It is difficult to discover what he did until that age. If we credit Luke, he remained at Nazareth. Yet it is clear that he was somewhere else, for the purpose of learning the part which he was afterwards to play. It has been supposed, not without reason, that Jesus passed a considerable part of his life among the contemplative Essenians, or Therapeutes, who were a kind of enthusiastic Jewish monks, living in the vicinity of Alexandria, in Egypt, where it appears he drew up his severe and monastic doctrine. If he had always resided at Nazareth, the inhabitants of that small town would have known him perfectly. Very far from this;—they were surprised at seeing him when thirty years of age. They only conjectured that they knew him; and asked each other, "Is not this the son of Joseph?"—a question very ridiculous in the mouths of persons who must have been in the constant habit of seeing Jesus in the narrow compass of their town. This does not prevent Justin from telling us, that he became a carpenter in the workshop of his pretended father, and that he wrought at buildings or instruments of husbandry. But such a profession could not long agree with a man in whom we find an ambitious and restless mind. The Gospel of the Infancy informs us, that Jesus, when young, amused himself with forming small birds of clay, which he afterwards animated, and then they flew into the air. The same book says, that he knew more than his schoolmaster, whom he killed for having struck him, because Jesus refused to read the letters of the alphabet. We find also, that Jesus assisted Joseph in his labors, and by a miracle lengthened the pieces of wood, when cut too short or too narrow. All these extravagancies are not more difficult to believe than many other wonders related in the acknowledged gospels.
We shall here quit Luke in order to follow Matthew, who places the baptism of John after the return from Egypt, and makes Jesus forthwith commence his mission. It is at this epoch, perhaps, that we ought to begin the life of Jesus.—Yet, to let nothing be lost to the reader of the evangelical memoirs, we thought it our duty not to pass over in silence the circumstances which have been noticed, as these preliminaries are calculated to throw much light on the person and actions of Jesus. Besides, the interval between his birth and preaching has not been the part of his history least exposed to the darts of criticism. Matthew, as we have seen, to account for his master's absence during the thirty years, makes him go into Egypt, and return in an unlimited time. Luke, who digested his memoirs after Matthew, perceiving that the abode in Egypt cast a suspicion of magic on the miracles of Jesus, makes him remain in Galilee, going and coming every year to Jerusalem; and making him appear, at the age of twelve, in the capital, in the midst of the doctors, and debating with them. But Mark and John, profiting by the criticism which these different arrangements had experienced, make the messiah drop as it were from the clouds, and put him instantly to labor at the great work of man's salvation.
It is thus that, on combining and comparing the several relations, we are enabled to discover the true system of the Gospels, in which, without adopting any alterations, we shall find materials for composing the life of Jesus by merely reducing the marvellous to its proper value.
CHAPTER IV.
BAPTISM OF JESUS—HIS ABODE IN THE DESERT—COMMENCEMENT OF HIS PREACHING AND MIRACLES—MARRIAGE AT CANA.
FROM the time the Romans subdued Judea, the superstitious inhabitants of that country, impatient to see the arrival of the messiah so often promised to their fathers, seemed inclined to quicken the slowness of the Eternal by the ardor of their desires. This disposition of mind gave birth to impostures, revolts, and disturbances; the authors of which the Roman power punished in such a manner as to discourage their adherents, or quickly to disperse them. Down to the era we are about to speak of, (which the gospel of Luke fixes at the fifteenth year of the reign of Tiberius,) none of those who had attempted to pass for the messiah had been able to succeed. To have acted that part well required forces more considerable than those which all Judea could oppose to the conquerors of the world. It was, therefore, necessary to have recourse to craft, and to employ delusions and trick instead of force. For this purpose, it was of importance to be fully acquainted with the disposition of the Jewish nation; to affect a great respect for its laws and usages, for which it entertained the most profound veneration; to profit ingeniously by the predictions with which the were imbued; to move the passions, and warm the imaginations of that fanatical and credulous people. But all this behoved to be silently effected; it was necessary for him who attempted it, to avoid rendering himself suspected by the Romans; it was necessary to be on his guard against the priests, doctors, and persons of education, capable of penetrating and thwarting his designs. It was essential to commence with gaining adherents and co-operators, and thereafter a party among the people, to support him against the grandees of the nation. Policy required that he should shew himself rarely in the capital, to preach in the country, and render odious to the populace, priests who devoured the nation, nobles who oppressed it, and rich people of whom it ought to be naturally jealous. Not to alarm too much, prudence demanded that he should speak in ambiguous language and in parables. Neither could he dispense with working miracles, which, much more than all the harangues in the world, were calculated to seduce ignorant devotees, disposed to see the finger of God in every act the true cause of which they were unable to comprehend.
Such was the conduct of the personage whose life we examine. Whether we suppose that he had been in Egypt for the purpose of acquiring the talents necessary to his views, or that he had always resided at Nazareth, Jesus was not ignorant of the dispositions of his countrymen. As he knew how much predictions were requisite to work on the minds of the Jews, he made choice of a prophet and a forerunner in the person of his cousin John Baptist. The latter, evidently in concert with Jesus, preached repentance, baptized on the banks of Jordan, and announced the coming of a personage greater than himself. He said to those who gave ear to him, "I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, the latchet of whose shoe I am not worthy to loose: he shall baptize you with the Holy Ghost and with fire." Jesus accordingly repaired to John on purpose to arrange matters with him, and to receive baptism from his hands. According to the report of Matthew, John, at first, evinced some difficulty; affirming, that, so far from being worthy to baptize Jesus, it was from him that he himself ought to receive baptism. At last, however, he yielded to the orders of Jesus, and administered to him the sacrament of which the innocent son of God could not stand in need.
In this interview, the two kinsmen evidently settled their plans, and took the necessary measures for insuring success. They both had ambition, and shared the mission between them. John yielded the first character to Jesus, whom he judged better qualified to play it with success, and contented himself with being his precursor, preaching in the desert, beating up for followers, and preparing the ways for him—all in consequence of a prophecy of Isaiah, who had said, "Prepare ye the way of the Lord, make straight in the desert a highway for our God"—an obscure and vague prediction, in which, however, Christians believe they see clearly designated the messiah and his holy precursor.
The arrangements being once settled by our two missionaries, John took care to tell those who came to hear him, that, to pacify Heaven, it was time to repent; that the arrival of the messiah was not far off; and that he had seen him. The sermons of John having made considerable noise, the priests of Jerusalem, vigilant as to what might interest religion, and wishing to be informed of his views, dispatched emissaries after him. These men asked if he was the Christ, or Elias, or a prophet. John answered, that he was neither of these. But when he was questioned by what authority he baptized and preached, he declared, that he was the forerunner of the messiah. This proceeding of the priests only tended to give greater weight to John's assertions, and naturally excited the curiosity of the people assembled to hear him. The next day they went in a crowd to the place where the preacher baptized, when, profiting skilfully by the circumstance, and perceiving Jesus approaching, he exclaimed, "Behold the Lamb of God, which taketh away the sin of the world. This is he of whom I said, after me cometh a man who is preferred before me."
The author of the gospel ascribed to John, perceiving that it was important to remove the suspicion of collusion between Jesus and his forerunner, makes the Baptist declare twice, that he knew him not before baptizing him: but that it had been revealed to him by the Deity, that the person on whom he should see the Holy Spirit descending during his baptism, was the son of God. Whence we see that, according to this evangelist, John did not know Jesus, who was, however, his kinsman, according to Luke.
John was much esteemed by the people, whom an austere and extraordinary life is always certain of seducing.—They did not suspect that a missionary so detached from the things of this world, could ever deceive them. They believed on his word, that the Holy Spirit, under the form of a dove, had descended on Jesus, and that he was the Christ or messiah promised by the prophets. On another occasion we shall also find John affecting not to know his cousin Jesus: he deputed some of his disciples to learn who he was? Jesus replied, that they had only to relate to John the miracles he performed, and by that sign their master would recognize him. We shall afterwards speak of this embassy.