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Updated: June 8, 2025
Jesus's teaching has nothing to do with miracles. If his mission had been simply to demonstrate a new method of restoring lost eyesight, the miracle of curing the blind would have been entirely relevant.
But Jesus's manner throughout is that of an aristocrat, or at the very least the son of a rich bourgeois, and by no means a lowly-minded one at that. We must be careful therefore to conceive Joseph, not as a modern proletarian carpenter working for weekly wages, but as a master craftsman of royal descent.
We may not all have Jesus's psychological power of seeing, without any enlightenment from more modern economic phenomena, that they must fail; but we have the hard fact before us that they do fail.
She was bustling about to make preparations upon a scale which no necessity existed to justify, and she wanted the assistance of Mary. But Mary was bettor employed. She "sat at Jesus's feet, and heard his word." Let pious women beware of that anxiety which generates peevishness.
It was to help us that he came. We are told, likewise, that he is the express image of the Father. Then what he does, the Father must do; and he says himself, when he is accused of breaking the Sabbath by doing work on it, "My Father worketh hitherto, and I work." Then this must be God's way too, or else it could not have been Jesus's way. It is God's way.
And the Holy Spirit will convince us of righteousness, by making us feel what the Lord Jesus's righteousness consisted in; what was the root of all His goodness and holiness, namely His perfect obedience to His Father and our Father in heaven.
The tales of the heroes of virtue, duty, devotion, and self-sacrifice from the Old Testament come naturally first; then perhaps the prophets paraphrased as in the pedagogic triumph of Kent and Saunders's little series; and when adolescence is at its height then the chief stress of religious instruction should be laid upon Jesus's life and work.
Epictetus here suggests to the reason grounds for forgiveness of injuries which Jesus does not; but it is vain to say that Epictetus is on that account a better moralist than Jesus, if the warmth, the emotion, of Jesus's answer fires his hearer to the practice of forgiveness of injuries, while the thought in Epictetus's leaves him cold.
To exalt the Cross, to plant it before him, above all else, in a halo of glory, as the one object of his life, gave him the strength he needed to suffer and to struggle. He sometimes dreamed of hanging there himself, in Jesus's place, his head crowned with thorns, nails driven through his hands and feet, and his side rent by spears.
Elsewhere Jesus's fame had become so great that all men came to Him. The poor crowded to Him in order to eat at His table where the word had become flesh. The rich invited Him to their houses, but He mostly declined those invitations, accepting, however, one here and there. He Himself went to those who humbly remained in the background and yet desired to go to Him.
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