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 PROBLEM 1.2
COMMENTS: (1) Be sure to keep in mind the important distinction between the heat flux
(W/m2) and the heat rate (W). (2) The direction of heat flow is from hot to cold. (3) Note that
a temperature difference may be expressed in kelvins or degrees Celsius.
 PROBLEM 1.3

KNOWN: Thickness and thermal conductivity of a wall. Heat flux applied to one face and
temperatures of both surfaces.
FIND: Whether steady-state conditions exist.
SCHEMATIC:
L = 10 mm

T2 = 30°C
q” = 20 W/m2
q″cond

T1 = 50°C k = 12 W/m·K

ASSUMPTIONS: (1) One-dimensional conduction, (2) Constant properties, (3) No internal energy
generation.

ANALYSIS: Under steady-state conditions an energy balance on the control volume shown is

qi′n = qo′ut = qc′ond = k (T1 − T2 ) / L = 12 W/m ⋅ K(50°C − 30°C) / 0.01 m = 24,000 W/m 2

Since the heat flux in at the left face is only 20 W/m2, the conditions are not steady state. <

COMMENTS: If the same heat flux is maintained until steady-state conditions are reached, the
steady-state temperature difference across the wall will be

ΔT = q ′L / k = 20 W/m 2 × 0.01 m /12 W/m ⋅ K = 0.0167 K

which is much smaller than the specified temperature difference of 20°C.

 PROBLEM 1.3
KNOWN: Inner surface temperature and thermal conductivity of a concrete wall.
FIND: Heat loss by conduction through the wall as a function of outer surface temperatures ranging from
-15 to 38°C.
SCHEMATIC:

ASSUMPTIONS: (1) One-dimensional conduction in the x-direction, (2) Steady-state conditions, (3)
Constant properties.
ANALYSIS: From Fourier’s law, if q′x′ and k are each constant it is evident that the gradient,
dT dx = − q′x′ k , is a constant, and hence the temperature distribution is linear. The heat flux must be

constant under one-dimensional, steady-state conditions; and k is approximately constant if it depends

only weakly on temperature. The heat flux and heat rate when the outside wall temperature is T2 = -15°C
are o o
dT T1−T2 25 C− −15 C ( ) 2

q′x′ = −k =k = 1W m ⋅ K = 133.3 W m . (1)

dx L 0.30 m

q x = q′x′ × A = 133.3 W m 2 × 20 m 2 = 2667 W . (2) <

Combining Eqs. (1) and (2), the heat rate qx can be determined for the range of outer surface temperature,
-15 ≤ T2 ≤ 38°C, with different wall thermal conductivities, k.

3500

2500
Heat loss, qx

1500

500
(W)

-500
-1500
-20 -10 0 10 20 30 40

Outside uiernfatcaei temperature, T2

demsbsurfacer
Ambient
iA
ai (C)

Wall thermal conductivity, k = 1.25

W/m.K
k = 1 W/m.K, concrete
wall
k = 0.75
W/m.K

For the concrete wall, k = 1 W/m⋅K, the heat loss varies linearly from +2667 W to -867 W and is zero
when the inside and outer surface temperatures are the same. The magnitude of the heat rate increases
with increasing thermal conductivity.
COMMENTS: Without steady-state conditions and constant k, the temperature distribution in a plane
wall would not be linear.
 PROBLEM 1.4
KNOWN: Dimensions, thermal conductivity and surface temperatures of a concrete slab. Efficiency
of gas furnace and cost of natural gas.
FIND: Daily cost of heat loss.
SCHEMATIC:

ASSUMPTIONS: (1) Steady state, (2) One-dimensional conduction, (3) Constant properties.
ANALYSIS: The rate of heat loss by conduction through the slab is
T −T 7°C
q = k ( LW ) 1 2 =1.4 W / m ⋅ K (11m ×8 m ) = 4312 W <
t 0.20 m

The daily cost of natural gas that must be combusted to compensate for the heat loss is
= q Cg 4312 W × $0.02 /
MJ ( 24 h / d × 3600s / h ) = $8.28 / d <
Cd = ( Δt ) =
ηf 0.9 ×106 J / MJ
COMMENTS: The loss could be reduced by installing a floor covering with a layer of insulation
between it and the concrete.
 PROBLEM 1.5

KNOWN: Thermal conductivity and thickness of a wall. Heat flux through wall. Steady-state
conditions.
FIND: Value of temperature gradient in K/m and in °C/m.
SCHEMATIC:

k = 2.3 W/m·K

q”x = 10 W/m2

x L = 20 mm

ASSUMPTIONS: (1) One-dimensional conduction, (2) Constant properties.

ANALYSIS: Under steady-state conditions,

dT q" 10 W/m 2
dx
=− =−
k
x
2.3 W/m ⋅ K
= −4.35 K/m = −4.35 °C/m <

Since the K units here represent a temperature difference, and since the temperature difference is the
same in K and °C units, the temperature gradient value is the same in either units.

COMMENTS: A negative value of temperature gradient means that temperature is decreasing with
increasing x, corresponding to a positive heat flux in the x-direction.
 PROBLEM 1.6

KNOWN: Heat flux and surface temperatures associated with a wood slab of prescribed
thickness.

FIND: Thermal conductivity, k, of the wood.

SCHEMATIC:

ASSUMPTIONS: (1) One-dimensional conduction in the x-direction, (2) Steady-state

conditions, (3) Constant properties.

ANALYSIS: Subject to the foregoing assumptions, the thermal conductivity may be

determined from Fourier’s law, Eq. 1.2. Rearranging,
L W 0.05m
k=q′x′ = 40
T1 − T2 m2 ( 40-20 )o C

k = 0.10 W / m⋅ K. <
COMMENTS: Note that the °C or K temperature units may be used interchangeably when
evaluating a temperature difference.
 PROBLEM 1.7

KNOWN: Inner and outer surface temperatures of a glass window of prescribed dimensions.

FIND: Heat loss through window.

SCHEMATIC:

ASSUMPTIONS: (1) One-dimensional conduction in the x-direction, (2) Steady-state

conditions, (3) Constant properties.

ANALYSIS: Subject to the foregoing conditions the heat flux may be computed from
Fourier’s law, Eq. 1.2.
T −T
q x′ = k 1 2
L
o
W (15-5 ) C
q′x′ = 1.4
m ⋅ K 0.005m
q′x′ = 2800 W/m 2 .

Since the heat flux is uniform over the surface, the heat loss (rate) is
q = q′x′ × A
q = 2800 W / m 2 × 3m2

q = 8400 W. <
COMMENTS: A linear temperature distribution exists in the glass for the prescribed
conditions.
 PROBLEM 1.8
KNOWN: Net power output, average compressor and turbine temperatures, shaft dimensions and
thermal conductivity.
FIND: (a) Comparison of the conduction rate through the shaft to the predicted net power output of
the device, (b) Plot of the ratio of the shaft conduction heat rate to the anticipated net power output of
the device over the range 0.005 m ≤ L ≤ 1 m and feasibility of a L = 0.005 m device.
SCHEMATIC:
Combustion
Compressor chamber Turbine

d = 70 mm

Tc = 400°C
Th = 1000°C
Shaft P = 5 MW
k = 40 W/m·K

L = 1m

ASSUMPTIONS: (1) Steady-state conditions, (2) Constant properties, (3) Net power output is
proportional to the volume of the gas turbine.
PROPERTIES: Shaft (given): k = 40 W/m⋅K.
ANALYSIS: (a) The conduction through the shaft may be evaluated using Fourier’s law, yielding
k(Th−Tc) 40W/m⋅K(1000−400)°C
q = q" A = π d2 /4 =( ) π (70 ×10−3 m) 2 / 4 = 92.4W ( )
c
L 1m

The ratio of the conduction heat rate to the net power output is
q 92.4W
r= = = 18.5 ×10−6 <
P 5 ×106 W

(b) The volume of the turbine is proportional to L3. Designating La = 1 m, da = 70 mm and Pa as the
shaft length, shaft diameter, and net power output, respectively, in part (a),

d = da × (L/La); P = Pa × (L/La)3

and the ratio of the conduction heat rate to the net power output is
k(Th−Tc)
(
πd 2 / 4 )
k(Th−Tc)
π( d L/L ) /4
2
( ) k(Th−Tc)π
d 2 L /P
q" Ac a a a a a
r= = L = = 4
L
P P Pa (L / La ) 3 L2
40W/m⋅K(1000−400)°Cπ −3
(70×10 2
m) ×1m/5×10 6W 18.5×10−6m 2
= 4 =
L2 L2

Continued…
 PROBLEM 1.8 (Cont.)

The ratio of the shaft conduction to net power is shown below. At L = 0.005 m = 5 mm, the shaft
conduction to net power output ratio is 0.74. The concept of the very small turbine is not feasible since
it will be unlikely that the large temperature difference between the compressor and turbine can be
maintained. <

Ratio of shaft conduction to net

power

0.1

0.01
r

0.001

0.0001
0 0.2 0.4 0.6 0.8
1

L (m)

COMMENTS: (1) The thermodynamics analysis does not account for heat transfer effects and is
therefore meaningful only when heat transfer can be safely ignored, as is the case for the shaft in part
(a). (2) Successful miniaturization of thermal devices is often hindered by heat transfer effects that
must be overcome with innovative design.
 PROBLEM 1.9
KNOWN: Width, height, thickness and thermal conductivity of a single pane window and
the air space of a double pane window. Representative winter surface temperatures of single
pane and air space.
FIND: Heat loss through single and double pane windows.
SCHEMATIC:

ASSUMPTIONS: (1) One-dimensional conduction through glass or air, (2) Steady-state

conditions, (3) Enclosed air of double pane window is stagnant (negligible buoyancy induced
motion).
ANALYSIS: From Fourier’s law, the heat losses are

Single Pane: qg = k g A ( )
T1−T2 = 1.4 W/m ⋅ K 2m 2 35 Co = 19, 600 W <
L 0.005m
T −T
Double Pane: q a = k a A 1 2 = 0.024 2m 2
L ( )
25=oC
0.010 m
= 120 W <

COMMENTS: Losses associated with a single pane are unacceptable and would remain
excessive, even if the thickness of the glass were doubled to match that of the air space. The
principal advantage of the double pane construction resides with the low thermal conductivity
of air (~ 60 times smaller than that of glass). For a fixed ambient outside air temperature, use
of the double pane construction would also increase the surface temperature of the glass
exposed to the room (inside) air.
 PROBLEM 1.10

KNOWN: Dimensions of freezer compartment. Inner and outer surface temperatures.

FIND: Thickness of styrofoam insulation needed to maintain heat load below prescribed
value.

SCHEMATIC:

ASSUMPTIONS: (1) Perfectly insulated bottom, (2) One-dimensional conduction through 5

2
walls of area A = 4m , (3) Steady-state conditions, (4) Constant properties.

ANALYSIS: Using Fourier’s law, Eq. 1.2, the heat rate is

ΔT
q = q′′ ⋅ A = k A total
L

2
Solving for L and recognizing that Atotal = 5× W , find

2
5kΔ T W
L =
q

L=
o
( )
5 × 0.03W/m⋅ K ⎡⎣35- ( -10 ) ⎤⎦ C 4m 2
500 W

L = 0.054m = 54mm. <

COMMENTS: The corners will cause local departures from one-dimensional conduction
and a slightly larger heat loss.
 PROBLEM 1.11

KNOWN: Heat flux at one face and air temperature and convection coefficient at other face of plane
wall. Temperature of surface exposed to convection.
FIND: If steady-state conditions exist. If not, whether the temperature is increasing or decreasing.
SCHEMATIC:

q”conv
Air

h = 20 W/m 2·K
q” = 20 W/m 2
T∞ = 30°C

Ts = 50°C

ASSUMPTIONS: (1) One-dimensional conduction, (2) No internal energy generation.

ANALYSIS: Conservation of energy for a control volume around the wall gives
dEst
= E& − E& + E&
in out g
dt
dEst
= q ′ A − hA(T − T ) = [ q ′ − h(T − T ) ] A
in s ∞ in s ∞
dt

= 20 W/m − 20 W/m ⋅ K(50°C − 30°C) A = −380 W/m A

2 2 2

Since dEst/dt ≠ 0, the system is not at steady-state. <

Since dEst/dt < 0, the stored energy is decreasing, therefore the wall temperature is decreasing. <

COMMENTS: When the surface temperature of the face exposed to convection cools to 31°C, qin =
qout and dEst/dt = 0 and the wall will have reached steady-state conditions.
 PROBLEM 1.12
KNOWN: Dimensions and thermal conductivity of food/beverage container. Inner and outer
surface temperatures.
FIND: Heat flux through container wall and total heat load.
SCHEMATIC:

ASSUMPTIONS: (1) Steady-state conditions, (2) Negligible heat transfer through bottom
wall, (3) Uniform surface temperatures and one-dimensional conduction through remaining
walls.
ANALYSIS: From Fourier’s law, Eq. 1.2, the heat flux is

T −T 0.023W/m⋅K ( 20−2 ) C o
q′ = k 2 1 = = 16.6 W/m 2 <
L 0.025 m
Since the flux is uniform over each of the five walls through which heat is transferred, the
heat load is
q = q ′× A total = q ′ H ( 2W1 + 2W2 ) + W1 × W2

q = 16.6 W/m 2 ⎡⎣0.6m (1.6m +1.2m ) + ( 0.8m × 0.6m ) = 35.9 W <

COMMENTS: The corners and edges of the container create local departures from one-
dimensional conduction, which increase the heat load. However, for H, W1, W2 >> L, the
effect is negligible.
 PROBLEM 1.13

KNOWN: Masonry wall of known thermal conductivity has a heat rate which is 80% of that
through a composite wall of prescribed thermal conductivity and thickness.

FIND: Thickness of masonry wall.

SCHEMATIC:

ASSUMPTIONS: (1) Both walls subjected to same surface temperatures, (2) One-
dimensional conduction, (3) Steady-state conditions, (4) Constant properties.

ANALYSIS: For steady-state conditions, the conduction heat flux through a one-
dimensional wall follows from Fourier’s law, Eq. 1.2,

ΔT
q′′ = k
L

where ΔT represents the difference in surface temperatures. Since ΔT is the same for both
walls, it follows that
L1 = L2 = 1 ⋅ =q 2′′
k
k2 q ′′
. 1

With the heat fluxes related as

q 1′′ = 0.8 q 2′′

0.75W/m⋅K 1
L = 100mm × = 375mm. <
1
0.25 W / m⋅ K 0.8

COMMENTS: Not knowing the temperature difference across the walls, we cannot find the
value of the heat rate.
 PROBLEM 1.14

KNOWN: Expression for variable thermal conductivity of a wall. Constant heat flux.
Temperature at x = 0.

FIND: Expression for temperature gradient and temperature distribution.

SCHEMATIC:
k = ax + b

q”

T1

ASSUMPTIONS: (1) One-dimensional conduction.

ANALYSIS: The heat flux is given by Fourier’s law, and is known to be constant, therefore

dT
q x′ = −k = constant
dx

Solving for the temperature gradient and substituting the expression for k yields

dT q′′ q′
dx
=− x =− x
k ax + b
<
This expression can be integrated to find the temperature distribution, as follows:
dT q′′
∫ dx dx = − ∫ axx+ bdx

Since q′x′ = constant , we can integrate the right hand side to find

q′x′
T=− ln ( ax + b ) + c
a

where c is a constant of integration. Applying the known condition that T = T1 at x = 0,

we can solve for c.
Continued…
 PROBLEM 1.14 (Cont.)

T(x = 0) = T1
q′
− x ln b + c = T1
a
q′
c = T1 + x ln b
a

Therefore, the temperature distribution is given by

q′x q ′′
T=−
a
ln ( ax + b ) + T1 + x ln b
a
<
q′x′ b
= T1 + ln <
a ax + b

COMMENTS: Temperature distributions are not linear in many situations, such as when the
thermal conductivity varies spatially or is a function of temperature. Non-linear temperature
distributions may also evolve if internal energy generation occurs or non-steady conditions exist.
 PROBLEM 1.15
KNOWN: Thickness, diameter and inner surface temperature of bottom of pan used to boil
water. Rate of heat transfer to the pan.
FIND: Outer surface temperature of pan for an aluminum and a copper bottom.
SCHEMATIC:

ASSUMPTIONS: (1) One-dimensional, steady-state conduction through bottom of pan.

ANALYSIS: From Fourier’s law, the rate of heat transfer by conduction through the bottom
of the pan is

T −T
q = kA 1 2
L
Hence,

qL
T1 = T2 +
kA

where A = π D 2 / 4 = π( 0.2m )2 / 4 = 0.0314 m 2 .

600W( 0.005m )
Aluminum: T1 = 110 oC + = 110.40 oC <
( )
2
240 W/m ⋅ K 0.0314 m
600W( 0.005m )
Copper: T1 = 110 oC + = 110.24 oC <
( )
2
390 W/m ⋅ K 0.0314 m

COMMENTS: Although the temperature drop across the bottom is slightly larger for
aluminum (due to its smaller thermal conductivity), it is sufficiently small to be negligible for
both materials. To a good approximation, the bottom may be considered isothermal at T ≈
110 °C, which is a desirable feature of pots and pans.
 PROBLEM 1.16

KNOWN: Dimensions and thermal conductivity of a chip. Power dissipated on one surface.

FIND: Temperature drop across the chip.

SCHEMATIC:

ASSUMPTIONS: (1) Steady-state conditions, (2) Constant properties, (3) Uniform heat
dissipation, (4) Negligible heat loss from back and sides, (5) One-dimensional conduction in
chip.

ANALYSIS: All of the electrical power dissipated at the back surface of the chip is
transferred by conduction through the chip. Hence, from Fourier’s law,

ΔT
P = q = kA
t
or
t⋅ P 0.001m× 4W
ΔT = =
kW 2 150 W/m ⋅ K ( 0.005 m )2

ΔT = 1.1o C. <
COMMENTS: For fixed P, the temperature drop across the chip decreases with increasing k
and W, as well as with decreasing t.
 PROBLEM 1.17

KNOWN: Heat flux and convection heat transfer coefficient for boiling water. Saturation
temperature and convection heat transfer coefficient for boiling dielectric fluid.
FIND: Upper surface temperature of plate when water is boiling. Whether plan for minimizing
surface temperature by using dielectric fluid will work.
SCHEMATIC:
Tsat,w = 100°C Tsat,d = 52°C

hw = 20,000 W/m2·K
hd = 3,000 W/m 2·K

q" = 20 × 10 5 W/m2

ASSUMPTIONS: Steady-state conditions.

PROPERTIES: Tsat,w = 100°C at p = 1 atm.
ANALYSIS: According to the problem statement, Newton’s law of cooling can be expressed for a
boiling process as

q ′ = h(Ts − Tsat )

Thus,

Ts = Tsat + q ′ / h

When the fluid is water,

20 ×105 W/m 2
Ts,w = Tsat,w + q ′/ hw = 100°C + = 200°C
20 ×10 3 W/m 2 ⋅ K

When the dielectric fluid is used,

20 ×105 W/m 2
Ts,d = Tsat ,d + q ′/ hd = 52°C + = 719°C
3×10 3 W/m 2 ⋅ K

Thus, the technician’s proposed approach will not reduce the surface temperature. <
COMMENTS: (1) Even though the dielectric fluid has a lower saturation temperature, this is more
than offset by the lower heat transfer coefficient associated with the dielectric fluid. The surface
temperature with the dielectric coolant exceeds the melting temperature of many metals such as
aluminum and aluminum alloys. (2) Dielectric fluids are, however, employed in applications such as
immersion cooling of electronic components, where an electrically-conducting fluid such as water
could not be used.
 PROBLEM 1.18
KNOWN: Hand experiencing convection heat transfer with moving air and water.
FIND: Determine which condition feels colder. Contrast these results with a heat loss of 30 W/m2 under
normal room conditions.
SCHEMATIC:

ASSUMPTIONS: (1) Temperature is uniform over the hand’s surface, (2) Convection coefficient is
uniform over the hand, and (3) Negligible radiation exchange between hand and surroundings in the case
of air flow.
ANALYSIS: The hand will feel colder for the condition which results in the larger heat loss. The heat
loss can be determined from Newton’s law of cooling, Eq. 1.3a, written as
q ′ = h ( Ts − T∞ )
For the air stream:

q′a′ ir = 40 W m 2 ⋅ K ⎡⎣30 − ( −5 ) K = 1, 400 W m 2 <

For the water stream:

′ ater = 900 W m 2 ⋅ K ( 30 −10 ) K = 18, 000 W m 2

q′w <
COMMENTS: The heat loss for the hand in the water stream is an order of magnitude larger than when
in the air stream for the given temperature and convection coefficient conditions. In contrast, the heat
loss in a normal room environment is only 30 W/m2 which is a factor of 400 times less than the loss in the
air stream. In the room environment, the hand would feel comfortable; in the air and water streams, as
you probably know from experience, the hand would feel uncomfortably cold since the heat loss is
excessively high.
Discovering Diverse Content Through
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 MARRIAGE AT CANA.
A.D. 27.

S
USTAINED by the ministries of these blessed spirits the Saviour
returned towards the Jordan Valley, and drew near the ford of
Bethabara or Bethany (Jn. i. 28). Here again He met the
Baptist, who was still prosecuting his work, and baptizing the
multitudes who flocked around him. Such was the effect produced
by his preaching, that the rulers at Jerusalem determined to
interpose, and the day before a formal deputation had waited upon
him to enquire whether he was the Messiah, or Elias, or the prophet
predicted by Moses (Jn. i. 21). Again he declared that he had no
pretensions to such a dignity, that he was but the Voice of one
crying in the wilderness, and preparing the way of the Messiah, of
One infinitely mightier than himself, the very latchet of whose shoe
he was unworthy to unloose.

But now, lifting up his eyes, he beheld Him to whom he had

borne such faithful testimony (Jn. i. 29), and addressing Him as the
Lamb of God, who taketh away the sin of the world, repeated his
solemn and assured conviction of His Divine nature (Jn. i. 30–34).
Again, the day following, as he was standing in the company of two
of His disciples, he beheld the Redeemer, and in their hearing
pointed Him out under the same impressive title. On this occasion
his words were not without their effect. The two disciples, one of
whom was Andrew, a native of Bethsaida (Jn. i. 41), and the other,
in all probability, the Evangelist St John, were so powerfully affected
by them, that, drawn as it were by a powerful magnet, they left the
Baptist and followed Jesus (Jn. i. 37).

The Redeemer perceived them following Him, and enquired what

they sought? Rabbi, where dwellest Thou? was their reply. He
mercifully bade them come and see, and they went and abode with
Him for the rest of that day (Jn. i. 39), and resolved to follow Him.
Others soon followed their example. Andrew went in quest of his
own brother Simon, and declaring that the true Messiah had been
found brought him to Jesus, who named him Cephas or Peter, the
Rock-man. The day following, the Saviour set out in the direction of
Galilee, and finding Philip, a native, like Andrew and Peter, of
Bethsaida, bade him join their company. Philip obeyed, and falling in
with Nathanael 254, the son of Tolmai, a native of Cana in Galilee (Jn.
xxi. 2), announced that He, of whom Moses and the Prophets had
written, had been discovered in the person of Jesus of Nazareth, the
Son of Joseph. Though a native of Galilee, Nathanael could not at
first believe that any good could come out of a town which enjoyed
so low a reputation as Nazareth. But his friend bade him come and
judge for himself. He obeyed, and was drawing near the Holy One,
when he heard His declaration that he was an Israelite indeed in
whom was no guile (Jn. i. 48). So little was Nathanael prepared for
such words of praise, that he could not refrain from enquiring how
he had become known to Jesus. Before that Philip called thee, when
thou wast under the fig-tree 255, answered the Holy One. The reply
convinced the other that One from whom no secrets were hid could
be no ordinary Being. Rabbi, said he, Thou art the Son of God, Thou
art the King of Israel, and was enrolled in the number of his new
Master’s followers.

On the third day after His departure towards Galilee, the Saviour
with His five disciples reached the little village of Cana 256, situated
no great distance from Nazareth. Here a marriage-feast was about
to be celebrated, at which the Virgin was present, and the Holy One
with His new found followers was invited as well. Their presence
appears to have increased beyond expectation the number of the
guests, and to have rendered the provision made for their
entertainment insufficient. When, therefore, they wanted wine, the
mother of the Saviour directed His attention to the fact. Whatever
was the precise meaning she herself attached to her words, they
drew down upon her a slight rebuke. Woman, was His reply, what
have I to do with thee? Mine hour is not yet come. But as though
these words concealed a real granting of her request, she bade the
servants execute any command He might give, and the issue
justified her expectations (Jn. ii. 2–5).

In the apartment, where the feast was proceeding, were placed,

for the sake of the frequent lustrations of the Jews, six large
waterpots of water, containing as much as two or three firkins a-
piece. These the Saviour commanded the servants to fill with water.
And on their filling them up to the brim, bade them draw out and
bear to the master of the feast, i.e. either one of the guests set over
the banquet by general consent of the guests, or a chief attendant
who ordered the course of the feast, and superintended the
ministrations of the inferior servants. He tasted the water now
converted into wine, and knowing not whence it was, remarked that
men usually set forth good wine at the beginning of the feast, and
afterwards that which was worse, but He had kept the good wine
until then (Jn. ii. 10).

Unobtrusively, however, as it had been wrought, the reality of

this first miracle could not escape the notice of the guests. The glory
of the Saviour hitherto hidden was now manifested, and the faith of
the disciples in their new-found Master was confirmed. The marriage
festivities of the Jews usually lasted six or seven days, and at the
close of this period with His mother, His brethren, and His five
disciples (Jn. ii. 12), the Saviour went down to Capernaum 257 on the
shore of the lake of Gennesaret. The Passover was now nigh at
hand, and Capernaum would afford a convenient point for joining
the pilgrim companies going up to Jerusalem 258, and there He abode
a few days (Jn. ii. 12), engaging, probably, in private intercourse
with His disciples, rather than any public ministrations in the city.
 CHAPTER III.

THE FIRST PASSOVER, AND CLEANSING

OF THE TEMPLE.
A.D. 28.

A
FTER a stay of not many days at Capernaum (Jn. ii. 12) the
Redeemer and His five disciples turned their steps southward
towards Jerusalem, to celebrate the first Passover of His
public ministry (Jn. ii. 13).

Strange and full of deep significance was the scene which the
Holy City presented at this season. The streets were filled with
multitudes of Jews and proselytes, who had come up from all
quarters of the world to celebrate the Feast. The hills around were
whitened with countless flocks of lambs 259 and kids. The gates,
especially the Sheep-gate, were choked with moving masses of
helpless victims ready to be examined by the priests, and on being
pronounced free from blemish, to be selected by each Paschal
company for their Paschal meal.

In the midst of a moving scene like this He, who had been
already pointed out as the Lamb of God, entered the city. Repairing
to the Temple, He was confronted, probably in the Court of the
Gentiles, with a scene of desecration, which called forth the first 260
display of holy zeal for the dwelling-place of Him, whom He had
already declared to be His Father (Lk. ii. 49). For the convenience of
Jews and proselytes residing at a distance from the Holy City, a kind
of market had been established in the outer court, and here
sacrificial victims, incense, oil, wine, and other things necessary for
the service and the sacrifices, were to be obtained. The common
money, moreover, circulated in foreign countries not being receivable
within the Temple, the money-changers had set up their tables in
the same locality, to exchange all common and foreign coins for the
sacred shekel, alone current in the Temple precincts. But together
with the money-changing other business had gradually crept in, and
in place of the order and decorum that ought to have reigned there,
the noisy huckstering of merchants and traders disturbed the
devotions of the worshippers, and converted the Sanctuary of the
most High into the likeness of a wrangling mart.

Such was the scene that presented itself to the Saviour in the
courts of His Father’s House. As soon as His eye had rested upon it,
He made a scourge of small cords (Jn. ii. 15), and with this simple
weapon, singly and alone, drove forth the sheep and oxen. Then
overthrowing the tables of the money-changers, He poured out their
unholy gains, and with a voice of conscious authority bade even
those who sold doves, to take those things thence, nor make His
Father’s house a house of merchandise. Awed by His words and His
calm majesty, the desecrators left the scene of their unholy traffic,
while others wondering at an act, which legally could only be
performed by one of the Sanhedrin or a prophet, approached Him
and requested a sign, the performance of some miracle or prodigy,
in attestation of His right to do these things 261 (Jn. ii. 18).

Thus challenged the Holy One did not withhold a “sign.” With
that majestic calmness, which ever distinguished Him, but without a
single word of comment or explanation, He said, Destroy this
Temple, and in three days I will raise it up. Perplexed and
confounded the Jews replied, Forty and six years was this Temple in
building, and wilt Thou raise it up in three days? But to their enquiry
no answer was vouchsafed. They had asked for a “sign,” and a
“sign” had been given, but in the shape of a “parable,” a “dark
saying,” which they never forgot 262, and which, though not
understood by the disciples at the time, was afterwards revealed to
them in all its deep meaning (Jn. ii. 21, 22).
 But another incident was to render this Passover forever
memorable. During His stay at Jerusalem (Jn. ii. 23) the Saviour
wrought signs and wonders, which stirred the hearts of those who
witnessed them, and caused many to believe on His Name. But their
faith sprang from imperfect motives, and He, who knew what was in
man, would not entrust Himself to them, or unveil the mysteries of
His kingdom. Still even thus early there was one to whom He could
more nearly reveal Himself.

One of the members of the Sanhedrin 263 at this time was a

Pharisee, named Nicodemus, who had probably heard of the
marvellous incident, which had so lately occurred in the Temple-
courts, and had witnessed one or more of the mighty works, which
the Stranger from Nazareth had wrought. Convinced that He could
be no ordinary person, that unassisted by Divine Power He could not
perform such signs and wonders, he had resolved, in spite of his
position, in spite of the risk he ran, in spite of the natural prejudice
against so obscure a teacher, to go himself and ascertain who and
what He was.

Under cover of night, therefore, he sought out the Saviour, who

not only graciously received him, but unfolded to him the mystery of
a birth, not of the will of man, nor of the will of the flesh, but of
water and of the Holy Spirit (Jn. iii. 5–8). And when the wondering
ruler enquired how could these things be, He went on to hint at a
still deeper mystery, and to intimate the true purport of the coming
of the Son of Man, the Messiah, whom he and the nation expected.
As Moses, that Moses whose writings he studied and expounded,
lifted up the serpent in the wilderness 264, even so must the Son of
Man be lifted up, that whosoever believeth in Him should not perish,
but have everlasting life (Jn. iii. 12–16). How far the Jewish ruler
entered into the meaning of this mysterious intimation, so entirely
opposed to all that was expected by his nation of their Messiah, and
how far it served to stimulate him to still deeper enquiries into the
Law and the Prophets, we are not told. Certain, however, it is that
he was not entirely alienated from the new Teacher, and we shall
find at a later period that he, who thus came to Jesus by night, lived
to plead for Him in open day before the council of the nation (Jn. vii.
50, 51), and to do honour to His crucified body, when all the
Apostles had forsaken Him and fled (Jn. xix. 39).

PART III.

FROM THE FIRST

PASSOVER TO THE
ELECTION OF THE
APOSTLES.

CHAPTER I.

IMPRISONMENT OF THE BAPTIST—THE

WOMAN OF SAMARIA.
A.D. 28.
T
HE private interview with Nicodemus just related appears to
have closed the occurrences at this first eventful Passover.
When the pilgrim-companies broke up each for their own
homes, the Saviour repaired with His more immediate followers to
the north-eastern parts of Judæa near the Jordan. Here He too
administered the rite of baptism by the hands of His disciples (Jn.
iii. 22; iv. 2), and quickly drew around Him so great a number of
followers, that the adherents of the Baptist began to find a sensible
decrease in the multitude that flocked around their master.

Repairing, therefore, to him at Ænon 265 near Salim 266, where he

was baptizing, they drew his attention to the fact that He, to whom
he had borne witness, was also baptizing, and all men were flocking
to Him. But John knew nothing of the mortification of his followers.
With a true greatness of soul far exalted above their wounded
feelings, he asserted in the most emphatic manner that his position
was only secondary with that of the Prophet of Nazareth. He must
decrease, but the Other would increase, for He was the Bridegroom
and had the Bride. He himself was but the friend of the Bridegroom,
and rejoiced to hear His voice, and was satisfied with that measure
of joy (Jn. iii. 29–32).

This was the last public testimony of the Baptist to the exalted
nature of the Saviour’s person and work. His own career was rapidly
drawing to a close. The place where he was baptizing was close to
the dominions of Herod-Antipas, the ruler of Galilee and Peræa. This
monarch had been married by his father to the daughter of Aretas,
king of Arabia Petræa, but becoming acquainted at Rome with
Herodias, the wife of his half-brother Herod-Philip, he made
overtures of marriage to her, which were accepted, on condition that
he divorced the daughter of Aretas 267. But the facts becoming
known to the latter, she fled to her father’s court, who forthwith
assembled an army to avenge her wrongs, and punish her guilty
husband. The contest waxed hot on the frontier of Herod’s
dominions, and it was, not improbably, on his way to confront his
father-in-law, when he first encountered the Baptist. If he had hoped
to escape the censure of one, whose influence with all classes was
unbounded, he was utterly deceived. The Baptist was no reed
shaken by the wind (Lk. vii. 24). Boldly, straight-forwardly, he not
only rebuked the king for his notorious offences (Lk. iii. 19), but
denounced the royal incest, and declared the marriage unlawful
(Mtt. xiv. 4; Mk. vi. 18). Such an outspoken reproof from one, whom
all reverenced as a prophet, the monarch could not forgive, and
therefore flung the bold preacher into prison, probably in the gloomy
castle of Machærus, which his father had built on the eastern shore
of the Dead Sea to overawe the wild Arab tribes 268.

The imprisonment of His great forerunner was announced to the

Saviour at a time when He was also aware that the results of His
ministry had roused the jealousy of the Pharisees (Jn. iv. 1).
Accordingly, He left Judæa, and prepared to return by the shortest
route through Samaria to the hills of Galilee (Jn. iv. 3, 4). It was now
late in December, four months from the harvest 269 (Jn. iv. 35), when
He thus set out with His disciples, and reaching the well near
Shechem 270, which Jacob had built in the parcel of ground he gave
to his son Joseph, He sat upon it, weary with travel, for it was the
sixth hour, the sultry hour of noon 271.

As He sat there alone, for His disciples had gone to the

neighbouring town to purchase provisions, a woman of Samaria
approached with her pitcher on her head, and the Saviour requested
of her water to quench His thirst. Astounded that such a request
should be made to her by a Jew, she enquired how He could thus
address a Samaritan, with whom it was not lawful to have any
dealings 272? On this, drawing, as was ever His wont, similitudes
from present circumstances, He excited her wonder by telling her of
living waters at His command springing up unto everlasting life (Jn.
iv. 10, 14), and increased it by revealing His acquaintance with the
secret of her life, for she was living in adultery (Jn. iv. 18). Roused
by this proof of superhuman knowledge to the fact that she was in
the presence of no ordinary Being, she instantly sought to change
the subject, and pointing to the slopes of Gerizim 273 near at hand,
remarked that her fathers worshipped on that mountain, while the
Jews affirmed that in Jerusalem was the place where men ought to
worship. Thereupon the Saviour assured her that an hour was at
hand, when neither on Gerizim nor yet at Jerusalem would men
worship the Father; the Samaritans worshipped they knew not what;
the Jews worshipped that which they knew, for of them was
salvation; but a time was coming when the true worshippers would
worship the Father in spirit and in truth. The astonished woman
replied that this might be, when Messiah came, for He could teach
them all things (Jn. iv. 25), and then heard from the Speaker’s own
lips the first clear and distinct announcement that He was the long-
expected Messiah (Jn. iv. 26) 274.

At this juncture the disciples returned with the provisions they

had bought, and marvelled that their Master talked with one of the
hateful race, but ventured on no open expostulation. Meanwhile the
woman herself had returned to the town, and bade the inhabitants
come and see One, who had told her all that ever she did, and could
be no other than the Messiah (Jn. iv. 28, 29). Accordingly the
townsfolk came forth to see the Saviour, and requested Him to abide
with them, which He did, staying amongst them two days, during
which period, the number, which had learned to believe on Him on
account of the woman’s testimony to His Omniscience, was
increased by many others, who, listening to His own gracious words,
were convinced that He was indeed the Saviour of the world 274 (Jn.
iv. 42).

Thus to a woman of Samaria He, whose meat it was to do the

will of Him that sent Him and to finish His work (Jn. iv. 34), revealed
Himself as the true Messiah, and she became the first herald of the
Gospel, the firstfruits of a harvest now sown and to be afterwards
reaped by Philip the Deacon (Jn. iv. 38; Acts viii. 5; &c.).
 CHAPTER II.

SECOND VISIT TO CANA AND

JERUSALEM.
A.D. 29.

A
FTER this stay in Samaria the Saviour returned to Galilee.
Thither had gone before Him the fame of the miracles He had
wrought at Jerusalem, reported by those Galilæans who had
returned from the Passover (Jn. iv. 45), and this was now confirmed
by a second miracle wrought at Cana.

While staying in this little village, He was visited by a nobleman,

or officer of state 275, not improbably in the service of Herod-Antipas,
who besought him to go down to Capernaum, and heal his son who
was lying at the point of death. Though he was clearly unable to
conceive of any cure, save through the Lord’s bodily presence, and
was urgent that He should come down to Capernaum, the Holy One
sent him away with the assurance that his son was alive. Contented
with this word, the father returned, and on the morrow was met by
his servants, who announced his son’s recovery, and in answer to his
enquiries when the youth had begun to amend, informed him that
the day before, at the seventh hour 276, the fever not only began to
abate, but left or suddenly forsook him. This the other remembered
was the very hour when the Lord had assured him of his son’s
recovery, and he became a believer with all his family (Jn. iv. 53).

After a brief stay in Galilee, the season approached for the

celebration of the Feast of Purim 277, and the Redeemer went up to
Jerusalem (Jn. v. 1). At this time there was near the Sheep-gate,
through which the victims intended for sacrifice were usually brought
into the city, a pool called in the Hebrew language Bethesda 278, or
the House of Mercy, which at certain seasons possessed remarkable
healing properties, heralded it would seem by a violent commotion
or bubbling of the waters. Around the pool, sheltered by five
porticoes (Jn. v. 2), there was wont to assemble a multitude of
diseased persons, lame, blind, withered, waiting for the troubling of
the waters (Jn. v. 3).

Amongst these was one who for upwards of 38 years had been a
helpless paralytic, and had long watched in vain for an opportunity
to descend into the healing stream. As often as with slow and
painful motion he crawled towards the waters, another was certain
to step in before him, and anticipate him in acquiring the welcome
cure. Seeing this miserable sufferer, and knowing how long he had
been thus afflicted, the Saviour drew near, and enquired whether he
wished to be made whole. Deeming, probably, that he was only
listening to words of casual sympathy, and little expecting a cure,
the man contented himself with relating the sad story of his constant
disappointments (Jn. v. 7). Great, then, must have been his
astonishment, when the Saviour not only bade him rise and take up
the bed or pallet on which he had lain so long, but with the word
gave him also the power to obey, so that he was instantly made
whole, and taking up his bed bore it away with healthy tread.

It was a Sabbath-day on which this marvellous cure was

wrought, and the carrying of any burden was regarded by the
Pharisaic interpreters of the Law as a heinous violation of the
sanctity of the day. The sight, therefore, of a man whose case must
have been well known, thus openly and publicly violating a received
rule, could not but excite much attention. Accordingly “the Jews,” a
term by which St John generally denotes the adherents of the
Sanhedrin, summoned him before them, and questioned him closely
concerning his conduct. With artless simplicity, the man replied that
he was only acting up to the command of his Healer, but when
further questioned who He was, could not say, for Jesus had
vanished from the crowd when the cure was wrought (Jn. v. 13).

Shortly afterwards, however, he met his Healer in the Temple,

and then returning informed the authorities that Jesus was the
author of his cure. On this the Saviour Himself was called to account
for His conduct (Jn. v. 16, 17), and proceeded to avow before His
astonished and indignant auditors His union in dignity and honour
with the eternal Father. This avowal, added to the fact that He had
shewn dishonour to the Sabbath, roused the first symptoms of
hostility on the part of the authorities at Jerusalem, and they even
sought to kill Him (Jn. v. 18). But, undeterred by their opposition,
the Holy One went on to claim plainly and unreservedly, the
character and functions of the Messiah, to reiterate the fact of His
Divine Original, and to declare that He was invested with power as
the future Judge of mankind (Jn. v. 22–30). In support of these
claims, He appealed to the testimony which the Baptist had publicly
borne to His exalted nature (Jn. v. 33–35), to the miracles which He
had wrought (Jn. v. 36), to the authority of the sacred writings
which testified of Him (Jn. v. 39), and to the great Lawgiver Moses,
who, He declared, had written of Him (Jn. v. 46).

This incident forms an important epoch in the Gospel history 279.

The degree of toleration, and even of acceptance, with which the
preaching of the Saviour had been received in Judæa, was
exchanged for hostility, which, though as yet it led to no attempt to
seize His Person, manifested itself with increasing distinctness.
Accordingly, He left Judæa, which had shewn itself unwilling to
receive Him, and retired to Galilee, and there taught in the
synagogues (Lk. iv. 15).
 CHAPTER III.

MIRACLES AT NAZARETH AND

CAPERNAUM.
A.D. 29.

A
MONGST the places He now visited, the Redeemer repaired to
Nazareth, where He had been brought up (Lk. iv. 16), and
where many, if not all His kindred were residing. The Sabbath
came round, and, as was His wont, He entered the Synagogue, and
for the first time stood up to read in His native village. The worship,
which began with prayer, was followed by the reading of the Law
and the Prophets, and the portion of the latter either appointed for
the day, or selected by His own Divine wisdom and foreknowledge,
was taken from the 61st chapter of the prophet Isaiah. This portion
was by universal consent applied to the Messiah, and spoke of Him
as anointed to preach the Gospel to the poor, as sent to heal the
broken-hearted, to preach deliverance to the captives and recovery
of sight to the blind, to set at liberty them that were bound (Lk. iv.
18, 19). Accordingly the Saviour read the words in the ears of those
assembled, and then folding up the scroll, returned it to the chazzan
or minister, and sat down 280.

This last act was a sign that He intended to take upon Himself
the office of interpreter, and the eyes of all were fastened upon Him
(Lk. iv. 20). This day, He began to say, is this Scripture fulfilled in
your ears, and proceeded to pour forth the long-hidden treasures of
wisdom and grace. The first effect upon His audience was one of
signal approval. They all marvelled at the gracious words which
proceeded out of His lips (Lk. iv. 22). But other and very different
feelings soon arose in their minds. They began to recall the fact of
His lowly origin (Lk. iv. 22), and when the Holy One went on to
intimate that no prophet was accepted in his own country, that, as
was illustrated, even in Old Testament times, by the cases of the
widow of Zarephath and Naaman the Syrian, the mercies of God
were not restricted to the Jews only (Lk. iv. 24–28), they were
wrought up to such a pitch of fury, that they not only arose and
thrust the Speaker out of their synagogue, but leading Him to the
brow of the hill on which their city was built 281, would have cast Him
down headlong, had He not, probably by an exercise of Divine
power, escaped from their hands, and disappeared (Lk. iv. 30).

Thus rejected at Nazareth as He had been at Jerusalem, the

Saviour turned His steps towards the busy neighbourhood of the
lake of Gennesaret, and took up His abode at Capernaum 282 (Mtt.
iv. 13; Lk. iv. 31), whence He could easily communicate, as well by
land as by lake, with many important towns, and in the event of any
threatened persecution retire into a more secure region 283.
 THE SHORES OF THE SEA OF GALILEE

London and New York: Macmillan & Co.

Maclear’s New Test.t History Stanford’s Geog.l Estab.t

The recent cure of the son of the officer in Herod’s court was not
forgotten at Capernaum, and many pressing upon the Saviour to
hear the word of God (Lk. v. 1), it became clear that an opportunity
was now afforded for an active and systematic ministry among a
people sitting in darkness and in the shadow of death (Mtt. iv. 16).
The first act, therefore, of the Redeemer was permanently to attach
to His Person, and invest with the authority of teachers, four of the
number afterwards known as the “twelve Apostles.” As He walked by
the lake, He saw Simon and Andrew employed in fishing, and the
sons of Zebedee 284, James and John, in a vessel mending their nets
(Mk. i. 16, 19; Mtt. iv. 18, 21; Lk. v. 2–6). They had already known
Him for above a year, and now He would formally call them to leave
their earthly occupations, and become fishers of men 285.

As the people, therefore, pressed upon Him, He requested Simon

to push off his boat a little way from the shore, that He might teach
the multitude, and at the close of His discourse, bade him thrust out
into the deeper waters, and let down his net for a draught. The ill
success that had attended his efforts the previous night, made
Simon at first hesitate, but he had no sooner made the trial, than
the net enclosed such a multitude of fishes, that it began to break
(Lk. v. 6). On this he and Andrew beckoned to James and John, and
their companions in the other boat, who had doubtless watched all
that had occurred, and they immediately came to their help, and
filled both the boats so that they began to sink (Lk. v. 7). So deep
was the impression made by this unlooked-for success upon the
mind of Peter, that yielding as always to the impulse of the moment,
he cried, Depart from me, for I am a sinful man, O Lord 286. But the
emblem of their future destinies, and the pledge of future success,
having thus been given them, the Saviour bade him and the others
leave their ships and become fishers of men. And thus Peter and
Andrew, James and John, quitting their earthly occupations,
henceforth became His regular attendants and disciples.

The report of this miracle, and of the determination of the four to

follow the Prophet of Nazareth, would soon be noised abroad among
the populous villages along the lake. It is no wonder, then, that on
the following Sabbath the words of the Saviour were eagerly listened
to in the synagogue of Capernaum (Mk. i. 22; Lk. iv. 32), confirmed
as they also were by a remarkable occurrence that now took place.
A man was present in the synagogue possessed with an evil spirit,
which, in the hearing of all, cried out, What have I to do with Thee,
Jesus of Nazareth? art Thou come to destroy us? I know Thee who
Thou art, the Holy One of God. Thereupon the Redeemer rebuking
him, and bidding him hold his peace, commanded the Evil Spirit to
leave the sufferer he was tormenting, and the demon having thrown
the man into strong convulsions (Mk. i. 26), and “uttering an
inarticulate cry of rage and pain 287” left him, amidst the awe and
wonder of those assembled.

This miracle—the first of the kind—over unclean spirits was

speedily noised abroad throughout the whole region of Galilee, and
excited a strong enthusiasm in favour of the Prophet of Nazareth.
Leaving the synagogue, the Saviour repaired to the abode of Peter,
whose wife’s mother lay struck with a violent fever 288, and taking
her by the hand lifted her up. Immediately the malady yielding
before that Divine rebuke (Lk. iv. 39), left her, and in place of the
exhausted energy and prostration usually following it, she found
herself able not only to rise, but even to minister to the Healer and
His disciples (Mk. i. 31).

When, however, the sun began to set, the effect of the miracle in
the synagogue became still more apparent. The whole city seemed
to have collected about the abode of the humble fisherman, bringing
with them all who were sick, or afflicted with demons, and placed
them before his Master. Nor did they come in vain, for laying His
hands upon each of them, He, who Himself took our infirmities and
bare our sicknesses (Is. liii. 4; Mtt. viii. 17), restored to them the
blessing of health.

CHAPTER IV.

CALL OF MATTHEW—HOSTILITY OF THE

PHARISEES.
A.D. 28.

E
ARLY on the following morning Peter and his companions found
that their Master had left the city, and retired to a solitary
place for the purpose of engaging in secret prayer. Having
discovered the place of His retreat, they announced that the
excitement of the previous evening was not subsided, that all were
seeking Him (Mk. i. 37); and soon their words were confirmed by the
coming of a crowd, who besought Him not to leave them. But this
could not be. The Divine Purpose required that He should proclaim
the Glad Tidings of His kingdom in other places also; and He
commenced a tour throughout Galilee, teaching in the synagogues,
casting forth demons, and healing all manner of sickness and
disease (Mtt. iv. 23; Mk. i. 39).

Among other recipients of His gracious bounty, was one afflicted

with the awful malady of leprosy, which none ever hoped could be
cured. Bearing about him all the emblems of his sad condition, his
clothes rent, his head bare (Comp. Num. vi. 9; Ezek. xxiv. 17), his lip
covered (Ezek. xxiv. 17), he drew near the Saviour, and flinging
himself on the ground before His feet, besought Him, if it was His
will, to cleanse him. Though the Law forbade all contact with one,
afflicted with a disease, to which the Jews gave the significant name
of the Stroke, the Holy One put forth His hand, and touched Him,
saying, I will, be thou clean. Instantly his flesh returned to him as
the flesh of a little child, and he was clean, and, at the command of
his Healer, repaired to the priests at Jerusalem to present the
offering required of one so cleansed 289, and thus in his own person
bear witness against them 290, and their unbelief.

Obedient to this injunction of his Healer, the cleansed leper found

it more difficult to remember His other command, and abstain from
saying anything to any one of the way in which he had been healed
(Mk. i. 44; Lk. v. 14). In the fulness of his exulting thankfulness he
could not contain himself, but, wherever he went, began to blaze
abroad the matter, so that crowds gathered round the Saviour, and,
unable to enter Capernaum (Mk. i. 45), He was fain to remain in
secluded places, where He continued in prayer (Lk. v. 16) and
ministered unto such as sought Him (Mk. i. 45).

After the subsidence, however, of the first excitement, He

returned to Capernaum (Mk. ii. 1), and either in His own abode (Mk.
ii. 1), or possibly that of Peter, preached the word to the multitudes,
who flocked thither. During His absence there had arrived not only
from Galilee, but even from Judæa and Jerusalem (Lk. v. 17),
Pharisees and lawyers, who insidiously watched all that He did. As,
then, He was proclaiming the doctrines of the kingdom in their
presence, an incident occurred, which roused in no small degree the
ill-will of these doctors of the law. Four men approached the
chamber where the Saviour was, bearing upon a litter a helpless
paralytic, and finding an entrance in the usual way impracticable,
they bore the man up the outside staircase, and let him down
through the roof into His presence.

Perceiving their faith, the Saviour was ready to bestow upon the
object of so much solicitude the boon they craved. But, instead of
assuring him of the cure of his malady, He addressed the paralytic
with the words Son, thy sins be forgiven thee. This expression, more
startling than anything He had yet said, inasmuch as it implied a
distinct equality with God in respect to one of His most
incommunicable attributes, roused much disputing among the
watchful emissaries from Jerusalem. Was not this a blasphemous
utterance, for who could forgive sins, save God only? But, unmoved
by their dark suspicions, and knowing the secret thoughts of their
hearts, the Holy One bade the man rise, take up his bed, and walk,
which he straightway did, and so revealed the completeness of his
restored powers to the astonishment of all the spectators, who
confessed that they had seen strange things that day, and glorified
God, who had given such power unto men (Lk. v. 26; Mtt. ix. 8).

Overpowered by their wonder at this signal miracle, the

Pharisees and Scribes did not give further vent to their indignation at
this claim to exercise the awful power of forgiving sins. But their
national prejudices were soon to receive a still greater shock. As He
walked by the side of the lake of Gennesaret, the Saviour beheld
sitting at the receipt of custom, probably at the port of Capernaum,
a tax-gatherer named Levi or Matthew 291, the son of Alphæus.
Though he belonged to a class above all others hated and despised
by Jews of all orders, the Lord did not hesitate to invite him to
become one of His immediate followers. The tax-gatherer, who may
have had some prior acquaintance with the Prophet of Nazareth,
straightway gave up his usual calling, and in honour of his new
Master made a great feast (Lk. v. 29; Mk. ii. 15), to which he invited
many of his old associates.

When the Scribes and Pharisees beheld Him thus openly

associating with a degraded caste, they could not restrain
themselves, and openly protested against such an infraction of
custom and right behaviour. But they were speedily silenced by His
wise reply. If those, amongst whom He sat, were sinners, then to
them was it specially meet that He should vouchsafe His presence,
for, as the Physician of souls, He had specially come to call not the
righteous but sinners to repentance (Mtt. ix. 13; Mk. ii. 17; Lk. v.
31, 32). Nor were they more successful in contrasting His apparent
laxity and freedom with the strictness and austerity of the Baptist.
The very garments worn by those around, the very wine they were
drinking, suggested similes that conveyed the true answer to their
objections 292. To sew a piece of new cloth on an old and ragged
garment, to pour new wine into old bottles of skin, was not more
foolish than to attempt to unite with the Dispensation He was
inaugurating the dead formalities of one which was rapidly passing
away for ever (Mtt. ix. 14–17; Mk. ii. 18–22; Lk. v. 33–39).

The day following was a Sabbath, the second-first Sabbath 293, as

St Luke calls it (Lk. vi. 1), and the Saviour walked through the corn-
fields with His disciples, who began to pluck the ears of ripening
grain, and to eat them, rubbing them in their hands. Such an act,
though not forbidden by the Mosaic code, was declared unlawful by
the traditional expounders 294. The Pharisees, therefore, already
scandalized by His assumption of power to forgive sins, and His
associating with publicans, now urged a third complaint against His
allowing His disciples to do what was unlawful on the Sabbath. But
in full and explicit vindication of what they had done, the Saviour not
only referred His accusers to the well-known incident in the life of
David, when flying from Saul, he ate the shewbread, forbidden to all
except the priests (1 Sam. xxi. 6), and to the words of the Prophet,
who had declared that God would have mercy, and not sacrifice
(Hos. vi. 6), but openly declared that He, as the Son of Man, was
Lord also of the Sabbath, which had been ordained for man, and not
man for the sabbath (Mtt. xii. 8).

A week afterwards He entered the Synagogue, and descried a

man having his right hand withered, occupying, it would seem, a
prominent position, and surrounded by Scribes and Pharisees, who
were maliciously on the watch to see what He would do, and to
obtain matter for accusation (Mtt. xii. 10; Mk. iii. 2; Lk. vi. 7). They
now propounded the distinct question whether it was lawful to heal
on the Sabbath-day. In reply the Saviour reminded them that the
Law allowed a man, whose sheep had fallen into a pit, to lift it out
on the Sabbath, and enquired whether they deemed it more
consistent with the holiness of the day to do good or to do evil, to
save life or to slay. Silenced and abashed they had not a word to
urge in their own defence, and were obliged to stand by, while He,
looking round about on them with anger, being grieved for the
hardness of their hearts (Mk. iii. 5), bade the man stretch forth his
hand, which was instantly restored whole as the other.

Such an exhibition of Divine power, such a calm and

unanswerable protest against their narrow bigotry, was more than
they could bear. Filled with madness (Lk. vi. 11), the Scribes and
Pharisees went forth and called a council (Mtt. xii. 14), and not
ashamed to unite with their political opponents, the followers of
Herod Antipas (Mk. iii. 6), began to form plans for compassing His
death (Mk. iii. 6; Lk. vi. 11).
 PART IV.

FROM THE ELECTION OF

THE APOSTLES TO THE
DEATH OF JOHN THE
BAPTIST.

CHAPTER I.

CALL OF THE APOSTLES—SERMON ON

THE MOUNT.
A.D. 28.

W
E have now reached a very important turning-point in the
Gospel History. While the fame of the Saviour had spread
abroad in every direction throughout the land, the
animosity of the ruling powers had clearly displayed itself alike in
Judæa and in Galilee, and there was already an active
correspondence between the Scribes and Pharisees in both districts
respecting His claims and pretensions. As yet, while the current of
popular feeling ran in His favour, their hostility confined itself to
secretly plotting against Him, and devising means for hindering Him
in His work, with the hope that some imprudence or sudden change
in the feeling of the multitude might put him in their power.

It was at this juncture, then, that He took a more decided step

towards the establishment of His Divine work. Hitherto He had
seemed to stand almost alone. Though a few had been gathered
around Him as His disciples they did not present the appearance of a
regular and organized community, of which He was the Head, nor
had they received a distinct and solemn commission to disseminate
His doctrines.

Such a commission was now to be given.

Attracted by His miracles of healing, crowds gathered about Him

not only from Judæa, Jerusalem and Galilee, but even from Peræa,
Idumæa, and the country around Tyre and Sidon (Mk. iii. 7, 8; Lk.
vi. 17), bringing such as were afflicted with any diseases, and
beseeching his aid. While, therefore, He did not withhold that Divine
assistance which they so eagerly craved (Lk. vi. 9), but graciously
healed them, He now retired from the constant interruption, to
which their coming exposed Him, and sought a retreat in the lonely
mountain-range west of the sea of Tiberias. There he spent a night
in solemn meditation and prayer (Lk. vi. 12), and on the following
morning called to Him His disciples, and made selection amongst
them of Twelve, who should be in continual personal attendance
upon Him (Mk. iii. 14), and whom He might send forth to preach in
His name, and to exercise power over evil spirits (Mk. iii. 15).

The Twelve thus selected and denominated Apostles were:—

1. Symeon or Simon, the son of Jonas (Jn. i. 42; xxi. 16), called
also Cephas 295 or Peter (a stone or rock).

2. Andrew, his brother (Mtt. iv. 18), a native of Bethsaida, and a

former disciple of the Baptist 296.
 3. James, the son of Zebedee (Mtt. iv. 21) and Salome (Mk.
xv. 40), also of Bethsaida, and

4. John, his brother, afterwards known as “the friend of Jesus,”

the “disciple whom Jesus loved” (Jn. xiii. 23), and in the
ancient Church as ὁ ἐπιστήθιος, he who “leaned on His
breast 297.”

5. Philip, a native of Bethsaida, and one of the earliest disciples

(Jn. i. 43) 298.

6. Bartholomew = Bar-Tolmai, “the son of Tolmai,” most

probably identical with Nathanael 299.

7. Matthew or Levi, a collector of customs at Capernaum 300.

8. Thomas or Didymus (a twin), (Jn. xi. 16; xx. 24).

9. James, the son of Alphæus, or “James the Less.”

10. Judas, a brother or, possibly, a son of James (Acts i. 13), and
surnamed Thaddæus and Lebbæus (Mtt. x. 3; Mk. iii. 18).

11. Simon the Canaanite (Mk. iii. 18) or Cananæan (Mtt. x. 24),
in Greek Zelotes (Lk. vi. 15; Acts i. 13), one, probably, who
before his call had belonged to the sect of the zealots 301.

12. Judas, sometimes called the son of Simon (Jn. vi. 71; xiii.
2, 26), more generally Iscariot, i.e. probably a native of
Kerioth (Josh. xv. 25), a little village in the tribe of Judah.

After this formal selection and ordination of the Twelve Apostles,

the Saviour descended from the mountain-peak 302, where He had
spent the night, to a more level spot (Lk. vi. 17), and sitting down in
the formal attitude of a Teacher in the presence of His disciples and
the multitude, which had gathered around Him, proceeded to deliver
that wondrous summary of Christian doctrine and practice known as
the “Sermon on the Mount” 303 (Mtt. v.‒vii.; Lk. vi. 20–49).

At its conclusion, He repaired again to Capernaum (Lk. vii. 1),

where He was met by certain elders of the synagogue bearing a
message from a centurion belonging to the Roman garrison
quartered in the place, one of whose slaves lay stricken with
paralysis. Though an officer of imperial Rome, he had not regarded
with contempt the religion of the people amongst whom He was
placed, but had aided them in building their synagogue, and evinced
much kindness towards them. At their request, therefore, the
Saviour proceeded towards his house, but on the way was met by
certain of the centurion’s friends, who bade Him not trouble Himself
to enter his abode, but speak the word, and he was assured his
slave would recover. Such faith, the faith of a true soldier 304, who
could believe that the Holy One was as well able to command the
unseen agencies producing sickness, as he was himself to rule his
own soldiers, moved the wonder even of the Lord, and was quickly
rewarded by the healing of apparently the first Gentile sufferer 305.

On the following day (Lk. vii. 11), leaving Capernaum,

accompanied by His disciples and a large multitude, the Saviour
proceeded in the direction of Nain, then a place of considerable
extent in the Esdraelon plain, now little more than a cluster of
ruins 306. As he drew near, a sad and mournful spectacle met his
eyes. A young man, the only son of his mother, and she a widow
(Lk. vii. 12), was being carried on a bier towards his last resting-
place, probably in one of the sepulchral caves which perforated the
rock on the western side of the town. Beholding the forlorn and
desolate mother, the Holy One was filled with the deepest
compassion, and bidding her not weep, advanced towards the bier
and touched it. Thereupon the bearers stood still, while addressing
the corpse He said, Young man, I say unto thee, Arise, at which
word of power the dead man instantly sat up and began to speak,
and was restored to his wondering and rejoicing mother (Lk. vii. 15).
 This first signal victory over death filled all those, who witnessed
it, with awe and astonishment, and they thankfully glorified God who
had raised up a prophet among them and truly visited His people
(Lk. vii. 16). No such miracle had been wrought since the days of
Elisha, and the fame of it went forth throughout all Judæa, and
throughout all the region round about. (Lk. vii. 17). Amongst those
to whom it was related, together with the mighty works of the
Saviour, was the Baptist, still detained in prison in the gloomy castle
of Machærus 307 (Mtt. xi. 2; Lk. vii. 18). Thereupon he sent two of
his disciples 308 to Jesus with the question, Art Thou He that should
come, or do we look for another? Whatever was his precise motive
in making this formal enquiry, whether it was for the sake of fully
convincing his own disciples, or from a desire for the comfort of a
definite assurance from the Saviour’s own lips, or from impatience at
the slow establishment of the kingdom of the Messiah, it was fully
answered. At the hour when the messengers arrived, the Saviour
was actively engaged in His daily labours of love, healing diseases,
casting out demons, and restoring sight to the blind (Lk. vii. 21); He
therefore bade the two disciples return and tell their master what
things they had seen and heard, how the lame walked, the lepers
were cleansed, the dead were raised, the poor had the Gospel
preached to them (Mtt. xi. 5). But besides these proofs of His
Messiahship, which, as the Baptist could hardly fail to remember, had
been distinctly indicated by the Prophets (comp. Isai. xxxv. 5, 6;
lxi. 1), the Holy One added a special word for John’s weary prison-
hours and the doubts of his disciples, saying, Blessed is he,
whosoever shall not be offended in Me (Mtt. xi. 6; Lk. vii. 23), “at My
calm and unassuming course of mercy and love to mankind, at My
total disregard of worldly honours, at My refusal to place Myself at
the head of the people as a temporal Messiah 309.”

No sooner, however, had the messengers departed than the

Saviour took the opportunity of vindicating before the bystanders 310,
who, perhaps, from the enquiry he had put, might receive an
unfavourable impression respecting the Baptist, the true greatness
of his character. No reed shaken by the wind was he, whom, a little
more than a year ago, all Judæa and Jerusalem had flocked forth
into the wilderness to see; no effeminate prince clad in luxurious
apparel; no prophet merely, such as those of the Old Testament
dispensation. Himself the subject of prophecy (Mtt. xi. 10), he was
greater than all the prophets that had preceded him, being no other
than the long-expected Forerunner of the Messiah (Mtt. xi. 10; Lk.
vii. 27), the true Elias of whom Malachi had spoken, as destined to
prepare His way before Him.
 CHAPTER II.

TEACHING IN GALILEE.
A.D. 28–9.

A
PPARENTLY while He was in the neighbourhood of Nain 311, the
Saviour received an invitation from a Pharisee, named Simon,
to enter his house, and sit at meat with him (Lk. vii. 36).
Among the guests there pressed in a woman of unchaste life 312,
which had brought her into bad repute amongst her neighbours.
Standing behind Him weeping, she kissed His feet, and anointed
them, as He reclined at meat, with a costly unguent from an
alabaster box 313, and wiped away with her hair the copious tears
that fell from her eyes. Shrinking from any moral or physical
uncleanness, Simon marvelled that the Holy One suffered such a
woman to approach Him, and could only attribute it to His ignorance
of her real character. But the Saviour addressing His entertainer in
the touching parable of the “Two Debtors 314” (Lk. vii. 40–43),
pointed out that there was hope and mercy even for the lowest and
most degraded, and turning to the woman bade her go in peace, for
her faith had saved her, and her sins, though many, were forgiven
(Lk. vii. 10, 47).

Almost immediately after this striking incident, accompanied not

only by the Twelve, but by pious women, amongst whom were Mary
of Magdala, Joanna the wife of Chuza, Herod’s steward 315, Susanna,
and many others (Lk. viii. 3), He proceeded on a somewhat
lengthened tour through the cities and villages of Galilee, preaching
the kingdom of God. Returning, as it seems most probable, to
Capernaum, the multitude quickly gathered around Him, thronged
Him in such numbers, and importuned Him with such persistent
craving for His merciful aid, that neither He nor His disciples had
sufficient leisure even to eat bread (Mk. iii. 20). The enthusiastic zeal
of Him, whose meat it was to do the will of Him that sent Him and to
finish His work (Jn. iv. 34) inspired His mother and brethren with the
desire to interpose, and to protest against such exhausting
labours 316 (Mk. iii. 21). But the intelligence that they were without
the circle of the crowd seeking Him, did not induce Him to suspend
His loving toil. Stretching forth His hands towards His disciples (Mtt.
xii. 49), He declared that they and all who heard and did the will of
His Father in heaven were as dear to Him as brother, or sister, or
mother (Mtt. xii. 49, 50; Mk. iii. 34, 35; Lk. viii. 21).

While, however, the feelings of the multitude were thus openly

enlisted on the side of the Redeemer, those of the Scribes and
Pharisees from Jerusalem were tinged with the intensest virulence
and hostility. The miraculous cure of a deaf and dumb demoniac
(Mtt. xii. 22) caused the greatest astonishment amongst the
multitudes, and roused the enquiry whether this was not the
Messiah, the son of David (Mtt. xii. 23). Resolved to check their
enthusiasm, the Pharisaic faction openly declared that the Saviour
owed His authority over the inferior demons to a secret compact
with Beelzebub, the prince of the powers of darkness (Mk. iii. 22).
Such a fearful charge, which ascribed to the influence of the Author
of Evil works of beneficence and divine power, brought down upon
those who urged it a terrible reply. The Saviour’s acts, they were
reminded, were those of purest beneficence, while evil spirits took a
malignant pleasure in the miseries of men. Could it be believed that
Satan would allow his kingdom thus to be divided, that he would
cast out those who were only accomplishing his will? Such an
ascription of works of purest mercy to the energy of the Prince of
Darkness, was an outward expression of an inward hatred of all that
was good and Divine, and bordered closely on a terrible climax of
sin, incapable of forgiveness either in this world or the world to
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