Inthe land of Gennesaret again, the people flocked to Jesus to be healed of their diseases: and when Jesus returned to Capernaum, many followed Him: and the Lord spake to them and told them that they only came to Him because they had seen His miracles, and more particularly because they had partaken of the loaves and fishes; and He warned them, that they had betterseek those far greater spiritual blessings, which the Son of Man could give them. Many things He said unto them, trying to persuade them to believe in Him, as the Messiah the Son of God.
What our Lord said, displeased those who were not really willing and anxious to be taught their duty, in order to do it: and in consequence, many of those who had been reckoned amongst His disciples, "went back and walked no more with him. Then said Jesus unto the twelve, Will ye also go away?" Peter, in the name of the rest, immediately declared his faith in Jesus Christ as the Messiah, saying, "Lord to whom shall we go? thou hast the words of eternal life. And we believe and are sure that thou art that Christ, the Son of the living God." Believing this, Peter declared that whatever happened, they would hold fast to Him, and obey Him: letusmake the same determination; and obey the Word of the Lord, whether it tells us what welikeor not. Jesus now showed, that He knew the hearts of all men; for alluding to Judas He answered, "Have I not chosen you twelve, and one of you is a devil?" thus teaching Peter not to be too hasty in answering for other men, since even in so small a number as the twelve, there was one whose heart was not really devoted to Him.
The Pharisees with certain of the Scribes came together unto Jesus, and blamed Him for not observing all the "traditions of the elders." Then Jesus explained to the Pharisees, that all their washings and outward performances could never please God, unless they also loved and served Him, and put away all their sins.
In one of those journeys which Jesus was constantly taking, He went to that part of the country bordering on Tyre and Sidon. Here a poor woman, a Gentile, came to Him, and prayed Him to heal her daughter, who had an unclean spirit. This woman, living on the borders of the land of Judæa, had doubtless heard that the Messiah was expected; and she was certainly convinced that Jesus was that Messiah, and that He had power even to cast out devils. This poor woman now came to Jesus, and cried, "Have mercy on me, O Lord, Thou Son of David; my daughter is grievously vexed with a devil." At first Jesus took no notice of her, and answered her not a word. The poor woman continued her supplications, but still in vain; this greatly surprised the disciples, who were used to see their heavenly Master listening to the prayers of all who were in distress: they were grieved also forthis poor creature, who followed them, crying out for mercy; and therefore they begged their Lord to "send her away," that is, to grant her petition, that she might go away in peace. Jesus answered, "I am not sent but unto the lost sheep of the house of Israel." The benefits of Christ's teaching and miracles, were at first to be offered to the Jews, the chosen people of God; and this woman, being a Gentile, had no claim to share them. The whole nation of the Jews, scattered without any ruler or shepherd, might well be called "lost sheep"—sheep who had strayed from their Shepherd, even from God, and who must be lost unless they were brought back to Him. The Scriptures often speak of the people of God, as his sheep: and sinners are compared to sheep, who, instead of following their shepherd, have gone astray. In the Confession, which forms part of our Morning Service, we say, "We have erred and strayed from Thy ways like lost sheep." In the East, sheep were not driven by the shepherd as with us, but followed him: remembering this fact will be a help towards understanding many passages of Scripture, especially some in the Gospel written by St. John. The poor woman continued to implore mercy; and coming nearer to the Lord, "She fell down and worshipped him, saying, Lord, help me!" Jesus now answered, and said, "Let the children first be filled; for it is not meet to take the children's bread, and to cast it to dogs."
The Jews looked upon every nation except their own as "unclean"; and likened them to dogs, which are unclean animals. Jesus Himself did not look upon the Gentiles as dogs, but He spoke thus to try the faith of the woman, and to show those who were about Him, that faith in Him would save Gentiles as well as Jews.
The Lord's reply to the Syrophenician woman would have disheartened most, and offended many; but she was too much in earnest to be repulsed easily: she was quite willing to own that the Gentiles were notworthyto be looked upon, as in any way equal to the children of Israel, God's peculiar people: she knew she had noclaimto the mercy of the Lord; but still, hoping to share it, she reminded Jesus, that even the dogs were allowed to pick up the crumbs which their masters did not need: she believed that in Jesus there were help and mercy for every living creature, and that He could heal the Gentiles, without taking any blessing from the Jews; therefore, she at once answered, "Truth, Lord: yet the dogs under the table eat of the children's crumbs."Jesus was no longer silent: pleased with her faith, He said aloud, "O woman, great is thy faith: for this saying, be it unto thee even as thou wilt: go thy way: the devil is gone out of thy daughter." Even as He spake the words, the unclean spirit was cast out: "And her daughter was made whole from that very hour;" so that when the mother, who at once went home, "was come to her house, she found the devil gone out, and her daughter laid upon the bed."
This poor Gentile woman is an example to us, to go on praying earnestly to God, although He may see fit not at once to grant our petitions. When we know that we are asking right and proper things, we must pray on in faith, and wait patiently. We should pray that the Devil, and all the bad feelings and thoughts he puts into our hearts, may be cast out of us, and of those we love. For this we must go on praying earnestly: Jesus granted the prayer of the Syrophenician woman because of her faith; and if we have faith like hers, He will most certainly answer our prayers: but we must watch and fight, as well as pray: for, if we encourage the Devil to abide in our hearts, we cannot expect that the Lord will cast him out.
After this miracle, Jesus, "departing from the coasts of Tyre and Sidon, came unto the Sea of Galilee, through the midst of the coasts of Decapolis." Here we are told, that He cured one who was deaf and had an impediment in his speech, and that "great multitudes came unto him, having with them those that were lame, blind, dumb, maimed, and many others, and cast them down at Jesus's feet; and he healed them: insomuch that the multitude wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see: and they glorified the God of Israel." They glorified and praised God with their words, because of the wonderful things they had seen; but few of them, it is to be feared, glorified Him in their hearts, by becoming His disciples.
At this time, Jesus, having compassion upon the multitude, who had been with him for three days, listening to His words, and were now faint for want of food, fed 4,000 men, besides women and children, with seven loaves and a few little fishes: this time, seven baskets were filled with the pieces left, after everybody was satisfied.
Soon after the feeding of this multitude, Jesus "entered into a ship with his disciples, and came into the coast of Magdala,into the parts of Dalmanutha," to the S.E. of the Sea of Tiberias. "And when his disciples were come to the other side, they had forgotten to take bread, neither had they in the ship with them more than one loaf." Jesus, who lost no opportunity of impressing His lessons on His disciples, now "said unto them, Take heed and beware of the leaven of the Pharisees, and of the Sadducees, and of the leaven of Herod." By leaven, our Saviour here means the doctrines and opinions taught by the Pharisees and Sadducees; doctrines very different from His, for they looked upon religion as consisting mostly in outward forms and ceremonies; whilst, in their hearts, they indulged all manner of evil passions. Jesus desired to teach His disciples, that, if they in any way followed the doctrines of the Pharisees or Sadducees, they would soon become quite unfit to be His disciples; just as leaven quite alters the nature of the dough with which it is mixed. At first, the disciples did not understand their Lord's meaning, and thought that He was reproving them for having forgotten to bring any bread with them. But Jesus reproved them for their want of faith, in being uneasy about a supply of needful food, after seeing the miracle worked with seven loaves and a few small fishes: and he said, "How is it that ye do not understand, that I spake it not to you concerning bread? Then understood they how that he bade them not beware of the leaven of bread, but of the doctrine of the Pharisees and of the Sadducees."
Jesus then cometh to Bethsaida, where he healed a blind man; not all at once, but first allowing him to see objects indistinctly, and then restoring his sight, so that he saw all things clearly. What happened in the case of this man's bodily sight, happens generally as regards our spiritual sight, that is, our understanding of spiritual things. Even in common learning, we do not all at once acquire knowledge; it comes by little and little, as we strive to gain it. So our understanding of things spiritual is a gradual work, carried on in our mind, by the Holy Spirit workingwithus; but we must work, and strive, and pray, that we may grow wise unto salvation.
"AndJesus went out, and his disciples, into the towns of Cæsarea Philippi:" that is, into the country and towns round about Cæsarea Philippi, a town some miles to the north of the Sea of Galilee. The name of this city had been Paneus; but Philip, governor of that part of the country, repaired and beautified its houses and other buildings, and added more, so making quite a new and large city, which he called Cæsarea, in honour of Tiberius Cæsar, who became Emperor of Rome about fourteen years after the birth of Jesus Christ. There was another town called Cæsarea, on the Mediterranean Sea; and to distinguish between the two, that which Philip had beautified was called Cæsarea Philippi. Like most of the flourishing cities mentioned in the Bible, Cæsarea Philippi has been completely destroyed; and amongst its ruins there is a little village, consisting of twenty miserable huts, inhabited by Mahometans, for the Holy Land now belongs to the Turks, who are not Christians.
This little village is called Paneas or Baniass. The walls of the great city can be distinctly traced. Whilst they were on this journey, Jesus "asked his disciples, Whom do men say that I, the Son of man, am?" They told Him that some thought Him John the Baptist; others, that He was Elias; others, that He was Jeremias, or some other of the old prophets, risen again from the dead. Jesus then put the still more important question, "But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God."
The Apostles were thoroughly convinced by all that they had seen and heard, that Jesus was indeed the expected Messiah. No doubt they had often talked over the matter together, and now, in the name of all the rest, Peter, always first and foremost when anything was to be done, declared most positively and unhesitatingly their belief in Jesus, as being at once God and Man. Jesus then pronounced Peter to be blessed in having such faith. Then He told him, that the fact of His being the true Messiah was the rock upon which His Church was to be built: that is, that it was only by depending and resting upon this truth that men could become his followers, and form a Church. Jesus also told Peter, that He would give unto himthe keys of the kingdom of heaven: and power to unbind or unloose. By which He seems to have meant, that Peter would have power to open the way for the Gentiles to join the Church of Christ; and that he should have power to declare how far the Laws of Moses must be kept or dispensed with; that is, what things were lawful or unlawful.
After the disciples had declared, through the mouth of Peter, their firm belief that Jesus was indeed the Messiah, He began to speak to them of His sufferings and death; but the Apostles could not easily give up the idea held by the Jews in general, that the Messiah was to establish a kingdom upon earth; and Peter therefore expressed his belief, that such terrible things could not happen to the Lord. For this, Peter was severely blamed by Jesus, who told him, that by objecting to the way appointed by God for the salvation of man, He was in reality doing Satan's work, and was an "offence" or hindrance in his Master's way.
At this same time Jesus taught those around Him the duty of self-denial; the necessity of giving up everything we most value, and bearing any pain or trouble, rather than do the least thing contrary to the Will of God. He said, "If any man will come after me," to be my disciple, "let him deny himself" the indulgence of his own will, "and take up his cross daily"; bearing cheerfully all those daily troubles and anxieties which may be called crosses, and "follow me"; follow in all things my example, for I came not to please myself, but to do the Will of God. Jesus also impressed upon them the fact, that the soul was of infinitely more value than the perishing body, and that our first object must be to secure the salvation of our souls, at any cost, for "what" (said He) "shall it profit a man, if he shall gain the whole world, and lose his own soul?"
About a week after this, what is called the "Transfiguration" took place. St. Matthew, St. Mark, and St. Luke all give an account of this event: the place where it occurred was probably Mount Tabor, which lies a little to the S.W. of the Lake of Galilee: into this mountain Jesus went up, taking with Him Peter, and James, and John his brother.
The brief account of the Transfiguration is, that whilst Jesus was praying in the Mount, the disciples fell asleep: suddenly, when they awoke, they saw a wonderful and glorious sight—"Jesus was transfigured before them": that is, His appearancewas entirely changed; "his face did shine as the sun," and "his raiment became shining," "exceeding white," and "glistening." Nor was He alone; for "behold, there talked with him two men, which were Moses and Elias; who appeared in glory, and spake of his decease which he should accomplish in Jerusalem." All that the three disciples now heard, should have convinced them that Jesus must indeed die, and that His death would give the very strongest proof of his being really the Son of God, the promised Messiah. The disciples would further learn, that everything which Moses and the prophets (represented by Elijah) had taught, was intended to prepare the Jews to believe in Jesus, and follow Him.
Peter, dazzled and confused at the wonderful scene before him, exclaimed, "Lord, it is good for us to be here; if thou wilt let us make here three tabernacles; one for thee, and one for Moses, and one for Elias." Peter seems to have had an idea, that Moses and Elijah had returned to remain on earth; and that if three tents were set up, they might abide with Jesus in the Mount, where he and the other disciples might be constantly with them. But as we read, "He wist not what to say, for they were sore afraid." Whilst Peter yet spake, an answer came; "a bright cloud overshadowed them," "and they feared as they entered into the cloud;" "and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him." And when the disciples heard it, knowing it to be the voice of God, "they were sore afraid, and fell on their face." "And when the voice was past, Jesus, was found alone;" "and he came and touched the disciples, and said, Arise, and be not afraid. And when they had lifted up their eyes, they saw no man save Jesus only." Moses and Elias had disappeared; whilst the voice of God had plainly declared, that as the people of God had hitherto obeyed Moses and the prophets, they were in future to look to Jesus only, the Messiah of Whom Moses and the prophets did write. The old dispensation of the Law had passed away; but the new dispensation of the Gospel had taken its place, and would last for ever.
That the Law of Moses, even as regarded ceremonial observances, should ever be abolished or done away with, was what the Jews could not or would not believe. Even many years after the Resurrection of Jesus, we read, that many thousand Jews who believed in Christ were also zealous forthe Law, that it should still be observed. It was not, therefore, at this time suitable to speak to the Jews in general of the abolition of the Law of Moses; and therefore as Jesus came down from the mountain with His disciples, He "charged them, saying, Tell the vision to no man, until the Son of man be risen from the dead." "And they kept it close, and told no man in those days any of those things which they had seen:" "questioning one with another what the rising from the dead should mean." It was at this time, that in answer to a question from His disciples, whose thoughts were naturally full of what they had just seen, Jesus told them that the Elias spoken of by the prophets, as coming to prepare the way before Him, was not Elijah himself, as many supposed, but John the Baptist, who had already been put to death; and that the Son of man must in like manner suffer death.
When Jesus was come down from the mount, He found the disciples, who had not accompanied Him, surrounded by a great crowd, and the Scribes questioning, or disputing with them. A man, whose only child was possessed of an evil spirit, had brought him to the disciples, begging them to cast out the devil; "but they could not." This failure of the Apostles gave the Scribes an opportunity of trying to persuade the people, that the power of Jesus was not so great as His disciples taught; and most likely what they said made the poor father doubt the power of Jesus, in whose name he had expected the Apostles to heal his son. When Jesus heard all that had passed, He lamented the perverse want of faith, which prevented men from believing in Him. Then He said to the man, "Bring thy son hither." Even whilst He was coming, the Devil gave a proof of his power over this poor child; and still more to convince all who stood round, that the boy really was possessed by a devil, and could not be cured by any human means, Jesus asked his father some questions on the subject: He then told the poor man, that if he could really and truly believe, there was nothing too difficult for God to do. The father did believe; but fearing that his faith was weak, and that he had sinned in allowing the Scribes to raise a doubt in his mind, he "cried out, and said with tears, Lord, I believe; help thou mine unbelief!" This was enough, and "the child was cured from that very hour."
Whenthe disciples were alone with their Master, after the miracle of casting the devil out of the child, they naturally asked, Why, as He had given them authority to cast out evil spirits, they had not in this case been able to do so? Jesus told them plainly, that it was because their faith was weak; for that no miracle would be too hard for them if they had a lively and increasing faith, or "faith as a grain of mustard seed." This was an expression in common use amongst the Jews, to signify something veryverysmall, because the mustard seed was the least of all seeds. But when sown in the ground, the plant grows from it quickly, and spreads in every direction, so as to become quite a large plant: and thus it was very properly compared to faith, which should always be increasing and growing stronger. Jesus ended by reminding His disciples that, though He had given them permission to work miracles, they would not have power to do so, unless they prayed earnestly for it, and tried to lead holy lives.
After this, Jesus and His disciples passed through Galilee, on their way to Capernaum. Again He spake to them of His sufferings, His death, and His rising again on the third day. Still they did not understand: they were exceedingly sorry to hear of such things as likely to befall their beloved Master, but they did not like to ask any questions on the subject. How little they yet understood the real nature of Christ's kingdom is plain; for at this time "there arose a reasoning (or disputing) among them, which of them should be greatest": as if they still expected Jesus to be a king on earth, and appoint them to places of trust and honour under Him.
When they were come to Capernaum, they, whose business it was to collect the tribute-money for the service of the temple, "came to Peter, and said, Doth not your Master pay tribute? He saith, Yes." Jesus afterwards showed Peter, that He, being the Son of God, wasnotcalled upon to pay this tribute; for that earthly kings do not take tribute from their own children, but only of their subjects, or of strangers. Jesus, however, would not give the Jews any pretence for saying, that He taught Hisdisciples to be careless about the temple and its worship, or to disobey the laws of the country; and therefore He now worked a miracle, to provide the tribute-money required from Him and His disciples.
When they were quietly in a house together, Jesus spake to the disciples about their dispute by the way, as to who should be greatest; and told them that all who wished to be really and truly His disciples and followers must be humble and meek and obedient, as little childrenoughtto be.
Many other things Jesus taught His disciples: and He told them a parable (Matt. xviii. 13), to show us, that if we wish God to forgive us our sins, we must be always willing to forgive those who have offended against us.
After these things, Jesus chose out from those disciples who constantly followed Him seventy persons; and desired them to go two and two together, and enter into the cities which He meant by and by to visit, and prepare the people to listen to Him. These seventy were disciples, but none of them were Apostles: all the Apostles were disciples, and are generally so called in Scripture; but all the disciples were not, of course, Apostles. To these seventy, Jesus gave many directions as to what they were to do and teach.
Jesus was at this time in Galilee; but as the time for keeping the Feast of Tabernacles was drawing near, the brethren, or rather near kinsmen of Jesus, begged Him to go into Judæa, and let all the people, who would then be assembled in Jerusalem, see His works. They said, "If thou do these things, show thyself unto the world. For neither did his brethren believe in him." To a certain degree, His kinsmen did believe in Jesus; but like the Jews in general, they expected that the Messiah would be great and powerful upon earth, publicly acknowledged and worshipped by all nations: and when they saw Jesus in such very different circumstances, they had not faith enough to feel quite sure that He was indeed the Messiah: they therefore wanted Him to take this opportunity to make Himself known, by working miracles at Jerusalem: this open display of His power would, they thought, strengthen the faith of all who were already His disciples, and force the great men among the Jews, as well as all the strangers collected together, to acknowledge Him as the Messiah.
Jesus, who in all things sought only to do His Father's will, told those who wished Him to go up at once to the Feast ofTabernacles that it was not yet time for Him to do so: that, instead of receiving Him as the Messiah, worldly men, who thought but little of God, would all be against Him, because He showed them their sinfulness. But He told His brethren, and those about Him, to "go up unto this feast." After they were gone, our Lord followed them, privately taking His journey through the country on the other side of the Jordan. Again the people resorted unto Him, and He taught them as He was wont: "and great multitudes followed him, and he healed them there." It is likely that the Jews, expecting Jesus to go up to this feast, had laid some plot for taking Him on His way: but it was not yet time for Him to lay down His life, and therefore He thus avoided the danger; setting us an example, not to run unnecessarily into danger, when we can avoid doing so without neglecting any duty.
Meantime, the Jews assembled at Jerusalem for the Feast of Tabernacles, seem to have been disappointed at not seeing Jesus there; and enquired, "Where is he?" And "there was much murmuring among the people concerning him: for some said, He is a good man: others said, Nay; but he deceiveth the people. Howbeit no man spake openly of him, for fear of the Jews." The people had seen His miracles, and heard His teaching; but all that they knew of His condition in life was so unlike what they had expected of the Messiah, that they could not make up their minds to acknowledge Him as the Son of God. They could not understand all He said, for He spake of spiritual things,—things belonging to the kingdom of heaven, which can be understood only by those who give their whole heart to God. Some of these people, seeing His holiness, allowed that He was a good man. Others objected to His being called "good," because He tried to make people acknowledge Him as the Messiah, which, according to their ideas, was deceiving the people. But even those who were most inclined to believe in Him, dared not speak openly in His favour, for fear of displeasing the Jewish rulers, who were violently opposed to Him.
The Feast of Tabernacles lasted for eight days; and in the middle of it Jesus arrived in Jerusalem, and immediately "went up into the temple, and taught." His teaching greatly astonished all the learned men, who knew that He had never been taught in any of the schools of the Scribes; and they wondered how He could know so much of the books of the Law and of the Prophets. Jesus told them plainly, that what He taught He had learnt not from man, but from God Himself; and He further said, that if any man were really desirous to do the Will of God, he would be enabled to believe that all He taught was true. Other things He said; but though His teaching might incline some of the people to believe, they had got some idea that, when the Messiah came, nothing would be known of His parents; and therefore they settled that it was impossible He could be that Messiah. "We know this man whence he is; but when Christ cometh, no man knoweth whence he is." Jesus tried to show them that they were in error; for though they knew where He was born, as man, and who His earthly parents were, this should not prevent their believing that He was indeed sent by God, and had another nature and being, of which they knew nothing. "Many of the people believed on him, and said, When Christ cometh, will he do more miracles than these which this man hath done?" They doubted whether any one could domorethan Jesus had done: if not, then the only reasonable conclusion would be, that Hemust, indeed, be the Christ, the promised Messiah.
The Rulers of the Jews heard of these things said by the people, and they would gladly have prevented His speaking any more to them: and they sent officers to take Him: but in vain, for the time appointed for His death was not yet come, and therefore the Lord kept Him in safety, and would allow no man to hurt Him. Moreover, Jesus plainly told them, that He should remain in the world a little longer, because it was the Will of His Father that He should do so; and that then He should go back to His Father, who had sent Him from heaven to preach the Gospel upon earth. But the Jews did not understand His meaning; and when He said, "Ye shall seek me, and shall not find me; and where I am, thither ye cannot come," they said one to another, "Whither will he go, that we shall not find him?" "What manner of saying is this that He said?"
"Inthe last day, that great day of the feast," when there was a holy convocation, or assembling of the people, Jesus stood up,and invited all men to believe in Him, and receive the gift of the Holy Spirit, which He compared to "living water"—water that would wash away all their sins, and give life and strength to their souls: just as a good drink of pure water, given to a man who is fainting with fatigue and thirst, will revive him, and give him fresh strength and spirit for his work.
Again was there "a division among the people because of him": some said, "Of a truth, this is the Prophet"; others, more plainly, "This is the Christ"; whilst others, influenced by their false ideas, asked, "Shall Christ come out of Galilee? Hath not the Scripture said, That Christ cometh of the seed of David, and out of the town of Bethlehem, where David was?"
They were right; the Scriptures did say so: but had the people with an earnest desire endeavoured to learn the truth, they would have found that in Jesus, these words of Scripture were fulfilled, although Nazareth, in Galilee, had accidentally been His dwelling-place.
Again, the Chief Priests and Pharisees, fearing His influence with the people, sent out officers to take Jesus; and when these returned without Him, they were asked, "Why have ye not brought him?" The officers, though sent out for that very purpose, could not bring themselves to lay violent hands on one to whom they had listened with astonishment; and they now answered, as their reason for not having brought Him in as a prisoner, "Never man spake like this man." The Pharisees, in their wilful blindness and hardness of heart, reproached the officers for being also "deceived," as they called it; and reminded them that none of the rulers, or learned men, had believed in Jesus, and that as to the people, they were ignorant; adding the most unwarrantable assertion, "This people, who knoweth not the Law, are cursed."
The Pharisees, who were very proud of their own knowledge, not only despised all who were unlearned, but believed thatonlythe learned would enjoy happiness after death, whilst the ignorant would be miserable. They mistook knowledge for religion. But the Gospel teaches a very different lesson; worldly knowledge is good and useful, and those who have the means, do well to acquire it; but it cannot take a man to heaven, nor will ignorance of it, keep any manoutof heaven. A knowledge of our own sinfulness, of the Salvation brought by Jesus, and a consequent endeavour to please Him in all things, is the only knowledge that is reallynecessary as far as our Souls are concerned. Withoutthisknowledge, the most learned man can never gain admittance into heaven; with it, the most ignorant will be received into the kingdom of God.
One of the councillors present on this occasion was Nicodemus, who, being a believer, had come to Jesus secretly, in the night, for fear of the Jews: he now ventured to speak in behalf of Jesus, showing that it was not according to their Law to condemn any one as teaching what was wrong, or untrue, until they had heard what he had to say for himself. His words had no effect but to make the other members of the council ask him, "Art thou also of Galilee?"—that is, art thou one of those who have the folly to believe in this Galilean. "Search and look" in the Scriptures, for they will show that "out of Galilee ariseth no prophet."
Nothing more was at this time said or done, and the Pharisees probably broke up the council in anger, vexed at not having got Jesus into their power. "Every man went unto his own house."
Jesus now went unto the Mount of Olives, or Mount Olivet, where He doubtless passed part of the night in prayer. This Mount rose about half a mile east of Jerusalem, and the brook Kedron ran between it and the city. It took its name from the number of Olive trees which grew upon it; they were cultivated for the purpose of extracting oil from the fruit. On this Mount there were several villages: Bethphage was on that side farthest from Jerusalem; and on the side nearest to the city, stood the village of Gethsemane. The word Gethsemane means "the place of oil presses"; which shows that the people of the village were occupied in squeezing the oil out of the olives that were brought down from other parts of the Mount. It was up the Mount of Olives that King David went weeping, when the rebellion of Absalom had forced him to quit Jerusalem.
After spending the night on the Mount of Olives, or in one of its villages, Jesus, early in the morning, "came again into the temple, and all the people came unto him; and he sat down and taught them."
The Scribes and Pharisees, always trying to find some cause of complaint against Him, now brought a woman who had committed a sin, for which the Law of Moses pronounced death to be the punishment: they now asked Jesus, whether this womanshould be stoned or not. If Jesus condemned the woman to death, they could accuse Him to the Romans of trespassing upon their authority: if He acquitted the woman, they could hold Him up to the people as acting contrary to the Jewish Law.
But Jesus knew the wickedness of their hearts, and that in the sight of God, their guilt was as great, if not greater, than that of this woman; therefore He gave them no answer, but "He that is without sin among you, let him first cast a stone at her. And they which heard it, being convicted by their own conscience, went out one by one." None of these Scribes or Pharisees could dare to pronounce themselves free from sin, therefore they all retired. Then Jesus dismissed the woman with the warning, "Go, and sin no more."
At this time, Jesus spake many things to all who came into the temple to hear Him. He spake to them of His death: He told them that if they were really the children of Abraham, spiritually as well as by natural descent, they would do the works of Abraham: and that if God were their Father, as they pretended, they would love Him, who was the Son of God; but that they were, in fact, the children of the Devil, who was a liar from the beginning. During these discourses, "many believed on him"; but many others would gladly have "laid hands on him": and when at length, in answer to their questions, Jesus declared unto them, "Verily, verily, I say unto you, Before Abraham was, I am," their rage could no longer be repressed: "then took they up stones to cast at him": but "his hour was not yet come" to die, and therefore "Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by," disappointing the malice of His enemies.
After this, the seventy disciples, whom Jesus had sent out to preach and to teach in the different cities, "returned again with joy, saying, Lord, even the devils are subject unto us through thy name." He then told them, that this need not surprise them, since God had begun to destroy the power of Satan: and He also told them, that they had a far greater cause for joy than the subjection of evil spirits; even that they had been chosen to be the servants and children of God, and were thereby set in the way that would, if they walked steadily in it, bring them to everlasting life.
The parable of the Good Samaritan was now told by Jesus to one of the Scribes, or Lawyers, who came and asked Him aquestion: not from any real desire to learn, but from a wish to make our Lord say something that he could find fault with. To his question, "Master, what shall I do to inherit eternal life?" he expected that Jesus would make an answer not quite agreeing with the Law of Moses: but our Lord at once showed him that His teaching was the same as that of Moses; for He asked him, "What is written in the Law? How readest thou?" "And he answering, said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself." These words, taken from the Books of Deuteronomy and Leviticus, were repeated twice every day in the synagogue service, as a short statement of all that the Law was intended to teach; that is, Love to God and Man. These same words were written on some of the Phylacteries, or strips of parchment which the Jews wore on their foreheads, and on the left wrist. Most likely, the Lawyer who questioned Jesus had these very words written on his Phylactery; and that Jesus pointed to the words when He asked, "How readest thou?" The Gospel, as well as the Law, teaches us to love God and Man; and shows us, that those who really and truly do so are sure to find favour with God, who can alone admit us to eternal life. The Scribe's answer was right, under the Gospel as well as under the Law: and Jesus therefore replied, "Thou hast answered right: this do, and thou shalt live": by obeying the words of Moses, he would, through the tidings made known by the Gospel, inherit eternal life. May these words be written in all our hearts, and may we make them the guide of all our actions.
Theanswer which Jesus gave, as to loving God with all the heart, and his neighbour as himself, did not silence the Lawyer: he, "willing to justify himself," being anxious to prove that he was a just and righteous man, now asked, "Who is my neighbour?" The Jews had in many points altered or explained the Law, to suit their own feelings and wishes; and they would not look upon any man as a neighbour, unless he were of their own religion.
This Lawyer had probably always been kind to his Jewishbrethren, and if our Lord had, as he expected, told him that his neighbour meant one of his Jewish brethren, he would have been able to boast that he had obeyed this command. But very different was our Saviour's teaching: instead of giving him a direct answer, He in a beautiful parable taught him and us, that any fellow creature who needs our help, is our neighbour in the sight of God: even though he be an enemy, or one hated, as the Jews hated the Samaritans.
The Lawyer could not but own that the Samaritan in the parable had best obeyed the commandment of Moses; and in answer to the question, "Which now of these three, thinkest thou, was neighbour unto him that fell among thieves?" he said, "He that showed mercy on him." "Then said Jesus unto him, Go and do thou likewise," that is, copy this example; and look upon every man that needs your help as a neighbour and brother, whom you are to love; and take care that your love is not in word and tongue only, but in deed and in truth.
Journeying through the land of Judæa with His disciples, Jesus "entered into a certain village"; this was Bethany, on the eastern side of the Mount of Olives: "and a certain woman named Martha received him into her house. And she had a sister called Mary, which also sat at Jesus's feet and heard His word. But Martha was cumbered about much serving." Both these sisters loved the Lord, though they showed it in a very different way: Mary, delighted to have such an opportunity of listening to His teaching, sat at His feet to learn all that He might teach her; Martha, anxious to show her pleasure at receiving Jesus as her guest, appears to have busied herself in preparing a feast in His honour. Presently, tired with her exertions, and fearing that all might not be ready, "she came to him, and said, Lord, dost thou not care that my sister hath left me to serve alone? bid her therefore that she help me." But instead of doing this, Jesus rebuked Martha for thinking too much of worldly matters, instead of giving her mind to the "one thing needful" for the salvation of man: that one thing was faith in Jesus as the Son of God; such faith, as would produce piety and holiness; and that as Mary had chosen that good part, she must not be disturbed, but that Martha would do well to follow her example. When, therefore, Martha asked that Mary might be bid to help her, "Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things: but one thing is needful: andMary hath chosen that good part, which shall not be taken away from her."
Now, from this little history we should all learn this lesson: that though worldly business must be done, and well done, too, it must not take up too much of our thoughts and hearts, and so make us careless in our religious duties: to please and serve God in every way is the one thing needful for us.
On one occasion, when Jesus had been praying, according to His constant custom, "when he ceased, one of his disciples said unto him, Lord, teach us to pray as John also taught his disciples." Jesus then gave them that beautiful prayer, called the Lord's Prayer, because the very words of it were dictated by the Lord Himself, in whose name we pray unto God, the Father Almighty. The Prayer begins by acknowledging God to be "Our Father"; and these words should ever remind us of two things: that as "our Father," all we His children are bound to love and obey Him; and, secondly, that we must love all our fellow creatures as brethren, seeing that we are all the children of one Heavenly Father.
Next we pray, "Hallowed be Thy Name"; in which words we ask that all men everywhere may hallow, or treat as holy, His name, His word, His day, and all things that belong to Him.
By "Thy Kingdom come," we ask that all mankind may become Christians, and so be brought into the Lord's kingdom on earth: also, that we, and all who are Christians, may have the kingdom of God in our hearts; that is, may obey, and love, and serve Him with all our hearts; so that when we die we may be admitted into His glorious kingdom in heaven. Further, we pray, that the Will of God may be done by man on earth, as perfectly and entirely as it is done by the Angels in heaven. Let us remember that the sole object and work of the holy Angels is to do the Will of God; and that therefore we, who use this prayer, must always try to do the same, and not think of doing what will only please ourselves.
The next petition of the Lord's Prayer is, "Give us this day our daily bread." By these words we ask for all things which are needful both for our souls and bodies: the body needs daily food to preserve it in life, and make it strong to do its work; the Soul also wants food, to nourish and increase the spiritual life; and render it more active in the service of God. The word of God, Prayer, religious teaching, all the services of our religion, are the food of the Soul; by the proper use of which, the love ofGod will be more and more shed abroad in our hearts, producing the fruit of holy obedience, and devotion to His service.
Next we pray, that God will forgive us our sins, on condition that we forgive all those who have sinned against us. When we consider how dreadful will be our condition, if God doesnotforgive us, we should be very careful never to indulge angry, revengeful feelings against those who have injured us. Nothing that man can do to us, can be as bad as what we have done against God; and therefore we may well forgive our fellow creatures; and wemustdo so, if we would obtain forgiveness of our heavenly Father.
We then ask the Lord not to suffer us to give way to temptation, but to keep us from all evil; to keep our bodies in safety, and above all to keep our souls from the great evil of sin, from the power of our ghostly or spiritual enemy, the Devil, who is always watching to do us harm. We end the Lord's Prayer by declaring our firm belief, that God is able to do all that we can ask or think.
Now we oftensaythe Lord's Prayer with our lips, but do we really say it with our hearts, wishing and striving to gain what we are asking for? This we should all do; and besides this, throughout the day, we must each of us try todothose things that we pray may be done. We must each of us try to reverence and obey our heavenly Father; to be satisfied with whatever He gives us for our bodies; to take every opportunity of feeding our souls, by learning all we can about Him, and praying earnestly for His grace. We must also try to keep down all angry feelings, and be kind to those who are unkind to us; and we must watch over ourselves continually, and strive to resist the Devil, and practise self-denial, that we may not fall into sin.
The Lord's Prayer teaches us what things we ought to ask of God; and we may do so more particularly in our own words; God is well pleased when we do so.
After giving His disciples this beautiful form of words, to be a model for all their prayers, Jesus exhorted and entreated them to pray earnestly for the help of the Holy Spirit: and told them to go on praying, and not to be discouraged, because they did not immediately receive those things for which they asked; for that the Lord would hear their prayers, and "give the Holy Spirit to them that ask Him." "And as Jesus spake, a certain Pharisee besought him to dine with him; and he went in and sat downto meat." The word here translated "dine" means to eat the first meal of the day, and so ought rather to have been called breakfast. The Jews were accustomed to have only two regular meals in the day: breakfast, or dinner, as it is here called, about twelve of the middle of the day; and supper, which was the principal meal, in the evening, after the heat of the day was past. The Pharisees were very particular about washing before they sat down to meals, and this one who had besought the Lord to eat with him, "marvelled that he had not first washed before dinner."
The Lord took this opportunity of teaching, that no outward washings can be pleasing in the sight of God, if the heart be full of sinful, evil passions: no outward forms and observances of any kind, can ever please God, unless those who do such things really love God, and try to do their duty and please Him in everything. Many things also Jesus said, rebuking the Scribes and Pharisees.
He likewise spake to the people who crowded to hear Him, and warned them to fear God rather than man; for though men might kill their bodies, they had no further power. "And one of the company said unto him, Master, speak to my brother, that he divide the inheritance with me."
It would seem that this brother had acted very unkindly, if not unjustly, in not sharing with his brother the money left by their father; and the one who felt himself aggrieved came, hoping that Jesus would interfere. But Jesus answered, "Man, who made me a judge or a divider over you?"—meaning, that He was not come upon earth to act as a Judge or Magistrate in settling such matters, but to teach men their duty to God. He then took this occasion to warn his hearers against covetousness, or the too eager desire for riches, or for any of the good things this world can give: bidding them rather be contented, and try to please God by doing good with what they have. Covetousness is, as we are elsewhere told, idolatry,—and truly, if our hearts are set upon riches, pleasures, or anything else, they will be drawn away from God.
Muchdid the Lord say upon the subject of covetousness; an evil passion which, if indulged, must draw the heart more and more from heavenly things to things of the earth; saying unto them, "For where your treasure is there will your heart be also."
Jesus, then, in a short parable, showed the necessity of constantly watching, that we may not be found unready whenever we are summoned to die.
Many other things Jesus said, and continued to teach through the cities and villages: on one occasion He raised the indignation of the ruler of a synagogue, because He had healed a poor woman, who was "bowed down by a spirit of infirmity," which she had had for eighteen years.
But Jesus rebuked those who blamed Him, and so spake that "All his adversaries were ashamed; and all the people rejoiced for the glorious things that were done by him."
"And as Jesus passed by, he saw a man which was blind from his birth. And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind?"
Some of the Jews seem at this time to have taken up an idea held by the heathen, that, after the death of a man, his soul was sent into another body; and that the souls of bad men even went into the bodies of animals.
Another false notion of the Jews was, that any one who was a great sufferer upon earth must have been a greater sinner than others, who did not so suffer: an idea quite contrary to all the teaching of Jesus. With these two ideas in their minds, some of those who had become followers of Jesus, asked him, whether this blind man was born so, as a punishment for sins he had committed in another body; or whether his blindness was a punishment for the sins of his parents. Jesus immediately answered, that it was neither for one nor the other of these causes, that this man was born blind; but that God in His wisdom had allowed it to be so, "That the works of God should be made manifest in him." Jesus then, in a very remarkable manner, gave sight to the blind man; clearly proving that it was the power of God only, and not the means used, which had effected his cure: andHe also enabled the blind man to show his faith, by making the final restoration of his sight, depend upon his obedience to the command, "Go, wash in the pool of Siloam: he went his way therefore, and washed, and came (back) seeing."
"The neighbours and they which before had seen him that he was blind," were much surprised; and began questioning whether he were indeed the same man, or one like him; but he quickly put an end to all doubts, and said, "I am he."
Then, in answer to their questions, he told them the exact manner in which this cure had been effected, by "a man that is called Jesus": for at this time, he had no knowledge of Jesus as the Son of God, the promised Messiah. Whether from a good or bad motive we do not know, but "they brought to the Pharisees him that aforetime was blind." And it was the Sabbath day when Jesus made the clay, and opened his eyes. Then the Pharisees also asked him how he had received his sight. He said, "He put clay upon mine eyes, and I washed, and do see." The Pharisees could not deny the miracle; but immediately some of them raised the objection, "This man is not of God, because he keepeth not the Sabbath day." Others, however, less determined to disbelieve even the testimony of their own senses, said, "How can a man that is a sinner do such miracles? And there was a division among them. They say unto the blind man again, What sayest thou of him, that he hath opened thine eyes?" The blind man, though still ignorant of the real character of Jesus, felt that He was most certainly more than a common man, and said, "He is a prophet."
But the Jews now affected to disbelieve that the man had ever been blind, and called his parents, asking them, "Is this your son, who ye say was born blind? how then doth he now see? His parents answered them and said, We know that this is our son, and that he was born blind: but by what means he now seeth, we know not; or who hath opened his eyes, we know not: he is of age; ask him: he shall speak for himself. These words spake his parents, because they feared the Jews," who "had agreed already, that if any man did confess that he was the Christ, he should be put out of the synagogue." His parents, therefore, not wishing to bring this punishment upon themselves, merely bore witness to the fact that he was their son who was born blind: as to the rest, they told the Jews to let him speak for himself. "Then again called they the man that was blind, andsaid unto him, Give God the praise: we know that this man is a sinner." That is, they called upon the man, who had been healed, to acknowledge that Jesus was merely a sinful mortal, and had in reality no part in his cure, which was the work of the God of Israel alone. The man, however, would by no means allow this: "He answered and said, Whether he be a sinner or no, I know not: one thing I know, that, whereas I was blind, now I see." This answer by no means pleased the Jews, and again they asked, "How opened he thine eyes?" He answered them, "I have told you already, and ye did not hear (or believe): wherefore would ye hear it again? will ye also be his disciples? Then they reviled him, and said, Thou art his disciple; but we are Moses's disciples. We know that God spake unto Moses: as for this fellow, we know not from whence he is." All the doubts and disputes of the Pharisees, so far from shaking the faith of this man, seem to have strengthened it; and now, fearless of consequences, he spake out boldly the words of common sense, and said, "Why herein is a marvellous thing, that ye know not from whence he is, and yet he hath opened mine eyes. Now we know that God heareth not sinners: but if any man be a worshipper of God and doeth His will, him he heareth. Since the world began was it not heard that any man opened the eyes of one that was born blind. If this man were not of God, he could do nothing."
The answer of the man who had been born blind, made the Pharisees very angry. They could not contradict what he said; but they were determined not to allow that Jesus came from God, and as they chose to believe that this man was a greater sinner than other men because he had been born blind, they immediately cried out, "Thou wast altogether born in sins, and dost thou teach us? And they cast him out:" that is, expelled him from the synagogue, as they had resolved to do to any one who should confess that Jesus was the Christ. This casting out of the synagogue, or excommunication, was a very severe punishment; there seem to have been three degrees of it. In the first instance, the person under sentence of excommunication was forbidden to enter a synagogue, or to join in the services of the temple; and he was to be looked upon as no longer belonging to the chosen people of God. After such a sentence had been passed, no Jew would speak to, or have any intercourse with, the excommunicated person: this was the sentence now passed upon the man who had been so wonderfully healed. In the second degree ofexcommunication, the loss of property was added to the former sentence; all the goods possessed by the excommunicated person were taken from him, and given to the service of God. The third degree of this terrible punishment ordained the death of the unfortunate wretch, who had already been cut off from all his friends, and deprived of his property. When Jesus heard that the blind man had for His sake been cast out, He appears to have gone in search of him; "and when he had found him, he said unto him, Dost thou believe on the Son of God?" The man, in doubt as to the real nature of Him who had healed him, and anxious to know the truth, "answered and said, Who is he, Lord, that I might believe on him?" Jesus, ever ready to teach those who heartily seek to learn the truth, plainly answered, and "said unto him, Thou hast both seen him, and it is he that talketh with thee." All doubts now vanished; "and he said, Lord, I believe. And he worshipped him." We may surely hope that this man, to whom the Lord had given both spiritual and bodily sight, became a true and sincere disciple of Jesus.
After this, Jesus blamed the Pharisees for not believing in Him themselves, and for trying to prevent others from doing so either. Then He spake of Himself as the good Shepherd; comparing the people to a flock of sheep. The meaning of what Jesus now said, was, that He who came to teach the people the way of salvation is the only good Shepherd; and that all who do not come to them in the way appointed by God, teaching as He has commanded, are like thieves and robbers; who only come to do mischief in the flock, and must be shut out; just as the porters, who took care of the sheep brought up to be sold for sacrifice, would not let any but the rightful owner enter into the sheepfold.
Jesus plainly declared Himself to be the good Shepherd, who would lead the Jews to salvation, if they would follow Him, as the sheep in those Eastern countries follow their Shepherd, when he calls them. Alluding to the Gentiles, Jesus also said, that He had other sheep whom He would also by means of the Gospel bring into His fold, the Church of Christ on earth; and hereafter into His heavenly fold in heaven.
All that our Lord now said, made a great impression upon some of His hearers; and again caused a division of opinion among the Jews. Those who were disposed to believe in Him were reproached by others, who, foolishly as well as blasphemously,said, "He hath a devil, and is mad; why hear ye him?" Others, who did not allow prejudice to blind their common sense, reasonably answered, "These are not the words of him that hath a devil,"—no man possessed with a devil could speak such good and beautiful words; and then they referred to the recent miracle, in proof that the Lord could not be under the influence of Satan in any way; for they asked, "Can a devil open the eyes of the blind?" No more appears to have been said: we will hope that many went away determined to follow Jesus, but many, no doubt, hardened their hearts and continued in unbelief.
We next hear of Jesus being at Jerusalem, for "the feast of the dedication, and it was winter." This Feast of the Dedication had been appointed by Judas Maccabeus, in remembrance of the cleansing of the temple, and devoting it again to the proper worship of God, after it had been profaned by the heathen. By attending this Feast, Jesus set us an example to keep solemn days appointed by man, in order to offer up thanksgiving to God for particular mercies. The Feast of the Dedication took place in the month which answers to our December.
"Andit was at Jerusalem the feast of the dedication, and it was winter. And Jesus walked in the temple in Solomon's porch:" that is, in a porch or colonnade, which stood on the same spot where Solomon's porch had formerly stood; for the temple which existed in our Saviour's time was the one built by the Jews, after their return from their captivity in Babylon. The Jews came round about Jesus whilst He was in this porch, and most unreasonably accused Him of keeping them in doubt, as to whether He was the Messiah or not; saying, "If thou be the Christ tell us plainly." Jesus in answer told them, that all the works which they had seen would have convinced them of that fact, if they had not been obstinately determined not to believe: and then, when He did plainly declare that He was the Son of God, by saying, "I and my Father are one," "the Jews took up stones again to stone him"; telling Him that they did so, because He had spoken blasphemy in making Himself, or saying that He was,the Son of God. In spite of all He could say, they persisted in their unbelief; and when He again referred them to His works as proving Him to be really the Son of God, "they sought again to take him: but he escaped out of their hand, and went away again beyond Jordan into the place where John at first baptized." "Many resorted," or went out to him, there: those who had before listened to the teaching of John the Baptist, could not but see that He was greater than the Baptist; for as they truly said, "John did no miracle: but all things that John spake of this man were true. And many believed on him there."
It seems to have been at this time, that those about our Saviour asked Him, "Lord, are there few that be saved?" whereupon our Lord bid them, "strive to enter in at the strait gate," by which He meant, that if any one really wished to go to heaven, he must try with all his might to walk in the path of holiness, by resisting the Devil and giving up his own will or wishes, to do whatever would please God.
The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod "will kill thee." The answer that Jesus made meant, that neither Herod nor any other man could put Him to death before the time appointed by God for His death; but that when the proper time came, He should perfect or finish His work by dying. He added, moreover, that He must return to Jerusalem to die, "for it cannot be that a prophet perish out of Jerusalem."
By the Jewish Laws, a prophet could only be judged by the Sanhedrim, or great Council of the Jews at Jerusalem. Jesus then lamented over the troubles which he foresaw would fall upon Jerusalem, because the Jews would not come to Him for safety.
Again we hear of a miracle of healing performed on the Sabbath day, when Jesus cured a man of the dropsy. At the same time, He spake various parables to the people, and taught them many things. Amongst the parables now spoken, were those of "the Prodigal Son" and "the Unjust Steward": the first of these was intended to teach the Jews, that they who had always been the chosen people of God, did wrong to be angry because the Gentiles were admitted to share their privileges; and also to show that, although the Pharisees would have nothing to say to those whom they looked upon as sinners, God was more merciful, and would receive and bless sinners who were truly penitent. Theparable of "the Unjust Steward" was intended to teach all men, that they ought to use as much diligence in seeking for spiritual blessings, as they would make use of in regard to temporal blessings.
Shortly after this, we read of little children being brought to the Lord, who received them kindly, and blamed those who would have kept them from Him.
The parable of the Rich Man and Lazarus the beggar, was now told: an awful warning to all who lead a life of luxury and self-indulgence, denying themselves nothing.
"And it came to pass, when the time was come that he should be received up, he stedfastly set his face to go to Jerusalem."
The appointed time being near, Jesus now began His last journey to Jerusalem, in the course of which He said many things to His disciples and the people in general, speaking often in parables; and He told His disciples plainly that He was going up to Jerusalem, not to become an earthly king, as they still hoped, but to be ill treated and put to death. During this time Jesus healed the ten lepers, only one of whom, and he was a Samaritan, "returned to give glory to God" for his cure. To him our Lord spake the comfortable words, "Arise, go thy way: thy faith hath made thee whole." Then a certain young Ruler came, and asked Jesus, "Good Master, what good thing shall I do that I may have eternal life." Jesus first shows him, that he must not look upon Him as man only, but as God; and then tells him that, to enter into eternal life, he must keep all the commandments and precepts of God; and then, when the young man "went away sorrowful," Jesus warned His followers of the danger of letting the love of riches draw their hearts from God.
Another remarkable parable spoken by Jesus at this time was that of the labourers in the vineyard. This parable taught two lessons; first it showed to the Jews as a nation, that though they might be said to have been labourers, from the time that they were first chosen by God, they ought not to be envious and angry, because the Gentiles were now, at the eleventh hour, called also to be the servants of God. The Jews in general could not bear the idea of any other people sharing with them, privileges, which they considered to belong to themselves alone; and many of Christ's discourses and parables were meant to correct this wrong feeling. The second lesson taught by this parable comes home to every individual;and shows, that though those are most blessed who from their childhood have truly served God, or, as it is called, "worked in the vineyard," still,allwho, at any age, so truly repent as to go and work, obeying the Word of God in everything, will be graciously received by the Lord of the vineyard; and must not therefore be despised by their fellow labourers, who were called at an earlier age. Jesus next received a message from Martha and Mary, the sisters of His friend Lazarus, saying, "Lord, behold he whom thou lovest is sick." When, after a delay of two days, Jesus "saith to his disciples, Let us go into Judæa again"; they reminded Him that the Jews had of late sought to kill Him, and that He had better not go back. But Jesus told them, that as long as it was day, that is, His time for working, He was safe anywhere. He explained to them that Lazarus was now dead, and that He was going to wake him out of the sleep of death. The faith of the disciples seems to have been weak, but their love was strong, for all agreed in Thomas's proposal, "Let us also go, that we may die with him." "And as they went on their way, Jesus took again the twelve disciples apart, and began to tell them what things should happen unto him"; speaking plainly of being betrayed, delivered unto the Chief Priests, mocked, spitefully entreated, spitted on, scourged, and put to death by the Gentiles, and rising again the third day. But "they understood none of these things": so little idea had they of the literal meaning of our Lord's words, that at this very time, James and John, the sons of Zebedee, came with their mother, to beg that they might sit, one on His right hand and the other on His left hand, in His kingdom.
In earthly courts, to be nearest the king's person, was a mark of dignity and favour; and, misunderstanding still the nature of Christ's kingdom, the sons of Zebedee made this request, to the indignation of the other Apostles; who did not see why two of their number should be favoured so far beyond the rest. But Jesus rebuked them all; and told them, that His followers must not seek for power and greatness as the Gentiles did; for that those who were humble and meek were most pleasing to God. And He bid them, and all Christians in all times, follow His example; reminding them, that although he was Lord of all, He came on earth to serve men, and give His life for them.
Passing through Jericho, Jesus, when he came near the town, gave sight to two blind men, who were sitting by the waysidebegging. Hearing an unusual bustle, as of many people passing by, they asked what it meant; and being told that "Jesus of Nazareth passeth by," they, believing in His power, cried out earnestly, "Have mercy on us, O Lord, thou son of David:" and this prayer they continued to repeat, although many of those who accompanied Jesus "rebuked them, that they should hold their peace," and not trouble Him with their cries.
In the Gospel accounts of this miracle, St. Mark and St. Luke only mention the healing of one blind man; but St. Matthew tells us there were two. St. Matthew, who was one of the twelve Apostles, was present on this occasion, so we may be sure that he saw two blind men healed. St. Mark and St. Luke, writing many years afterwards, only mentioned one of these men, who seems to have been the most known amongst the Jews: for St. Mark speaks of him by his name, "Bartimæus," as if those for whom he wrote would know the man, and therefore think more of the miracle, about which they could also ask him. Perhaps, too, Bartimæus is more particularly mentioned, because his faith was greater than that of his companion; for St. Mark tells us, that Jesus said to him, "Go thy way; thy faith hath made thee whole." However that may be, these blind men cried to Jesus for mercy, and "Jesus had compassion on them, and touched their eyes: and their eyes received sight, and they followed him," "glorifying God: and all the people, when they saw it, gave praise unto God."
"And Jesus entered and passed through Jericho": and now he gave another lesson to the Pharisees, against despising any of their fellow creatures.