate of Herod Antipas.—He was not allowed to enjoy his prosperity long. His nephew Agrippa having obtained the title of king, Herodias urged him to make a journey to Italy and demand the same honor. He weakly assented to his wife's ambitious representations; but the project proved fatal to them both. Agrippa anticipated their design; and when they appeared before Caligula, they were met by accusations of hostility to Rome, the truth of which they in vain attempted to disprove. Sentence of deposition was accordingly passed upon Herod, and both he and his wife [Herodias] were sent into banishment and died at Lyons in Gaul.—Kitto.
8. The Sign of the Dove.—The Holy Ghost descended in the form of a dove, or rather in the sign of a dove, in witness of that administration [Messiah's baptism]. The sign of the dove was instituted before the creation of the world, a witness for the Holy Ghost, and the devil cannot come in the sign of a dove. The Holy Ghost is a personage, and is in the form of a personage. It (he) does not confine itself to the form of a dove, but in the sign of a dove. The Holy Ghost cannot be transformed into a dove; but the sign of a dove was given to John to signify the truth of the deed, as the dove is an emblem or token of truth and innocence.—Joseph Smith.
REVIEW.
1. State what you can of the childhood of Christ.
2. What can you say of Nazareth?
3. What happened when Jesus was twelve years old?
4. Describe the Passover. (Note 2.)
5. What can you say of the fabulous stories related of the childhood and youth of Christ?
6. At what time did John the Baptist appear as a preacher?
7. Who were the parents of John? What their descent?
8. Relate all you can concerning John's birth and childhood.
9. What was the burden of John's message?
10. How did he treat the deceitful Pharisees and Sadducees?
11. As whom did some of the Jews regard John?
12. What was the extent of his pretensions?
13. What can you say of Elias? (Note 5.)
14. Relate the baptism of Jesus.
15. Tell the story of John's martyrdom.
16. What was the fate of Herod Antipas? (Note 7.)
SECTION IV.
1. The Temptations of Jesus.—After his baptism Jesus was led by the Spirit into the wilderness, where he fasted for forty days and forty nights. Then at the moment of his great physical weakness Lucifer came tempting him, but all the allurements of the wily foe were thwarted, from the challenge to turn the stones into bread to the offer of the kingdoms of this world and the glory of them. After his failure to seduce Jesus to sin, Lucifer left him—"for a season," and angels came and administered unto him. (See notes 1 and 2, end of section.)
2. Commencement of Christ's Ministry.—Having in all things resisted the temptations of Lucifer, Jesus returned from the wilderness into Galilee, the Spirit of God resting upon him in mighty power. It was then that he began his great ministry among the people, teaching in their synagogues, astonishing all with the graciousness of his doctrines, and his power in healing the sick, until his fame extended throughout the land and great multitudes of people from Galilee, and also from Decapolis (De-kap-o-lis), Jerusalem and other parts of Judea followed him.
3. The Doctrines Christ Taught.—The burden of his teaching at this period of his ministry seems to have been: "Repent for the kingdom of heaven is at hand."[26] In addition to this, he also taught beautiful truths and moral precepts in brief, emphatic sentences (see note 3, end of section), that were especially comforting to the poor; such as, "Blessed are the poor in spirit: for theirs is the kingdom of heaven. Blessed are they that mourn: for they shall be comforted: Blessed are the meek: for they shall inherit the earth. Blessed are they which do hunger and thirst after righteousness: for they shall be filled. * * * Blessed are the pure in heart: for they shall see God."
4. In some things His teachings seemed to come in conflict with the traditions of the people; and, indeed with the law of Moses itself, as witness the following: "Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: but I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment; and whosoever shall say to his brother, Raca,[27] shall be in danger of the council; but whosoever shall say Thou fool, shall be in danger of hell fire." Again: "Ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shall perform unto the Lord thine oaths: but I say unto you, Swear not at all; * * * but let your communications be Yea, yea; Nay, nay. * * * Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: but I say unto you, That ye resist not evil. * * * Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you, and persecute you."
5. Yet Jesus claimed that He came not to destroy the law nor the prophets, but to fulfill them, and declared that though heaven and earth should pass away not one jot nor tittle of the law should pass away but all should be fulfilled. Still it cannot be denied that some of his teachings set aside many parts of the law of Moses, and seemed to be in conflict with its spirit.
6. The Gospel Supplants the Law.—The seeming conflict, referred to in the last paragraph, between the law of Moses and the teachings of Messiah disappears when it is understood that the gospel of Jesus Christ was about to supplant the law. The gospel, under Moses was offered to ancient Israel before they received the law of carnal commandments; but they would not live in accordance with its divine precepts, but hardened their hearts against it until the gospel, as also the higher priesthood, was taken from among them. The lesser priesthood, which holds the keys of the ministering of angels and the preparatory gospel, repentance and baptism, and the law of carnal commandments (the spirit of which is an eye for an eye, a tooth for a tooth) remained with them,[28] to educate and instruct them, that they might be prepared eventually for the fullness of the gospel. When Jesus began his ministry by proclaiming his gospel, the law of Moses was about fulfilled, and many of the carnal commandments and precepts were being pushed aside by the more excellent precepts of the gospel, even as many of the sacrifices and burnt offerings were to be discontinued after Messiah should be offered up as a sacrifice, of which the sacrifices before mentioned were but types and symbols. (See note 4, end of section.)
7. Twelve Apostles Called.—From among the disciples which followed him Jesus selected twelve men whom he called apostles. Their names were: Simon, commonly called Peter; Andrew, brother to Peter; James, the son of Zebedee, sometimes called James the Elder; John, brother to James above named; Philip; Bartholomew; Thomas; Matthew, the publican, author of the book of Matthew in the New Testament; James, the son of Alphaeus, also called James the less, perhaps to distinguish him from James the elder, or because of his small stature;[29] Lebbaeus usually called by his surname Thaddaeus; Simon, the Canaanite; Judas Iscariot, who betrayed him.
8. These twelve men Jesus sent out on a mission to the cities of Israel, forbidding them to go into the way of the Gentiles, or into the cities of the Samaritans. Their mission was to the lost sheep of the house of Israel.[30] They were sent without purse and without scrip, nor were they to provide themselves with two coats nor take thought as to what they should eat, or wherewithal they would be clothed; but they were to trust to the Lord, being assured that the laborer is worthy of his hire.
9. The burden of their message was to be: "The kingdom of heaven is at hand." They also received power from their Master to heal the sick, cleanse the lepers, raise the dead, cast out devils: and were admonished, since they had received freely, to give as freely to others. Jesus told them they were going as sheep among wolves; that they would be brought before governors and kings for his sake; that they would be delivered up to councils, and scourged in the synagogues; that they would be hated of all men for his sake; but they were also given the comforting assurance that they who would endure to the end should be saved.[31] These apostles went forth through the towns of Judea preaching the gospel and healing the sick.
10. Seventies Called.—The harvest being great and the laborers few, Jesus called seventies into the ministry to aid the twelve apostles. He sent them two and two before him into every city and place where he himself expected to go. The commission, powers and instructions which the seventies received were nearly the same as those given to the twelve apostles.[32] These seventies went forth as the apostles had done and returning from their labor bore record that the power of God was with them in their ministry and that the very devils were subject to them in the name of Jesus.[33]
11. The Order of Events.—It would be difficult if not impossible to relate even the chief events in the life of Messiah in the order in which they occurred, since no little confusion exists in respect to the succession of events in the narratives of the New Testament. (See note 5, end of section.) Nor is it necessary to our purpose to dwell in detail or in sequence upon those matters. It is sufficient for us to know that after the events we have already noted Messiah's mission was more boldly declared. He proclaimed himself to be the Son of God; the Messiah of which the scriptures had borne record;[34] he taught men that God so loved the world that he gave his only begotten Son to redeem it, that whosoever would believe in him might have everlasting life.[35] In addition to this great doctrine we have seen that he taught repentance; he likewise taught that men must be born (baptized) of the water and of the Spirit before they could enter into the kingdom of God;[36] he made and baptized more disciples than John;[37] he also taught the doctrine of the resurrection of the dead, and announced himself as possessing the keys and powers thereof.[38]
12. The Divinity of Messiah's Mission.—Jesus sustained the divinity of his mission by pointing to the conformity of the facts connected with his career with the predictions of the scriptures;[39] by the testimony which John the Baptist bore;[40] by the works which he did—his wonderful miracles wherein the power of God was made manifest;[41] and lastly, and best of all, the testimony of the Father himself which was promised unto all those who would do his (the Father's) will.[42]
NOTES.
1. Order of the Temptations.—The order of the temptations is given differently by St. Matthew and St. Luke. St. Matthew placing second the scene on the pinnacle of the temple, and St. Luke the vision of the kingdoms of the world. Both orders cannot be right, and possibly St. Luke may have been influenced in his arrangement by the thought that a temptation to spiritual pride and the arbitrary exercise of miraculous power was a subtler and less transparent, and therefore more powerful one than the temptation to fall down and recognize the power of evil. * * * The consideration that St. Matthew, as one of the Apostles, is more likely to have heard the narrative immediately from the lips of Christ—gives greater weight to the order which he adopts.—Canon Farrar.
2. More than Three Temptations.—The positive temptations of Jesus were not confined to that particular point of time when they assailed him with concentrated force. [In the wilderness.] * * * But still more frequently in after life was he called to endure temptation of another kind—the temptation of suffering, and this culminated on two occasions, viz., in the conflict of Gethsemane, and in that moment of agony on the cross when he cried, "My God, my God! why hast thou forsaken me?"—Ullman.
3. Manner of Christ's Teaching.—Next to what our Savior taught, may be considered the manner of his teaching, which was extremely peculiar; yet, I think, precisely adapted to the peculiarity of his character and situation. His lessons did not consist of disquisitions; of anything like moral essays, or like sermons, or like set treatises upon several points which he mentioned. When he delivered a precept, it was seldom that he added any proof or argument, still more seldom that he accompanied it with, what all precepts require, limitations and distinctions. His instructions were conceived in short, emphatic, sententious rules, in occasional reflections or in sound maxims. I do not think this is a natural, or would it have been a proper method for a philosopher or a moralist or that it is a method which can be successfully imitated by us. But I contend that it was suitable to the character which Christ assumed, and to the situation in which, as a teacher, he was placed. He produced himself as a messenger from God. He put the truth of what he taught upon authority. [I say unto you, swear not at all; I say unto you, resist not evil; I say unto you, love your enemies.] In the choice, therefore, of his mode of teaching, the purpose by him to be consulted was impression; because conviction, which forms the principal end of our discourse, was to arise in the minds of his followers from a different source, from their respect to his person and authority. Now, for the purpose of impression singly and exclusively, I know nothing which would have so great force, as strong, ponderous maxims, frequently urged and frequently brought back to the thoughts of the hearers. I know nothing that could in this view be said better than, Do unto others as ye would that others should do unto you; The first and great commandment is, Thou shalt love the Lord thy God; and the second is like unto it, Thou shalt love thy neighbor as thyself.—Christian Evidences—Paley.
4. The Law Added to the Gospel.—The Mosaic Law never was considered, by those who understood it, "an everlasting covenant." It was given for a special purpose, and when it had accomplished that purpose, it was laid aside. We read in Galatians iii:8, that "the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all the nations of the earth be blessed." From this it appears that the gospel was preached unto Abraham. In Hebrews (iv:2), Paul speaking of ancient Israel says: "For unto us was the gospel preached, as well as unto them [ancient Israel]: but the word preached did not profit them, not being mixed with faith in them that heard it." Not only then was the gospel preached unto Abraham, but also unto the children of Israel. Now let us go back to the third chapter of Galatians; for Paul having stated that the gospel was preached unto Abraham, asks this question (verse 19): "Wherefore then serveth the law?" (if the gospel was preached unto Abraham). "It was added because of transgression, till the seed" (Christ) "should come to whom the promise was made." Added? Added to what? Added to the gospel, which before that time had been preached unto Abraham, and also to ancient Israel. But the Israelites under Moses were unable to live the perfect law of the gospel. They were not strong enough to overcome evil with good, as the gospel requires, so a law of carnal commandments was "added" to the gospel—a law which breathed of the spirit of an eye for an eye, a tooth for a tooth—a law which was suited to their capacity. Paul, speaking of this subject in the same chapter of Galatians (verses 23-25), says: "Before faith came we were kept under the law, shut up unto the faith which should afterwards be revealed. Wherefore the law [the law of Moses] was our school-master to bring us unto Christ, that we might be justified by faith. But after that faith has come we are no longer under a school-master." From these passages of scripture we learn this: The gospel was preached unto Abraham, and also unto ancient Israel. The Israelites were unable to live the law of the gospel, hence a law of carnal commandments, known as the law of Moses was given as a school-master to bring them up to a higher law; Christ came and introduced that higher law—the gospel; explained its principles and pointed out the difference between it and the law of Moses. The gospel took the place of the law of Moses, which was laid aside, having fulfilled the object for which it was added to the gospel.—Lecture on Mission of Joseph Smith—Roberts.
5. Neglect of Chronological Order in New Testament Narratives.—The four gospels narrate the principal events connected with our Lord's abode on earth, from his birth to his ascension. There must, therefore, be a general resemblance between them, though that of John contains little in common with the others, being apparently supplementary to them. Yet there are considerable diversities both in the order in which facts are narrated, and in the facts themselves. Hence the difficulty of weaving the accounts of the four into a continuous and chronological history. It is our decided conviction that all the evangelists have not adhered to chronological arrangement. The question then arises, have all neglected the order of time? Newcome and many others espouse this view. "Chronological order," says the writer, "is not precisely observed by any of the evangelists; St. John and St. Mark observe it most; and St. Matthew neglects it most."—Davidson—Biblical Literature.
REVIEW.
1. What followed the baptism of Jesus?
2. What can you say of the order of the temptations? (Note 1).
3. What was the commencement of Christ's ministry?
4. What was the character of Christ's doctrine at this period?
5. State how the gospel supplanted the law of Moses.
6. Name the Apostles whom Jesus called.
7. What was the first mission of the Twelve?
8. What was the nature of the commission given to the Apostles?
9. State the calling and commission of the Seventies.
10. What can you say of the order of chronological events in the New Testament? (Note 5.)
11. To what several circumstances did Messiah point as giving evidence of the divinity of his mission?
12. Quote the passages of scripture cited in the text.
SECTION V.
1. The Common People Hear Jesus Gladly.—The mission of Jesus was full of comfort to the poor. As one of the signs that he was the promised Messiah, he said to a delegation of John's disciples—"The poor have the gospel preached to them."[43] He claimed to be anointed of the Lord to that work; and in doing it was fulfilling that which had been predicted by the prophets.[44] He often reproved the rich, not merely because they were rich, however, but because of their pride and hypocrisy which led them to oppress the poor. In like manner he reproved the chief elders and scribes and Pharisees who loved fine clothing, and loved to receive salutations in the market places; who coveted the chief seats in the synagogues and the uppermost rooms at the feasts; who devoured widows' houses, and for a pretense made long prayers.[45] This with a free reproof of their other vices and crimes brought upon him the enmity of the wealthy, and of the rulers of the people; but the common people heard him gladly.[46] (See note 1, end of section.)
2. Religious Jealousy—Political Fear.—Another thing which embittered the minds of the chief priests and elders against Jesus was religious jealousy. The numerous evidences of his divine authority, to be seen in his character and works, led many of the Jews to revere him as the Son of God. Especially was this the case after he raised Lazarus from the dead.[47] They said: "If we let this man alone all men will believe in him; and the Romans will come and take away both our place and nation." It was religious jealousy that dictated the first half of the sentence; and political fear the rest. The Jews had but a precarious hold upon their political rights; already it had been intimated that Jesus was king of the Jews;[48] and if the people should under a sudden impulse accept him as king, the result in their judgment, must be a loss of those political rights which the Romans permitted them to exercise. To allow Jesus, therefore, to continue preaching was dangerous to their supposed honors and privileges; and this consideration was sufficient to induce the leading men among all parties to plot against his life.
3. The Charges Against Jesus.—The principal charges which the Jews brought against Jesus were: (1) violation of the Sabbath; he had healed a man on the Sabbath day, and had commanded him to take up his bed and walk:[49] (2) blasphemy; he had said God was his Father, "making himself equal with God" (see note 2, end of section):[50] (3) It was said that he was king of the Jews; and, on one occasion, the people hearing of his coming to Jerusalem took palm branches and went out to meet him, shouting Hosannah: blessed is the king of Israel that cometh in the name of the Lord.[51] For this he was said to be an enemy to Caesar's government and a seditious person.
4. Treason of Judas.—For some time the efforts of the chief priests to arrest Jesus were baffled. They feared to proceed openly against him lest the people should stand in his favor and overthrow them. At last, however, Judas Iscariot, one of the twelve, met with some of the chief rulers and promised to betray him to them in the absence of the multitude. This offer they gladly accepted and agreed to pay him thirty pieces of silver for his treachery.
5. Institution of the Sacrament.—The time chosen by Judas for the betrayal of his Master was the night of the passover feast. Jesus with the twelve ate the feast in an upper room in Jerusalem. It was on this occasion that he instituted the Sacrament of the Lord's supper. He took bread and gave thanks, broke it and gave it to his disciples, saying: This is my body which is given for you; this do in remembrance of me. He also took wine, gave thanks, saying as he gave it to them: This cup is the New Testament in my blood, which is shed for many for the remission of sins.[52]
6. After the supper was over, having sung a hymn, Jesus with the twelve, excepting Judas Iscariot, went out to the garden of Gethsemane [Geth-sem-e-na] where Jesus prayed in great agony of spirit so that he sweat great drops of blood. He prayed that the bitter cup of suffering now about to be held to his lips might be removed from him. Thrice he so prayed, but closed each petition to his Father with—"not my will, but thine, will be done."
7. The Betrayal.—Meantime, Judas Iscariot having stolen out in the midst of the feast, went to the chief priests and directed a multitude with a company of Roman soldiers to the garden, and running to Jesus cried, "Hail, Master!" and kissed him. That was the sign agreed upon by the traitor and those who came to make the arrest, that they might know which one to take. And when they had secured him, they took him first to the house of Annas [An-nas], who, after questioning him, sent him bound to Caiaphas [Kai-ya-fas], the high priest, where he was arraigned before the Sanhedrim [San-he-drim].
8. The Trial.—The court before which Jesus was arraigned was not one before which his case was to be investigated, they had come together with the fixed determination to adjudge him guilty; hence they sought for witnesses who would testify something against him that would furnish a pretext for putting him to death. Many false witnesses testified against him; but their testimony was unsatisfactory and failed of its purpose. At last the high priest, evidently losing patience at the silence of the prisoner—for he made no defense against the charges of the false witnesses—adjured him by the living God to say if he were the Christ, the Son of God. Jesus acknowledged that he was, and told them that hereafter they should see him at the right hand of Power, coming in the clouds of heaven. At this the high priest rent his clothes, saying, "he hath spoken blasphemy," and claimed that they had no need of further witnesses, since they themselves had heard his "blasphemy" (see note 3, end of section). The council at once decided him worthy of death.
9. Christ Before Pilate and Herod.—The Romans had taken from the Sanhedrim of the Jews the power of executing those whom it adjudged guilty of death, unless the sentence was confirmed by the Roman governor; hence after sentence of death was passed upon Jesus by the Sanhedrim they took him to Pilate's judgment hall to have that sentence confirmed.
10. Learning incidentally that Jesus was a Galilean, and belonged to Herod's jurisdiction, Pilate sent him to Herod who, at the time, was in Jerusalem. Before Herod Jesus was silent; neither the contempt of the murderer of his forerunner, nor the mockery of the common soldiers could provoke him into breaking his dignified silence. So in ridicule of his claims to kingship—although, as Jesus himself said, his kingdom was not of this world[53]—Herod clothed him in gorgeous apparel and sent him back to Pilate.
11. Satisfied that there was nothing in Messiah's conduct worthy of death, Pilate sought to let him go; but the Jews insisted upon his execution. It was the custom among the Jews to have released to them a prisoner at the feast of the Passover, and on that ground Pilate sought to release Jesus; but the Jews would not listen to it, and preferred that the robber, Barabbas, a murderer, should be released. They told Pilate that whosoever made himself a king was an enemy to Caesar; and if he let Jesus go he was not Caesar's friend. By such arguments on the part of the chief priests, and the persistent cry of the people to crucify him, Pilate was over-awed, and at last confirmed the sentence of death. (See note 4, end of section.)
12. The Crucifixion.—From the hall of judgment Jesus was led into the common hall, where the soldiers stripped him of his own raiment, and put upon him a scarlet robe in mockery of his claims to kingship. They also platted a crown of thorns and placed it on his brow, and for a scepter gave him a reed in his right hand. They bowed the knee before him, and mockingly cried: "Hail, king of the Jews!" They spit upon him, beat him with their hands and with the reed they had given him for a scepter.
13. From the common hall he was led away under a guard of soldiers to a place called Golgotha [Gol-go-tha], which, as well as its Latin equivalent—Calvaria-Calvary[54]—means, the place of a skull. Here Jesus was stripped, and nailed to the cross, which was erected between two other crosses, on each of which was a thief. Above the his head in Latin, Greek and Hebrew was fixed the superscription written by Pilate—"This is the King of the Jews." As he hung there between the two thieves, the soldiers mocked him as did also the chief scribes and the Pharisees, saying: He saved others, let him save himself; if he is Christ, the chosen of God; let him come down from the cross and we will believe him; he trusted in God, let him deliver him now, if he will have him; for he said, I am the Son of God. In the midst of his great suffering, in which his mental agony was greater than his physical pain; the Son of God cried, "Father, forgive them, they know not what they do."
14. At the sixth hour—mid-day—there was a darkness that spread over the whole land, and continued until the ninth hour (see note 5, end of section). About the ninth hour Jesus said: "Father, into thy hands I commend my spirit," then he bowed his head and expired. At the same moment the veil of the Temple was rent from top to bottom, an earthquake shook the solid earth and rent the rocks, all the elements of nature seemed agitated as if anxious to bear witness that a God had died!
15. The Convulsions of Nature on the Western Hemisphere.—On the western hemisphere during the crucifixion of our Lord, the elements of nature were more disturbed than on the eastern hemisphere. During the time that Jesus was upon the cross, great and terrible tempests accompanied with terrific lightning raged throughout the land. Earthquakes shattered cities into confused piles of ruins; level plains were broken up and left in confused mountainous heaps; solid rocks were rent in twain; many cities were swept out of existence by fierce whirl-winds; others were sunk into the depths of the sea, others covered with mountain chains thrown up by the convulsions of the trembling earth; and others still were burned with fire. For the space of about three hours this awful disturbance of the elements continued, during which the whole face of the land both in North and South America was greatly changed, and most of the inhabitants destroyed. After the storm and tempest and the quakings of the earth had ceased, there followed intense darkness which lasted for three days, the time that Jesus was lying in the tomb.[55]
16. The Burial.—Towards evening of the day of the crucifixion, Joseph of Arimathaea [Ar-ra-ma-thee-ya], a rich man and a disciple of Jesus, went to Pilate, and begged that the body of the Lord be given him that he might bury it. Pilate granted the request; and Joseph took the body, wrapt in clean linen and put it in his own new tomb. The Pharisees also went to Pilate and reminded him how Jesus had said when living that after three days in the tomb he would rise again, and asked that the sepulchre wherein he was buried should be placed under guard until the third day should pass, lest his disciples should come and steal his body by night, and then spread abroad the rumor that he had arisen from the dead. Pilate granted them permission to seal up the sepulchre and set a watch to guard it. (See note 6, end of section.)
NOTES.
1. The Common People Begin Reforms.—The case of the common people hearing Jesus gladly is not singular; it may be said to be true in nearly all great movements. It is a truth so generally accepted that a modern writer (Lew Wallace) has said: "To begin a reform, go not into the palaces of the great and rich; go rather to those whose cups of happiness are empty—to the poor and humble."
2. Jesus' Defense Against the Charge of Blasphemy.—The following scene occurred in Solomon's porch, at the temple, where Jesus was walking. A number of Jews gathered about him and said: How long dost thou make us to doubt? If thou be the Christ tell us so plainly.
JESUS.—I told you and ye believed not; the works that I do in my Father's name, they bear witness of me * * * I and my Father are one. [Then the Jews took up stones to stone him.]
JESUS.—Many good works have I showed you from my Father; for which of those works do you stone me?
JEWS.—For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God.
JESUS.—Is it not written in your law; I said ye are Gods? If he called them Gods unto whom the word of God come, and the scripture cannot be broken, say ye of him whom the Father hath sanctified, and sent unto the world, thou blasphemest; because I said, I am the Son of God? If I do not the works of my Father, believe me not.
Then they sought again to take him, but he escaped out of their hands. (John x.)
3. The Law Against Blasphemy.—The law against blasphemy is to be found in Leviticus (xxiv:15, 16) and is as follows: "Whosoever curseth his God shall bear his sin; and he that blasphemeth the name of the Lord, he shall surely be put to death, and all the congregation shall certainly stone him; as well the stranger as he that is born in the land, when he blasphemeth the name of the Lord, shall be put to death." The Jews claimed that Jesus was guilty of blasphemy, because he claimed to be the Son of God, thus making himself equal with God; when to their eyes he was merely a man. Therein consisted his alleged blasphemy. Christ's own defense against the charge (see note above) is the best answer to the sophistry of the Jews by which they tried to make it appear that he had broken this law.—Roberts.
4. Character of Pilate.—If we now wish to form a judgment of Pilate's character, we easily see that he was one of that large class of men who aspire to public offices, not from a pure and lofty desire of benefitting the public and advancing the good of the world, but from selfish and personal considerations, from a love of distinction, from a love of power, from a love of self indulgence; being destitute of any fixed principles, and having no aim but office and influence, they act right only by chance and when convenient, and are wholly incapable of pursuing a consistent course, or of acting with firmness or self-denial in cases in which the preservation of integrity require the exercise of these qualities. Pilate was obviously a man of weak, and therefore, with his temptations, of corrupt character.—J. R. Beard, D. D., Member of the Historical Theological Society, Leipzig.
5. The Three Hours' Darkness.—In the gospel of Matthew and Luke, we read that while Jesus hung upon the cross, "from the sixth hour there was darkness over all the land to the ninth hour." Most of the ancient commentators believed that this darkness extended to the whole world. But their arguments are now seldom regarded as satisfactory, and their proofs even less so. Of the latter the strongest is the mention of an eclipse of the sun, which is referred to this time by Phlegon Trallianus, and, after him by Thallus. But even an eclipse of the sun could not be visible to the whole world; and neither of these writers names the places of the eclipse. Some think it was Rome; but it is impossible that an eclipse could have happened from the sixth to the ninth hour both at Rome and Jerusalem. * * * That the darkness could not have proceeded from an eclipse of the sun is further placed beyond all doubt by the fact that, it being then the time of the Passover, the moon was at the full. This darkness may, therefore, be ascribed to an extraordinary and preternatural obscuration of the solar light, which might precede and accompany the earthquake which took place on the same occasion. For it has been noticed that often before an earthquake such a mist arises from sulphurous vapors as to occasion a darkness almost nocturnal.—Biblical Literature—Kitto.
6. Fate of the Chief Actors in Christ's Crucifixion.—Before the dread sacrifice was consummated, Judas died in the horrors of a loathsome suicide. Caiaphas (the high priest and president of the Sanhedrim) was deposed the year following. Herod died in infamy and exile. Stripped of his procuratorship very shortly afterwards, on the very charges he had tried by a wicked concession to avoid. Pilate, wearied out with misfortunes, died in suicide and banishment, leaving behind him an execrated name. The house of Annas was destroyed a generation later by an infuriated mob, and his son was dragged through the streets and scourged and beaten to his place of murder. Some of those who shared in and witnessed the scenes of that day—and thousands of their children—also shared in and witnessed the long horrors of that siege of Jerusalem, which stands unparalleled in history for its unutterable fearfulness.—Canon Farrar.
REVIEW.
1. What class of people heard Jesus gladly?
2. What classes of people did Jesus reprove? Why?
3. What was it that embittered the minds of the chief priests and rulers against Jesus?
4. Enumerate the charges against Jesus.
5. In what manner did Jesus defend himself against the charge of blasphemy? (Note 2.)
6. Who betrayed Jesus?
7. What time was chosen by Judas to betray Jesus?
8. Give an account of the institution of the sacrament.
9. Tell the story of the betrayal.
10. State the circumstances of the trial of Jesus before the Sanhedrim.
11. Why did the Jews take Jesus before Pilate?
12. Why did Pilate send him to Herod?
13. What was Messiah's treatment at the hands of Herod?
14. What the deportment of Jesus?
15. How did Pilate look upon Jesus?
16. In what manner did the Roman governor try to save Jesus?
17. What was the character of Pilate? (Note 4).
18. Tell the story of the crucifixion.
19. What occurred on the Western hemisphere at the crucifixion, and during the time Jesus was in the tomb?
20. Tell about the burial of Jesus.
21. What was the fate of those who judged and condemned Jesus? (Note 6).
SECTION VI.
1. The Resurrection.—Notwithstanding the sealed sepulchre, the armed watch, on the third day after his burial, the Son of God arose from the dead, as he himself predicted he would.[56] A number of women coming to the sepulchre early in the morning, for the purpose of finishing the work of embalming his body, found the grave untenanted and the angel present who announced the resurrection of the Lord; and commanded them to go and inform his disciples that he was risen from the dead and would go before them into Galilee, where he would appear unto them.
2. According to Matthew's account of the resurrection an angel from heaven came to the sepulchre wherein Jesus was laid, and rolled back the stone from its mouth; at his presence the soldiers who had been stationed as a guard to prevent the disciples from coming and stealing the body, became as dead men. Recovering from their stupor, some of the watch made their way to the chief priests and related what had happened. The chief priests and elders immediately assembled in council, and bribed the soldiers to say that they had fallen asleep, and during that time the followers of Christ had come and stolen his body. They agreed also that if the rumor of their falling asleep while on watch—a capital offense for a Roman soldier—should come to the ears of the governor, they would persuade him and secure them from punishment. It was in this way that the disappearance of the body of Jesus was commonly explained by the Jews who crucified him.[57]
3. The Appearances of Jesus After His Resurrection.—There are some slight discrepancies in the writings of Matthew, Mark, Luke and John in respect to the order of the appearances of Messiah after his resurrection, as indeed there is in respect to the order of the events connected with his trial, condemnation and death; but the following because of the fragmentary character of the four gospels may be regarded as being as nearly correct as may be ascertained. (See notes 1, 2, and 3, end of section.)
4. First, he appeared to Mary Magdalene, in the garden where the tomb in which he was laid was located;[58] second, to the women returning from the sepulchre on their way to deliver the angel's message to the disciples;[59] third, to two disciples going to Emmaus;[60] fourth, to Peter;[61] fifth, to ten apostles in an upper room;[62] sixth, to the eleven apostles, also in the upper room;[63] seventh, to seven apostles at the sea of Tiberias;[64] eighth, to eleven apostles in a mountain in Galilee;[65] ninth, to above five hundred brethren at once;[66] tenth, to James;[67] and finally to Paul while on his way to Damascus[68]
5. In all, Jesus was with his disciples on the eastern hemisphere for forty days after his resurrection,[69] during which time he taught them all things pertaining to the kingdom of heaven, and authorized them to go into all the world and preach the gospel to every creature, baptizing them in the name of the Father and of the Son and of the Holy Ghost, teaching them to observe all things whatsoever he had commanded them; and promised that he would be with them even unto the end of the world.[70]
6. Moreover, he told them that these signs should follow them that believed: In his name they should cast out devils; they should speak with new tongues, take up serpents, and even if they drank any deadly thing he promised that it should not harm them; they should lay hands on the sick, and they should recover.[71]
7. The Ascension.—Having thus taught the gospel to the people of the eastern hemisphere, organized his church and commissioned his apostles to teach the gospel to all nations, he prepared to depart from them. It was most probably at Bethany [Beth-a-ny] that this solemn parting occurred. His forerunner, John the Baptist, had promised that he who should come after him, Jesus Christ, would baptize them with the Holy Ghost, and just previous to leaving the apostles he told them that the promise was about to be fulfilled. He therefore commanded them to tarry in Jerusalem until they were endowed with that power from on high. Then he lifted up his hands and blessed them, after which he was parted from them, and a cloud received him out of their sight.[72]
8. As they were still looking steadfastly toward heaven, two men—angels—in white apparel stood by them, and declared that this same Jesus whom they had seen go into heaven, should come in like manner, that is, in the clouds of heaven and in great glory.[73]
9. The Appearing of Messiah to the Nephites.—Jesus, before his crucifixion, told his disciples at Jerusalem that he was the good shepherd that would lay down his life for the sheep. He told them plainly, also, that he had other sheep which were not of that fold. "Them also I must bring," said he, "and they must hear my voice; and there shall be one fold, and one shepherd."[74]
10. This saying, like many others which he delivered to them, the apostles did not understand, because of their unbelief. And because of their unbelief and their stiffneckedness Jesus was commanded by his Father to say no more to them about it.[75] But it was the Nephites on the continent of America whom Jesus had in mind when he uttered the saying recorded in John's gospel,[76] "Other sheep I have, which are not of this fold," etc.
11. What length of time intervened between Messiah's departure from his disciples at Jerusalem and his appearance among the Nephites is not known. It was not, however, until after he had ascended into heaven.[77] His appearing to them was in this manner:
12. The few people upon the western hemisphere—and they were the more righteous part both of the Nephites and the Lamanites—who survived that terrible period of destruction which lasted during the time that Jesus hung upon the cross,[78] and the three succeeding days of darkness, were gathered together about the temple in the land Bountiful.[79] And as they were pointing out to each other the changes that had occurred because of the earthquakes and other convulsions of the elements, while the Messiah suffered upon the cross, they heard a voice speaking unto them as if from heaven. They at first did not understand the voice they heard; but the third time it spoke they understood it, and it made their hearts burn within them and their whole frame to quake, and these are the words which the voice spake: "Behold my beloved Son, in whom I am well pleased, in whom I have glorified my name; hear ye him." And looking up into heaven from whence the voice came, they saw a man descending clothed in a white robe. The multitude were breathlessly silent, for they supposed an angel had appeared unto them; but as soon as Jesus was in their midst he stretched out his arm and said: "Behold I am Jesus Christ, whom the prophets testified should come into the world. * * * I am the light and life of the world; and I have drunk out of that bitter cup which the Father hath given me, and have glorified the Father in taking upon me the sins of the world."
13. At this announcement the people fell prostrate and worshiped him. But he commanded them to arise and come unto him that they might thrust their hands into his side, and feel the prints of the nails in his hands and in his feet, that they might know that he was the God of Israel, and the God of the whole earth who had been slain for the sins of the world.[80] (See notes 5, 6, and 7, end of section). This the people did, and then again they worshiped him, and shouted aloud: "Hosanna! blessed be the name of the Most High God!"
14. The Church Established in America.—After these things, Jesus proceeded to teach them his gospel and establish his church among them. It will be sufficient to say here that the Messiah taught the people on the western continent the same great moral truths that he taught the Jews; that he established the same ordinances for the salvation of the people; that he chose Twelve Apostles to whom he committed power to preach his gospel, and administer in its ordinances; that a church was organized which was called the Church of Christ; that Jesus bore record of the great truth of the resurrection of the dead; that the Saints enjoyed the same spiritual graces and powers that the church in Palestine did, only more abundantly because of their greater faith; that two years after the appearance of Messiah all the people on the continent accepted the gospel and were baptized; that they had all things common and were a blessed and prosperous people among whom were no strifes or jealousies or contentions, and every man did deal justly one with another.
15. They increased rapidly in numbers and went forth and built up the waste places, and rebuilded many of the cities which had been ruined by the earthquakes and by fires. They walked no more after the ordinances of the law of Moses, but they practiced the principles of the doctrines of the gospel of Christ, and thus the first century of the Christian era passed away.
16. All the members of the first quorum of the twelve whom Jesus called on the western hemisphere died within the first century of the Christian era, except the three to whom he had granted the privilege, as he did unto John the beloved disciple,[81] of remaining on the earth until he should come in his glory. The places of those who died were filled by ordaining others, and thus the quorum of apostles was perpetuated.[82]
NOTES.
1. The Gospels but Fragmentary Histories.—Although skeptics have dwelt with disproportioned persistency upon a multitude of discrepancies in the four-fold narrative of Christ's trial, condemnation, death, and resurrection, yet these are not of a nature to cause the slightest anxiety to a Christian scholar; nor need they awaken the most momentary distrust in anyone who—even if he have no deeper feelings in the matter—approaches the gospels with no preconceived theory, whether of infallibility or of dishonesty, to support and merely accept them for that which, at the lowest, they claim to be—histories, honest and faithful, up to the full knowledge of the writers, but each, if taken alone, confessedly fragmentary and obviously incomplete. After repeated study, I declare, quite fearlessly, that though the slight variations are numerous—though the lesser particulars cannot in every instance be rigidly and minutely accurate—though no one of the narratives taken singly would give us an adequate impression—yet, so far from there being, in this part of the gospel story, any irreconcilable contradiction, it is perfectly possible to discover how one evangelist supplements the details furnished by another, and perfectly possible to understand the true sequence of the incidents by combining into one whole the separate indications which they furnish.—Canon Farrar.
2. The Bible Corrupted by the Gentiles.—And it came to pass that I, Nephi, beheld that they [the Gentiles] did prosper in the land [America] and I beheld a book [the Bible], and it was carried forth among them. And the angel said unto me, Knowest thou the meaning of the book? And I said unto him, I know not. * * * And he said unto me, The book which thou beholdest, is a record of the Jews, which contains the covenants of the Lord which he hath made unto the house of Israel. * * * Thou hast beheld that the book proceeded forth from the mouth of a Jew; and when it proceeded forth from the mouth of the Jew, it contained the plainness of the gospel of the Lord, of whom the twelve apostles bear record; and they bear record according to the truth which is in the Lamb of God; wherefore these things go forth from the Jews in purity, unto the Gentiles, according to the truth which is in God; and after they go forth by the hand of the twelve apostles of the Lamb, from the Jews unto the Gentiles, thou seest the foundation of a great and abominable church, which is most abominable above all other churches; for behold, they have taken away from the gospel of the Lamb, many parts which are plain and most precious; and also many covenants of the Lord have they taken away; and all this have they done, that they might pervert the right ways of the Lord; that they might blind the eyes and harden the hearts of the children of men. * * * Because of these things which are taken away out of the gospel of the Lamb, an exceeding great many do stumble, yea, insomuch that Satan hath great power over them.—Vision of Nephi—I Nephi xiii.
3. Missing Parts of the Scripture.—No better evidence can be given that the Jewish scriptures are fragmentary and corrupted than the fact that reference is made in them to books and scriptures which are not now extant—that have been destroyed. The following are a such references taken from the New Testament:
Scriptures of Abraham's Time.—"And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham" (Gal. iii:8). The Christian world says, "Moses was God's first pen," but it appears from the above quotation that some one wrote scriptures even before Abraham's days, and he read them, learned the gospel from them and also learned that God would justify the heathen through faith.
Prophecy of Enoch.—Speaking of characters who were like "raging waves of the sea foaming out their own shame," Jude says: "And Enoch also, the seventh from Adam prophesied of these, saying, Behold the Lord cometh with ten thousand of his saints, to execute judgment upon all," etc. (Jude 14, 15). From this it appears that Enoch had a revelation concerning the glorious coming of the Son of God to judgment. May not the prophecy of Enoch have been among the scripture with which Abraham was acquainted?
Another Epistle of Jude.—"When I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should contend earnestly for the faith which was once delivered unto the Saints." (Jude 3). We have but one epistle of Jude. Would not the epistle on the "common salvation" be as important as the one and the only one we have from Jude's pen?
Another Epistle to the Ephesians.—In Ephesians iii and 3rd, Paul alludes to another epistle which he had written to that people, but of which the world has no knowledge except this reference which is made by its author. This epistle contained a revelation from God.
An Epistle to the Laodiceans.—"When this epistle [Colossians] is read among you, cause that it be read also in the church of the Laodiceans, and that ye likewise read the epistle from Laodicea." (Col. iv: 16.) The epistle to the Laodiceans is among the scripture that is lost.
Another Epistle to the Corinthians.—In the first letter to the Corinthians is this statement: "I wrote unto you in an epistle not to company with fornicators" (I Cor. v:9). From this it would appear that our so-called first epistle to the Corinthians, is really not the first, since Paul in it speaks of a former letter he had written, and which was doubtless as good scripture as the two which have been preserved.
The books mentioned in the Old Testament, but which are missing, are more numerous than those in the New Testament. In the following passages some few of the many lost books are referred to: I Chronicles xxix:29; II Chronicles ix:29; II Chronicles xii:15; I Samuel x:25; I Kings iv:32, 33.—Roberts.
4. Traditions of Aborigines Respecting Messiah.—It is beyond all question that the descendants of the Nephites and Lamanites—the American Indians—have kept in their traditions a recollection—though perhaps a distorted one—of the memorable visit of Messiah to their forefathers. "The chief divinity of the Nahua nations," says Bancroft in his "Native Races," "was Quetzalcoatl, the gentle God, ruler of the air, controller of the sun and rain, and source of all prosperity. * * * From toward the rising sun Quetzalcoatl, had come; and he was white, with large eyes and long, black hair and copious beard. He finally set out for some other country[83] and as he departed from them his last words were that "one day bearded white men, brethren of his, perhaps he himself, would come by way of the sea in which the sun rises, and would enter in and rule the land;" and from that day, with a fidelity befitting Hebrews waiting for the coming of Messiah, the Mexican people watched for the fulfillment of this prophecy, which promised them a gentle rule, free from bloody sacrifices and oppression."—Roberts.
5. The Incarnation Believed by the Mexicans.—How truly surprisingg is it to find that the Mexicans who seemed to have been unacquainted with the doctrine of the migration of the soul, should have believed in the incarnation of the only Son of the supreme God!—Humboldt.
6. Crucifixion and Atonement Believed in by Mexicans.—Quetzalcoatl is there (in a certain plate where that God is represented) painted in the attitude of a person crucified, with the impression of nails in his hands and feet, but not actually upon the cross. * * * The seventy-third plate of the Borgian Ms. is the most remarkable of all, for there Quetzalcoatl is not only represented as crucified upon a cross of Greek form, but his burial and descent into hell are also depicted in a very curious manner. * * * The Mexicans believe that Quetzalcoatl took human nature upon him, partaking of all the infirmities of man, and was not exempt from sorrow, pain or death, which he suffered voluntarily to atone for the sins of man.—"Antiquities of Mexico"—Kingsborough.
7. Christ and Quetzalcoatl.—The story of the life of the Mexican divinity, Quetzalcoatl, closely resembles that of the Savior; so closely indeed that we can come to no other conclusion than that Quetzalcoatl and Christ are the same being. But the history of the former has been handed down to us through an impure Lamanitish source, which has sadly disfigured and perverted the original incidents and teachings of the Savior's life and ministry.—"Mediation and Atonement"—President John Taylor.
REVIEW.
1. What occurred on the third day of Christ's burial?