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his master's work; like him, he preached "Repent, for the kingdom of heaven is at hand," without perhaps having then a suspicion of the part he was afterwards to play in that kingdom of heaven looked forward to in the approaching Messianic time. Jesus apparently felt that if his appeal was not to be lost in the desert like that of the Baptist, but, on the contrary, bring forth lasting results, it must not be addressed to the whole nation, but to a particular class of the Judæans. The middle classes, the inhabitants of towns of greater or lesser importance, were not wanting in godliness, piety and morality, and consequently a call to them to repent and forsake their sins would have been meaningless. The declaration made to Jesus by the young man who was seeking the way of eternal life, "From my youth upwards, I have kept the laws of God; I have not committed murder, nor adultery, nor have I stolen, nor borne false witness; I have honored my father and mother, and loved my neighbor like myself," – this declaration might have been made by the greater number of the middle-class Judæans of that time. The disciples of Shammai and Hillel, the followers of the zealot Judas, the bitter foes of the Herodians and of Rome, were not morally sick, and were not in need of the physician's art. They were ever ready for self-sacrifice, and Jesus wisely refrained from turning to them. Still less was he inclined to attempt to reform the rich, and he was repelled by the higher classes of Judæans. From these, the warning of the simple, unlearned moralist and preacher, his reproof of their pride, their venality and inconstancy, would only have elicited mockery and derision. With right judgment, therefore, Jesus determined upon seeking out those who did not belong to, or had been expelled from the community for their religious offenses, and who had either not been allowed or had not desired to return to it. They were publicans and tax-gatherers, shunned by the patriots, as promoters of Roman interests, who turned their backs upon the Law, and led a wild, unshackled life, heedless alike of the past and of the future. There existed in Judæa many who had no knowledge of the great healing truths of Judaism, who were ignorant of its laws, and indifferent as to the glorious history of its past or its possible future. These were known as transgressors of the Law (Abrianim), or sinners as they were called, the friends of Herod and of Rome. There were also ignorant, poor handicraftsmen and menials (Am ha-Arez), who were seldom able to visit the Judæan capital, or listen to Judæan teachings, which, indeed, they would probably not have understood. It was not for them that Sinai had flamed, or the prophets had uttered their cry of warning; for the teachers of the Law, more intent upon expounding doctrine than upon reforming their hearers, failed to make the Law and the prophets intelligible to those classes, and consequently did not draw them within their fold. It was to these outcasts that Jesus turned, to snatch them out of their torpor, their ignorance and ungodliness. He felt within himself the call to save "the lost sheep of the house of Israel." "They that be whole need not a physician, but they that are sick" (Matthew ix. 12).

      Intent upon the lofty mission which he had undertaken – to turn the ignorant and the godless, the sinner and the publican to repentance, and by virtue of the Essene mode of living to prepare them for the approaching Messianic time – Jesus first sought his native town of Nazareth. But there, where he had been known from his infancy, and where the carpenter's son was not considered to possess superior sanctity but only inferior knowledge, he was met with derision and contempt. When, on the Sabbath, he spoke in the synagogue about repentance, the listeners said to each other, "Is that not the son of Joseph the carpenter, and his mother and sisters, are they not all with us?" and they said to him, "Physician, heal thyself," and listened not to him. The ignominious treatment he received in his own birthplace caused him to utter the proverb, "The preacher is least regarded in his own country." He left Nazareth, never to return.

      A better result followed the teaching of Jesus in the town of Capernaum (Kefar Nahum), which was situated on the western coast of the Sea of Tiberias. The inhabitants of that delightfully situated town differed as much from the Nazarenes as their mild, fertile land from a rough and wild mountain gorge. In Capernaum there were doubtless a greater number of men steeped in effeminacy and vice, and there existed, probably, a wider gap between the rich and the poor. But just on that account Jesus had more scope to work there, and an easier access was found for the earnest, penetrating words which he poured forth from the depths of his soul. Many belonging to the lowest classes attached themselves to Jesus and followed him. Among his first disciples in Capernaum were Simon, called Kephas or Petrus (rock), and his brother Andrew, the sons of Jonah, both fishermen, the first, in some degree, a law-breaker, and also the two sons of a certain Zebedee, Jacob and John. He was also followed by a rich publican, called sometimes Matthew, sometimes Levi, in whose house Jesus often tarried, bringing with him companions from the classes then looked down upon with the greatest contempt. Women likewise of doubtful repute were among his followers, the most conspicuous of the number being a native of the town of Magdala, near Tiberias, Mary Magdalene, from whom seven devils (according to the language of the time) had to be driven out. Jesus converted these abandoned sinners into remorseful penitents. It was, doubtless, an unheard-of thing at that time for a teacher of Judaism to hold intercourse with women at all, more especially with any of that description.

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