The Life of Christ

At the beginning of the childhood of Jesus, we saw something of the works of the Devil which were manifested in the actions of King Herod, but we have not yet heard any mention of the Devil's name nor read about him explicitly. Now, however, we shall see him as his three titles describe him: the Tempter; Satan (the accuser); and the Devil (the enemy or adversary). The Gospel shows him trying to tempt Jesus to sin in the story of the Temptation in the Wilderness (Matthew 4:1-11 and Luke 4:1-13).

The Bible teaches us that the Devil is a very wicked and real spiritual being, without a material body. He is the head of the evil angels. Christ said that the eternal fire is prepared for the Devil and his angels (Matthew 25:41). We also read the following words in the sixth verse of the epistle of Jude: And the angels who did not keep their positions of authority but abandoned their own home-- these he has kept in darkness, bound with everlasting chains for judgment on the great Day. Satan is also called the ruler of the world (John 16:11); the god of this age (2 Corinthians 4:4); and the prince of the power of the air (Ephesians 2:2).

Satan cleverly dominates mankind in a powerful and mysterious way. The greatest proof that he is an important and real person, and also very effective, is that Christ taught his disciples to mention him in their prayers, however briefly. Thus, we are taught to pray, Deliver us from the evil one (Matthew 6:13). It is not deliverance from evil things about which we are to pray, nor from evildoers; but from the evil one!

The Bible also tells us that the only thing constraining the Devil from totally dominating mankind is divine permission. The Devil recognises this fact and has to ask for permission to act. When God grants this permission, it is because of his great love towards those who are tempted. Through temptation, the victorious believers are purified, strengthened, and later glorified. We know, without a doubt, that pure love is at the root of divine testings because, during Christ's temptation in the wilderness, it was the Holy Spirit who led him to be tempted by the Devil.

John the Baptist was standing with two of his disciples when he saw Jesus coming. He said, Look, the Lamb of God! One of these two was Andrew from the city of Bethsaida on the Northern side of Lake Tiberias, in Northern Galilee. He had come from afar to become a disciple of John the Baptist. The second was John, the Son of Zebedee, who also came from Bethsaida.

We do not know what they had previously heard from their master, the Baptist, about Christ. But they heard him say that Jesus was the Lamb of God. The next day, John saw Jesus coming toward him and said, Look, the Lamb of God who takes away the sin of the world! (John 1:29). When he saw Jesus passing by, he said, Look, the Lamb of God! (John 1:36). This title agrees with the words of the prophet Isaiah:

John the Baptist was the son of a priest. The special work of a priest was to sacrifice lambs in the Temple. The sacrifice was to be without blemish. When John said that Jesus was the Son of God, he was implying that Jesus was perfect and without blemish. This great solitary man and able preacher was full of the Holy Spirit. He knew very well that animal sacrifices in the Temple were symbols of the only real and original sacrifice; namely, the Lamb of God, slaughtered according to God's previous purpose, before the foundations of the world were laid (1 Peter 1:18-20). He knew that animal sacrifices could not remove Sin because this was to be the function of Christ, God's sacrificial Lamb.

The effect of the Baptist's witness about Christ was evident. Andrew and John promptly followed Jesus with full respect and without saying anything. When Christ noticed them, he turned and asked them, What do you want? (John 1:38). Christ usually asks this question to everyone who appears to want to follow him. His followers' motives differ widely and need to be dealt with accordingly. He once said to those who wanted to follow him, I tell you the truth, you are looking for me, not because you saw miraculous signs but because you ate the loaves and had your fill (John 6:26). This is why he did not accept them as disciples.

Andrew and John answered the question of Jesus with respect and reserve. It was as if they wanted to come at a suitable time to listen and learn from him. They said, Rabbi (which means Teacher), where are you staying? (John 1:38). He refused to tell them, because he wanted them to know that he expected them -- and still expects everyone -- to follow him at once. He rejects those who delay in following him. He urges people to follow him promptly, otherwise he might not receive them. He told Andrew and John, Come and see. When they obeyed him, he asked them to stay with him the whole day. This is still the divine order of doing things. A person accepts the Faith, not because another person witnesses to him, but because he experiences it personally. He has to see it for himself, as David put it: Taste and see that the LORD is good; blessed is the man who takes refuge in him (Psalm 34:8).

The lives of Andrew and John changed completely after they met Christ. Although Andrew did not become so well-known, he did bring his brother, Simon, to Jesus. It seems that Simon had also been a disciple of the Baptist. Andrew looked for Simon until he had found him. He then told him about a great treasure he had discovered with his friend, John. He said, We have found the Messiah... (John 1:41). This expression encompasses the way of salvation. Whoever finds Jesus has found everything, and does not need any other person. Jesus is the one about whom David said, The LORD is my shepherd, I shall not be in want (Psalm 23:1). He is the way, the truth, and the life (John 14:6); whoever finds these three has found everything. Andrew was not content with words only, but followed them with deeds, for he led his brother to Jesus. All who truly find Jesus should hasten to invite others and bring them to him, beginning with the closest, as Andrew brought his brother.

As soon as Jesus saw Simon, he knew him. In fact, even before he saw him, he knew his virtues, talents, and future. From the very first meeting, he gave him a new name: Peter (Greek) or Cephas (Aramaic), both meaning "rock". Peter did not deserve this name until the Holy Spirit had filled him, allowing him to exhibit the talents that made him worthy of this name.

Simon immediately joined Andrew and John. The three became disciples of Jesus. Thus, the purpose of Christ's visit to Bethsaida was fulfilled. The next day, Jesus prepared to return to his hometown in Galilee. However, before he left, he called a fourth disciple: Philip, who was also from Bethsaida. Jesus found him and said, Follow me (John 1:43). The general principle in the Christian faith is: Ask and it will be given to you; seek and you will find; knock and the door will be opened to you (Matthew 7:7). God also confirmed this principle through the prophet Jeremiah: You will seek me and find me when you seek me with all your heart (Jeremiah 29:13). But this rule has exceptions; Philip and Matthew are among them. For them, the words of the prophet Isaiah were true:

The zeal for winning souls for Christ appeared in Andrew and Philip immediately. Philip found his special friend, Nathanael, from Cana of Galilee, and told him that Jesus was the one about whom Moses had spoken in the books of the Law, as well as the one written about in the Prophets (John 1:45). Nathanael doubted this news since he believed that the Messiah could never come from Nazareth -- an insignificant town with a bad reputation, because of the wickedness of its people. Nathanael objected to Philip, asking if anything good come from there. Philip told him to come and see for himself (John 1:46). He knew that the best thing for him was to meet Jesus himself, instead of entering into an argument. Quite often, arguing over matters of religious belief is futile and sometimes even harmful. The best testimony from the mouth of believers is Come and see (John 1:39). The Holy Spirit spoke through Jesus when he told the two disciples, Come and see. He spoke again through Philip with the same words. Nathanael was satisfied with this invitation and did not call for more proof to support it. He put full trust in Philip's perception and integrity, and agreed to meet Jesus personally.

Jesus knew Nathanael's background and qualities, without needing to meet him or hear anything about him from anyone. As Nathanael was approaching Jesus with Philip, he said to those around him: Behold, an Israelite indeed, in whom is no guile! (John 1:47). Nathanael was startled by this fine testimony from a stranger. How do You know me? he asked. Jesus showed him that he had seen him with supernatural eyes even before Philip had called him. He saw him as he was sitting alone under a fig tree meditating and praying, thinking no one could see him. He was to discover that Jesus was all-knowing, and he believed in him immediately. He said to Christ: Rabbi, you are the Son of God; you are the King of Israel (John 1:49). It may be that Nathanael had heard the Baptist's testimony of Christ as the Son of God, either by himself or through others, and so he repeated the witness that John the Baptist, his first teacher, had given. It was Nathanael, however, who was the first to give Jesus the title, the "King of Israel".

Jesus replied to the testimony of Nathanael by saying, ...You shall see greater things than that. Jesus meant to say that heaven would open to mankind after having been closed because of Sin. He, as the Son of Man, would bridge the gap between earth and heaven and send angels to serve mankind. They would watch over believers and carry them to heaven after death (see Hebrews 1:14; Luke 16:22). Angels would also serve Jesus, the Son of Man, when necessary (John 1:50,51).

We have a triple testimony that Christ is the Son of God: the heavenly voice at his baptism, John the Baptist, and lastly, Nathanael. But we have here, for the first time, a testimony from Christ himself that he is the Son of Man; that is, the Son of Adam. Other prophets had used this title before, especially Ezekiel (Ezekiel 2:1). Jesus gloried in this title and did not think it was too humble for him. Even so, he praised Nathanael for believing him to be the Son God and King of Israel. Would Jesus have praised Nathanael for a lie, superstition, illusion, or exaggeration? Would he have accepted a blasphemous statement without protest? How could he have approved of the title, "King of Israel" if he were merely the Son of Mary, a human being?

In Christ's answer to Nathanael, we find his first testimony about himself. No prophet, apostle, or human being had ever said this about himself before. When an upright and knowledgeable person says something about himself, it is crucial to understanding the truth about that person. That is why Jesus said, Even if I testify on my own behalf, my testimony is valid, for I know where I came from and where I am going. But you have no idea where I come from or where I am going (John 8:14). It would not have been possible for Christ, being who he was, to have made false claims about himself because his integrity would have guarded him from deceit, and his understanding would have protected him from any error. Had he accepted false praise, he would have been either incompetent or morally defective. An honourable person would refuse any attribution beyond what he deserves, be it over virtue, ability, or rank. How much more would Jesus have refused to claim for himself what was contrary to the facts!

The Jewish elders knew the importance of the words spoken by an upright man about himself. Therefore, they asked John the Baptist who he was. They asked him for an answer that they could take back to those who had sent them. ...What do you say about yourself? they asked (John 1:22). John the Baptist's description of himself was less than he deserved. No one would have considered the Baptist to be better or more knowledgeable than Christ who surpassed everyone in intelligence, honesty, and humility, and whose words are pure truth. That is why we attach the utmost importance to Christ's words about himself.

It is clear that if anyone other than Christ would say what he claimed for himself, this person would only earn insults and contempt from intelligent and pious men. An atheist, in conversation with the famous English writer, Carlyle, stated flippantly, I could say of myself what Jesus claimed for himself, 'I and My Father are one.' Carlyle replied: Yes, but the world believed Christ's assertion. As for you, who believes you?

We should not call any action a miracle if we can find a natural explanation for it. Today, believing in miracles has increased because man has extended his control of natural laws, using them to produce amazing results. The scientists of our day have surpassed the scientists of former times in producing wonders which used to be considered miracles -- exploits like flying or sending a rocket to the moon. If created beings occasionally invent great things, how much more can the Creator do with the laws of nature which he set in place? Thus, discoveries and inventions, which increase as time goes on, prove the possibility of divine miracles. They are reasonable -- indeed necessary -- as tangible evidence of a Creator who is in control of his creation. Authentic proof is crucial, for it is one of the most effective means for God to reveal to man what he needs to know about himself and his will.

We do not claim that the documentation of Christ's miracles is essential to proving his greatness. The writers of the four accounts of the Gospel did not refer to Jesus performing any miracles before he began his evangelistic ministry at the age of thirty. This is an important indication of the writers' authenticity. However, if we believe that the prophets and apostles performed miracles by divine power, given them from God, how much more should we believe that the source of power -- God incarnate -- would perform miracles in his own right, excelling anything others had done!

The miracles of Christ were miracles of mercy, not malice. Only two miracles which Jesus performed resulted in harm or material damage, their purpose being to teach us a spiritual lesson (see Luke 8:26-33; Mark 11:12-14,20-24). He never performed miracles for his own selfish purposes, to amaze people, or to attract others to faith in him. Instead, they were to confirm believers in their faith, for he refused to perform miracles at the request of the Jews to make them believe. In his first miracle, he showed his glory, and his disciples believed in him. In all his miracles, there was deep meaning and a spiritual aim. Through them, he revealed his thoughts, principles, and noble teachings as well as his beautiful and holy qualities. Furthermore, we would not have learned much of his movements and travels had it not been for the account of his miracles. For example, we mention his travels to the region of Tyre and Sidon where he performed one of his miracles. We would also not have known of his compassion towards all people which was evident in his healing miracles and his feeding of the thousands. He demonstrated his authority to forgive sins when he healed the paralytic in Capernaum. If the miracles were removed from the record of Christ's life, it would tear at the very fabric of the Gospel, causing the account to be incoherent. It would put the truthfulness of the Gospel record, as a whole, into question. Moreover, Christ's miracles have supported the truth of his claiming that he came down from heaven. The sincere people of his day believed him; his Jewish opponents felt the same way, although they never confessed it.

Jesus was angry because the Jewish priests had turned the house of worship into a den of thieves. In his anger, he cleansed the Temple as a symbol of preparation to clean the hearts of man which are, in fact, the temples of God. Jesus was ready to work and he was not slack in his task. He made a whip of cords and drove out of the Temple all those who should not have been there. He did not use violence with the merchants or money changers because he wanted them to know that his anger was not directed against them personally, but against their evil deeds. He drove out the animals and overturned the tables of the money changers. There was no other person who could have done this. He did not allow the pigeons to escape because, if he did, they would have been lost for good. He merely told their owners to remove them. Then he said to everybody, How dare you turn my Father's house into a market!

Who was this person who separated himself from the rest of the people of God and said "My Father's house"? Did ever a prophet, apostle, or angel from heaven speak such words? Who was this man who stood before the multitudes in the Temple, ordering them to change their ways, denying them the use of the area of the Gentiles to secure their business endeavours? Who was this man who directed them to go out to the market instead, in order to buy what they needed? Who was this who stood against the leaders of religion, in their place of authority, breaking their contracts with the merchants and money changers? What right did he have to drive away their cows and lambs, upsetting the way they organised their currency and accounts? How could he hurt the interests of the religious leaders and merchants during the high season of the Feast? How did he dare to despise the leadership of the whole Jewish nation which was backed by the might of the Roman government? How could Jesus do such a thing while the many priests and the Levites were moving about daily, performing their religious duties? Had not the High Priest given the merchants, whom Jesus evicted, the right to use the Temple facilities for these commercial activities? Were not the Roman soldiers also given access to help keep order in the Temple?

How could Jesus act in this way or expect to succeed once he had started? The answer is that the consciences of the people helped him to succeed, for sinners are cowards in front of their own consciences and before others. A righteous man, however, is bold. Solomon, the wise man, said, The wicked man flees though no one pursues, but the righteous are as bold as a lion (Proverbs 28:1). The consciences of the Temple rulers and merchants helped Jesus in his work. When he ordered them with authority to stop making his Father's house a place of merchandise, they submitted to him. Furthermore, John the Baptist's testimony about him confirmed his right to drive the merchants out. Previously, the religious leaders had sent a delegation to John the Baptist in order to inquire about Christ. Maybe they had heard about his miracle in Cana too, which confirmed his spiritual authority. Moreover, the strong spiritual awareness among the multitude, as a result of the ministry of John the Baptist, prepared the hearts of many for acts of reform. Thus, the leaders must have reckoned with some reaction on the part of the pious in the nation, even though their number was small.

Such reasons paved the way for Christ's success in his opposition to the corrupt religious leaders. The distinctive holiness of his person, coupled with his detachment from others in his relation to God, was reflected in the words, "My Father's house". The reverence that holiness produces is incalculable.

The chief priests were content to protest his action by telling him that he had no right to interfere with their arrangements for the Temple unless he was a prophet or an apostle sent from God. If this were indeed so, he was to prove his divine mission by performing a special miracle in front of them which would oblige them to acknowledge his religious authority.

Jesus did not yield in the matter of giving those evil men the right to judge his authority. He gave them no chance; he stayed completely silent. This, in fact, meant that his person was a sufficient miracle in itself; indeed, it was the greatest of miracles! If they wanted to know this, then they would have to kill him, and he would rise from the dead after three days. He said, Destroy this temple, and I will raise it again in three days.

If it were not for the hardness of their hearts, the chief priests would have understood what Jesus meant. They had failed to pay close attention to what the prophet Isaiah had said:

The disciple Stephen explained these words when he said, ...However, the Most High does not live in houses made by men (Acts 7:48). Jesus' reply, which they did not understand, angered them since they took his words, "Destroy this Temple...." to be outright blasphemy.

How could this new teacher, a Jew, invite them to tear down God's holy Temple -- the greatest pride of the nation! Who was this who could say he could build one like it in three days, whereas King Herod, with all his riches, influence, and energy spent 46 years just to maintain and improve it; even so, he did not complete the work. How could this poor, young Galilean rebuild it again in three days? What Jesus said about destroying the Temple was not clear to his disciples either. They did not understand his words until after the Jews had crucified his body, and he had risen from the dead on the third day. It was then that they understood how the Temple had represented his body. It was then that faith in their master was established, though their own nation had rejected him. They knew that the boldness he had shown in his opposition to the elders of the people was the fulfilment of David's words: ...zeal for Your house consumes me...... (Psalm 69:9).

The rulers remembered Jesus' reply three years later and they used it as a pretext for killing him. When they had taken their revenge on him, they taunted him with the same words. When they asked Pilate for a guard at Jesus' tomb to prevent his resurrection, they quoted the same words. These words kindled the fires of hatred in their hearts which finally consumed him on the Cross, fulfilling the prophecy that described how zeal for his Father's house would consume him. Jesus knew that the results of cleansing the Temple would soon disappear and things would revert to what they had been before. We find him having to repeat this cleansing at a similar time three years later during the Feast. The fact that he had done it previously did not stop him from repeating it. In the same way, when the results of good works disappear in our lives, we need to begin again and persevere in them.

Since this is the first instance where we see Jesus angry, we can ask, "How can this anger fit in with his perfection?" The answer is that anger can be a virtue, just as kindness can be a vice. A condition of holy anger is that it should be free from all selfish motivation or impropriety. Paul said: In your anger do not sin: Do not let the sun go down while you are still angry, and do not give the devil a foothold (Ephesians 4:26,27). We have seen Jesus angry when this holy place was defiled, because it represented the affairs of a holy God in the physical world. The name of God, his house, his day, his words, and his servants are sacred. They should be respected for the sake of the holy God. Whoever takes these things lightly will fall under God's anger, as was the case with those who desecrated the Temple.

Christ was also angry because people loved money which, according to the Gospel, is the root of all evil: For the love of money is a root of all kinds of evil... (1 Timothy 6:10). The words of Christ, How dare you turn my Father's house into a market!, made it clear that commercial gain had displaced God's love in their hearts. No one can serve two masters. Either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve both God and Money (Matthew 6:24). Your actions will show whether you serve God or money. Money in itself is good, but when it is loved to such an extent that the sacred is defiled and religion is exploited for commercial gain, then it is evil. Preferring money to religious duty is also idolatry.

In this battle, Jesus overcame the Jewish leaders. He also conquered the Devil who is the source of all evil. Although Jesus refused to perform the miracles they wanted, he did perform some helpful ones in Jerusalem, and many believed in his name. One would assume that this would have made him happy, had not the Apostle John added that Jesus would not entrust himself to them, for he knew all men (John 2:24).

It would seem that the faith of these people was that of the mind, but not of the spirit or heart. They were like plants in shallow ground. They did not survive long, for when the heat of persecution came, they withered and died. Some of those who accepted Christ backslid under persecution from their own people or from the realisation that Christians do not always enjoy temporal blessings. Others turned away when they discovered that Jesus did not come to establish a Jewish political kingdom. The Gospel gives us a testimony about Jesus, which was not given to anyone else and cannot be said of any other man: He did not need man's testimony about man, for he knew what was in a man (John 2:25). No such comment was ever made about a prophet or apostle. From this, we understand clearly that the combination of the divine and human natures in Christ greatly increased his practical perception of peoples' hearts. We shall see how much good has come out of this heart-knowledge.

On a quiet night, a notable Jew named Nicodemus came to visit Christ. His titles were "the teacher of Israel" and "ruler of the Jews". He was a councillor, a member of the Sanhedrin, the Jewish ruling body consisting of seventy scholars. Nicodemus was an important person in Christ's life, for he was the first of the Sanhedrin to be influenced by his teaching; he was responsible for drawing out Christ's first religious address. One would expect such an address to focus on a fundamental principle of religion.

We can imagine Christ and his disciples at the home where they were being hosted that evening, after returning from Capernaum. There would be a strong commotion as Nicodemus suddenly arrived in his gorgeous robes. As a Pharisee, he was among those who proudly exhibited their head-dresses, wide tunic borders, and other visible signs of high station. As he moved about, he was received with the utmost respect, for, in his person, he combined wealth, learning, position, leadership, eldership, and practical goodness. He had honoured that simple dwelling by arriving at an unexpected time of night. His coming had also awed the community, not only because he was a Pharisee and a member of the supreme council, but especially because he visited Jesus after he had cleansed the Temple, enraging the chief priests.

We can visualise everyone standing up out of respect for this ruler. Christ and his companions were to wait for their distinguished visitor to start the conversation and reveal the purpose of his visit. When Nicodemus spoke, he showed personal respect for Christ. He used the word Rabbi which means "teacher". This was the highest religious title among the Jews. It was given only to those who had graduated from theological seminaries. No one expected Nicodemus to give this noble title to a young man who had not graduated from or even entered one of those institutions. Nicodemus then made his confession: We know you are a teacher who has come from God. By admitting this, Nicodemus elevated Jesus to a much higher position than the other rabbis of his people; these men were not sent from God, but took their title from the rulers and their schools. He then supported his opinion with proof because, as a learned man, he did not admit to anything unless it had a strong argument. He said that no one could perform the miracles Christ was doing unless God were with him. Nicodemus was like Simeon -- a righteous and devout old man who was waiting for the advent of the Messiah to Israel. That is why Nicodemus came to find out if this new teacher was the Christ or not. From Jesus' answer, we see that Nicodemus was proud of himself and dependent on his own righteousness and ancestry for salvation. He had also fulfilled Moses' laws meticulously and had become rich, not only in money but also in good deeds. Because he was an expert on God's laws and religious discourses, people thought he would be the first in the kingdom of heaven. His stature and dignity, in the eyes of his people, made it appear as if a high position awaited him with the saints in paradise. How many people are like Nicodemus in their reliance on religious knowledge, denominational precepts, or outward charities for salvation!

We believe that Nicodemus thought he had greatly honoured Jesus by his words. He then waited for Christ's gratitude and recognition. There is no doubt that Jesus' disciples were proud of Nicodemus' testimony, and optimistic too. But Jesus, as a faithful, spiritual physician, recognised the spiritual disease in his visitor's heart. Christ meant to wound him in order to take away his delusion, applying the proper medicine where necessary. The first step in saving erring souls is to bring down the vain supports on which their hope of salvation rests. With his words, Jesus tore apart all the wrappings with which Nicodemus had enveloped his fancied hope of salvation. He did not respond to Nicodemus' honourable and gracious words. Instead, he said, I tell you the truth, no one can see the kingdom of God unless he is born again. lt was as if Jesus were telling him, "Because you are not born from heaven, you cannot see the kingdom of God." Nicodemus was not ignorant of the subject of the Second Birth because it is found in the Old Testament. But the Jews had interpreted it as applying only to pagans who could not be saved unless they accepted Judaism, were circumcised, and kept the Law of Moses. Since every Jew thought that he possessed these things already, he felt that he did not need the Second Birth. That is why Nicodemus was perplexed about Jesus' statement. He answered Jesus with words that showed his strong doubts about its truth. He also showed that he had taken Christ's words regarding birth in the physical sense.

Isaiah prophesied about Jesus, saying: A bruised reed he will not break, and a smoldering wick he will not snuff out... (Isaiah 42:3). This prophesy was fulfilled in Christ when he sought to lead Nicodemus toward a new faith. Thus, he did not reprove him for his hardness of heart and his literal interpretation of spiritual teachings. Jesus upheld Nicodemus' first words by repeating them, adding some explanation to his statement. He revealed to Nicodemus that the heavenly birth is one of water and the spirit. By water, he was referring to repentance, of which water baptism was a symbol and a seal. By Spirit, he meant the Holy Spirit who brings about this Second Birth, with an internal cleansing, and its corresponding sign of outward cleansing in baptism. This is the result of what we call "death to sin" and "new life unto righteousness" (Romans 6). No one inherits the kingdom of heaven except God's children, and there is no way to become a child of God, except through being born of him. This can only be spiritual, for a person is born physically of human parents, but he is born spiritually by the Holy Spirit.

Christ knew that rational philosophy could not accept this because it does not comprehend it. He did not blame Nicodemus for failing to understand the fact of the Second Birth which is spiritual and mysterious. However, he did ask Nicodemus to accept and yield to spiritual realities, even though he did not grasp them. To illustrate this, Jesus said to him: The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit. (John 3:8). Because these words did not remove all doubts from Nicodemus' mind, he asked how this could be. As a learned man, he requested further clarification. Christ turned the questioning of Nicodemus into a great message of eternal blessing for the whole world. He made him aware of his shortcoming with a mild rebuke: You are Israel's teacher and do you not understand these things? This was the occasion for delivering an extremely valuable discourse which includes the golden text, accepted by most of the world as the most important and beautiful verse in the Gospel:

At the beginning of his dialogue with Nicodemus, Jesus asserted his right to speak with authority about heavenly matters. He spoke of what he knew and reported about what he had seen: No one has ever gone into heaven except the one who came from heaven-- the Son of Man. Hence, his words about the necessity of being reborn from heaven need to be accepted, however mysterious they might seem. These words are based on the fact that a sinner's natural heart is dead in sins and wickedness. This is true spiritual death. However, those who are in heaven are spiritually alive; there is, therefore, no place for the dead among the living, and no harmony exists between the fallen nature of man and the purity of heaven. Even if we suppose that a man, with a fallen nature, should go to heaven, he would not find things to his liking there because all his pleasures are merely physical. He himself would not want to stay there. Likewise, heaven's citizens would not accept him either, since they would detest the corrupt nature more than the living hate decomposing corpses.

True religion, according to Christ's teaching, is internal, not external. It is principally God's gift of life to man, and is followed by spiritual fruits resulting from that gift. Transition from the state of a purely physical orientation to the condition of spiritual rebirth, by God's unmerited favour, is the only key unlocking the door through which we can pass from the state of grace to eternal glory. In order to secure God's gift, our minds must change through enlightenment; our emotions, through sanctification; our will, through renewal; and our walk, through righteousness. If we are not reformed in these areas, we shall never see the Heavenly City.

This transformation is what makes the believer say, along with Paul, I can do everything through him who gives me strength (Philippians 4:13). With this renewal, man can do everything which he could not do before: loving his enemy, devoting himself to the service of others, giving up his life for strangers, and finding pleasure in personal prayer and spiritual study.

Moreover, Jesus declared that the light which he brings to people is not generally accepted. The reason for this strange fact is that their works are done in the dark, and cannot stand exposure to the light. By contrast, righteous people love the light and are not afraid of their deeds being uncovered so that people may see God's hand at work.

In this first recorded discourse with Nicodemus, we find an adequate presentation of the main cornerstone of the Christian faith. In it, we see Jesus as the Son of Man and, at the same time, the only son of God. We also find a mention of the three persons of the Trinity as one God, which supports the truth of the Trinity as well as unity of God. Finally, we find a declaration of the work of Christ as a prophet, priest, and king.

People need prophets to prophesy and explain the coming events to them. They also need priests to represent them before God, and to make atonement for sins. Finally, they need kings to rule and manage the affairs of a country. These three functions are sufficient for all civil and religious needs, and Jesus had combined them all in his unique person. No one else in lsrael's history has ever occupied all three of these positions. Prophets, priests, and kings were all symbols, pointing to Jesus; they were consecrated by a holy anointing and sometimes they were called Messiahs. When Jesus came, he accomplished forever what had been required of the three roles before his advent.

Jesus is the prophet who speaks about heavenly things. He reveals God's will and attributes, as well as the hidden thoughts of the human heart. He is still the teacher whose Spirit teaches people all that is necessary for their well-being.

Christ is the one who functions as a priest for man, for he offered himself as a sacrifice for the sins of all. As the Lamb of God, he is the redemption for everyone's Sin so that none who believe in him will die eternally. He secured this by hanging on the Cross like the serpent which Moses lifted up in the wilderness:

Jesus declares complete, immediate, and free forgiveness to any individual soul that repents. As an intercessor before the heavenly Father, he presents the requests of believers and pleads for them.

As King, he reigns over his peoples' hearts voluntarily. He also provides for their needs, defeats their enemies, and makes them share in his eternal spiritual kingdom. Had he not been the king, he would not have asked people to believe in him for salvation. Instead, he would have asked people to believe only in God, as the prophets had done. In his role as a prophet, priest, and king, he now performs spiritual miracles far greater than those material ones which he did while on earth among men.

Jesus was travelling from Judea to Galilee. The easiest and shortest way for him to travel through Samaria was between Judea (where Jerusalem is located) and Galilee, his home. He chose this route because he had to go through Samaria; the hatred

between the Jews and the Samaritans had been increasing all the time, due to the natural ties between them. Hatred between relatives is often the bitterest of hatreds! The Jews regarded the Samaritans as unclean because they were pagans. They did not sit with them, talk to them, or pass through their areas unless forced to do so. There had been many clashes as well as acts of sabotage between the two groups until the word ``Samaritan'' became an insult to the Jews. But Jesus decided to pass through Samaria because he was against narrow-mindedness and wanted to root out bigotry and fanaticism from his disciples' hearts. He sought to sow spiritual seeds along his way among those who were strangers to Israel and wanted to convince his apostles that the kingdom of God is not only reserved for the descendants of Abraham.

There was a well called "Jacob's Well" on the main road which passed through Shechem (Nablus), between the two mountains, Ebal and Gerizim. It has become famous since that occasion. Because Jesus was tired, he sat by the well and sent his disciples to Sychar to buy food for themselves. We conclude from this that Jesus, despite his and his disciples' poverty, did not always depend on the hospitality of others, nor on begging for his livelihood. He spent the money given to him by those who loved and honoured him, and he entrusted these funds to one of his disciples.

At that hour, he experienced fatigue, hunger, and thirst, so that he would be able to understand our weaknesses, and sympathise with suffering humanity. Someone might ask, "Why did Jesus not perform a miracle to satisfy his and his followers' hunger?" The answer is that whenever natural means are available, there is no need for a miracle. Jesus never performed a single miracle to benefit himself. When he felt hungry in the desert where he was tried by Satan, there were no natural means available to satisfy his hunger. Yet, he did not perform a miracle to help himself. The angels came and served him, we are told.

While Jesus was waiting for his disciples to return, a Samaritan woman came from the neighbourhood to fill her jar with water from Jacob's Well. Maybe she preferred to come to this well because she considered its water holy. Perhaps she was hated and despised in her home town and wanted to stay away from her people. She must have been greatly annoyed when she saw a Jew at the well, especially when his appearance and clothing indicated that he was a teacher of religion. Normally, people in this position hated the Samaritans with a passion.

There were big barriers between Christ and this Samaritan woman which deserve our attention:

Because of these three obstacles, it is right for us to say that this Samaritan woman was greatly disturbed when she saw Jesus sitting at the well after her long walk. She definitely would not have expected him to talk to her; likewise, she would not have wanted to speak with him. But Jesus loved the soul of this Samaritan as much as he loved the soul of a Jew, for he is the Creator, Saviour, and Judge of all. Jesus does not differentiate between a man who loves and a man who hates, because he wants to save everyone. Jesus did not share the Jewish scorn for women, but respected women greatly. What is needed in religion is faith in the heart, the rule of the Law in the mind, and dignity in behaviour.

Jesus seeks the salvation of all mankind -- men and women alike. That is why he could not disregard this Samaritan woman. He was not like the ascetic Baptist who was bound by his people's traditions which forced him to avoid women. Rather, Christ allowed them to follow him, honour him, and support him with their resources. In his meeting with this Samaritan woman, Jesus proved his great interest in the conversion of women. As Satan hastened to make Eve fall, at the beginning of human history, Christ lifted up Eve's daughters at the outset of his ministry. One of the distinguishing features of Christianity is that it elevates women socially, morally, and spiritually. By being born of the Virgin Mary, Jesus lifted the shame that had been attached to the female gender since Eve's fall in the garden of Eden. During the years of his service, and at his Cross and resurrection, Jesus honoured women who have proved, in turn, to have outdone most men in religious zeal and faithfulness to the Saviour.

The Samaritan woman was a sinner. Why did Jesus agree to sit, talk, and give her his attention? The Apostle Paul asked: ...For what do righteousness and wickedness have in common? Or what fellowship can light have with darkness? (2 Corinthians 6:14). But we understand the principle of Jesus who said, ...For the Son of Man came to seek and to save what was lost (Luke 19:10). He also stated, while in the house of Matthew the tax collector, I have not come to call the righteous, but sinners to repentance (Luke 5:32). The reason anyone goes to the doctor is that he is sick, not because he is well. The physician gives attention to those who are suffering, not to healthy people. He gives even more attention to the critically ill!

Jesus initially gave his attention to young people, the poor, and the simple, who all represented the majority of the disciples whom he called. Then, he attended to the salvation of Nicodemus, an old, rich, upright theologian. All of these people were Jews. He now wanted to show his great concern for the salvation of someone who would represent women, outcasts, and Gentiles. When he dealt with this Samaritan woman, he was able to express the great value he attached to the eternal soul, even after it had sunk deep in sin. He demonstrated that he is able to save, to the uttermost, the very worst of sinners.

Jesus ignored social barriers and began his talk with the Samaritan woman by asking her to give him a drink. His motive was not so much his thirst, but his yearning to save her perishing soul. It was because of the utter humility of this great Jewish Rabbi that he honoured this woman by allowing her to satisfy his need with something she had. In this, he gave us a model for the soul-winner. Her answer was not courteous, as one would expect from a woman like her. She said, You are a Jew and I am a Samaritan woman. How can you ask me for a drink? Jesus then changed his tone to help her know who he really was. He had no need of her, but she was in need of him because he could have given her the gift of God if she only asked for it. This gift was like living water. When she expressed her astonishment and lack of understanding, he added that the water he gave was different from the water she had come to draw from Jacob's Well. The living water quenches thirst eternally, becoming a spring of water in the one who drinks it, welling up into eternal life. As a result of this, she made a request of him who had first asked her to give him to drink: Sir, give me this water so that I won't get thirsty and have to keep coming here to draw water.

The first condition for receiving salvation is the awakening of the conscience, so that the sinner feels the need of a Saviour and shows true repentance. Therefore, we see this physician having to wound her before healing her. The skill of the Surgeon was evident from the kind of wound he caused her. He cleansed her, body from the sickness which afflicted it. Jesus asked her to invite her husband. When she confessed that she did not have one, he disclosed to her that he knew her shameful past as well as the miserable situation she was presently living in. His kindness was not a result of his ignorance of her corrupt situation. In this, we find a good example for attracting souls to Christ. We do not always win souls to Christ by bitter attacks on their faults. But Satan, the enemy of souls, is ever watchful. When he noticed that she began to heed the Saviour, he resorted to one of his famous devices; he tried to engage her attention to the sectarian argument between the Jews and Samaritans as to the right place of worship. Satan led her to an argument which still deceives millions of religious people; namely, the belief that religion is something one inherits from one's parents. Thus, many people are satisfied to follow in the footsteps of his ancestors. However, faith had been born in the heart of this Samaritan after her conscience was awakened. She saw, in this Jewish stranger, a prophet, for she said to him, Sir, I can see that you are a prophet. Thus, she opened a new door for Christ to reveal to her the truth regarding religion.

From that pulpit, the rim of the well, and in front of an audience that consisted of only one sinful Samaritan woman, Jesus delivered a vital sermon. It was concise as well as masterly. In it, Jesus announced that holiness does not reside in temples or in consecrated vessels, but in hearts. The coming of Jesus ended the era in which the worship of God was only in special places where people went to present their sacrifices. False pagan gods are housed in specific places of worship, but the one true God is spirit, and he accepts ail who worship him in whatever place, as long as they worship in spirit and in truth. He accepts no others, even though they may kneel in the most sacred of places. The time about which Malachi prophesied had come:

This truth, however, does not rule out the consecrating of special places of worship, and giving them due respect. This can be an acceptable religious custom, but we must not go to extremes in ascribing holiness to these places. We should not think that we receive blessings from relics of saints, or the mere substance of church sacraments, or by touching certain persons or religious buildings.

When Jesus excluded Jerusalem from consideration as a holy place, he was saying that one could worship in any place since God is spirit, and worshipping him must be in spirit; it is not dependent on external ordinances. We have to worship him from the depths of our hearts. Jesus explained to the Samaritan woman that God's door of acceptance is open to all who worship him in spirit and in truth, including those Gentiles who were excluded from the Temple in Jerusalem. God accepts those with a shameful past. The change in the heart of the Samaritan woman allowed her to welcome, with all her soul, the coming of the Messiah who tells mankind all that God expects of them in matters of religion. When she opened her heart to the light of truth, God at once gave her more light. He honoured her by revealing to her what he did not disclose to the Jewish elders, loyal Nicodemus, or to his friends, the disciples. He said to her, I who speak to you am He. Up till then, Jesus had not told anyone that he was the Christ, but he declared this truth to the Samaritan woman because she confessed that he was a prophet.

None of Christ's disciples were present during the conversation between him and the Samaritan woman. No doubt, John, the beloved disciple, had heard about it either from Christ or the woman. He tells how astonished he and his fellow disciples were when they returned from Sychar with the food they had gone to buy. They marvelled because they saw their master talking earnestly to a stranger, a Samaritan woman. They. noticed her excitement as she left her water jar and rushed back to her town, as if on a very important errand. We are not surprised at the amazement of the disciples. Instead, we praise them for their conduct and observance of propriety, considering the circumstances. None of them dared to ask him what she had wanted or why he was speaking with her. When they put the food in front of him, he did not eat as they were expecting; so they said, Rabbi, eat something. As they had marvelled at his conversation with the woman, they were now amazed at his not eating. Their astonishment increased when he answered, I have food to eat that you know nothing about.

Jesus spoke to Nicodemus about receiving eternal life by being born from above. Nicodemus did not comprehend what he meant. Jesus spoke to the Samaritan woman about the living water which gives life. She did not grasp this either. He spoke to his disciples concerning his food which they did not know about. They too did not understand and began asking one another: Could someone have brought him food? Jesus was quick to remove their doubts, and he explained that his food was to do the will of the Father who sent him, and to accomplish his work.

The Samaritan woman was so happy that she had met the Messiah, heard his message, and believed in him, that she left her water jar beside the well and ran to Sychar, her town, to announce the good news to her townspeople. But who would want to listen to the preaching of a harlot? They probably asked themselves the following question: "Would the Messiah first appear to a woman like her?" One concludes that her message must have been effective. It seems that the change which had taken place in her heart showed in her countenance, gestures, and tone of voice. Her countrymen respected her testimony when she said: Come, see a Man who told me everything I ever did. Could this be the Christ? She wanted them to see and hear Jesus for themselves, so that they could make up their own minds in this matter.

She had given her witness and had left the outcome to the consciences and minds of her listeners. In this, she left us with a excellent example for sharing the Good News with others. The power of effective witnessing lies more in having a good testimony than in giving advice. The intelligent soul-winner says what the Psalmist had said: Taste and see that the LORD is good (Psalm 34:8).

When Jesus bade his disciples farewell before his ascension, he told them that their basic duty would be to witness to the ends of the earth (Acts 1:8). The wonderful results which followed were due to the disciples' obeying Christ's command, and the people paying attention to their words. An intelligent listener can extract the necessary advice from a testimony that is given. Thus, mere advice, without a testimony to support it, tends to be weak. The Samaritan woman forgot the sacredness of Jacob's Well when she found the living water that Jesus had offered her. This water became a spring, welling up to eternal life for others also.

The words of the Samaritan woman about Christ moved the hearts of the people of Sychar to leave their city and come to Jesus. When Jesus saw them coming from afar, he spoke to his disciples in symbolic language. He said: Do you not say 'Four months more and then the harvest'? I tell you, open your eyes and look at the fields! They are ripe for harvest. Those approaching Samaritans, ready to accept the good news of salvation, were the white fields. Jesus was so happy to see them because he could see that they were the firstfruits of the great harvest of the Gentiles. They did not come to him because they saw one of his healing miracles, nor were they seeking worldly benefits. They were coming solely to see him and to listen to his teachings. They were the harvest of his labour in which he lead a sinful woman to salvation through repentance and faith.

Many Samaritans from that city believed in him because of the testimony of the woman. Many more believed in him after they met and heard him. They asked him to stay in their city. This again was a fulfilment of the prophecy of Isaiah: I revealed myself to those who did not ask for me; I was found by those who did not seek me. To a nation that did not call on my name, I said, 'Here am I, here am I' (Isaiah 65:1). Jesus behaved differently from the traditions of his nation. He wanted his disciples to follow his example. He spent two days in that Samaritan town. This harvest was the beginning of a much greater harvest in these cities which would be reaped during the time of the apostles, after his ascension.

How great was the testimony of the Samaritans about Jesus! They said that he was truly the Christ, the Saviour of the world. They saw in him the only hope of salvation for all mankind. How generous was that well which provided rest to the human body in which the Second Person of the Trinity dwelled, the Eternal Son who is at the Father's side (John 1:18)! How sweet it was to the Samaritan woman who was perishing; she found beside it the living water. She wanted to quench the thirst of her body, but the Messiah she met, beside the well, gave her a spring of water, welling up to eternal life.

Jesus did not begin his ministry in Galilee by performing miracles. He began by preaching the good news of the kingdom of God in the synagogue. His preaching was not to rebuke or terrify; it was the language of the loving Saviour who had come from heaven to proclaim God's love to sinners. He came to establish the kingdom of righteousness, peace, and joy. Everyone who heard him, glorified him, even though they knew of his humble origin. Jesus proclaimed that the time was fulfilled and that the kingdom of God was at hand (Mark 1:15). He was referring to the prophecies of the Old Testament concerning his appearance. This was the fullness of time about which the Apostle Paul spoke: But when the time had fully come, God sent his Son, born of a woman, born under law (Galatians 4:4). The preaching of Jesus agreed with the preaching of John the Baptist who said, Repent, for the kingdom of heaven is near (Matthew 3:2).

Jesus called his first four disciples by the Sea of Galilee, better known as Lake Tiberias. They were Andrew, Simon Peter (Andrew's brother), James, and John (the brother of James). All four were fishermen, working from the shore or from boats. James and John were mending their nets with their father, Zebedee, when Christ found them. Jesus first invited Peter and Andrew to the more important job of being "fishers of men". They were to cast the net of the Gospel to save souls from the sea of destruction and bring them to the shore of peace. He then made the same call to the other two. All four immediately accepted his invitation and followed him. They left their fathers, the workers, their boats and nets, their jobs; in fact, everything. Previously, they had followed him in spirit and by faith, and had accompanied him on some of his journeys. From now on, however, they would be his constant companions. Christ had given examples of how to fish for souls in Judea and Samaria, but now he wanted them to leave their daily work in order to receive more training and instruction for their new vocation.

The sons of Zebedee left their father in the boat and followed Christ. They became the first of a chain of men who obeyed Jesus, leaving their relatives, if necessary, in order to follow the Master. No man has the religious or ethical right to demand that people put him before their relatives; but since Jesus was more than just a man, he was in a position to ask his followers to put him first in their lives. Had Jesus been a mere human, he could not have set aside the fifth commandment of honouring one's parents. He would not have asked the sons of Zebedee to leave their elderly father for his sake. They obeyed because they realised that he gave divine commands that come before human responsibilities, even the most sacred. Since he gave the Law, he had the right to modify it as he saw fit.

Abraham, the friend of God, Ieft his original home, in Ur of the Chaldees, in answer to a divine call. Because he believed God, he became the ancestor of the people of Israel. This is why we call him the father of all who believe (Romans 4:11). God told him, ...all peoples on earth will be blessed through you (Genesis 12:3). Moses was also obedient to a divine call. He left Pharaoh's palace, his royal adoption, and the comfort, learning, riches, and glory of Egypt. God had called him to lead and organise his people, and to be the recipient of the Law which is the basis of the Old Testament, and of our faith. These four disciples, likewise, left their work, homes, and relatives to follow this poor, humble teacher. Out of these few, and their weak simple colleagues, grew the mighty Christian Church -- that spiritual, royal order which has changed the face of the whole earth.

We read in the Torah that God chose David, his servant, taking him from shepherding flocks of sheep, making him the shepherd of his people. Now we see Christ choosing Andrew, Peter, James, and John from among the fishermen to promote them to the great position of apostleship. He would make them servants through miraculous happenings in their lives. They would be shining, living examples of the Gospel. Even when Christ was preaching and teaching the crowds, his first priority was to train these four who followed him, from town to town, as his disciples.

Those who heard Jesus speak at the synagogue in Capernaum marvelled, because the many great preachers they had heard before had only quoted the words of their predecessors. These speakers had the ability to memorise, and took great pains to absorb the sayings of the ancients, reciting their words in front of the congregations. Their popularity and reputation were based on this practice. Now, however, the people were faced with a new kind of preacher who did not care for the traditional learning, philosophy, or sayings of the old, celebrated orators. Instead of quoting from a famous rabbi, Jesus said, I tell you the truth.... Whenever he quoted from the old teachings, he gave them new meaning and lustre. In expounding the Old Testament, Christ focused on the spirit of the teaching, not just the letter of the Law.

When Jesus was in Capernaum, he went to the synagogue. Among those who attended worship on that Sabbath was a demon-possessed man. As soon as he saw Jesus, he cried: Ha! What do you want with us, Jesus of Nazareth? Satanic hatred was evidenced in this sentence, and the man's speaking in the plural indicated that there was more than one spirit speaking. Also, the question, Have you come to destroy us? was a confession that Jesus had full authority over demons. Finally, the admission, I know who you are.... shows us that demons know more about spiritual matters than human beings.

The Devil had confronted Jesus earlier when he was alone in the wilderness. He attacked Jesus again, under cover, when he aroused the people of Nazareth to kill him. Now, he came against the Holy Teacher openly. The Devil could not keep quiet while Jesus was explaining the way of salvation, proclaiming that the kingdom of God was at hand, and clarifying the conditions for entering it. The Devil knew that Jesus was fighting against him, and had come to destroy his works and his corrupt kingdom. Christ was about to bruise the Devil's head (Gen 3:15); how could he keep quiet?

We may be astonished at the Devil testifying openly that Jesus is the Holy One of God. This must have been the first result of the authority of Christ who was about to cast out the demon from the man. The testimony of an enemy has double value, and Jesus wanted the crowd to see that even the Devil had to bear witness to him. This was the first public affirmation of the Devil concerning Christ, but it was not the last. As soon as the possessed man gave an open, clear testimony, Jesus rebuked him saying, Be quiet! Come out of him. The whole crowd waited to see what would happen. The demon threw the man down in the midst and came out of him, leaving him unharmed. The whole crowd marvelled. Everyone was amazed and they probably began asking one another: Who is this capable person who has come among us? What is this new teaching coupled with these miracles? Where did this son of the carpenter obtain such great authority which makes evil spirits obey him?

In Jesus' first miracle in Cana, when he turned the water into wine, he showed his authority over the laws of nature. In the second miracle, the healing of the official's son, Jesus revealed his power over sickness. In this third miracle, Jesus announced his sovereignty over satanic powers. These three miracles, at the beginning of Christ's ministry, proved that he was qualified in every respect to be the Saviour of mankind.

The news of this great miracle filled the whole place. Reports went out about it to all the surrounding regions. There had been a battle between the Prince of the House of David and the Prince of the World, and the latter had been defeated and humiliated. The news about Christ spread throughout the surrounding areas. In the wilderness, Jesus refuted Satan; in Capernaum, he subdued him in the lives of others. Through his actions, he showed his new disciples, the Devil himself, the men of Galilee, and the people in future generations, that he is able to conquer the Devil in his own life as the Son of Man as well as in the lives of others.

We cannot leave this miracle without trying to clarify the subject of demon possession often mentioned in the days of Christ and after. It seems that the Devil redoubled his efforts in our world during the ministry of Jesus, as though it were of supreme importance to him. He wanted to control mankind more than ever. This was by God's permission so that the greatness of Christ's victory and its results would be manifested and intensified. The Devil knew the power of the mind in man. Therefore, madness became a part of the control he had over humanity. Many times, a sick person was just thought to be crazy. Is what the Gospel calls "demon possession" what we merely call insanity today? Such an interpretation might be permissible, had Christ been superstitious or prone to religious delusion. However, when he spoke to the Devil who possessed a person, as separate from the person himself, saying, ...come out of him we know that the problem was not just insanity as we define it today. Also, if the demon-possessed man were just insane, he could not have made the amazing statements which he uttered about subjects that no one even understood in those days. Furthermore, if Christ had only healed mental disorders, there would not have been any of the spasms or painful conflicts which accompanied the exorcism of evil spirits from the demon-possessed victims. Dealing with the demon-possessed was a special type of work which Christ and his disciples undertook, apart from healing sicknesses. Based on the foregoing, we can say that the affliction, which the Gospel calls demon possession, cannot be considered to be the same as ordinary mental illness.

Christ and his companions went to the home of Peter, either because Jesus was staying there or because Peter had invited him for a banquet to show his gratitude for the honour of becoming his disciple and a "fisher of men". Maybe Peter also expected his master to perform a healing miracle in his home, just as he had done in the house of the king's official. Peter's mother-in-law was sick with a high fever. It seems that Peter did not consider it fit to ask Jesus to heal her. But others told Christ what was in Peter's heart, so Jesus rebuked the fever and it left her. We do not know the words which he had used to rebuke the fever. Christ took her by the hand, lifted her up, and the fever left her. Then, she got up and served them. That was a double miracle; the total weakness which normally accompanies a fever disappeared at once, so that she was able to start serving immediately. She became the first recorded woman who volunteered to serve Christ after the commencement of his ministry.

News of the healing filled the place. This miracle followed the healing of the demon-possessed man. On the evening of that Saturday, all the sick people in that district came to Peter's house. They had waited until evening, out of respect for the commandment to keep the Sabbath. It seems that no one was left sick in Capernaum. Everyone received healing from all kinds of afflictions.

Luke gives special attention to demon-possessed people. He says that the demons also came out of many, crying, You are the Christ, the Son of God. Jesus laid his hands on sick people, but he did not do this with the demon-possessed. The demons were cast out by the power of his command. In the synagogue, Christ said Be quiet to the Devil, after he had testified that he was the Holy One of God. In the evening, the witness of the Devils concerning Jesus became more clear and powerful. They were crying, You are the Son of God. Again, Jesus rebuked them and did not allow them to speak because they knew that he was the Christ. It is not likely that the Devils would have glorified an ordinary person who cast them out; but Jesus had divine authority. One can feel sorry for the people of the city, who did not call on Jesus, the Christ, the Son and Holy One of God. Those who were healed should have been the first to give a clear testimony about the Saviour.

What a wonderful picture of Christ, the great healer! He stood in front of the door of Peter's house in the early hours of the evening, stretching out his kind hand to touch every sick person who came to him, proving his ability to sympathise with the tragedies of these poor people. He showed his power of healing, and his fingers transmitted restoration to their bodies, according to their need. In so doing, Jesus made it clear, to those who wanted to understand, that spiritual maladies can also be healed. He proved to them that he had the power to heal both physical and spiritual infirmities; all they had to do was ask him. Rightly, the prophet Isaiah said, Surely he took up our infirmities and carried our sorrows (Isaiah 53:4).

This was the beginning of the long healing ministry of Jesus. In all the healing miracles which he performed, he first saw the relationship between sickness and Sin, for they are often related. Sickness is a disorder of the body and is a corruption of God's original good purpose. Sin is a disorder of the soul. Christ's intention was to show his willingness and ability to save souls from the sickness of Sin, for he had come to he will save his people from their sins (Matthew 1:21). He had appeared as the Lamb of God to take away the sins of the world, after coming down from heaven, granting all those who believe in him the forgiveness of their sins. Since all disease is the result of Sin, it became necessary for the one who would fight Sin to fight its consequences also; as he went for the root of the problem, he dealt also with its branches. Christ knew that people needed something to make them yearn for spiritual healing. Sin deadens a person to spiritual things, so Jesus wanted to wake people up by means of physical healing.

All those who have the Spirit of Christ are concerned about relieving the calamities of humanity, of which sickness is the greatest. It is the Holy Spirit that leads Christian doctors to sacrifice their money, time, and lives in serving the sick. They consider fighting disease just as important as fighting Sin, and caring for human bodies as important as their interest in the spiritual well-being of man. The Spirit of Christ lead Christians to hospitals and orphanages of various kinds which were not found in the world before Jesus walked the earth. Wherever Christianity has spread, institutions of mercy are to be found.