Many other unrecorded words of wisdom and love must have been spoken at this time, in the course of which Jesus again took occasion to put this meaning and moving question, “Simon, son of Jonah, lovest thou me?” The first answer of Peter had sufficiently shown, that he had no more of that disposition to claim a merit superior to his fellow disciples, and Jesus did not again urge upon him a comparison with them, but merely renewed the inquiry in a simple, absolute form. Again Peter earnestly expressed his love, with the same appeal to Christ’s own knowledge of his heart for the testimony of his loyalty, “Yea, Lord, thou knowest that I love thee.” He saith to him, “Feed my sheep.” If thou lovest me, show that love, by supplying the place of my earthly care, to those whom I love. Love and feed those for whom I have bled and died.——What could be more simple and clear than this question? What more earnest and honest than the answer? What more abiding than the impression made by this charge? Yet did not the far-seeing Savior desist from trying his disciple with these questions. Once more was it solemnly repeated, “Simon, son of Jonah, lovest thou me?” Peter was grieved that he asked him the third time, “lovest thou me?” He sawat last the reproachful meaning of the inquiry. Three times had this same apostle, by his false-hearted denial, renounced all love and interest in his Master, and three times did that injured and forgiving Master call upon him to pledge again his forfeited faith and affection. He thus pointed out the past weakness of Peter, and showed the means of maintaining and insuring future fidelity. Peter again still more movingly avowed his honest attachment, half remonstrating at this repetition of the question by one who must already know the heart of the answerer too fully for words to inform him anew.——“Lord, thou knowest all things; thou knowest that I love thee.” Jesus said to him, “Feed my sheep.” He now passed on to a new prediction of his future fortunes, in the service to which he had in these words devoted him, making known to him the earthly reward which his services would at last receive. “I solemnly say to thee, when thou wast young, thou girdedst thyself and walkedst whither thou wouldest; but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not.” This he said, to signify to him by what sort of death he should glorify God. That is, he in these words plainly foretold to him that he should, through all his toils and dangers in his Master’s service, survive to old age; and he also alludes to the loss of free agency in his own movements; but the circumstances are so darkly alluded to, that the particular mode of his death could never be made to appear clearly from the prediction. The particular meaning of the expressions of this prophecy, can of course be best shown in connection with the circumstances of his death, as far as they are known; and to that part of his history the explanations are deferred.After this solemn prediction, he said to him, “Follow me.” This command seems not to have any connection, as some have supposed, with the preceding words of Jesus referring to his future destiny, but to be a mere direction to follow him on his return from the lake, either back to Capernaum, or to the mountain appointed for his meeting with the great body of his disciples. From what comes after this in the context, indeed, this would seem to be a fair construction; for it is perfectly plain that as Christ said these words, he turned and walked away; and that not only Peter followed at the direction of Christ, but also John of his own accord,——and it is perfectly natural to suppose that the greater part of the disciples would choose to walk after Jesus, when they hadmet under such delightful and unexpected circumstances; only leaving somebody to take care of the boats and fish. Peter following his Lord as he was commanded, turned around to see who was next to him, and seeing John, was instantly seized with a desire to know the future fortunes of this apostle, who shared with him the highest confidence of his Master, and was even before him in his personal affections. He accordingly asked, “Lord, and what shall this man do?” or more properly, “What shall become of this man?” But the answer of Jesus was not at all calculated to satisfy his curiosity, though it seemed, in checking his inquiries, to intimate darkly, that this young apostle would outlive him, and be a witness of the events which had been predicted in connection with the destruction of Jerusalem, and the second coming of Christ in judgment on his foes of the Jewish nation. This interesting scene here abruptly closes,——the Savior and his followers passing off this spot to the places where he remained with them during the rest of the few days of his appearance after his resurrection.The mountain appointed for his meeting,&c.——It would be hard to settle the locality of this mountain with so few data as we have, but a guess or two may be worth offering. Grotius concludes it to have been Mount Tabor, “where,” as he says, “Jesus formerly gave the three a taste of his majesty;” but I have fully shown, on much better authority, that Tabor wasnotthe mount of the transfiguration; nor can we value highly the fact, that “habet veteris famae auctoritatem,” for we have abundant reason to think that in such matters, “the authority of ancient tradition” is not worth much.There are better reasons, however, for believing Tabor to have been the mountain in Galilee, where Christ met his disciples. These are, the fact that it was near the lake where he seems to have been just before, and was in the direction of some of his former places of resort, and was near the homes of his disciples. None of the objections that I brought against its being the mount of the transfiguration, can bear against this supposition, but on similar grounds I nowagreewith the common notion.Paulus suggests Mount Carmel, as a very convenient place for such a meeting of so many persons who wished to assemble unseen, it being full of caverns, in which they might assemble out of view; while Tabor is wholly open (GANZ OFFEN) and exposed to view; for it is evident that all the exhibitions of Christ to his disciples after his resurrection, were very secret. For this reason Rosenmueller remarks, that Jesus probably appointed some mountain which was lonely and destitute of inhabitants, for the meeting. But Tabor is, I should think, sufficiently retired for the privacy which was so desirable, and certainly is capable of accommodating a great number of persons on its top, so that they could not be seen from below. The objection to Carmel is, that it was a great distance off, on the sea coast, and should therefore be rejected for the same reasons which caused us to reject Tabor for the transfiguration.THE ASCENSION.The only one of his other interviews with them, to which we can follow them, is the last, when he stood with them at Bethany, on the eastern slope of Mount Olivet, about a mile from Jerusalem, where he passed away from their eyes to the glory now consummated by the complete events of his life and death. Being therewith them, he commanded them not to depart from Jerusalem, but to wait for the promised Comforter from the Father, of which he had so often spoken to them. “For John truly baptized with water, but you shall be baptized with the Holy Ghost not many days hence.” Herein he expressed a beautiful figure, powerfully impressive to them, though to most common perceptions perhaps, not so obvious. In the beginning of those bright revelations of the truth which had been made to that age, John, the herald and precursor of a greater preacher, had made a bold, rough outset in the great work of evangelization. The simple, striking truths which he brought forward, were forcibly expressed in the ceremony which he introduced as the sign of conversion; as the defilements of the body were washed away in the water, so were the deeper pollutions of the soul removed by the inward cleansing effected by the change which followed the full knowledge and feeling of the truth. The gross and tangible liquid which he made the sign of conversion, was also an emblem of the rude and palpable character of the truths which he preached; so too, the final token which the apostles of Jesus, when at last perfectly taught and equipped, should receive as the consecrated and regenerated leaders of the gospel host, was revealed in a form and in a substance as uncontrollably and incalculably above the heavy water, as their knowledge, and faith, and hope were greater than the dim foreshadowing given by the baptist, of good things to come. Water is a heavy fluid, capable of being seen, touched, tasted, weighed and poured; it has all the grosser and more palpable properties of matter. But the air is, even to us, and seemed more particularly to the ancients, beyond the apprehension of most of the senses, by which the properties of bodies are made known to man. We cannot see it, or at least are not commonly conscious of its visibility; yet we feel its power to terrify, and to comfort, and see the evidences of its might in the ruins of many of the works of man and of nature, which oppose its movements. The sources of its power too, seem to a common eye, to be within itself, and when it rises in storms and whirlwind, its motions seem like the capricious volitions of a sentient principle within it. But water, whenever it moves, seems only the inanimate mass which other agents put in motion. The awful dash of the cataract is but the continued fall of a heavy body impelled by gravity, and even “when the myriad voices of ocean roar,” the mighty cause of the storm is the unseen power of the air, which shows its superiority in the scale of substances,by setting in terrible and overwhelming motion the boundless deep, that, but for this viewless and resistless agency, would forever rest, a level plain, without a wrinkle on its face. To the hearers of Christ more particularly, the air in its motions, was a most mysterious agency,——a connecting link between powers material and visible, and those too subtle for any thing but pure thought to lay hold of. “The wind blew where it would, and they heard the sound thereof, but could not tell whence it came or whither it went.” They might know that it blew from the north toward the south, or from the east toward the west, or the reverse of these; but the direction from which it came could not point out to them the place where it first arose, in its unseen power, to pass over the earth,——a source of ceaseless wonder, to the learned and unlearned alike. This was the mighty and mysterious agency which Jesus Christ now chose as a fit emblem to represent in language, to his apostles, that power from on high so often promised. Yet clear as was this image, and often as he had warned them of the nature of the duties for which this power was to fit them,——in spite of all the deep humiliation which their proud earthly hopes had lately suffered, there were still in their hearts, deep-rooted longings after the restoration of the ancient dominion of Israel, in which they once firmly expected to share. So their question on hearing this charge and renewed promise of power hitherto unknown, was, “Lord, wilt thou not at this time restore the kingdom to Israel?” Would not this be a satisfactory completion of that triumph just achieved over the grave, to which the vain malice of his foes had sent him? Could his power to do it be now be doubted? Why then, should he hesitate at what all so earnestly and confidently hoped? But Jesus was not to be called down from heaven to earth on such errands, nor detained from higher glories by such prayers. He knew that this last foolish fancy of earthly dominion was to pass away from their minds forever, as soon as they had seen the event for which he had now assembled them. He merely said to them, “It is not for you to know the times or the seasons which the Father has appointed, according to his own judgment.” Jesus knew that, though the minds of his disciples were not then sufficiently prepared to apprehend the nature of his heavenly kingdom, yet they, after his departure, becoming better instructed and illuminated by a clearer light of knowledge, would of their own accord, lay aside that preconceived notion about his earthly reign, and would then become fullyimpressed with those things of which he had long before warned them, while they were still in the enjoyment of his daily teachings. Being now about to bid them farewell,——lest by entirely cutting off their present hope, he might for a time overwhelm them,——he so moderated his answer, as not to extinguish utterly all hope of the kingdom expected by them, nor yet give them reason to think that such a dominion as they hoped for, was to be established. He therefore, to their inquiries whether he would at that time restore the ancient kingdom of Israel, replied that it was not for them to know the times which the Father had reserved in his own counsels, for the completion of that event. But he went on to inform them of something whichwasfor them to know. “You shall receive power, when the Holy Ghost shall have come upon you; and you shall be witnesses of these things for me, both in Jerusalem, and in all Judea, and in Samaria, and even to the farthest parts of the earth.” And when he had spoken these things, he was taken away from them as they were looking at him, for a cloud received him out of their sight. And while they looked earnestly towards heaven, as he went up, behold, two men stood by them in white apparel, and said, “Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus who is taken up from you into heaven, shall so come in like manner as you have seen him go into heaven.” They now understood that they had parted from their loved Master forever, in earthly form; yet the consolations afforded by this last promise of the attendant spirits, were neither few nor small. To bring about that bright return, in whose glories they were to share, was the great task to which they devoted their lives; and they went back to Jerusalem, sorrowful indeed for the removal of their great guide and friend, but not sorrowing as those who have no hope.To Bethany.——This place was on the Mount of Olives, probably near its summit, and perhaps within sight of Jerusalem. See notes onpp.90and95.Here ceased their course of instruction under their Divine Master; laying down their character asDisciples, they now took up the higher dignity, responsibility and labors ofApostles. Here too ceases the record of “Peter’s discipleship;”——no longer alearnerandfollowerof any one on earth, he is exalted to the new duties and dangers of theApostleship, of which the still more interesting story here begins; and he must henceforth bear the new character and title of “Peter theteacherandleader.”
Many other unrecorded words of wisdom and love must have been spoken at this time, in the course of which Jesus again took occasion to put this meaning and moving question, “Simon, son of Jonah, lovest thou me?” The first answer of Peter had sufficiently shown, that he had no more of that disposition to claim a merit superior to his fellow disciples, and Jesus did not again urge upon him a comparison with them, but merely renewed the inquiry in a simple, absolute form. Again Peter earnestly expressed his love, with the same appeal to Christ’s own knowledge of his heart for the testimony of his loyalty, “Yea, Lord, thou knowest that I love thee.” He saith to him, “Feed my sheep.” If thou lovest me, show that love, by supplying the place of my earthly care, to those whom I love. Love and feed those for whom I have bled and died.——What could be more simple and clear than this question? What more earnest and honest than the answer? What more abiding than the impression made by this charge? Yet did not the far-seeing Savior desist from trying his disciple with these questions. Once more was it solemnly repeated, “Simon, son of Jonah, lovest thou me?” Peter was grieved that he asked him the third time, “lovest thou me?” He sawat last the reproachful meaning of the inquiry. Three times had this same apostle, by his false-hearted denial, renounced all love and interest in his Master, and three times did that injured and forgiving Master call upon him to pledge again his forfeited faith and affection. He thus pointed out the past weakness of Peter, and showed the means of maintaining and insuring future fidelity. Peter again still more movingly avowed his honest attachment, half remonstrating at this repetition of the question by one who must already know the heart of the answerer too fully for words to inform him anew.——“Lord, thou knowest all things; thou knowest that I love thee.” Jesus said to him, “Feed my sheep.” He now passed on to a new prediction of his future fortunes, in the service to which he had in these words devoted him, making known to him the earthly reward which his services would at last receive. “I solemnly say to thee, when thou wast young, thou girdedst thyself and walkedst whither thou wouldest; but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not.” This he said, to signify to him by what sort of death he should glorify God. That is, he in these words plainly foretold to him that he should, through all his toils and dangers in his Master’s service, survive to old age; and he also alludes to the loss of free agency in his own movements; but the circumstances are so darkly alluded to, that the particular mode of his death could never be made to appear clearly from the prediction. The particular meaning of the expressions of this prophecy, can of course be best shown in connection with the circumstances of his death, as far as they are known; and to that part of his history the explanations are deferred.After this solemn prediction, he said to him, “Follow me.” This command seems not to have any connection, as some have supposed, with the preceding words of Jesus referring to his future destiny, but to be a mere direction to follow him on his return from the lake, either back to Capernaum, or to the mountain appointed for his meeting with the great body of his disciples. From what comes after this in the context, indeed, this would seem to be a fair construction; for it is perfectly plain that as Christ said these words, he turned and walked away; and that not only Peter followed at the direction of Christ, but also John of his own accord,——and it is perfectly natural to suppose that the greater part of the disciples would choose to walk after Jesus, when they hadmet under such delightful and unexpected circumstances; only leaving somebody to take care of the boats and fish. Peter following his Lord as he was commanded, turned around to see who was next to him, and seeing John, was instantly seized with a desire to know the future fortunes of this apostle, who shared with him the highest confidence of his Master, and was even before him in his personal affections. He accordingly asked, “Lord, and what shall this man do?” or more properly, “What shall become of this man?” But the answer of Jesus was not at all calculated to satisfy his curiosity, though it seemed, in checking his inquiries, to intimate darkly, that this young apostle would outlive him, and be a witness of the events which had been predicted in connection with the destruction of Jerusalem, and the second coming of Christ in judgment on his foes of the Jewish nation. This interesting scene here abruptly closes,——the Savior and his followers passing off this spot to the places where he remained with them during the rest of the few days of his appearance after his resurrection.
Many other unrecorded words of wisdom and love must have been spoken at this time, in the course of which Jesus again took occasion to put this meaning and moving question, “Simon, son of Jonah, lovest thou me?” The first answer of Peter had sufficiently shown, that he had no more of that disposition to claim a merit superior to his fellow disciples, and Jesus did not again urge upon him a comparison with them, but merely renewed the inquiry in a simple, absolute form. Again Peter earnestly expressed his love, with the same appeal to Christ’s own knowledge of his heart for the testimony of his loyalty, “Yea, Lord, thou knowest that I love thee.” He saith to him, “Feed my sheep.” If thou lovest me, show that love, by supplying the place of my earthly care, to those whom I love. Love and feed those for whom I have bled and died.——What could be more simple and clear than this question? What more earnest and honest than the answer? What more abiding than the impression made by this charge? Yet did not the far-seeing Savior desist from trying his disciple with these questions. Once more was it solemnly repeated, “Simon, son of Jonah, lovest thou me?” Peter was grieved that he asked him the third time, “lovest thou me?” He sawat last the reproachful meaning of the inquiry. Three times had this same apostle, by his false-hearted denial, renounced all love and interest in his Master, and three times did that injured and forgiving Master call upon him to pledge again his forfeited faith and affection. He thus pointed out the past weakness of Peter, and showed the means of maintaining and insuring future fidelity. Peter again still more movingly avowed his honest attachment, half remonstrating at this repetition of the question by one who must already know the heart of the answerer too fully for words to inform him anew.——“Lord, thou knowest all things; thou knowest that I love thee.” Jesus said to him, “Feed my sheep.” He now passed on to a new prediction of his future fortunes, in the service to which he had in these words devoted him, making known to him the earthly reward which his services would at last receive. “I solemnly say to thee, when thou wast young, thou girdedst thyself and walkedst whither thou wouldest; but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not.” This he said, to signify to him by what sort of death he should glorify God. That is, he in these words plainly foretold to him that he should, through all his toils and dangers in his Master’s service, survive to old age; and he also alludes to the loss of free agency in his own movements; but the circumstances are so darkly alluded to, that the particular mode of his death could never be made to appear clearly from the prediction. The particular meaning of the expressions of this prophecy, can of course be best shown in connection with the circumstances of his death, as far as they are known; and to that part of his history the explanations are deferred.
After this solemn prediction, he said to him, “Follow me.” This command seems not to have any connection, as some have supposed, with the preceding words of Jesus referring to his future destiny, but to be a mere direction to follow him on his return from the lake, either back to Capernaum, or to the mountain appointed for his meeting with the great body of his disciples. From what comes after this in the context, indeed, this would seem to be a fair construction; for it is perfectly plain that as Christ said these words, he turned and walked away; and that not only Peter followed at the direction of Christ, but also John of his own accord,——and it is perfectly natural to suppose that the greater part of the disciples would choose to walk after Jesus, when they hadmet under such delightful and unexpected circumstances; only leaving somebody to take care of the boats and fish. Peter following his Lord as he was commanded, turned around to see who was next to him, and seeing John, was instantly seized with a desire to know the future fortunes of this apostle, who shared with him the highest confidence of his Master, and was even before him in his personal affections. He accordingly asked, “Lord, and what shall this man do?” or more properly, “What shall become of this man?” But the answer of Jesus was not at all calculated to satisfy his curiosity, though it seemed, in checking his inquiries, to intimate darkly, that this young apostle would outlive him, and be a witness of the events which had been predicted in connection with the destruction of Jerusalem, and the second coming of Christ in judgment on his foes of the Jewish nation. This interesting scene here abruptly closes,——the Savior and his followers passing off this spot to the places where he remained with them during the rest of the few days of his appearance after his resurrection.
The mountain appointed for his meeting,&c.——It would be hard to settle the locality of this mountain with so few data as we have, but a guess or two may be worth offering. Grotius concludes it to have been Mount Tabor, “where,” as he says, “Jesus formerly gave the three a taste of his majesty;” but I have fully shown, on much better authority, that Tabor wasnotthe mount of the transfiguration; nor can we value highly the fact, that “habet veteris famae auctoritatem,” for we have abundant reason to think that in such matters, “the authority of ancient tradition” is not worth much.
There are better reasons, however, for believing Tabor to have been the mountain in Galilee, where Christ met his disciples. These are, the fact that it was near the lake where he seems to have been just before, and was in the direction of some of his former places of resort, and was near the homes of his disciples. None of the objections that I brought against its being the mount of the transfiguration, can bear against this supposition, but on similar grounds I nowagreewith the common notion.
Paulus suggests Mount Carmel, as a very convenient place for such a meeting of so many persons who wished to assemble unseen, it being full of caverns, in which they might assemble out of view; while Tabor is wholly open (GANZ OFFEN) and exposed to view; for it is evident that all the exhibitions of Christ to his disciples after his resurrection, were very secret. For this reason Rosenmueller remarks, that Jesus probably appointed some mountain which was lonely and destitute of inhabitants, for the meeting. But Tabor is, I should think, sufficiently retired for the privacy which was so desirable, and certainly is capable of accommodating a great number of persons on its top, so that they could not be seen from below. The objection to Carmel is, that it was a great distance off, on the sea coast, and should therefore be rejected for the same reasons which caused us to reject Tabor for the transfiguration.
THE ASCENSION.The only one of his other interviews with them, to which we can follow them, is the last, when he stood with them at Bethany, on the eastern slope of Mount Olivet, about a mile from Jerusalem, where he passed away from their eyes to the glory now consummated by the complete events of his life and death. Being therewith them, he commanded them not to depart from Jerusalem, but to wait for the promised Comforter from the Father, of which he had so often spoken to them. “For John truly baptized with water, but you shall be baptized with the Holy Ghost not many days hence.” Herein he expressed a beautiful figure, powerfully impressive to them, though to most common perceptions perhaps, not so obvious. In the beginning of those bright revelations of the truth which had been made to that age, John, the herald and precursor of a greater preacher, had made a bold, rough outset in the great work of evangelization. The simple, striking truths which he brought forward, were forcibly expressed in the ceremony which he introduced as the sign of conversion; as the defilements of the body were washed away in the water, so were the deeper pollutions of the soul removed by the inward cleansing effected by the change which followed the full knowledge and feeling of the truth. The gross and tangible liquid which he made the sign of conversion, was also an emblem of the rude and palpable character of the truths which he preached; so too, the final token which the apostles of Jesus, when at last perfectly taught and equipped, should receive as the consecrated and regenerated leaders of the gospel host, was revealed in a form and in a substance as uncontrollably and incalculably above the heavy water, as their knowledge, and faith, and hope were greater than the dim foreshadowing given by the baptist, of good things to come. Water is a heavy fluid, capable of being seen, touched, tasted, weighed and poured; it has all the grosser and more palpable properties of matter. But the air is, even to us, and seemed more particularly to the ancients, beyond the apprehension of most of the senses, by which the properties of bodies are made known to man. We cannot see it, or at least are not commonly conscious of its visibility; yet we feel its power to terrify, and to comfort, and see the evidences of its might in the ruins of many of the works of man and of nature, which oppose its movements. The sources of its power too, seem to a common eye, to be within itself, and when it rises in storms and whirlwind, its motions seem like the capricious volitions of a sentient principle within it. But water, whenever it moves, seems only the inanimate mass which other agents put in motion. The awful dash of the cataract is but the continued fall of a heavy body impelled by gravity, and even “when the myriad voices of ocean roar,” the mighty cause of the storm is the unseen power of the air, which shows its superiority in the scale of substances,by setting in terrible and overwhelming motion the boundless deep, that, but for this viewless and resistless agency, would forever rest, a level plain, without a wrinkle on its face. To the hearers of Christ more particularly, the air in its motions, was a most mysterious agency,——a connecting link between powers material and visible, and those too subtle for any thing but pure thought to lay hold of. “The wind blew where it would, and they heard the sound thereof, but could not tell whence it came or whither it went.” They might know that it blew from the north toward the south, or from the east toward the west, or the reverse of these; but the direction from which it came could not point out to them the place where it first arose, in its unseen power, to pass over the earth,——a source of ceaseless wonder, to the learned and unlearned alike. This was the mighty and mysterious agency which Jesus Christ now chose as a fit emblem to represent in language, to his apostles, that power from on high so often promised. Yet clear as was this image, and often as he had warned them of the nature of the duties for which this power was to fit them,——in spite of all the deep humiliation which their proud earthly hopes had lately suffered, there were still in their hearts, deep-rooted longings after the restoration of the ancient dominion of Israel, in which they once firmly expected to share. So their question on hearing this charge and renewed promise of power hitherto unknown, was, “Lord, wilt thou not at this time restore the kingdom to Israel?” Would not this be a satisfactory completion of that triumph just achieved over the grave, to which the vain malice of his foes had sent him? Could his power to do it be now be doubted? Why then, should he hesitate at what all so earnestly and confidently hoped? But Jesus was not to be called down from heaven to earth on such errands, nor detained from higher glories by such prayers. He knew that this last foolish fancy of earthly dominion was to pass away from their minds forever, as soon as they had seen the event for which he had now assembled them. He merely said to them, “It is not for you to know the times or the seasons which the Father has appointed, according to his own judgment.” Jesus knew that, though the minds of his disciples were not then sufficiently prepared to apprehend the nature of his heavenly kingdom, yet they, after his departure, becoming better instructed and illuminated by a clearer light of knowledge, would of their own accord, lay aside that preconceived notion about his earthly reign, and would then become fullyimpressed with those things of which he had long before warned them, while they were still in the enjoyment of his daily teachings. Being now about to bid them farewell,——lest by entirely cutting off their present hope, he might for a time overwhelm them,——he so moderated his answer, as not to extinguish utterly all hope of the kingdom expected by them, nor yet give them reason to think that such a dominion as they hoped for, was to be established. He therefore, to their inquiries whether he would at that time restore the ancient kingdom of Israel, replied that it was not for them to know the times which the Father had reserved in his own counsels, for the completion of that event. But he went on to inform them of something whichwasfor them to know. “You shall receive power, when the Holy Ghost shall have come upon you; and you shall be witnesses of these things for me, both in Jerusalem, and in all Judea, and in Samaria, and even to the farthest parts of the earth.” And when he had spoken these things, he was taken away from them as they were looking at him, for a cloud received him out of their sight. And while they looked earnestly towards heaven, as he went up, behold, two men stood by them in white apparel, and said, “Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus who is taken up from you into heaven, shall so come in like manner as you have seen him go into heaven.” They now understood that they had parted from their loved Master forever, in earthly form; yet the consolations afforded by this last promise of the attendant spirits, were neither few nor small. To bring about that bright return, in whose glories they were to share, was the great task to which they devoted their lives; and they went back to Jerusalem, sorrowful indeed for the removal of their great guide and friend, but not sorrowing as those who have no hope.
THE ASCENSION.
The only one of his other interviews with them, to which we can follow them, is the last, when he stood with them at Bethany, on the eastern slope of Mount Olivet, about a mile from Jerusalem, where he passed away from their eyes to the glory now consummated by the complete events of his life and death. Being therewith them, he commanded them not to depart from Jerusalem, but to wait for the promised Comforter from the Father, of which he had so often spoken to them. “For John truly baptized with water, but you shall be baptized with the Holy Ghost not many days hence.” Herein he expressed a beautiful figure, powerfully impressive to them, though to most common perceptions perhaps, not so obvious. In the beginning of those bright revelations of the truth which had been made to that age, John, the herald and precursor of a greater preacher, had made a bold, rough outset in the great work of evangelization. The simple, striking truths which he brought forward, were forcibly expressed in the ceremony which he introduced as the sign of conversion; as the defilements of the body were washed away in the water, so were the deeper pollutions of the soul removed by the inward cleansing effected by the change which followed the full knowledge and feeling of the truth. The gross and tangible liquid which he made the sign of conversion, was also an emblem of the rude and palpable character of the truths which he preached; so too, the final token which the apostles of Jesus, when at last perfectly taught and equipped, should receive as the consecrated and regenerated leaders of the gospel host, was revealed in a form and in a substance as uncontrollably and incalculably above the heavy water, as their knowledge, and faith, and hope were greater than the dim foreshadowing given by the baptist, of good things to come. Water is a heavy fluid, capable of being seen, touched, tasted, weighed and poured; it has all the grosser and more palpable properties of matter. But the air is, even to us, and seemed more particularly to the ancients, beyond the apprehension of most of the senses, by which the properties of bodies are made known to man. We cannot see it, or at least are not commonly conscious of its visibility; yet we feel its power to terrify, and to comfort, and see the evidences of its might in the ruins of many of the works of man and of nature, which oppose its movements. The sources of its power too, seem to a common eye, to be within itself, and when it rises in storms and whirlwind, its motions seem like the capricious volitions of a sentient principle within it. But water, whenever it moves, seems only the inanimate mass which other agents put in motion. The awful dash of the cataract is but the continued fall of a heavy body impelled by gravity, and even “when the myriad voices of ocean roar,” the mighty cause of the storm is the unseen power of the air, which shows its superiority in the scale of substances,by setting in terrible and overwhelming motion the boundless deep, that, but for this viewless and resistless agency, would forever rest, a level plain, without a wrinkle on its face. To the hearers of Christ more particularly, the air in its motions, was a most mysterious agency,——a connecting link between powers material and visible, and those too subtle for any thing but pure thought to lay hold of. “The wind blew where it would, and they heard the sound thereof, but could not tell whence it came or whither it went.” They might know that it blew from the north toward the south, or from the east toward the west, or the reverse of these; but the direction from which it came could not point out to them the place where it first arose, in its unseen power, to pass over the earth,——a source of ceaseless wonder, to the learned and unlearned alike. This was the mighty and mysterious agency which Jesus Christ now chose as a fit emblem to represent in language, to his apostles, that power from on high so often promised. Yet clear as was this image, and often as he had warned them of the nature of the duties for which this power was to fit them,——in spite of all the deep humiliation which their proud earthly hopes had lately suffered, there were still in their hearts, deep-rooted longings after the restoration of the ancient dominion of Israel, in which they once firmly expected to share. So their question on hearing this charge and renewed promise of power hitherto unknown, was, “Lord, wilt thou not at this time restore the kingdom to Israel?” Would not this be a satisfactory completion of that triumph just achieved over the grave, to which the vain malice of his foes had sent him? Could his power to do it be now be doubted? Why then, should he hesitate at what all so earnestly and confidently hoped? But Jesus was not to be called down from heaven to earth on such errands, nor detained from higher glories by such prayers. He knew that this last foolish fancy of earthly dominion was to pass away from their minds forever, as soon as they had seen the event for which he had now assembled them. He merely said to them, “It is not for you to know the times or the seasons which the Father has appointed, according to his own judgment.” Jesus knew that, though the minds of his disciples were not then sufficiently prepared to apprehend the nature of his heavenly kingdom, yet they, after his departure, becoming better instructed and illuminated by a clearer light of knowledge, would of their own accord, lay aside that preconceived notion about his earthly reign, and would then become fullyimpressed with those things of which he had long before warned them, while they were still in the enjoyment of his daily teachings. Being now about to bid them farewell,——lest by entirely cutting off their present hope, he might for a time overwhelm them,——he so moderated his answer, as not to extinguish utterly all hope of the kingdom expected by them, nor yet give them reason to think that such a dominion as they hoped for, was to be established. He therefore, to their inquiries whether he would at that time restore the ancient kingdom of Israel, replied that it was not for them to know the times which the Father had reserved in his own counsels, for the completion of that event. But he went on to inform them of something whichwasfor them to know. “You shall receive power, when the Holy Ghost shall have come upon you; and you shall be witnesses of these things for me, both in Jerusalem, and in all Judea, and in Samaria, and even to the farthest parts of the earth.” And when he had spoken these things, he was taken away from them as they were looking at him, for a cloud received him out of their sight. And while they looked earnestly towards heaven, as he went up, behold, two men stood by them in white apparel, and said, “Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus who is taken up from you into heaven, shall so come in like manner as you have seen him go into heaven.” They now understood that they had parted from their loved Master forever, in earthly form; yet the consolations afforded by this last promise of the attendant spirits, were neither few nor small. To bring about that bright return, in whose glories they were to share, was the great task to which they devoted their lives; and they went back to Jerusalem, sorrowful indeed for the removal of their great guide and friend, but not sorrowing as those who have no hope.
To Bethany.——This place was on the Mount of Olives, probably near its summit, and perhaps within sight of Jerusalem. See notes onpp.90and95.
Here ceased their course of instruction under their Divine Master; laying down their character asDisciples, they now took up the higher dignity, responsibility and labors ofApostles. Here too ceases the record of “Peter’s discipleship;”——no longer alearnerandfollowerof any one on earth, he is exalted to the new duties and dangers of theApostleship, of which the still more interesting story here begins; and he must henceforth bear the new character and title of “Peter theteacherandleader.”
Here ceased their course of instruction under their Divine Master; laying down their character asDisciples, they now took up the higher dignity, responsibility and labors ofApostles. Here too ceases the record of “Peter’s discipleship;”——no longer alearnerandfollowerof any one on earth, he is exalted to the new duties and dangers of theApostleship, of which the still more interesting story here begins; and he must henceforth bear the new character and title of “Peter theteacherandleader.”