IV. CHAP. regular day of teaching, the Sabbath, not only undisturbed, but with increasing reverence and awe.* And, indeed, if the inhabitants of Nazareth were offended, and the Galileans in general astonished at the appearance of the humble Jesus in the character of a public teacher, the tone and language which he assumed was not likely to allay their wonder. The remarkable expression, "he speaks as one having authority and not as the scribes," seems to imply more than the extraordinary power and persuasiveness of his language. His mode different from that of the Rabbins. The ordinary instructors of the people, whether of teaching under the name of scribes, lawyers, or rabbis, rested their whole claim to the public attention on the established sacred writings. They were the conservators, and perhaps personally ordained interpreters of the law, with its equally sacred traditionary comment; but they pretended to no authority, not originally derived from these sources. They did not stand forward as legislators, but as accredited expositors of the law; not as men directly inspired from on high, but as men who, by profound study and intercourse with the older wise men, were best enabled to decide on the dark, or latent, or ambiguous sense of the inspired writings; or who had received, in regular descent, the more ancient Cabala, the accredited tradition. Although, therefore, they had completely enslaved the public mind, which reverenced the sayings of the masters or rabbis equally with the original text of Moses and the * Luke, iv. 31-38.; Mark, i. 21, 22. IV. prophets; though it is quite clear that the spiritual CHAP. rabbinical dominion, which at a later period established so arbitrary a despotism over the understanding of the people, was already deeply rooted, still the basis of their supremacy rested on the popular reverence for the sacred writings. "It is written," was the sanction of all the rabbinical decrees, however those decrees might misinterpret the real meaning of the law, or "add burdens to the neck of the people," by no means intended by the wise and humane lawgiver. Jesus came forth as a public teacher in a new and opposite character. His authority rested on no previous revelation, excepting as far as his divine commission had been foreshown in the law and the prophets. He prefaced his addresses with the unusual formulary, "I say unto you." Perpetually displaying the most intimate familiarity with the Sacred Writings, instantly silencing or baffling his adversaries by adducing, with the utmost readiness and address, texts of the law and the prophets according to the accredited interpretation, yet his ordinary language evidently assumed a higher tone. He was the direct, immediate representative of the wisdom of the Almighty Father; he appeared as equal, as superior, to Moses; as the author of a new revelation, which, although it was not to destroy the law, was in a certain sense to supersede it, by the introduction of a new and original faith. Hence the implacable hostility manifested against Jesus, not merely by the fierce, the fanatical, the violent, or the licentious, by all who might take offence at the purity IV. CHAP. and gentleness of his precepts, but by the better and more educated among the people, the scribes, the lawyers, the pharisees. Jesus at once assumed a superiority not merely over these teachers of the law, this acknowledged religious aristocracy, whose reputation, whose interests, and whose pride were deeply pledged to the maintenance of the existing system, but he set himself above those inspired teachers, of whom the rabbis were but the interpreters. Christ uttered commandments which had neither been registered on the tablets of stone, nor defined in the more minute enactments in the book of Leviticus. He superseded at once by his simple word all that they had painfully learned, and regularly taught as the eternal, irrepealable word of God, perfect, complete, enduring no addition. Hence their perpetual endeavours to commit Jesus with the multitude, as disparaging or infringing the ordinances of Moses; endeavours which were perpetually baffled on his part, by his cautious compliance with the more important observances, and, notwithstanding the general bearing of his teaching towards the development of a higher and independent doctrine*, his uniform respect for the letter as well as the spirit of the Mosaic institutes. But as the strength of the rabbinical hierarchy lay in the passionate jealousy of the people about the law, they never abandoned the hope of convicting Causes of the hosti lity of the ordinary teachers. Compare the whole of the tard seed-the frequent intimations of the comprehensiveness of the "kingdom of God," as contrasted with the Jewish theocracy. Jesus on this ground, notwithstanding his extraordinary works, as a false pretender to the character of the Messiah. At all events they saw clearly that it was a struggle for the life and death of their authority. Jesus once acknowledged as the Christ, the whole fabric of their power and influence fell at once. The traditions, the Law itself, the skill of the scribe, the subtilty of the lawyer, the profound study of the rabbi, or the teacher in the synagogue and in the school, became obsolete; and the pride of superior wisdom, the long-enjoyed deference, the blind obedience with which the people had listened to their decrees, were gone by for ever. The whole hierarchy were to cede at once their rank and estimation to an humble and uninstructed peasant from Galilee, a region scorned by the better educated for its rudeness and ignorance*, and from Nazareth, the most despised town in the despised province. Against such deep and rooted motives for animosity, which combined and knit together every feeling of pride, passion, habit, and interest, the simple and engaging demeanour of the Teacher, the beauty of the precepts, their general harmony with the spirit, however they might expand the letter of the law, the charities. they breathed, the holiness they inculcated, the aptitude and imaginative felicity of the parables See in the Compendium of the Talmud by Pinner of Berlin, intended as a kind of preface to an edition and translation of the whole talmudical books, the curious passage (p. 60.) from the Erubin, in which the Jews and Galileans are VOL. I. contrasted. The Galileans did not СНАР. IV. IV. CHAP. under which they were couched, the hopes they excited, the fears they allayed, the blessings and consolations they promised, all which makes the discourses of Jesus so confessedly superior to human morality, made little impression on this class, who in some respects, as the most intellectual, might be considered as in the highest state of advancement, and therefore most likely to understand the real spirit of the new religion. The authority of Jesus could not coexist with that of the Scribes and Pharisees; and this was the great principle of the fierce opposition and jealous hostility, with which he was in general encountered by the best instructed teachers of the people. In Capernaum, however, no resistance seems to have been made to his success: the synagogue was open to him on every Sabbath; and wonderful cures, that of a demoniac in the synagogue itself, that of Simon's wife's mother, and of many others within the same town, established and strengthened his growing influence.* From Capernaum he set forth to make a regular progress through the whole populous province of Galilee, which was crowded, if we are to receive the account of Josephus, with flourishing towns and cities, beyond almost any other region of the world. † According to the statements of this author, the number of towns, and Populous- the population of Galilee, in a district of between Galilee. fifty and sixty miles in length, and between Progress through Galilee. ness * Mark, i. 23-28.; Luke, iv. 33-37.; Matt. viii. 14, 15.; Mark, i. 29-31.; Luke, iv. 28–39. Matt. iv. 23-25.; Mark., i. 32-39.; Luke, iv. 40-44. |
