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BR  45  .H36  v. 26 

Scrymgeour,  William. 

Lessons  on  the  life  of  Jesus 


Haittrtoofes  for  Mbit  Classes. 

EDITED     BY 

REV.    MARCUS    DODS,    D.D., 

AND 

REV.    ALEXANDER    WHYTE,    D.D. 

m  ■*■  0 

NO IV  READY. 

THE  EPISTLE  TO  THE  GALATIANS.     By  James  Macgregor,  D.D., 
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THE  POST-EXILIAN  PROPHETS.     With  Introductions  and  Notes.     By 
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A  LIFE  OP  CHRIST.     By   Rev.    James   Stalker,    M.A.,    Kirkcaldy. 
Price  is.  6d. 

THE  SACRAMENTS.      By  Rev.  Professor  Candlish,   D.D.,   Glasgow. 
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THE  BOOKS  OP  CHRONICLES.      By  Rev.  Professor  Murphy,  LL.D., 
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THE  CONFESSION  OF  FAITH.       By  Rev.  John  Macpherson,  M.A., 
Findhorn.     Price  is. 

THE  BOOK  OF  JUDGES.     By  Rev.  Principal  Douglas,  D.D.,  Glasgow. 
Price  is.  3d. 

THE  BOOK  OF  JOSHUA.     By  Rev.  Principal  Douglas,  D.D.,  Glasgow. 
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THE  EPISTLE  TO  THE  HEBREWS.     By  Rev.   Professor  Davidson, 
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SCOTTISH  CHURCH  HISTORY.      By  Rev.    N.   L.   Walker,    Dysart. 
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THE  CHURCH.    By  Rev.  Professor  Binnie,  D.  D. ,  Aberdeen.    Price  is.  6d. 

THE  REFORMATION.    By  Rev.  Prof.  Lindsay,  D.D.,  Glasgow.    Price  is. 

THE  BOOK  OF  GENESIS.     By  Rev.   Marcus   Dods,   D.D.,   Glasgow. 
Price  is. 

THE  EPISTLE  TO  THE  ROMANS.     By  Rev.   Principal  Brown,  D.D., 
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PRESBYTERIANISM.     By  Rev.  John  Macpherson,  M.  A.,  Findhorn. 
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LESSONS  ON  THE  LIFE  OF  CHRIST.      By  Rev.  Wm.  Scrymgeour, 
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HANDBOOKS  FOR  BIBLE   CLASSES. 


IN  PREPARATION. 

THE  SHORTER   CATECHISM.     By  Rev.  Alexander  Whyte,  D.D., 

Edinburgh.  {Shortly. 

THE  BOOK  OF  PSALMS.     By  Rev.  Professor  Binnie,  D.D.,  Aberdeen. 

THE    GOSPEL    ACCORDING    TO     ST.     MARK.       By    Rev.     Professor 
Lindsay,  D.D.,  Glasgow.  \ Shortly. 

THE  GOSPEL  ACCORDING  TO  ST.  JOHN.     By  Rev.  George  Reith, 
M.A.,  Glasgow. 

THE  BOOK  OF  ACTS.     By  Rev.  George  Webster  Thomson,  M.A., 
Aberdeen. 

THE   FIRST  EPISTLE  TO   THE   CORINTHIANS.      By  Rev.   Marcus 
Dods,  D.D.,  Glasgow. 

THE  EPISTLE  TO   THE  PHILIPPIANS.      By   Rev.   James  Mellis, 
M.A.,  Southport. 

THE  EPISTLE  TO  THE  COLOSSIANS.     By  Rev.  Simeon  R.  Macphail, 
M.A.,  Liverpool. 

THE  EPISTLES  OF  ST.  JOHN.      By  Rev.  Professor  Salmond,  D.D., 
Aberdeen. 

CHURCH  AND  STATE.     By  A.  Taylor  Innes,  Esq.,  Advocate,  Edin- 
burgh. 

CHRISTIAN  ETHICS.     By  Rev.  Professor  Lindsay,  D.D.,  Glasgow. 

A  LIFE  OF  ST.  PAUL.      By  Rev.  Tames  Stalker,  M.A.,  Kirkcaldv. 

{Shortly. 

THE  WORK  OF  THE  SPIRIT.       By  Rev.  Professor  Candlish,  D.D. 

A  SHORT  HISTORY  OF  MISSIONS.     By  George  Smith,  LL.D. 

APOLOGETICS.     By  Rev.  James  Iverach,  M.A.,  Aberdeen. 

PALESTINE.     By  Rev.  Arch.  Henderson,  M.A.,  Crieff. 


HANDBOOKS 


FOR 


BIBLE     CLASSES 


EDITED  BY 

REV.  MARCUS  DODS,   D.D., 

AND 

REV.  ALEXANDER  WHYTE,  D.D. 


LESSONS   ON   THE   LIFE   OF  JESUS, 
B  Y  RE  V.    J I  'ILL  I  A  M  S  CE 1  '1IGE0  UE. 


EDINBURGH: 

T.    &    T.    CLARK,    38    GEORGE    STREET. 

1883. 


PRINTED    BV    MORRISON    AND   GIBB 
FOR 

T.    &    T.    CLARK,    EDINBURGH. 

LONDON HAMILTON,    ADAMS,    AND   CO, 

DUBLIN,  ....  GEORGE   HERBKRT. 

NEW   YORK,    ....  SCRIBNER    AND    WELFORD. 


LESSONS 


ON    THE 


LIFE    OF    JESUS, 


BY 

REV.  WILLIAM   SCRYMGEOUR, 

BRIDGEGATE   FREE  CHURCH,   GLASGOW. 


EDINBURGH: 

T.    &    T.     CLARK,     38     GEORGE     STREET. 

1883. 


W  OF 

PRI 

..  NOV  1883  \ 

PREFATORY    NOTE. 


The  aim  of  Mr.  Stalker  in  his  Life  of  Jesus  Christ,  which  forms 
one  of  these  Handbooks,  was  '  to  throw  into  prominence  the 
great  masses  of  our  Lord's  life,  and  point  clearly  out  its  hinge- 
events.'  The  object  of  the  present  volume  is  rather  to  present, 
in  the  order  of  their  occurrence,  all  the  facts  in  the  life  of  Jesus 
recorded  in  the  Gospels,  with  due  regard  to  the  measure  of  their 
importance  and  influence.  But,  since  it  is  impossible  to  separate 
between  the  incidents  of  our  Lord's  life  and  His  teachings,  the 
more  important  of  His  discourses  have  been  noticed,  and  a  brief 
analysis  of  their  contents  given. 

As  all  who  have  tried  to  harmonize  the  Gospel  narratives  know, 
the  task  is  not  an  easy  one.  Still  this  had  to  be  attempted,  if  the 
works  and  words  of  Jesus  were  to  be  given  their  place  in  a 
gradually  unfolding  history.  But  in  every  instance  in  which  the 
work  of  the  Harmonist  is  specially  difficult,  footnotes  have  been 
added,  stating  the  reasons  for  the  order  of  events  followed  in 
the  text. 

The 'Hints  to  Students  and  Teachers,'  appended  to  most  of 
the  Lessons,  are  mainly  intended  to  point  to  the  sources  from 
which  exact  and  full  information  may  be  obtained,  and  to  furnish 
material  for  illustrating  the  subject  of  the  Lesson. 

The  quotations  from  the  New  Testament  are  taken  from  the 
Revised  Version. 


CONTENTS. 


LESSON 

I.  THE  BIRTH  OF  JESUS,  .... 

II.  CHILDHOOD  AND  YOUTH  OF  JESUS, 

II L  THE  CONSECRATION  OF  JESUS  TO  HIS  PUBLIC  M.NISTRY 

IV.  THE  OPENING  OF  OUR  LORD'S  MINISTRY, 

V.  THE  FIRST  JUDEAN  MINISTRY,       . 

VI.  MINISTRY  IN  SAMARIA,      .... 

VII.  BEGINNING  OF  SECOND  GALILEAN  MINISTRY, 

VIII.  EARLY  LABOURS  AT  CAPERNAUM, 

IX.  TOUR  THROUGHOUT  GALILEE,  AND  RETURN  TO   CAPER 
NAUM,  ...... 

X.  CHOICE  OF  THE  APOSTLES,  AND  SERMON  ON  THE  MOUNT 

XL  INCIDENTS  OF  OUR  LORD'S  STAY  AT  CAPERNAUM, 

XII.  SECOND  MISSIONARY  TOUR  THROUGHOUT  GALILEE, 


XIII. 
XIV. 


XVI. 

XVII. 

XVIII. 

XIX. 

XX. 


VISIT  TO  GERGESA,  AND  RETURN, 
MISSION  OF  THE  TWELVE, 
XV.    FEEDING  OF  THE  FIVE  THOUSAND,  AND  EVENTS  FOLLOW 
ING  ON  IT,  . 

JESUS  VISITS  THE  COASTS  OF  TYRE  AND  SIDON,  . 
THE  GREAT  CONFESSION,  .... 
THE  TRANSFIGURATION,  .... 
CAPERNAUM  REVISITED,  .... 
JESUS  AT  THE  FEAST  OF  TABERNACLES,  . 
XXI.    INTERVAL   BETWEEN    THE  FEAST  OF   TABERNACLES  AND 

THE  FEAST  OF  DEDICATION,      . 
XXII.    INCIDENTS      AND      TEACHINGS      DURING      OUR      LORD': 
MINISTRY  IN  PER^EA,    .... 

XXIII.  FEAST  OF  DEDICATION,  AND  RETURN  TO  PER^A, 

XXIV.  FROM   THE    FEAST   OF   DEDICATION    TO   THE   LAST   FASS 

OVER  JOURNEY,  .... 

XXV.    ARRIVAL  AT  BETHANY  AND  ENTRY  INTO  JERUSALEM, 
XXVI.    SECOND  DAY  OF  PASSION  WEEK,    . 
XXVII.    THIRD  DAY  OF  PASSION  WEEK,     . 
XXVIII.    FOURTH  AND  FIFTH  DAYS  OF  PASSION  WEEK,       . 
XXIX.    THE  ARREST  AND  TRIAL  OF  JESUS, 
XXX.    THE  DEATH  AND  BURIAL  OF  JESUS, 
XXXI.    THE  RESURRECTION  OF  OUR  LORD, 
XXXII.    FROM  THE  RESURRECTION  TO  THE  ASCENSION,   , 


LESSONS   ON  THE  LIFE  OF  JESUS, 


LESSON   I. 


THE    BIRTH    OF  JESUS. 


Read  Matt.  i.  ii. ;  Luke  ii.  1-38. 


It  was  foretold  in  prophecy  that  the  one  chosen  to  be  the 
Saviour  of  a  sinful  world  was  to  be  no  mere  man,  but  the  Son 
of  God  (Ps.  ii.  7  ;  Isa.  ix.  6).  But  it  was  foretold  as  clearly 
that  He  should  be  a  member  of  the  human  race  (Gen.  iii.  15),  a 
descendant  of  Abraham  (Gen.  xii.  3),  of  the  seed  of  Jacob  (Gen. 
xxviii.  14),  and  a  scion  of  the  royal  house  of  David  (Isa.  xi.  1). 
Accordingly,  'when  the  fulness  of  the  time  was  come,  God  sent 
forth  His  Son,  made  of  a  woman '  (Gal.  iv.  4). 

Jesus,  alone  of  all  the  children  of  men,  had  no  earthly  father, 
but  was  'the  Son  of  God'  (Luke  i.  35).  But  He  had  an  earthly 
mother,  Mary,  a  virgin  moving  in  a  lowly  station,  but  claiming 
descent  from  Israel's  greatest  king  (Luke  i.  32),  and  who,  though 
not  immaculate,  was  certainly  a  woman  of  singular  purity  and 
nobleness.  Betrothed  in  early  life  to  Joseph,  a  kinsman  of  her 
own,  and  also  of  the  family  of  David1  (Matt.  i.  20),  Mary  was 

1  Matthew  (i.  1-16)  and  Luke  (iii.  23-28)  give  us  genealogical  tables  pro- 
fessing to  state  the  human  pedigree  of  our  Lord.  But  these  two  tables 
present  points  of  difference  so  marked  as  to  have  led  some  to  suppose  that 
the  one  was  designed  to  show  the  descent  of  Joseph,  the  other  that  of  Mary. 
More  probably,  however,  both  were  meant  to  give  what  they  profess  to  give, 

A 


2  LESSONS    ON    THE    LIFE   OF   JESUS. 

in  due  time  wedded  to  him.  Her  husband,  though  but  a  village 
carpenter,  was  a  devout  and  honoured  servant  of  God.  They 
had  their  home  in  Nazareth,  a  little  town  of  no  pretensions  to 
fame,  within  the  territory  of  Zebulun,  in  the  province  of  Galilee. 

But  the  time  drew  near  when  Mary  was  to  be  delivered  of  her 
first-born  child  ;  the  child  of  whom  she  could  say,  in  a  sense  in 
which  no  other  mother  ever  could,  '  I  have  gotten  a  man  from  the 
Lord.'  It  was  not  befitting,  however,  that  such  an  event  should 
take  place  in  an  obscure  and  distant  village  like  Nazareth.  The 
Saviour  long  promised  to  Israel  must  make  His  appearance  in 
circumstances  likelier  to  excite  interest  and  expectation.  He 
must  be  shown  at  the  outset  to  be  the  one  described  by  David 
himself  as  his  son  and  Lord.  It  had  been  divinely  determined 
that  it  should  be  so,  and  that  the  Messiah  should  be  born  in 
Bethlehem,  David's  native  town.  Micah  had  predicted  this  (v.  2) 
in  words  with  which  every  well-instructed  Israelite  was  familiar. 
And  He  who  had  inspired  Micah  to  utter  this  prophecy,  found 
means  for  securing  the  fulfilment  of  it. 

Judaea,  though  nominally  an  independent  kingdom  at  this  time, 
under  the  rule  of  Herod  the  Great,  was  really  subject  to  the 

the  ancestry  of  Joseph.  For  Jesus  was  adopted  by  him  as  his  own  son,  and 
was  generally  regarded  as  being  actually  his  son  ;  and  it  was  of  consequence 
that  the  supposed  father  of  the  one  who  claimed  to  be  the  Messiah,  should  be 
recognised  as  a  descendant  of  David.  But  while  Matthew  takes  Solomon, 
Luke  names  Nathan  as  the  son  of  David  through  whom  the  line  of  ancestry 
runs.  The  explanation  of  this  seems  to  be  that  Matthew  aims  at  giving  the 
line  of  royal  succession,  with  the  view  of  exhibiting  Joseph  as  heir  to  the 
throne  of  David,  while  Luke  seeks  rather  to  present  the  line  of  direct  personal 
descent.  But  the  line  of  Solomon  ended  with  Jehoiachin,  with  regard  to 
whom  Jeremiah  received  the  charge,  '  Write  this  man  childless '  (Jer.  xxii.  30) ; 
and  another  branch  of  David's  family  must  have  been  substituted  for  it.  And 
it  is  remarkable  that  just  at  this  point  the  genealogies  of  Matthew  and  Luke 
meet ;— the  names  of  Salathiel  and  his  son  Zerubbabel  finding  a  place  in  both 
lists.  After  again  diverging,  the  lines  meet  once  more  in  Matthan  or  Matthat, 
the  grandfather  of  Joseph.  If  Joseph  was  the  son  of  Jacob,  as  Matthew 
states, — or  of  Heli,  as  stated  by  Luke, — and  married  Mary,  the  eldest  daughter 
of  his  father's  brother,  the  last  point  of  apparent  conflict  between  the  genea- 
logies disappears,  and  Jesus  is  seen  to  have  been  in  the  strictest  sense  the  sou 
of  David. 


THE    BIRTH    OF   JESUS.  3 

Roman  emperors,  who  appointed  its  kings  and  displaced  them 
at  their  pleasure.  The  Emperor  Augustus,  then  on  the  throne, 
took  a  singular  delight  in  obtaining  from  time  to  time  a  census 
of  the  inhabitants  of  the  countries  under  his  sway.  Shortly  before 
the  birth  of  Jesus  'there  went  out  a  decree  from  Caesar  Augustus, 
that  all  the  world  should  be  taxed'  (Luke  ii.  1).  In  each  country 
under  the  imperial  sway  this  enrolment  would  take  place  in  a 
way  suited  to  the  circumstances  and  habits  of  the  people.  In 
Judaea  it  would  naturally  be  carried  out  by  the  governor  of  Syria, 
with  the  co-operation  of  Herod.  Luke  accordingly  tells  us  (ii.  2) 
that  'this  was  the  first  enrolment  made  when  Quirinius  was 
governor  of  Syria/  * 

In  accordance  with  national  custom,  the  men  of  Israel  were 
enrolled,  not  at  their  place  of  residence,  but  rather  at  the  place 
with  which  they  were  connected  by  the  ties  of  tribe  or  family. 
Hence  Joseph  and  Mary  went  southwards  to  Bethlehem,  to  be 
enrolled  there.  It  must  have  taken  at  least  four  days'  journey 
to  bring  them  from  their  home  in  Nazareth  to  the  city  of  David. 
When  they  found  their  way  to  the  inn,  it  appeared  that  every 
one  of  the  apartments  running  off  from  the  court  had  already  its 
full  complement  of  inmates.  So  that  all  that  could  be  done  was 
to  secure  some  corner  of  the  square  reserved  for  the  cattle,  and 
take  possession  of  it.  And  it  was  there  that  the  pangs  of  travail 
came  upon  Mary,  and  that  she  gave  birth  to  the  child  Jesus,  and, 
after  wrapping  Him  in  swaddling-clothes,  laid  Him  in  a  manger. 

Yet,  lowly  as  were  the  circumstances  in  which  the  birth  of  the 
Saviour  took  place,  the  event  was  one  over  which  heaven  held 
jubilee.  And  the  joy  of  heaven  was  made  known  to  men  on 
earth.  For  shepherds,  who  were  watching  over  their  flocks  that 
night  in  the  fields  around  Bethlehem,  were  startled  by  a  light 

1  At  one  time  great  difficulty  was  thought  to  attach  to  this  statement  of 
Luke's,  from  its  being  considered  an  unqestionable  fact  that  P.  Sulp.  Quirinius 
did  not  enter  on  the  governorship  of  Syria  till  ten  years  after  our  Lord's  birth. 
But  recent  investigations  have  shown  that  he  held  this  office  twice,  and  that 
it  was  during  his  first  tenure  of  it  that  the  census  spoken  of  was  taken. 


4  LESSONS    ON    THE    LIFE   OF   JESUS. 

shining  all  around  them,  which  they  could  only  think  of  as  'the 
glory  of  the  Lord,'  and  were  addressed  by  an  angel  in  these 
words  :  '  Fear  not !  for,  behold,  I  bring  you  good  tidings  of  great 
joy,  which  shall  be  to  all  the  people  ;  for  there  is  born  to  you 
this  day  in  the  city  of  David  a  Saviour,  which  is  Christ  the  Lord.' 
And,  while  he  spoke,  a  multitude  of  the  heavenly  host  appeared, 
and  filled  earth  and  sky  with  the  strains  of  a  song,  the  sweetest 
that  had  ever  fallen  on  mortal  ears,  and  the  refrain  of  which  was, 
'  Glory  to  God  in  the  highest,  and  on  earth  peace  among  men,  in 
whom  He  is  well  pleased.'  When  the  song  had  ceased  and  the 
heavenly  visitants  had  passed  away,  the  shepherds  sought  the 
inn,  and  found  there  the  babe  lying,  as  they  had  been  told,  in 
the  manger,  and  rendered  Him  their  adoring  homage  (Luke 
ii.  1-20). 

When  a  week  had  passed,  the  child  was  circumcised,  like  other 
Jewish  children,  and  received  the  name  of  Joshua  or  Jesus  {i.e. 
Jehovah's  salvation),  the  name  which  God  had  selected  for  Him 
as  the  One  who  should  save  men  from  their  sins  (Luke  i.  31,  ii.  21). 
When  other  three-and-thirty  days  had  come  and  gone,  Joseph 
and  Mary  went  up  to  Jerusalem,  to  present  the  sacrifice  in  all 
such  cases  required  of  a  mother.  That  sacrifice  ordinarily  con- 
sisted of  a  yearling  lamb  for  a  burnt-offering,  and  a  turtle-dove 
or  young  pigeon  as  a  sin-offering  (Lev.  xii.  1-8).  But  the  poor 
were  allowed  to  substitute  for  the  lamb  another  turtle-dove  or 
pigeon.  And  Mary  was  not  ashamed  to  make  acknowledgment 
of  her  poverty  by  presenting  the  less  costly  offering.  Joseph  and 
she  also  presented  the  child  to  the  Lord  as  their  first-born  son, 
and  redeemed  Him  from  the  obligation  to  serve  in  the  sanctuary 
by  making  the  payment  of  five  shekels  (Num.  xviii.  15,  16). 

The  parents  had  just  entered  the  courts  of  the  temple  on  this 
errand,  when  they  were  accosted  by  the  aged  Simeon,  to  whom 
there  had  been  given  the  assurance  that,  ere  his  eyes  closed  in 
death,  he  should  look  on  the  Saviour.  Instantaneously  recog- 
nizing in  the  child  Jesus  the  One  who  should  be  the  consolation 
of  Israel,  he  took  Him  in  his  arms,  and  said,  '  Lord,  now  lettest 


THE    BIRTH    OF   JESUS.  5 

Thou  Thy  servant  depart  in  peace,  for  mine  eyes  have  seen  Thy 
salvation.'  Scarcely  had  he  finished  speaking,  when  a  saintly 
woman  named  Anna,  who,  after  a  brief  married  life  of  seven 
years,  had  seen  eighty-four  years  of  widowhood,  came  forward 
under  a  similar  impulse,  and  gave  thanks  to  God  for  having  sent 
redemption  to  His  people  (Luke  ii.  21-38). 

Shortly  afterwards  there  appeared  in  Jerusalem  certain 
strangers  from  the  far  East,  whose  coming  excited  universal 
attention.  They  belonged  to  the  order  of  the  Magi,  well  known 
in  Persia  and  other  lands,  and  revered  for  their  wisdom,  and 
specially  for  their  reputed  knowledge  of  things  to  come.  They 
told  that,  as  they  had  been  scanning  the  heavens,  they  had 
observed,  in  that  part  of  the  sky  which  had  special  influence  over 
Judaea,  a  bright  star  altogether  new  to  them,  the  appearance  of 
which  seemed  to  announce  the  birth  of  some  great  king.  Their 
story  could  not  but  deeply  interest  all  to  whom  it  was  reported. 
Herod,  who  happened  at  the  time  to  be  residing  in  his  palace  on 
Mount  Zion,  heard  of  the  distinguished  visitors,  and  of  the  errand 
on  which  they  had  come  ;  and,  concluding  that  their  inquiries 
had  reference  to  the  kingly  deliverer  whom  Israel  had  long  been 
expecting,  he  called  together  the  most  learned  men  of  the  nation, 
and  demanded  of  them  '  where  the  Christ  should  be  born.'  '  In 
Bethlehem  of  Judaea,'  was  the  answer  at  once  given  ;  and  the 
well-known  prediction  of  Micah  was  cited  as  settling  the  point. 

Herod's  object  in  wishing  to  ascertain  the  birthplace  of  the 
Christ  was  of  the  most  sinister  kind.  Old  age  and  disease  fore- 
warned him  that  his  reign  was  now  near  a  close.  Detested  by 
the  nation  over  which  he  ruled,  he  knew  that  his  death  would  be 
hailed  with  joy,  and  that  his  dynasty  was  likely  to  be  short-lived. 
If,  therefore,  the  Messiah  had  been  born,  the  death-knell  of  him- 
self and  his  family  might  well  seem  to  have  been  rung.  But  he 
must  exert  all  his  ingenuity  to  avert  such  a  disaster.  There  will 
be  the  greater  likelihood  of  his  succeeding  in  doing  this,  if  he 
should  appear  to  be  himself  longing  for  the  advent  of  the  Christ, 
and  ready  to  welcome  Him  and  lay  his  authority  and  resources  at 


6  WESSONS   ON    THE   LIFE   OF   JESUS. 

His  feet.  In  pursuance  of  this  plan,  Herod,  having  obtained  a 
confidential  interview  with  the  Magi,  questioned  them  closely  as 
to  the  time  when  the  star  appeared,  and  then  charged  them  to  go 
to  Bethlehem  and  search  diligently  for  the  new-born  king,  and 
report  the  result  of  their  inquiries  to  him.  If  these  measures 
were  carried  out,  the  crafty  and  unscrupulous  tyrant  made  sure 
of  getting  hold  of  the  Christ  and  of  making  short  work  of  Israel's 
most  cherished  hopes. 

Immediately  after  this  interview  with  Herod,  the  wise  men 
set  out  for  Bethlehem.  And  the  star  which  they  had  seen  in  the 
east  shone  brightly  forth  on  them  again,1  as  if  to  light  them  to 
the  spot  to  which  their  steps  were  bent ;  and  as  they  entered  the 
city  of  David,  it  seemed  right  above  them,  showing  the  very 
house  in  which  the  child  Jesus  was  to  be  found.  Entering  the 
house  thus  indicated  to  them,  they  saw  the  child  in  His  mother's 
arms,  and,  falling  down  before  Him,  did  Him  lowly  reverence. 
Then,  opening  the  treasure-chests  which  they  had  brought  with 
them,  they  took  of  their  contents  and  presented  to  Him  such  an 
offering  as  seemed  suitable  to  a  king,  '  Gold,  and  frankincense, 
and  myrrh.' 

It  is  deeply  interesting  to  find  these  representatives  of  the 
Gentile  world  welcoming  the  newly-born  Saviour,  of  whom  it  had 
been  foretold  that  He  should  be  'for  a  light  to  lighten  the 
Gentiles,'  as  well  as  the  One  who  should  '  raise  up  the  tribes  of 
Jacob'  (Isa.  xlix.  6).  Most  interesting  is  it  also  to  see,  side  by 
side  with  the  shepherds  of  Bethlehem,  some  of  the  members  of  a 

1  The  star  seen  by  the  Magi  was  probably  a  temporary  star,  such  as  blazed 
forth  in  a.d.  1572,  and,  after  passing  through  a  variety  of  phases,  dis- 
appeared about  two  years  afterwards.  Such  a  star  would  be  the  more  likely 
to  attract  attention,  and  to  be  thought  of  as  betokening  the  occurrence  of 
great  events  in  Judasa,  that,  a  few  years  before  the  birth  of  our  Lord,  there 
had  been  no  fewer  than  three  conjunctions  of  the  planets  Jupiter  and  Saturn 
in  the  sign  of  Pisces,  a  quarter  of  the  heavens  with  which  the  fortunes  of  the 
Jewish  people  were  regarded  as  closely  allied.  Such  remarkable  phenomena 
would  seem  the  more  significant,  that  there  had  spread  throughout  the  world 
1  an  ancient  and  stedfast  opinion '  that  the  Jews  would  about  this  time  play 
an  important  part  in  human  affairs  (Suet.  Vesflcts,  c.  iv.). 


THE    BIRTH    OF   JESUS.  7 

class  who  would  have  been  regarded  as  the  fittest  of  their  time 
to  represent  the  intellect  and  science  of  the  world,  kneeling 
reverently  before  Him  of  whom  all  men  have  equal  need,  and 
in  whom  the  rich  and  the  poor,  the  learned  and  the  unlearned, 
equally  find  a  Saviour.1 

The  Magi  did  not  return  to  Herod,  having  received  in  a  dream 
divine  forewarning  of  his  intentions.  And  enraged  at  finding 
himself  befooled,  but  resolved  not  to  be  baffled,  the  king  gave 
orders  that  all  the  children  in  Bethlehem  under  two  years  of  age 
should  be  put  to  death.  The  cruel  edict  was  carried  out ;  and 
there  arose  such  a  wail  of  grief  from  Bethlehem  as  to  suggest 
that  at  last  the  prophecy  had  been  fulfilled  :  'A  voice  was  heard 
in  Ramah,  lamentation  and  bitter  weeping ;  Rachel  weeping  for 
her  children  refused  to  be  comforted,  because  they  were  not' 
(Jer.  xxxi.  15).  The  inhuman  deed  has  not  been  recorded  by  any 
historian,  save  the  evangelist  Matthew.  But  it  harmonizes  well 
with  the  character  of  the  tyrant  who  murdered  nearly  all  who  had 
any  claim  upon  his  love ;  who,  five  days  before  his  own  death, 
secured  the  execution  of  one  of  his  sons  ;  and  who  gave  orders 
that  the  leading  men  of  the  Jewish  nation  should  lose  their  life  at 
the  moment  at  which  he  died,  that  so  his  death  might  cause 
something  like  universal  sorrow. 

The  child  Jesus,  however,  escaped  the  doom  marked  out  for 
Him.  For  Joseph  received  in  a  dream  the  charge  to  flee  with 
Him  into  Egypt,  and,  acting  on  the  hint,  fled  that  very  night 
(Matt.  ii.  1-18). 

1.  What  are  the  leading  prophecies  which  represent  the  Messiah  as 

a  descendant  of  David? 

2.  From  what  point  do  the  genealogical  lines  given  in  Matt.  i.  and 

Luke  iii.  diverge?     Aftd  how  is  it  possible  to  harmonize  them  ? 

1  There  has  been  much  discussion  as  to  the  exact  date  of  our  Lord's  birth. 
It  is  certain  that  He  was  not  born  in  the  year  usually  regarded  as  that  of  the 
Christian  era,  viz.  in  A.u.c.  754;  for  Herod  the  Great  died  in  April 
A.u.c.  750.  Probably  the  birth  of  Jesus  occurred  in  the  beginning  of  that 
year,  or  towards  the  end  of  the  year  preceding  it. 


8  LESSONS    ON    THE    LIFE    OF   JESUS. 

3.  When  did  the  consecration  of  a  first-born  son  to  God  become  an 

established  usage  in  Israel  ? 

4.  What  ancient  prophecy,  uttered  by  one  of  their  own  order,  may 

have  led  the  Magi  to  connect  the  birth  of  the  Messiah  with  the 
appearance  of  a  star? 

5.  When  was  the  accepted  date  of  our  Lord's  birth  authoritatively 

fixed? 

HINTS  TO  STUDENTS  AND  TEACHERS. 

1.  For  the  character  and  reign  of  Herod,  see  Joseph.  Antiq.,  Books 
XIV.-XVII.,  and  Wars  of  the  Jews,  Book  I.  chaps,  x.-xxxiii. 

2.  A  good  synopsis  of  the  various  views  as  to  the  taxing  mentioned  in 
Luke  ii.  I,  2,  is  given  in  Andrews'  Life  of  our  Lord,  pp.  65-74.  And  a 
clear  statement  of  the  reasons  for  holding  that  Cyrenius  was  twice 
governor  of  Syria,  is  to  be  found  in  Alford's  note. 

3.  The  article  headed  '  Magi '  in  Smith's  Bibl.  Diet,  is  full  of  interest- 
ing matter. 

4.  Chap.  iii.  of  Neander's  Life  of  Christ  treats  in  a  most  instructive 
way  of  the  events  connected  with  our  Lord's  birth. 

5.  Read  Milton's  noble  hymn  on  the  Nativity,  beginning  '  It  was  the 
Winter  wild.'  Next  to  it  ranks  C.  Wesley's  'Hark  how  all  the  welkin 
rings.' 


LESSON    II. 

CHILDHOOD   AND  YOUTH  OF  JESUS 

Read  Matt.  ii.  19-23  ;  Luke  ii.  40-52. 

The  residence  of  the  holy  family   in  Egypt  probably   did   not 

extend  over  many  months.     Immediately  on  the  death  of  Herod, 

Joseph  was  apprized  of  the  event,  and  told  that  now  he  might 

return  to  his  fatherland  with  safety.     Both  Mary  and  he  would 

appear  to  have  thought  of  taking  up  their  abode  permanently  in 

Bethlehem,  which,  as  the  home  of  their  ancestors,  had  always 

been  dear  to  them,  and,  as  the  birthplace  of  Him  who  was  the 

Hope  of  Israel,  had  now  a  peculiar  sacredness  in  their  eyes.     But 

hearing  that  Archelaus,  who  inherited  many  of  the  worst  qualities 

of  his  father  Herod,  was  ethnarch   of  Judaea,  they  deemed  it 

advisable  to  return  to  Galilee,  which  was  under  the  gentler  sway 

of  Antipas.     Accordingly  they  found  their  way  back  to  Nazareth, 

and  resolved  to  make  it  henceforward  their  home. 

Nazareth,  the  scene  of  our  Lord's  early  life,  is  one  of  the  most 

interesting  of  the  towns  of  Palestine.     The  hill  on  the  side  of 

which  it  is  situated  rises  behind  it   to  a  height  of  nearly  five 

hundred  feet.     Reaching  down  from  the  town   into  the  valley 

beneath  it  there  are  gardens,  separated  from  each  other  by  hedges 

of  cactus,  in  which  the  fig-tree,  the  olive,  the  orange,  and  the 

pomegranate  grow  luxuriantly.     From  the   summit   of  the  hill 

above  the  town  a  view  of  unsurpassed   beauty  presents   itself, 

embracing  Hermon  and  Tabor  and  Carmel  and  the  shore  of  the 

great   Mediterranean.     Along  the  narrow  streets  of  that  town, 

9 


JO  LESSONS    ON    THE    LIFE   OF   JESUS. 

when  the  period  of  infancy  had  passed  by,  the  child  Jesus  moved 
on  many  an  errand.  Among  the  thyme  and  wild-flowers  beauti- 
fying the  hillside  His  feet  often  wandered.  And  from  the  brow  of 
the  hill  by-and-by  He  obtained  a  glimpse  of  the  great  world  lying 
outside  of  that  pleasant  valley. 

Like  all  children,  Jesus  was  during  His  earliest  years  most  under 
His  mother's  eye.  She  would  teach  Him  all  that  she  herself  knew, 
and  specially  all  that  she  knew  of  God.  Under  the  stimulating 
and  guiding  influence  of  Mary's  teaching  and  training,  '  the  child 
grew,  and  waxed  strong  in  spirit,  filled  with  wisdom  ;  and  the 
grace  of  God  was  upon  Him '  (Luke  ii.  40).  There  was  growth 
in  mind  as  well  as  in  body ;  all  the  mental  faculties  being  gradu- 
ally drawn  into  exercise  and  strengthened,  and  leading  Him 
onward  to  increasing  fulness  of  knowledge.  And  one  of  the  chief 
sources  of  this  growing  intellectual  enrichment  is  to  be  thought 
of  as  instruction  in  Bible  truth,  delightedly  given,  and  delightedly 
received. 

In  the  home  in  which  Jesus  was  brought  up  there  came  also  to 
be  other  children  besides  Himself, — brothers  named  James,  and 
J oses,  and  Simon,  and  Judas  ;  and  sisters  too,  with  whose  names 
the  people  of  Nazareth  were  familiar  (Matt.  xiii.  55).  And,  in 
intercourse  with  them,  Jesus  made  acquaintance  with  human 
nature,  and  learned  to  practise  brotherly  sympathy  and  forbear- 
ance and  helpfulness.  In  that  home  circle  also  He  learned  not 
a  little  regarding  sin,  and  had  early  experience  of  sorrow  and  of 
trial. 

Only  one  incident  in  the  child-life  of  Jesus  has  been  preserved 
to  us,  that  recorded  in  Luke  ii.  41-50.  Joseph  and  Mary,  who 
were  in  the  habit  of  going  up  together  to  Jerusalem  on  occasion 
of  the  great  feasts,  when  the  child  had  completed  His  twelfth 
year,  and  had  attained  the  standing  of  a  '  son  of  the  law,'  deter- 
mined to  take  Him  with  them  to  the  feast  of  the  Passover. 
This  first  visit  to  the  Holy  City  could  not  but  deeply  interest 
Him.  But,  with  whatever  interest  He  may  have  looked  on 
Jerusalem,  'builded  as  a  city  that  is  compact  together,'  what 


CHILDHOOD    AND    YOUTH    OF    JESUS.  II 

most  deeply  moved  Him  was  the  temple  with  its  solemn  services. 
As  often  as  it  was  possible  for  Him  to  take  the  way  to  it,  He 
was  there.  And  even  when  the  feast-days  were  over,  and  the 
Galilean  pilgrims  set  out  on  their  journey  homewards,  He  tarried 
behind  in  Jerusalem,  out  of  His  love  for  the  house  of  God.  i 
Amid  the  excitement  and  bustle  of  the  hour,  Mary  and  her 
husband  had  lost  sight  of  the  child,  and  it  was  not  till  the  first 
stage  of  the  journey  was  reached  that  they  missed  Him.  Aftei 
three  days  spent  in  searching  for  Him,  He  was  found  at  last  in 
the  temple,  sitting  in  the  midst  of  the  Rabbis,  both  hearing  them 
and  asking  them  questions.  And  when  Mary,  in  tones  of 
complaint,  said  to  Him, '  Son,  why  hast  thou  thus  dealt  with  us  ? 
behold,  thy  father  and  I  have  sought  thee  sorrowing/  He  gave 
the  profoundly  significant  reply,  '  How  is  it  that  ye  sought  me  ? 
Wist  ye  not  that  I  must  be  in  my  Father's  house?'  (or  'about 
my  Father's  business?').  The  reply  was  a  remarkable  one.  It 
showed  a  mind  thoroughly  aroused, — a  conviction  that  between 
God  and  Himself  there  existed  a  relationship  quite  peculiar, — the 
feeling  that,  as  being  in  a  special  sense  God's  Son,  He  must  find 
His  chief  occupation  in  the  things  of  God. 

After  this  striking  incident,  Jesus  continued  to  render  the  same 
filial  obedience  as  before  to  His  mother,  and  to  him  who  occupied 
a  father's  place  and  faithfully  fulfilled  a  father's  duty  —  'He 
was  subject  unto  them.'  And  He  'increased  in  wisdom  and 
stature,'  advancing  step  by  step  towards  the  possession  of  the 
full  powers  and  acquisitions  of  manhood.  He  grew  also  'in 
favour  with  God,'  as  one  grace  of  character  after  another 
blossomed  forth,  and  bore  its  lovely  and  pleasant  fruit.  And 
He  grew  'in  favour  with  man,'  as  His  beauty  of  character 
came  more  and  more  clearly  out,  and  as  the  love  which  He 
cherished  to  all  showed  itself  ever  more  fully  in  word  and  deed 
(Luke  ii.  51,  52). 

When  childhood  passed  over  into  youth,  it  was  not  to  a  life 
of  study  under  any  of  the  Rabbis  that  Jesus  felt  Himself  drawn. 
He  never  enrolled  Himself  as  a  pupil  in  any  of  the  schools  of 


12  LESSONS   ON    THE   LIFE   OF   JESUS. 

the  recognised  masters  in  Israel.  This  was  so  well  known  that 
men  afterwards  asked,  '  How  knoweth  this  man  letters,  having 
never  learned?'  He  may  have  visited  Jerusalem  often,  and  on 
such  occasions  may  have  made  that  intimate  acquaintance  with 
the  character  and  doctrines  of  Pharisees,  and  Sadducees,  and 
scribes,  of  which  His  teachings  give  abundant  evidence.  But 
during  these  early  years,  His  life  as  a  whole  was  spent  at  Nazareth, 
and  to  outward  appearance  was  simply  the  life  of  a  working- 
man,  who  passed  as  '  the  carpenter's  son '  (Matt.  xiii.  55),  and 
was  Himself  known  as  'the  carpenter'  (Mark  vi.  3).  Such  a 
life  had  the  advantage  of  bringing  Him  into  contact,  not  with 
the  few,  but  with  the  many, — of  making  Him  acquainted  with 
human  nature  as  it  manifests  itself  in  everyday  life, — and  of 
giving  Him,  through  the  medium  of  personal  experience,  a 
knowledge  of  the  wants,  the  evils,  and  the  trials,  which  go  far 
to  make  up  the  ordinary  lot  of  man. 

There  was  one  thing  all-important  for  Jesus  to  know,  which 
Nazareth,  little  to  its  credit,  gave  Him  opportunity  of  making 
intimate  acquaintance  with.  Among  the  towns  of  Galilee, 
Nazareth  had  obtained  for  itself  the  unenviable  notoriety  of 
being  the  one  most  deeply  sunk  in  sin.  This  was  the  opinion 
entertained  regarding  it  by  those  who  lived  nearest  to  it,  and 
who  knew  it  well  (John  i.  46).  In  Galilee  generally  it  had  come 
to  be  a  proverb  that  no  good  thing  could  be  expected  to  come 
out  of  Nazareth.  Jesus  must  therefore  have  been  called  on  from 
His  earliest  years  to  resist  the  evil  influences  at  work  around 
Him.  And  it  is  one  of  the  incidental  evidences  of  His  essential 
sinlessness,  that,  though  brought  up  in  Nazareth,  and  spending 
childhood  and  youth  there,  —  the  whole  period  during  which 
human  character  is  in  process  of  formation, — He  came  forth 
from  it  uncontaminated  by  its  sin. 

Yet  He  saw  all  that  sin,  and  was  grieved  with  it,  and  felt  it 
a  burden  pressing  heavily  on  His  heart.  He  knew  that  in  the 
sin  of  Nazareth,  the  sin  of  the  whole  world  was  only  too  faithfully 
mirrored.     He  could  not  conceal  from  Himself  the  fact  that  He 


CHILDHOOD    AND    YOUTH    OF   JESUS.  13 

was  the  one  holy  being  in  the  midst  of  a  race  of  sinners.  His 
love  to  men  moved  Him  to  long  intensely  for  their  salvation,  and 
to  make  earnest  study  of  the  promises  of  salvation  which  God 
had  given.  The  knowledge  that  He  was  in  a  peculiar  sense  the 
Son  of  God,  and  also  the  only  sinless  One  whom  the  world 
contained,  might  well  suggest  to  Him  that  He  was  the  One 
designed  to  be  the  world's  Saviour.  When  this  had  become 
His  firm  conviction,  He  would  seek  to  prepare  Himself  for  the 
work  requiring  to  be  done  by  earnest  meditation  on  it,  and  by 
communion  with  His  Father  regarding  it.  The  great  aim  of 
the  work  would  be  firmly  settled,  the  general  plan  of  it  sketched, 
and  the  means  required  for  the  prosecution  of  it  chosen.  Years 
were  doubtless  spent  in  preparation  of  this  kind.  And,  when 
at  length  Jesus  emerged  from  the  seclusion  of  Nazareth,  and, 
separating  Himself  from  everything  else,  set  Himself  to  the 
achievement  of  man's  salvation  as  the  one  employment  of  His 
life,  it  was  as  One  who  knew  well  what  He  proposed  to  do,  and 
who  was  well  equipped  for  the  doing  of  it. 

1.  At  zvhat  age  was  a  Jewish  lad  expected  to  make  a  personal  pro- 

fession of  religion  ?  and  why  ? 

2.  What  were  the  great  festivals  at  tvhich  it  was  incumbent  on  the 

men  of  Israel  to  present  themselves  before  the  Lord? 

3.  Why  has  the  one  incident  in  our  Lord's  childhood,  recorded  in 

Luke  ii.  41-50,  been  singled  out  for  special  notice? 

4.  Hoiv  can  it  be  said  of  One  who  from  the  beginning  was  perfectly 

holy,  that  He  'grew  in  favour  with  God'  ? 

5.  In  what  occupation  was  the  youth  of  Jesus  passed, — and  what 

lessons  are  to  be  learned  from  this  ? 

6.  What  preparation  did  our  Lord  during  His  early  years  make  jor 

His  great  work  ? 


HINTS  TO  STUDENTS  AND  TEACHERS. 

1.  For  a  charming  picture  of  Nazareth,  see  Farrar's  Life  of  Christ, 
chap.  v. 

2.  The  circumstances  in  which  the  childhood  and  youth  of  Jesus  were 
Dassed.  and  the  influence  of  these  in  moulding  His  character,  are  well 


14  LESSONS    ON    THE    LIFE    OF    JESUS. 

described  in  Keim's  Geschichte  Jesu,  pp.  105-116;  also  in  Beecher's  Life 
Christ  Jo  chap.  iv. 

3.  As  to  the  possibility  of  a  sinless  development  in  Jesus,  read  pp. 
310-316  of  Professor  Brace's  work  on  The  Humiliation  of  Christ. 

4.  The  various  views  held  regarding  'the  brethren  of  Jesus'  are  well 
stated  by  Andrews,  pp.  97-108. 


LESSON    III. 

THE  CONSECRATION   OF  JESUS  TO   HIS   PUBLIC  MINISTRY. 

Read  Matt.  iii.  i-iv.  n  ;  Mark  i.  1-15;  Luke  iii.  1-23,  iv.  1-13. 

When  Jesus  was  now  thirty  years  of  age,  separating  Himself 
from  everything  else,  He  determined  to  address  Himself  to  what 
He  had  long  recognized  as  the  work  given  Him  to  do.  Events 
had  been  preparing  the  way  for  His  entrance  on  that  work. 
The  whole  land  had  been  stirred  by  the  appearance  of  one  who 
irresistibly  reminded  men  of  the  prophets  of  old.  It  was  John, 
the  son  of  the  priest  Zacharias  and  his  wife  Elizabeth,  who, 
after  withdrav/ing  himself  for  years  from  the  haunts  of  men,  that 
he  might  hold  undisturbed  communion  with  his  own  spirit  and 
with  God,  had  come  forth  from  his  seclusion  with  a  message  to 
Israel.  He  came  into  all  the  country  about  Jordan,  crying, 
'  Repent  ye,  for  the  kingdom  of  heaven  is  at  hand.'  He  spoke 
as  one  who  had  a  divine  warrant  to  speak.  The  sanctity  of 
his  life  obtained  for  him  a  reverential  hearing.  And  his  very 
appearance,  as  with  unshorn  Nazarite  locks  and  in  rough 
camel's  hair  raiment  he  presented  himself  to  the  people,  startled 
and  awed  men. 

The  news  that  once  more  God  had  raised  up  a  prophet  in  the 
midst  of  Israel  had  spread  throughout  the  length  and  breadth  of 
the  land.  From  Jerusalem  and  all  Juda?a  and  Galilee,  men  of 
all  ranks  and  classes  had  crowded  into  the  wilderness,  to  look 
on  and  listen  to  him.  They  had  heard  with  joy  that  the  kingdom 
of  God,  of  which  ancient  prophets  had  spoken,  and  which  Israel 


1 6  LESSONS    ON   THE   LIFE   OF   JESUS. 

had  through  centuries  of  oppression  been  sighing  for,  was  at  last 
about  to  be  set  up.  They  had  learned  from  John  that  he  was 
but  the  herald  sent  in  advance  of  the  coming  King,  to  cry  aloud 
to  all  whose  ear  he  could  gain,  '  Prepare  ye  the  way  of  the  Lord  : 
make  His  paths  straight.'  They  had  been  told  that  the  pre- 
paration needed  was  universal  repentance,  and  that  only  they 
who  made  that  preparation  could  escape  'the  wrath  to  come.' 
They  had  been  called  on  to  submit  to  immersion  in  the  waters 
of  Jordan,  in  token  of  their  willingness  to  receive  cleansing  from 
sin,  a  cleansing  which  John  himself  could  not  give,  but  which 
would  be  given  by  the  Mighty  One  whose  coming  he  foretold. 
And  many,  as  they  listened  to  the  preacher's  burning  words,  had 
been  moved  to  repentance  and  baptized  by  him  in  Jordan, 
confessing  their  sins. 

Rumours  of  the  great  religious  awakening  were  borne  to 
Nazareth,  and  deeply  interested  Jesus.  As  He  heard  of  the 
influence  exercised  by  the  Baptist  over  the  consciences  of  men, 
He  rejoiced,  and  longed  to  be  on  the  spot,  to  look  on  the  good 
work  that  had  been  so  auspiciously  begun,  and  to  further  it.  He 
felt  that  the  moment  had  arrived  when  He  must  take  action,  and 
enter  on  the  labours  destined  for  Him.  He  must  follow  in  the 
footsteps  of  the  ploughman  who  had  broken  up  the  fallow  ground, 
and  must  scatter  broadcast  over  the  furrows  the  good  seed  of  the 
kingdom.  With  this  view  He  set  out  for  Judaea,  and,  reaching 
the  lower  fords  of  Jordan,  passed  over  to  Bethabara  (or  Bethany), 
where  John  was  at  the  time  baptizing.  At  length,  after  listening 
for  a  time  to  the  preaching  of  John,  Jesus  came  forward  to  sub- 
mit Himself  to  the  rite  of  baptism.  But  the  attention  of  the 
Baptist  had  already  been  drawn  to  Him,  and  he  had  observed  in 
Him  the  marks  of  a  purity  and  elevation  of  character  distinguish- 
ing Him  from  all  others,  and  had  thought  that  this  might  be  the 
Messiah  whose  coming  he  had  been  privileged  to  foretell. 

Under  the  influence  of  such  feelings,  he  said  to  Jesus,  '  I  have 
need  to  be  baptized  of  Thee,  and  comest  Thou  to  me  ?'  But  the 
answer,  '  Suffer  it  to  be  so  now  ;  for  thus  it  becometh  us  to  fulfil 


CONSECRATION    OF   JESUS   TO    HIS    PUBLIC    MINISTRY.       1 7 

alt  righteousness,'  at  once  removed  his  scruples.  Jesus  felt  that 
it  was  a  seemly  thing  that  He,  holy  as  He  was,  should  in  this  j 
way  acknowledge  the  suitableness  of  a  divine  ordinance  justly 
prescribed  for  men.  He  submitted  to  be  baptized,  just  as  He 
submitted  to  all  the  humiliation  which  came  to  Him  because  of 
His  having  united  Himself  with  sinners.  He  saw  also  that,  in 
going  down  beneath  the  waters  of  Jordan  and  then  emerging  from 
them,  there  would  be  presented  an  impressive  symbol  of  the  fact 
that  He  was  now  leaving  ordinary  earthly  work  behind  Him,  and 
entering  on  a  new  and  higher  life. 

Giving  way  to  His  earnest  desire,  John  baptized  Him.  On 
coming  forth  from  the  water,  as  He  knelt  down  on  the  river's 
bank  to  pray  (Luke  iii.  21),  'Lo,  the  heavens  were  opened  to 
Him,  and  He  saw  the  Spirit  of  God  descending  like  a  dove,  and 
coming  upon  Him/  This  descent  of  the  Spirit  on  Jesus  inti- 
mated the  bestowal  on  Him  of  a  fulness  of  spiritual  power, 
endowing  His  human  nature  with  all  the  qualifications  requisite 
for  the  work  to  which  He  had  consecrated  Himself.  It  was  the 
divine  anointing  of  Him  for  the  office  of  Redeemer,  so  that  He 
might  now  stand  forth  in  the  view  of  all  men  as  the  Christ. 
And,  accompanying  this  sign,  there  came  a  voice  from  heaven, 
saying, 'This  is  my  beloved  Son,  in  whom  I  am  well  pleased.' 
This  solemn  acknowledgment  of  Jesus  by  His  Father,  and  the 
bestowal  of  the  Spirit  on  Him  in  measureless  fulness,  constituted 
a  distinct  call  to  Him  to  enter  openly  and  at  once  on  the  great 
work  to  which  He  had  felt  Himself  drawn. 

But  the  supernatural  events  connected  with  the  baptism  of 
Jesus  had  significance  for  John  also.  He,  too,  witnessed  the 
descent  of  the  Spirit  on  Jesus,  and  heard  the  voice  from  heaven 
that  proclaimed  Him  God's  beloved  Son  ;  and  what  he  saw  and 
heard  he  fully  understood  the  meaning  of.  '  I  saw  the  Spirit 
descending  from  heaven  like  a  dove,'  said  he  afterwards,  '  and  it 
abode  upon  Him  :  and  I  knew  Him  not ;  but  He  that  sent  me  tc 
baptize  with  water,  the  same  said  unto  me,  Upon  whom  thou 
shalt  see  the  Spirit  descending  and  remaining  on  Him,  the  same 

B 


1 8  LESSONS   ON   THE   LIFE   OF   JESUS. 

is  He  which  baptizeth  with  the  Holy  Ghost ;  and  I  saw  and  bare 
record  that  this  is  the  Son  of  God  '  (John  i.  32-34). 

Immediately  on  receiving  this  call  to  enter  on  His  work  as 
Redeemer,  Jesus  withdrew  from  the  neighbourhood  of  Jordan, 
and,  entering  the  wilderness  of  Judaea,  pressed  onward  to  its 
loneliest  recesses.  He  did  so  under  the  influence  of  a  spiritual 
pressure  mighty  and  irresistible.  He  went,  impelled  by  the 
necessity  of  pouring  out  His  heart  in  solitude  before  God,  and  of 
engaging  in  earnest  meditation  on  the  work  before  Him.  He 
went  also  to  meet  the  great  enemy  whose  works  He  had  come  to 
destroy. 

For  forty  days  Jfesus  continued  in  the  wilderness  ;  and  during 
all  that  time  He  was  without  food.  Nor  did  He  feel  the  want  of 
it,  for  the  spiritual  exercises  in  which  He  was  absorbed  raised 
Him  above  all  thoughts  on  the  necessities  of  the  body.  During 
the  forty  days  many  a  temptation  was  presented  to  Him  (Luke 
iv.  2).  But  it  was  at  the  close  of  that  time  that '  the  Tempter 
came  to  Him '  (Matt.  iv.  3),  to  ply  Him  with  the  most  insidious 
temptations  at  his  command.  Jesus  was  now  an  hungered ;  and 
Satan,  availing  himself  of  this  fact,  said  to  Him  :  '  If  Thou  be  the 
Son  of  God,  command  that  these  stones  be  made  bread.5  He 
would  have  Him  put  forth  the  supernatural  power  undoubtedly 
belonging  to  Him  as  God's  beloved  Son,  for  the  purpose  of  con- 
verting the  stones  lying  around  Him  into  loaves,  and  thus  freeing 
Himself  from  the  pangs  of  hunger. 

But  Jesus  made  answer  :  *  It  is  written  that  man  shall  not  live  by 
bread  alone,  but  by  every  word  that  proceedeth  out  of  the  mouth  of 
God.'  The  passage  of  Scripture  referred  to  (Deut.  viii.  3)  states  that 
God  fed  His  people  with  manna  during  their  wilderness  journey, 
in  order  to  convince  them  that  bread  is  not  the  only  thing  that 
can  sustain  man's  life,  but  that  whatever  He  may  appoint  for 
that  purpose  will  suffice.  Jesus  says  that  in  like  manner  God  can 
easily  supply  His  wants,  even  in  the  absence  of  bread,  and  that 
therefore  He  will  trust  in  His  Father's  providential  care.  Though 
the  Son  of  God,  He  is  also  man,  and  will  be  content  to  fare  like 


CONSECRATION    OF   JESUS   TO    HIS    PUBLIC   MINISTRY.       1 9 

His  brethren,  and  will  not  put  forth  on  His  owrLbehalf  any  of  the 
divine  powers  of  which  He  is  the  possessor.  And  in  announcing 
this  determination,  Jesus  states  the  principle  to  which  through 
His  whole  earthly  life  He  meant  to  adhere.  His  life  was  to  be  a 
life  all  for  others,  and  not  at  all  for  Himself.  It  was  to  be  a  life 
of  self-denying,  self-sacrificing  love. 

But  now  the  scene  is  changed.1  The  wilderness  vanishes  from 
the  view  of  Jesus,2  and  He  seems  standing  on  the  loftiest  pinnacle 
of  the  temple.  And  the  Tempter  whispers  to  Him  :  '  If  Thou  be 
the  Son  of  God,  cast  Thyself  down  ;  for  it  is  written,  He  shall 
give  His  angels  charge  concerning  Thee,  and  in  their  hands  shall 
they  bear  Thee  up,  lest  Thou  dash  Thy  foot  against  a  stone,'  The 
Saviour,  who  had  just  expressed  His  full  confidence  in  God,  is 
shown  a  way  in  which  He  may  manifest  His  faith.  By  casting 
Himself  down  from  the  pinnacle  of  the  temple,  He  will  show  how 
free  He  is  from  unchildlike  fear,  and  will  experience  the  guardian 
care  of  Him  who  has  promised  to  protect  every  child  of  His,  and 
who  will  let  no  harm  befall  His  beloved  Son. 

But  Jesus  answers  the  Tempter  :  '  It  is  written  again,  Thou 
shalt  not  tempt  the  Lord  thy  God.'  The  tempting  of  God  here 
spoken  of  is  that  referred  to  by  Moses  in  his  last  address  to 
Israel,  when  he  said  :  '  Ye  shall  not  tempt  the  Lord  your  God,  as 
ye  tempted  Him  in  Massah'  (Deut.  vi.  16).  This  tempting  of 
God  consisted  in  an  impatient  and  premature  appealing  to  Him 
for  assistance, — a  presumptuous  and  unwarranted  invoking  of 

1  It  is  not  necessary  to  suppose  that  there  was  any  transportation  of  the 
Saviour  from  place  to  place.  The  presentation  of  a  succession  of  views  pass- 
ing before  the  mind's  eye  would  have  the  same  effect,  and  might  constitute 
quite  as  real  a  temptation.  The  'exceeding  high  mountain'  from  which 
Jesus  was  shown  'all  the  kingdoms  of  the  world,'  can  have  been  no  actual 
mountain,  but  might  be  a  height  to  which  in  imagination  Jesus  was  uplifted. 
After  the  Tempter  has  left  Him  on  the  mountain  and  has  departed,  He  is  still 
in  the  wilderness,  just  as  when  the  temptation  began.  All  that  the  narrative 
demands  is,  that  we  admit  three  real  temptations  brought  before  the  soul  of 
Jesus  by  a  personal  tempter,  known  to  be  present,  though  perhaps  not  seen. 

2  The  order  in  which  the  temptations  followed  each  other  seems  to  have 
been  that  given  by  Matthew.  The  words  which  he  employs  to  connect  them 
point  to  succession  in  time  ;  whereas  those  used  by  Luke  do  not. 


20  LESSONS   ON   THE    LIFE   OF  JESUS. 

His  help.  Jesus  will  rely  on  His  Father's  protection,  only  when 
He  can  feel  assured  that  He  is  doing  His  Father's  will.  He  will 
not  presume  on  His  Father's  love,  in  order  to  win  for  Himself 
admiration  by  appearing  as  the  chosen  favourite  of  Heaven. 

Once  more  the  scene  changes ;  and  now  Jesus  seems  looking 
from  a  mountain  summit  round  on  the  whole  world.  And, 
as  His  eye  takes  in  all  the  kingdoms  of  the  world  and  the  glory 
of  them,  the  Tempter  says  to  Him:  'All  this  power  will  I  give 
Thee,  for  it  is  delivered  unto  me,  and  to  whomsoever  I  will  I  give 
it.  If  Thou  therefore  wilt  worship  me,  all  shall  be  Thine.'  The 
offer  made  is  that  of  the  world-wide  dominion  promised  to  the 
Messiah  in  such  words  as  these  :  'Ask  of  me,  and  I  will  give  Thee 
the  heathen  for  Thine  inheritance,  and  the  uttermost  parts  of  the 
earth  for  Thy  possession  '  (Ps.  ii.  8).  But  this  sovereignty  was  to 
be  gained  by  Him  only  after  an  arduous  conflict.  He  must  van- 
quish the  prince  of  this  world,  ere  He  could  wrest  from  him  the 
territory  over  which  he  reigned.  And  this  could  be  accomplished 
only  through  toil  and  suffering.  The  Tempter,  however,  points 
out  a  way  in  which  the  coveted  prize  may  be  gained  much  more 
easily.  He  will  surrender  the  world  at  once  to  Jesus,  provided 
homage  be  done  to  him  for  the  gift.  If  Jesus  will  but  consent  to 
take  the  world  on  his  terms,  and  to  rule  over  it  in  away  agreeable 
to  him,  He  may  have  it  at  once. 

The  answer  of  Jesus  to  the  Tempter  is  :  '  Get  thee  hence, 
Satan  !  for  it  is  written,  Thou  shalt  worship  the  Lord  thy  God, 
and  Him  only  shalt  thou  serve.'  He  will  rule  over  this  world, 
only  as  the  Son  and  Servant  of  God.  He  will  accept  of  no  unholy 
sovereignty  ;  but  only  of  that  spiritual  dominion  which  consists 
in  the  subjection  of  all  men  to  God  and  to  His  holy  will.  He 
will  make  no  compromise  with  evil,  but  will  wage  unremitting 
war  with  it,  and,  at  whatever  cost  of  toil  and  suffering  to  Himself, 
will  re-establish  on  this  earth  the  kingdom  of  God. 

The  aim  of  all  these  temptations  was  to  induce  Jesus  to  sub- 
stitute self-seeking  for  love,  and  so  to  turn  Him  aside  from  the 
path  which  He  must  follow,  if  He  would  be  man's  Redeemer. 


CONSECRATION    OF   JESUS   TO   HIS   PUBLIC   MINISTRY.       21 

But  all  the  efforts  of  the  cunning  Tempter  were  put  forth  in  vain, 
'and  he  departed  from  Him  for  a  season.'  And  when  he  had 
gone,  ■  angels  came  and  ministered  unto  Him.' 

1.  What  was  the  relationship  between  John  the  Baptist  and  Jesits? 

And  how  can  the  existence  of  this  relationship  be  reconciled  with 
John's  statement,  '  1  knew  Him  not '  ?  (John  i.  33). 

2.  What  interval  was  there  between  the  last  of  the  Old  Testament 

prophets  and  the  appearance  of  John  ? 

3.  Was  John  the  first  to  administer  the  rite  of  baptism  ?    If  not, 

explain  the  question  in  John  i.  35. 

4.  Why  did  the  Spirit  descend  on  Jesus  in  the  form  of  a  dove  ? 

5.  Does  the  doctrine  of  the  Trinity  receive  any  illustration  from  the 

incidents  of  our  Lord's  baptism? 

6.  What  other  instances  does  Scripture  give  of  a  fast  of  forty  days  ? 

7.  What  was  the  main  purpose  of  the  Tempter  in  his  threefold  tempta- 

tion of  our  Lord? 

HINTS  TO  STUDENTS  AND  TEACHERS. 

1.  For  the  connection  of  the  Old  and  New  Testament  histories,  see 
Smith's  Student's  ATew  Testament  History,  Book  i. 

2.  On  the  character  and  work  of  the  Baptist  there  is  nothing  to  be 
compared  with  the  series  of  discourses  in  The  Collected  Writings  op 
Edward  Irving,  vol.  ii. 

3.  The  Temptation  is  the  main  theme  of  Milton's  Paradise  Regained. 
The  inmost  meaning  of  it  is  well  unfolded  in  Neander,  Book  iii.  part  2. 

4.  The  question,  '  How  is  it  possible  that  a  perfectly  holy  being  should 
be  tempted  ? '  is  admirably  answered  in  Professor  M 'Lagan's  '  Sermon 
on  Heb.  iv.  15,'  published  in  Dods's  treatise  on  The  Lncarnation  of  the 
Eternal  Word,  also  in  pp.  283-291  of  Professor  Bruce's  work  on  The 
Humiliation  of  Christ. 

5.  Christ  an  example  to  all  who  are  called  upon  to  choose  between  a 
life  of  self-pleasing  and  a  life  of  self-denial  and  self-sacrifice. 


LESSON    IV. 

THE  OPENING  OF  OUR  LORD'S   MINISTRY. 
Read  John  i.  19-ii.  12. 

Returning  from  the  wilderness  to  the  banks  of  Jordan,  Jesus 
once  more  took  His  place  among  the  multitude  that  gathered 
around  the  Baptist.  It  may  have  been  on  the  very  day  of  His 
return  that  a  deputation  from  the  Sanhedrim  presented  them- 
selves at  Bethabara  for  the  purpose  of  learning  from  John  how 
he  stood  related  to  that  kingdom  of  God  which  he  declared  about 
to  appear.  After  telling  them  that  he  was  not  the  Christ,  and 
that  the  baptism  which  he  administered  only  symbolized  the 
baptism  of  the  Spirit,  he  said  :  *  In  the  midst  of  you  standeth 
One  whom  ye  know  not,  even  He  that  cometh  after  me,  the 
latchet  of  whose  shoe  I  am  not  worthy  to  unloose.'  It  was  to 
Jesus  that  he  alluded ;  but  for  wise  reasons  he  refrained  from 
publicly  pointing  Him  out  as  the  Christ. 

The  next  day,  as  Jesus  was  drawing  near  to  the  Baptist,  John, 
on  getting  sight  of  Him,  exclaimed,  '  Behold  the  Lamb  of  God, 
which  taketh  away  the  sin  of  the  world ! '  He  saw  in  Jesus  a 
+1  purity  that  marked  Him  out  from  all  other  men  as  'the  Lamb  ;' 
,1  and  a  look  of  meek  endurance,  befitting  a  sacrificial  lamb  laden 
with  the  sin  of  others.  And  it  flashed  on  him  that  this  must  be 
the  One  typified  by  the  lamb  of  the  daily  sacrifice,  and  by  the 
paschal  lamb  ;  the  One  described  by  Isaiah  (liii.  7)  as  led  like 
a  lamb  to  the  slaughter,  because  laden  with  the  guilt  of  sins  not 
His  own. 

83 


THE    OPENING   OF    OUR    LORD'S    MINISTRY.  23 

There  were  two  of  the  Baptist's  hearers  who  listened  to  this 
testimony  with  the  deepest  interest.  They  were  Galilean  youths 
who  had  been  led  to  attach  themselves  to  him  as  his  disciples. 
The  day  following,  they  stood  engaged  in  earnest  conversation 
with  their  teacher,  when  the  One  whose  approach  had  so  stirred 
his  heart  the  day  before  was  seen  passing  by,  and  again  drew 
forth  from  him  the  exclamation,  'Behold  the  Lamb  of  God !;  The 
one  of  these  disciples  was  Andrew,  and  the  other,  though  not 
named,  was  doubtless  the  evangelist  John,  whose  vivid  account 
of  the  incidents  of  that  day  shows  that  he  is  describing  the  most 
eventful  day  in  his  own  history.  They  both  felt  that  their  master, 
in  directing  their  attention  to  Jesus  in  this  marked  way,  meant  to 
point  Him  out  as  the  Messiah,  and  hinted  that  it  was  his  wish 
that  they  should  now  leave  him  for  One  who  was  able  to  do  for 
them  far  more  than  he  could  do.  Acting  on  the  hint,  they  left 
the  Baptist's  side,  and  began  somewhat  timidly  to  follow  Jesus. 
Hearing  their  footsteps,  He  turned  and  asked  them,  *  What  seek 
ye?'  'Rabbi,  where  dwellest  Thou?'  answered  they,  showing 
that  they  had  resolved  to  accept  Him  as  their  teacher,  and  that 
they  earnestly  desired  an  opportunity  of  confidential  converse 
with  Him.  '  Come  and  see,'  was  His  brief  reply ;  and,  assured 
that  their  discipleship  was  acceptable  to  Him,  they  followed  Him 
to  His  temporary  abode,  and  remained  with  Him  for  some  hours, 
telling  Him  of  all  that  was  in  their  hearts,  and  listening  with 
entranced  ear  to  all  that  He  was  pleased  to  say  to  them. 

When  they  left  His  presence,  it  wTas  as  men  fully  convinced 
that  they  had  met  with  Israel's  Saviour.  And  immediately  they 
went  in  quest  of  Simon,  Andrew's  brother,  that  they  might 
impart  the  good  news  to  him.  Andrew  was  the  first  to  find 
him,  and  at  once  said  to  him,  l  We  have  found  the  Messias,'  and 
led  him  into  the  presence  of  Jesus,  who,  comprehending  at  a 
glance  his  character,  said  to  him,  '  Thou  art  Simon,  the  son  of 
Jona  ;  thou  shalt  be  called  Cephas ' — a  rock.  And  Simon's  first 
interview  resulted  in  a  conviction  as  deep  as  his  brother's,  that 
he  had  been  guided  to  the  Christ. 


24  LESSONS    ON   THE   LIFE   OF   JESUS. 

The  next  day  another  addition  was  made  to  the  little  band  of 
disciples.  Philip  of  Bethsaida,  a  fellow-townsman  of  Andrew  and 
Simon,  who  had  come  from  Galilee  with  them  to  listen  to  the 
preaching  of  the  Baptist,  had  been  as  powerfully  impressed  by  it 
as  his  friends,  and  had,  like  them,  been  visited  with  a  yearning 
desire  for  redemption.  There  was  a  peculiarly  close  intimacy 
between  him  and  Andrew  (John  xii.  22),  who,  in  all  likelihood, 
communicated  to  him  the  welcome  information  that  the  Christ  had 
come.  His  name  may  even  have  been  mentioned  to  Jesus  as  that 
of  an  earnest  seeker  after  salvation.  And  when,  at  an  early  hour 
of  the  day  following  on  the  call  of  the  others,  Jesus,  having  found 
him,  said  to  him,  '  Follow  me,'  the  invitation  was  joyfully  accepted. 

On  that  same  day,  Jesus,  accompanied  by  these  four  disciples, 
left  Judaea  for  Galilee.  There  He  would  be  comparatively  free 
from  the  supervision  of  the  elders  and  priesthood.  And  He 
would  also  find  minds  less  prejudiced  against  the  gospel  which 
He  had  come  to  proclaim.  The  journey  to  Galilee  probably 
occupied  the  better  part  of  a  week,  and  was  not  marked  by  any 
incident  meriting  special  notice.  But  when  Jesus  and  His 
disciples  reached  the  neighbourhood  of  Cana,  a  town  a  few 
miles  distant  from  Nazareth,  Philip  went  in  search  of  his  friend 
Nathanael,  a  native  of  that  town,  and,  having  found  him  seated 
under  his  fig-tree,  said  to  him,  '  We  have  found  Him  of  whom 
Moses  in  the  law  and  the  prophets  did  write,  Jesus  of  Nazareth 
the  son  of  Joseph.'  And  though  to  Nathanael  it  seemed 
incredible  that  any  good  thing  should  come  out  of  Nazareth,  yet, 
when  bidden  come  and  judge  of  Jesus  for  himself,  he  came.  But 
great  was  his  astonishment  to  find  that  Jesus  knew  him  well,  and 
was  able  even  to  tell  of  his  employments  as  he  sat  under  the 
shad*  of  his  fig-tree,  with  no  one  near  but  the  Searcher  of  hearts. 
'  Rabbi ! '  exclaimed  he,  '  Thou  art  the  Son  of  God  ;  Thou  art 
the  King  of  Israel.'  And  at  once  he  took  his  place  as  a  disciple, 
and  continued  to  be  one  of  them  to  the  end  (John  xxi.  2),  being 
usually,  however,  mentioned  not  by  his  own  name,  but  rather  as 
Bartholomew  {i.e.  son  of  Tolmai). 


THE   OPENING    OF    OUR    LORDS    MINISTRY.  25 

On  the  third  day  after  the  call  of  Nathanael,  Jesus  is  again 
found  at  Cana.  His  mother  was  to  be  present  at  a  marriage 
there;  and  Jesus  and  His  disciples  were  included  in  the  invitation 
to  it.  The  bridegroom  and  those  gathered  around  him  on  this 
joyous  occasion  appear  to  have  been  anxious  to  see  One  of  whom 
men  were  beginning  to  think  as  the  Christ,  and  to  have  been 
disposed  to  look  favourably  on  His  claims. 

Such  feasts  usually  continued  for  a  week  ;  the  guests  repairing 
to  their  homes  or  to  the  house  of  any  friend  at  night,  and  re- 
appearing next  day  to  resume  the  festivities.  A  bridegroom  in 
humble  circumstances  could  ill  afford  to  make  provision  for  an 
entertainment  lasting  so  long.  And  though  the  wedding-guests 
were  wont  in  such  a  case  to  contribute  a  portion  of  the  materials 
of  the  feast,  it  might  easily  happen  that,  after  several  days' 
feasting,  the  stores  laid  in  might  fail.  On  this  occasion  both 
the  bridegroom  and  his  guests  belonged  to  the  humbler  classes ; 
and,  after  the  feast  had  continued  for  some  days,  the  supply  of 
wine  became  exhausted.  And  Mary,  who  would  seem  to  have 
been  the  first  to  notice  this,  anxious  that  no  one  should  mark  this 
evidence  of  poverty  but  herself,  came  to  Jesus,  and  taking  Him 
aside,  said,  'They  have  no  wine.' 

Up  to  this  time  Jesus  had  wrought  no  miracle.  But  Mary 
knew  well  that  He  was  the  Son  of  God,  and  had  often  wondered 
at  His  being  so  long  in  manifesting  Himself  to  Israel.  She 
had  with  joy  seen  Him  at  last  coming  forth  from  His  privacy 
to  reveal  Himself  as  the  Messiah.  She  may  have  thought  that 
the  very  purpose  of  His  coming  to  this  feast  was,  that  He  might 
in  some  way  show  forth  His  glory.  She  may  have  seen  in  His 
bearing  also  something  that  convinced  her  that  He  had  a  great 
work  in  hand.  Mary  had,  however,  to  be  reminded  gently  but 
firmly  by  Jesus,  that  the  modes  and  times  of  working  suitable  for 
Him  it  was  beyond  her  power  to  judge  of. 

Soon,  however,  He  went  to  the  outer  court,  where  there  stood 
six  water-pots  of  stone,  containing  two  or  three  firkins  apiece, 
and  used  for  ceremonial  purifications,  and  bade  the  servants  fill 


26  LESSONS    ON    THE    LIFE    OF   JESUS. 

them  with  water.  When  this  had  been  done,  they  were  bidden 
take  a  sample  of  what  the  water-pots  contained  to  the  one  who 
presided  over  the  feast,  that  he  might  taste  it;  and  the  water 
was  then  found  to  have  been  changed  into  wine,  the  best  wine 
that  had  been  set  on  the  table.  It  could  only  have  been  by  a 
direct  act  of  omnipotence  that  this  wondrous  transformation  had 
taken  place.  So  that  Jesus,  in  effecting  it,  was  shown  to  be  the 
possessor  of  divine  power.  'This  beginning  of  miracles  did 
Jesus  in  Cana  of  Galilee,  and  manifested  forth  His  glory;  and 
His  disciples  believed  on  Him.' 

After  this,  Jesus,  along  with  His  mother,  His  brethren,  and 
His  disciples,  went  down  to  Capernaum,  on  the  northern  shore 
of  the  Sea  of  Galilee,  and  stayed  there  for  a  time.  He  seems  to 
have  lived  there  in  comparative  privacy.  Men  needed  to  learn 
what  kind  of  salvation  they  required,  before  He  could  with 
advantage  offer  Himself  to  them  as  their  Saviour.  He  employed 
Himself,  therefore,  for  the  most  part,  in  teaching  the  disciples 
whom  He  had  gathered  around  Him.  Probably  also  He  at  this 
time  attached  to  Himself  the  most,  if  not  all,  of  those  who  after- 
wards came  to  be  known  as  the  Twelve.  They  were  not,  indeed, 
called  on  to  leave  their  homes  and  occupations  as  yet.  But  they 
were  much  beside  Him,  and  He  drew  them  gradually  closer  to 
Himself;  and,  as  they  became  able  to  receive  the  truth,  He 
opened  it  up  the  more  fully  to  them,  and  gave  them  a  deeper 
insight  into  His  character  and  mission. 

1.  Why  did  the  Baptist  not  at  once  point  out  Jesus  to  the  deputation 

from  Jerusalem  as  the  Christ  ? 

2.  What  reasons  are  there  for  thinking  of  the  czangelist  John  as  one 

of  the  two  in  whom  our  Lord  found  His  first  disciples? 

3.  How  do  you  reconcile  John  i.  42  with  Matt.  xvi.  18? 

4.  With  which  of  the  twelve  apostles  would  you  identify  Nathanael  ? 

and  why  ? 

5.  What  special  appropriateness  -was  there  in  our  Lord's  giving  the 

first  manifestation  of  His  supernatural  power  at  a  marriage- 
feast  ? 


THE    OPENING    OF    OUR    LORD'S    MINISTRY.  27 


HINTS   TO   STUDENTS   AND   TEACHERS. 

1.  Jesus  did  not  enter  on  His  ministry  till  He  was  thirty  years  of  age 
(Luke  iii.  23).  The  work  to  which  He  was  called  required  that  the  full 
powers  and  experience  of  matured  manhood  should  be  thrown  into  it. 
This  was  the  age  at  which  priestly  and  Levitical  service  was  entered  en 
(Num.  iv.  3). 

2.  Andrew  and  Philip  illustrate  the  missionary  character  of  true 
discipleship.  On  the  character  and  work  of  Andrew,  see  the  sermon, 
entitled  'The  World's  Benefactors,'  in  vol.  ii.  of  Newman's  Parochial 
and  Plain  Sermons.  On  the  variety  of  agency  employed  in  bringing  the 
first  disciples  to  Christ,  see  an  interesting  paragraph  at  p.  75  of  Hanna's 
Life  of  our  Lord  on  Earth. 

3.  On  the  miracle  at  Cana  of  Galilee,  see  Neander,  Book  V.  chap.  iii. ; 
Beecher,  pp.  184-196;  Luthardt's  Johann.  Evang.  vol.  i.  pp.  351-355; 
Lange's  Evang.  nach  Johannes,  pp.  70-76;  and  two  sermons  on  'The 
First  Miracle,'  in  Fred.  Wm.  Robertson's  Sermons,  2d  Series. 


LESSON   V. 

THE   FIRST  JUD.EAN   MINISTRY. 

Read  John  ii.  3-iii.  36. 

The  stay  of  our  Lord  and  His  disciples  at  Capernaum  was  not 
of  long  continuance.  The  approach  of  the  Passover  feast  called 
Him  to  Jerusalem.  He  wished  to  appear  in  the  temple  along 
with  the  rest  of  Israel,  to  take  part  in  a  festival  which  com- 
memorated the  greatest  deliverance  ever  wrought  by  God  for 
His  people  in  the  days  of  old,  and  which  foretold  a  still  greater 
deliverance  soon  to  be  achieved. 

Arrived  in  Jerusalem,  He  was  soon  found  in  His  Father's 
house,  and  had  His  attention  arrested  by  a  scene  well  fitted  to 
awaken  righteous  indignation.  A  considerable  part  of  the  court 
of  the  Gentiles  had  been  appropriated  as  a  place  for  the  sale  of 
cattle  to  be  used  in  sacrifice.  On  occasion  of  one  Passover,  the 
number  of  lambs  ascertained  to  have  been  actually  slain  was 
256,500.  Other  sacrifices  also  of  different  kinds  would  be  offered 
up  by  the  two  or  three  millions  of  Israelites  who  crowded  Jeru- 
salem during  the  feast.  The  animals  required  for  such  purposes 
had  to  be  offered  for  sale  at  no  great  distance  from  the  temple. 
But  it  was  not  necessary  that  they  should  be  brought  within  the 
sacred  edifice  itself.  This,  however,  had  been  permitted  ;  so  that 
part  of  the  court  of  the  Gentiles  was  used  as  a  cattle-market,  and 
the  lowing  of  oxen  and  the  bleating  of  sheep  and  the  chaffering 
of  bargain-makers,  during  all  hours  of  the  day,  dinned  the  ear. 
Money-changers  also  had  their  tables  there,  and  took  foreign 

28 


THE    FIRST   JUD^EAN    MINISTRY.  29 

coins   of  every  kind  in   exchange  for  the  half-shekel  paid  as 
temple-tribute. 

Jesus,  as  He  looked  on  this  spectacle,  felt  His  spirit  stirred 
within  Him.  And,  lifting  some  of  the  rushes  lying  about  as 
litter  for  the  cattle,  He  plaited  them  into  a  scourge,  and  lashed 
the  busy  traders  and  their  cattle  out  of  the  temple,  and  com- 
manded those  selling  doves  to  remove  them,  and  overthrew  the 
tables  of  the  money-changers.  The  majesty  of  His  appearance, 
the  visible  purity  of  His  motives,  the  uplifted  scourge  recognized 
as  the  symbol  of  divine  judgment,  and  His  words,  '  Make  not 
my  Father's  house  an  house  of  merchandise,'  made  those  on 
whom  His  indignation  fell  quail  and  flee  before  Him.  Even  the 
temple  officials,  when  called  to  the  spot,  could  not  plead  for  the 
continuance  of  an  abuse  altogether  indefensible,  but  had  to  con- 
tent themselves  with  questioning  the  right  of  Jesus  to  interfere 
with  it.  '  What  sign,'  said  they,  '  showest  Thou  unto  us,  seeing 
that  Thou  doest  these  things  ? ;  What  they  demanded  was  some 
proof  of  His  being  entitled  to  exercise  control  over  the  temple  ar- 
rangements,— some  sign  from  heaven  warranting  Him  to  claim  for 
Himself  an  authority  which  could  be  conceded  only  to  a  prophet. 
1  Destroy  this  temple,'  was  His  reply,  'and  in  three  days  I  will 
raise  it  up.'  His  words  appeared  to  refer  to  the  temple  in  which 
He  and  His  questioners  were  standing  ;  but  they  referred  to  a 
temple  holier  than  it.  He  was  Himself  the  holy  temple  in  which 
Godhead  dwelt.  And  He  knew  that  those  who  were  now  question- 
ing His  authority  would  aim  at  the  destruction  of  His  body,  and 
would  effect  it.  But  He  knew  also  that  the  temple  of  His  body, 
on  the  third  day  after  its  being  laid  in  ruins,  would  be  raised  up 
incorruptible  and  glorious. 

Those  to  whom  His  words  were  spoken  answered,  '  Forty  and 
six  years  was  this  temple  in  building  ;  and  wilt  Thou  raise  it  up 
in  three  days?'  Yet,  though  they  affected  to  regard  what  He 
had  said  as  a  piece  of  vainglorious  boasting,  they  felt  as  if  there 
were  some  hidden  and  strange  meaning  in  His  words.  And  they 
showed  afterwards  that  the  saying  was  one  which  had  awakened 


2,0  LESSONS    ON   THE   LIFE   OF   JESUS. 

both  resentment  and  fear  (Matt.  xxvi.  61).  And  when  the  ful- 
filment of  it  was  beheld,  it  came  to  be  seen  that  in  uttering  it 
Jesus  had  given  a  sign  of  His  being  not  only  a  true  prophet,  but 
the  Christ  (John  ii.  22). 

Such  an  incident  as  this  could  not  but  awaken  a  widespread 
interest  in  Jesus.  He  wrought  also  not  a  few  works  which  led 
many  to  think  favourably  of  Him.  They  '  believed  in  Him,'  it  is 
said,  '  beholding  the  signs  which  He  did.'  Yet  all  that  the  most 
of  these  so-called  believers  saw  was,  that  there  was  a  divine  power 
co-operating  with  Him,  and  that  this  showed  in  some  sense  the 
divineness  of  His  mission.  But  'Jesus  did  not  trust  Himself  to 
them,  for  that  He  knew  all  men.5  In  the  fickle  populace  He  had 
no  confidence.  Their  opinions,  hastily  formed,  would  as  hastily 
be  abandoned.  Their  feelings,  easily  influenced  in  His  favour, 
would  as  easily  be  influenced  against  Him.  Hence  He  made  to 
them  no  confidential  disclosures  of  His  true  dignity  and  errand. 

There  was  one  man,  however,  whom  he  treated  in  a  very 
different  way.  This  was  Nicodemus,  a  Pharisee,  and  a  member 
of  the  supreme  ecclesiastical  council  of  the  nation.  He  came  to 
Jesus  by  night,  partly  to  escape  general  observation,  and  partly  to 
have  the  advantage  of  an  uninterrupted  interview.  He  came, 
making  this  confession, '  Rabbi,  we  know  that  Thou  art  a  teacher 
come  from  God  ;  for  no  man  can  do  these  signs  that  Thou  doest, 
except  God  be  with  him.'  The  object  of  his  coming  was  to  make 
closer  acquaintance  with  Jesus,  and  to  learn  in  what  relation  He 
stood  to  the  long-expected  kingdom  of  God.  And  very  startling 
must  have  been  the  first  word  addressed  to  him,  '  Verily,  verily, 
I  say  unto  thee,  Except  a  man  be  born  again,  he  cannot  see  the 
kingdom  of  God.'  Nicodemus  could  not  understand  this  ;  and 
Jesus  had  to  explain  to  him  that  the  new  birth  was  a  spiritual 
change  of  which  all  men  had  need,  and  that  none  but  those  thus 
spiritually  renewed  could  appreciate  the  godlikeness  of  the  king- 
dom to  be  set  up  by  the  Christ,  or  could  seek  and  obtain  a  place 
among  its  subjects.  Jesus  then  went  on  to  speak  of  higher  things, 
— of  the  only-begotten  Son  of  God  sent  to  give  life  to  a  perishing 


THE    FIRST   JUDiEAN    MINISTRY.  3 1 

world, — of  the  revelation  of  the  Father,  which  none  but  the  Son 
could  give  to  men, — and  of  the  necessity  that  this  Son  of  God 
should  as  the  Son  of  man  be  lifted  up,  like  the  brazen  serpent  in 
the  wilderness,  that  all  who  looked  to  Him  might  be  healed  and 
live. 

This  conversation  had  the  effect  of  attaching  Nicodemus  to 
Jesus  as  a  true  disciple.  And  he  is  found  afterwards  demanding 
justice  for  Him  from  his  brother-Sanhedrists  (John  vii.  50),  and  at 
last,  when  few  had  the  courage  to  confess  Him,  acknowledging 
Him  openly  as  His  Lord  (John  xix.  39). 

Shortly  after  this  Passover,  Jesus  made  a  missionary  tour 
throughout  Judaea,  which  probably  occupied  several  months.  John 
the  Baptist  was  at  the  time  preaching  and  baptizing  at  a  place 
called  ^Enon,  near  to  Salim,  of  which  nothing  is  known  but  that 
it  abounded  in  springs.  John  still  maintained  his  independent 
position  as  a  prophet,  having  a  prophet's  work  to  do.  He  felt 
that  he  should  continue  speaking  to  men  with  all  plainness  con- 
cerning their  sin,  and  seeking  to  awaken  within  them  longings  for 
salvation.  He  believed  that  by  doing  so  he  would  work  most 
effectually  into  the  hands  of  Jesus. 

But  an  incident  occurred,  which  made  some  of  John's  disciples 
dissatisfied  with  the  inferior  position  into  which  their  master 
seemed  to  have  sunk.  '  There  arose  a  questioning  on  the  part  of 
John's  disciples  with  a  Jew  about  purifying'  (John  iii.  25).  In 
the  course  of  the  discussion  the  Jew  would  appear  to  have  hinted 
that  the  baptism  administered  by  John  was  of  little  value,  and 
that  people  generally  were  now  leaving  him  for  the  One  whom  he 
had  declared  superior  to  himself.  Embarrassed  by  the  arguments 
pressed  on  them  by  this  disputant,  they  betook  themselves  to 
their  master,  and  said  to  him,  '  Rabbi,  He  that  was  with  thee 
beyond  Jordan,  to  whom  thou  hast  borne  witness,— behold,  the 
same  baptizeth,  and  all  men  come  to  Him.'  But  John,  as  he 
listened  to  the  news,  was  far  from  sharing  in  the  chagrin  of  his 
disciples.  On  the  contrary,  he  expressed  himself  fully  satisfied 
with  the  appointment  of  God  in  assigning  to  him  a  lower  and  to 


32  LESSONS   ON   THE   LIFE   OF   JESUS. 

Jesus  a  far  higher  place.  He  said  that  Jesus  was  the  Bridegroom 
and  he  the  Bridegroom's  friend,  who,  after  having  brought  the 
bride  to  her  lord,  is  content  to  rejoice  in  his  joy.  And  with 
touching  humility  he  recorded  his  conviction  that  the  pre-eminence 
of  Jesus  over  himself  should  become  more  signal  and  visible  every 
day,  while  his  own  influence  should  steadily  diminish.  '  He  must 
increase,'  said  he,  '  but  I  must  decrease.' 

This  was  the  last  public  testimony  borne  by  the  Baptist  to 
Jesus.  And  it  has  in  it  an  earnestness  and  a  pathos  which  show 
that  he  had  the  presentiment  that  it  would  be  the  last.  For, 
though  'John  was  not  yet  cast  into  prison,'  imprisonment  and 
death  were  near. 

1.  How  many  Passovers  are  mentioned  as  finding  a  place  in  the  period 

covered  by  oar  Lord^s  ministry  ? 

2.  What  points  of  resemblance  and  of  difference  are  there  between  the 

cleansing  of  the  te??iple  narrated  in  John  ii.    13-17  and  that 
described  by  the  first  three  evangelists  ? 

3.  How  does  Matthew  xxvi.  61  go  to  establish  the  veracity  of  John's 

Gospel? 

4.  What  are  the  different  names  given  to  the  miracles  of  Jesus?  and  in 

what  different  aspects  do  these  names  represent  them  ? 

5.  How  do  you  account  for  our  Lord's  surprise  at  the  inability  of 

Nicodemus  to  accept  the  doctrine  of  regeneration  ? 

HINTS   TO   STUDENTS    AND    TEACHERS. 

1.  For  a  statement  of  the  various  views  entertained  regarding  the 
duration  of  our  Lord's  ministry,  see  Andrews,  pp.  37-46.  Ebrard 
believes  it  to  have  extended  over  five  years  (Evang.  Geschichte,  pp. 
162-167).  Keim  {Geschichte  Jesu,  pp.  4-156),  following  the  tradition 
current  in  the  first  two  centuries,  limits  it  to  one  year.  Weizs'acker  puts 
in  a  very  convincing  form  the  reasons  for  adhering  to  John's  represen- 
tation of  a  three  years'  ministry  {Untersuchtmgen  iiber  die  Evang. 
Geschichte,  pp.  305-315). 

2.  Herod's  temple  is  described  in  Joseph.  Aniiq.,  Book  XV.  chap.  xi. 
The  building  of  it  was  commenced  twenty  years  before  the  accepted  date, 
and  sixteen  before  the  real  date  of  our  Lord's  birth.  When  Jesus  was 
thirty  years  of  age,  therefore,  the  temple,  which  had  not  by  that  time  been 
finished,  had  been  forty-six  years  in  building.  It  was  completed  under 
Herod  Agrippa  II.,  in  A.D.  64. 


LESSON    VI. 

MINISTRY  IN   SAMARIA, 

Read  John  iv.  1-42. 

The  success  that  had  attended  our  Lord's  missionary  tour 
throughout  Judaea  contributed  to  bring  it  to  a  close  somewhat 
hastily.  For  those  who  held  the  position  of  greatest  authority 
and  influence  in  Jerusalem  had  been  kept  fully  informed  of  His 
movements,  and  regarded  with  jealousy  the  evidences  of  popular 
favour  accorded  to  Him.  Learning  this,  He  felt  that  He  must  * 
leave  this  neighbourhood,  if  He  was  to  carry  on  His  work  without 
serious  molestation  (John  iv.  1). 

Another  reason  influenced  Jesus  to  leave  Judaea  at  this  time  for  2 
Galilee.  The  Baptist,  who  had  for  some  time  been  labouring  in 
the  territories  of  Herod  Antipas,  and  who  had  at  first  been 
treated  by  that  monarch  with  marked  consideration,  having  at 
length  ventured  to  reprove  him  for  his  sin  in  marrying  Herodias, 
the  self-divorced  wife  of  his  brother  Philip,  had  been  thrown  into 
prison  to  atone  for  his  offence.  And  it  was  well  that,  without 
loss  of  time,  Jesus  should  enter  the  dominion  of  that  prince,  and 
should  show,  that  though  one  witness-bearer_for_th_e  truth  had| 
fallen,  another  and  a  mightier  was  ready  to  take  his  place. 
Hence,  'when  Jesus  had  heard  that  John  was  cast  into  prison, 
He  departed  into  Galilee5  (Matt.  iv.  12). 

Setting  out  from  the  north  of  Judaea,  He  took  the  direct  road 
through  Samaria.  Nothing  of  special  interest  occurred  till  He 
came  near  to  the  town  of  Sychar.     Whether  we  identify  that 

c 


34  LESSONS    ON    THE    LIFE    OF    JESUS. 

town  with  the  ancient  Shechem  (now  Nablous),  or  with  the 
modern  village  of  Askar,  a  little  to  the  north  of  it,  it  lay  in  the 
valley  that  skirts  the  base  of  Gerizim.  And  Jacob's  Well1  was 
near  it,  in  the  parcel  of  ground  bequeathed  to  his  favourite  son 
Joseph.  It  was  noon-day  when  Jesus  came  to  the  well  and  sat 
down  by  it  to  rest,  while  His  disciples  went  into  the  neighbouring 
town  to  buy  bread.  As  He  sat,  a  woman  of  Sychar  came  to  the 
well  to  draw  water.  Jesus,  being  athirst,  said  to  her,  '  Give  me 
to  drink.5  But,  instead  of  at  once  lifting  her  pitcher  to  His  lips, 
she  asked,  '  How  is  it  that  thou,  being  a  Jew,  askest  drink  of  me, 
who  am  a  Samaritan  woman?'  The  question  was  natural 
enough,  for  Jews  had  no  dealings  with  Samaritans.2  But, 
greatly  to  her  surprise,  He  replied,  '  If  thou  knewest  the  gift  of 
God,  and  who  it  is  that  saith  to  thee,  Give  me  to  drink,  thou 
wouldst  have  asked  of  Him,  and  He  would  have  given  thee 
living  water.'  Partly  amused  and  partly  offended  with  the  Jew 
who  affected  to  be  able  to  give  her  water  superior  to  that  yielded 
by  Jacob's  Well,  she  reminded  Him  that  Jacob  had  himself  been 

1  Jacob's  Well  is  still  to  be  seen.  It  is  '  on  the  end  of  a  low  spur  or  swell 
running  out  from  the  north-eastern  base  of  Gerizim,  and  is  15  or  20  feet  above 
the  level  of  the  plain  below.'  Till  lately  it  was  covered  by  a  vaulted  chamber, 
the  ruins  of  which  have  now  fallen  into  it,  and  well-nigh  choked  it  up.  It  is 
circular  in  form,  with  a  diameter  of  9  feet,  and  has  been  ascertained  to  be  at 
least  75  feet  in  depth.  It  is  hewn  out  of  the  solid  rock,  and  is  merely  a  great 
cistern,  fed  by  no  springs.  Yet  Jacob  may  well  have  been  at  the  pains  to 
excavate  it,  in  order  to  provide  for  his  family  and  flocks  an  independent 
supply  of  water. 

2  The  enmity  subsisting  between  Jews  and  Samaritans  was  intense.  It  had 
its  roots  both  in  nationality  and  in  religion.  The  Samaritans  were  not 
Israelites,  but  Cushites,  brought  by  Shalmaneser  to  colonize  the  land  from 
which  God's  people  had  been  carried  away  captive  (2  Kings  xvii.  24). 
Originally  idolaters,  they  had  tried  to  combine  the  worship  of  Jehovah  with 
that  of  the  gods  of  their  fathers  (2  Kings  xvii.  33,  34).  After  the  restoration, 
they  were  refused  permission  to  aid  in  the  rebuilding  of  the  temple  at  Jerusalem 
(Ezra  iv.  2,  3).  At  a  later  time,  Manasseh,  brother  of  the  Jewish  high  priest, 
compelled  to  take  refuge  with  his  Samaritan  father-in-law,  secured  the  build- 
ing of  a  temple  on  Mount  Gerizim.  After  that  temple  had  been  laid  in 
ruins  by  the  Jews,  worship  continued  to  be  offered  on  its  site.  And  all  these 
circumstances  led  Jew  and  Samaritan  to  cherish  toward  each  other  an 
unquenchable  hatred. 


MINISTRY    IN    SAMARIA.  35 

content  to  drink  of  that  well,  and  asked,  '  Whence  then  hast  thou 
that  living  water  ? '  '  Whosoever  shall  drink  of  the  water  that  I 
shall  give  him,'  He  answered,  '  shall  never  thirst ;  but  the  water 
that  I  shall  give  him  shall  be  in  him  a  well  of  living  water 
springing  up  into  everlasting  life/  The  woman's  curiosity  was 
now  thoroughly  aroused,  and  the  conviction  took  possession  of 
her  that  this  stranger  was  speaking  of  some  great  blessing  which 
He  believed  Himself  able  to  bestow  ;  and  she  said,  '  Sir,  give 
me  this  water,  that  I  thirst  not.'  And  now  Jesus  must  seek  to 
give  definite  direction  to  her  desires,  and  with  this  view  must 
seek  to  awaken  within  her  a  sense  of  sin.  He  did  so  by  asking 
her  to  bring  her  husband,  that  he  might  share  in  the  boon  which 
she  was  about  to  receive.  Something  significant  in  His  tone 
caused  her  to  feel  that  she  was  dealing  with  One  who  knew  her 
character,  and  who  must  be  a  prophet.  Accordingly,  she  asked 
Him  to  give  her  some  light  on  the  question  at  issue  between  her 
nation  and  the  Jews,  as  to  whether  the  worship  offered  on 
Gerizim  or  at  Jerusalem  was  most  acceptable  to  God.  But  Jesus 
declared  the  question  one  of  little  consequence  now,  since  the 
hour  had  arrived  when  no  one  place  was,  to  the  exclusion  of 
another,  to  be  regarded  as  sacred.  A  new  dispensation  was 
about  to  be  ushered  in,  when  a  salvation  provided  for  the  whole 
world  was  to  be  accessible  to  the  whole  world,  and  every  one 
who  should  receive  it  would  stand  before  God  an  accepted 
worshipper.  The  one  thing  required  now  in  the  worship  to  be 
offered  to  God  was  that  it  should  be  truly  spiritual.  '  God  is  a 
Spirit,  and  they  that  worship  Him  must  worship  Him  in  spirit 
and  in  truth.' 

The  woman  of  Sychar  could  not  understand  all  this,  but  felt  that 
this  prophet  was  speaking  of  great  religious  changes  that  were  to 
take  place.  And,  naturally  connecting  this  new  order  of  things 
with  the  coming  of  the  Messiah,  for  whom  the  Samaritans  as 
well  as  the  Jews  were  longing,  she  said,  '  I  know  that  Messias 
cometh  j  when  He  is  come,  He  will  tell  us  all  things.'  '  I  that 
speak  unto  thee,'  said  Jesus,  'am  He.'     It  was  the  first  distinct 


36  LESSONS    ON    THE    LIFE   OF   JESUS. 

announcement  of  His  Messiahship  that  He  had  as  yet  made. 
And,  in  making  it  to  such  a  woman,  He  showed  how  truly  '  the 
Son  of  man  is  come  to  seek  and  to  save  that  which  was  lost.' 

At  this  point  the  disciples  returned  with  the  bread  which  they 
had  purchased.  But  Jesus  had  now  forgotten  both  hunger  and 
thirst,  and  said  to  them,  '  I  have  meat  to  eat  that  ye  know  not 
of.'  They  soon  saw  what  that  meat  was,  when  multitudes  of 
people  came  from  the  adjoining  city  to  Him,  under  the  guidance 
of  the  woman  who  had  been  talking  with  Him  at  the  well,  and 
eagerly  listened  to  Him  as  He  spoke  to  them  words  of  eternal 
life,  and  said,  '  We  have  heard  Him  ourselves,  and  know  that  this 
is  indeed  the  Christ,  the  Saviour  of  the  world.'  Moved  by  the 
entreaties  of  the  men  of  Sychar,  Jesus  remained  for  two  days  with 
them  ;  and  so  great  was  the  success  that  attended  His  labours 
during  that  brief  time,  that  it  seemed  as  if  the  seed  had  been 
barely  sown,1  when  the  fields  could  be  seen  waving  with  a  rich 
harvest. 

1.  What  different  opinions  have  been  held  regarding  the  nationality 

of  the  Samaritans  ? 

2.  In  what  respects  did  the   religious   beliefs  and  worship  of  the 

Samaritans  differ  from  those  of  the  Jews? 

3.  How  do  you  account  for  the  vivid  expectation  of  a  Messiah  enter- 

tained by  the  Samaritans  ? 

4.  Explain  the  statement,  '  Salvation  is  of  the  Jews'  (John  iv.  22). 

5.  What  words  spoken    by  our  Lo7'd  on    this  occasion  have  been 

regarded  as  indicating  the  time  of  the  year  at  which  he  passed 
through  Samaria  ? 

6.  Does  Scriphire  seem  to  furnish  any  evidence  that  the  good  seed  sown 

at  this  time  in  Samaria  brought  forth  fruit  afterwards  ? 

1  The  words,  '  Say  not  ye,  There  are  yet  four  months,  and  then  cometh 
harvest  ?'  (John  iv.  35),  have  been  thought  of  as  indicating  the  time  of  the  year 
when  the  Lord's  visit  to  Sychar  took  place.  If  so,  since  harvest  in  Palestine 
begins  about  the  middle  of  April,  the  visit  to  Sychar  must  have  taken  place 
in  December.  Our  Lord  may,  however,  be  regarded  simply  as  citing  a 
common  proverb  to  the  effect  that  four  months  intervene  between  sowing- 
time  and  reaping-time.  If  so,  His  meaning  is  that,  while  in  the  natural 
husbandry  such  an  interval  always  occurs,  in  the  spiritual  husbandry  it  s 
otherwise. 


MINISTRY    IN    SAMARIA. 


HINTS   TO   STUDENTS   AND   TEACHERS. 


37 


1.  For  information  regarding  the  Samaritans,  read  Joseph.  Antiq.  ix. 
14.  3,  xi.  8,  and  xii.  5  ;  also  the  article  'Samaria'  in  Smith's  Bib.  Diet. 

2.  All  that  is  most  interesting  in  regard  to  Sychar,  Jacob's  Well,  and 
the  conversation  between  Jesus  and  the  Samaritan  woman,  will  be  found 
in  chap.  xi.  of  Beecher's  Life  of  Christ. 

3.  Christ's  mode  of  dealing  with  the  woman  of  Sychar  is  instructive. 
He  asks  a  kindness  from  her  with  the  view  of  commending  to  her  a  boon 
more  precious  than  anything  she  has  to  give ;  He  presents  to  her  the 
greatest  of  spiritual  blessings  under  the  guise  of  a  temporal  benefit,  which 
she  is  capable  of  appreciating  ;  He  refuses  to  be  drawn  into  the  entangle- 
ments of  controversy,  and  makes  it  His  one  object  to  bring  her  to  feel 
that  she  is  a  sinner  needing  Him  as  her  Saviour. 


LESSON    VII. 

BEGINNING  OF  SECOND  GALILEAN   MINISTRY, 

JESUS    AT    CAN  A. 

Read  John  iv.  43-54. 

The  great  success  which  Jesus  met  with  among  the  people  of 
Sychem  was  secured  simply  by  the  proclamation  of  divine  truth. 
He  did  not  work  any  miracle  among  them ;  for  He  did  not  need 
to  do  so.  They  were  longing  for  a  gospel  of  salvation  ;  and, 
when  it  was  proclaimed  to  them,  they  recognized  and  embraced 
it.  It  must  have  been  with  regret  that  our  Lord  left  so  interesting 
a  field  of  labour,  and  proceeded  on  His  journey  toward  Galilee. 
John  tells  us  that  it  was  so,  and  that,  as  He  left  Samaria  for 
Galilee,  He  Himself  '  testified  that  a  prophet  hath  no  honour  in 
his  own  country '  (John  iv.  44). 

Yet  it  seemed  as  if  the  Galileans  were  prepared  to  give  Him 
a  favourable  reception.  'When  He  was  come  into  Galilee,'  it  is 
said,  '  the  Galileans  received  Him,  having  seen  all  the  things  that 
He  did  at  Jerusalem  at  the  feast '  (ver.  45).  It  was  not  on  account 
of  His  teachings,  however,  that  they  welcomed  Him,  but  because 
of  His  miraculous  works.  They  looked  on  Him  with  curiosity 
and  interest,  because  of  the  supernatural  powers  which  He 
possessed.  While  the  Samaritans  came  to  Him  for  salvation, 
the  Galileans  crowded  around  Him  to  witness  His  miracles. 

The  first  place  to  which  He  paid  a  visit  of  any  duration  was 
Cana ;   and  only  one  incident  of  His  stay  there  is  noticed.     A 

38 


JESUS   AT   CANA.  39 

nobleman  or  courtier,  an  officer  in  Herod's  employment, — perhaps 
Chuza,  Herod's  steward,  whose  wife,  Joanna,  became  one  of  our 
Lord's  most  devoted  followers  (Luke  viii.  3), — came  to  Him  from 
Capernaum,  to  entreat  Him  to  go  and  heal  his  son,  who  was  at 
the  point  of  death.  But  Jesus  answered  him,  '  Except  ye  see 
signs  and  wonders,  ye  will  not  believe. '  This  nobleman  believed 
in  Jesus  as  the  possessor  of  superhuman  power,  and  as  able  to 
give  healing  to  his  son.  But  he  did  not  believe  in  Him  as  a 
Saviour.  He  was  not  a  man  desiring  any  spiritual  blessing 
either  for  himself  or  for  his  household.  Indeed,  he  would  never 
have  come  to  Jesus  at  all,  unless  under  the  pressure  of  a  great 
temporal  affliction.  And  the  Lord  tells  him  this,  to  show  him 
that  He  knew  the  truth  regarding  him,  and  to  bring  him  to  think 
of  his  spiritual  necessities. 

The  distressed  father  felt  that  Jesus  was  with  good  reason 
dissatisfied  with  his  spiritual  state,  but  yet  clung  to  Him  as  his 
only  hope,  and  pled  with  impassioned  earnestness  :  '  Sir,  come 
down,  ere  my  child  die.'  And  Jesus,  unable  to  resist  his  impor- 
tunity, said  to  him,  '  Go  thy  way  ;  thy  son  liveth.'  In  saying  so, 
He  intimated  that  it  was  not  necessary  for  Him  to  go  to  Caper- 
naum ;  but  that,  standing  where  He  was,  He  could  give  the 
blessing  sought.  And  the  nobleman  'believed  the  word  that 
Jesus  had  spoken  to  him.'  So  thoroughly  did  he  believe  it, 
that,  instead  of  hastening  on  at  once  to  Capernaum,  he  tarried 
somewhere  all  night  by  the  way.  The  next  day,  when  he  had 
resumed  his  journey,  he  met  some  of  his  servants  coming  to 
apprize  him  of  his  son's  recovery.  On  inquiring  at  what  hour 
the  favourable  change  had  commenced,  he  learned  that  it  was 
at  the  seventh  hour  of  the  previous  day,  the  very  hour  at  which 
Jesus  had  said  to  him,  'Thy  son  liveth.'  The  information  led 
him  to  repose  in  Jesus  a  deeper  and  stronger  faith  than  before. 
It  had  taken  signs  and  wonders  to  bring  him  to  believe ;  but  the 
Saviour  had  graciously  accommodated  Himself  to  his  necessities. 
And  not  only  did  he  himself  believe,  but  his  whole  house. 


40  LESSONS    ON    THE    LIFE    OF   JESUS. 

JESUS     AT    NAZARETH. 
Read  Luke  iv.  14-30. 

After  His  visit  to  Cana,  our  Lord  would  appear  to  have  let  His 
disciples  return  for  a  time  to  their  homes,  and  to  have  Himself 
moved  about  through  Galilee,  preaching  in  the  synagogues,  and 
making  a  profound  impression  wherever  He  appeared.  The 
substance  of  His  preaching  was,  '  The  time  is  fulfilled,  and  the 
kingdom  of  God  is  at  hand :  repent  ye,  and  believe  the  gospel ' 
(Mark  i.  15).  He  did  not  say  in  so  many  words  that  He  was 
Himself  the  promised  Saviour,  but  He  spoke  in  such  a  way  as  to 
suggest  this  to  those  whom  He  addressed. 

At  last,  when  He  had  become  the  object  of  general  interest, 
and  His  name  was  on  every  lip,  He  resolved  to  pay  a  visit  to 
the  home  of  His  childhood,  to  which  Mary  and  her  family  had 
now  returned.  He  would  seem  to  have  arrived  toward  the  end 
of  the  week,  and  to  have  remained  in  strict  seclusion  till  the 
Sabbath.  On  the  Sabbath-day,  '  as  His  custom  was,  He  went 
into  the  synagogue  ; '  and  immediately  all  eyes  were  turned 
toward  Him.  When,  after  the  reading  of  the  Law,  He  came 
forward  to  the  platform  on  which  any  one  qualified  to  speak  took 
his  stand,  His  purpose  was  at  once  understood,  and  the  servant 
of  the  synagogue  handed  Him  the  prophetic  roll  from  which  the 
lesson  for  the  day  was  to  be  read.  The  passage  to  be  read 
embraced  the  Messianic  prediction  contained  in  Isa.  lxi.;  and 
after  reading  it  He  sat  down,  and  directed  special  attention  to 
the  opening  words  of  it :  '  The  Spirit  of  the  Lord  God  is  upon 
me,  because  He  anointed  me  to  preach  good  tidings  to  the  poor  ; 
He  hath  sent  me  to  proclaim  release  to  the  captives,  and  recover- 
ing of  sight  to  the  blind,  to  set  at  liberty  those  that  are  bruised, 
to  proclaim  the  acceptable  year  of  the  Lord.'  And  from  this 
text  He  preached  a  sermon,  the  substance  of  which  has  been 
preserved  in  these  words,  '  To-day  hath  this  Scripture  been 
fulfilled  in  your  ears.' 

In  words  and  tones  of  crracc  He  declared   Himself  the  One 


JESUS    AT    NAZARETH.  4 I 

anointed  to  do  all  that  the  prophet  had  foretold.  And  it  seemed 
at  first  as  if  the  glad  tidings  which  He  brought  would  be  received 
with  joy  ;  for  '  all  bare  Him  witness,  and  wondered  at  the  words 
of  grace  which  proceeded  out  of  His  mouth.'  But  soon  other 
thoughts  began  to  arise  ;  and  His  hearers,  as  they  listened,  took 
to  asking  themselves  what  right  this  fellow-townsman  of  theirs 
had  to  advance  such  lofty  pretensions.  They  had  always  under- 
stood that  this  prophecy  referred  to  the  Messiah,  a  mighty  and 
victorious  prince  who  was  to  break  the  yoke  of  their  oppressors. 
How,  then,  could  it  be  fulfilled  in  the  carpenter's  son,  whose 
family  was  one  of  the  poorest  in  their  city  ?  He  must  at  least 
do  some  mighty  work  in  support  of  such  astounding  claims. 
Mutterings  to  this  effect  were  heard  on  every  side. 

Jesus  saw  the  change  passing  over  His  audience,  and  felt  it 
necessary  to  tell  them  that  Nazareth,  though  His  home,  had  no 
right  to  demand  from  Him  any  display  of  supernatural  power 
He  reminded  them  that  God,  in  His  bestowal  of  blessings,  had 
not  been  wont  to  make  the  men  of  Israel  the  objects  of  His 
exclusive  favour ;  that,  in  a  time  of  famine,  it  was  a  widow  of 
Zarephath  that  Elijah  was  sent  to  help  ;  and  that  the  only  leper 
cleansed  by  Elisha  was  Naaman  the  Syrian. 

But,  instead  of  being  convinced  and  solemnized  by  His  words, 
His  hearers  in  a  frenzy  of  rage  rose  and  hurried  Him  out  of  the 
synagogue,  and  dragged  Him  to  a  precipice,  that  they  might 
hurl  Him  from  it  headlong.  And  they  would  have  effected  their 
purpose,  had  He  not  turned  and  bent  on  them  a  look  of  majesty 
that  awed  and  paralyzed  them,  so  that  they  fell  back  on  every 
side  and  He  went  His  way.  With  a  sad  heart  it  was  that  He  left 
behind  Him  those  whom  from  childhood  He  had  known  and 
loved,  and  whom  He  fain  would  have  saved,  and  that  '  He  came 
and  dwelt  in  Capernaum'  (Matt.  iv.  13). 


I.  What  difference  was  there  between  the  reception  given  to  Jesus  by 
the  Samaritans  and  that  with  which  He  met  on  passing  into 
Galilee? 


42  LESSONS    ON    THE    LIFE    OF   JESUS. 

2.  Why  should  it  be  so,  that  '  a  prophet  hath  no  honour  in  his  own 

country '  ?  (John  iv.  44). 

3.  State  the  points  of  difference  traceable  between  the  nobleman  of  John 

iv.  43-54  and  the  centurion  of  Matt.  viii.  5-13. 

4.  Why  did  the  people  of  Nazareth  take  offence  at  our  Saviotirs 

allusions  to  the  miracles  wrought  in  the  case  of  the  widow  of 
Zarephath  and  of  Naaman  the  Syrian  ? 

HINTS   TO   STUDENTS  AND   TEACHERS. 

1.  The  rejection  of  Jesus  by  the  people  of  Nazareth  is  described  by 
Luke  (iv.  16-30)  as  taking  place  towards  the  beginning  of  His  ministry. 
Matthew  (xiii.  54-58)  and  Mark  (vi.  1-6)  represent  Him  as  rejected  by 
His  townsmen  at  a  much  later  date.  Did  Jesus  twice  visit  Nazareth,  and 
was  He  twice  rejected?  Or  did  His  rejection  occur  only  once?  The 
older  expositors,  as  also  Ewald,  Meyer,  and  Stier,  take  the  former  view. 
The  most  of  recent  expositors,  e.g.  Neander,  Olshausen,  Oosterzee,  Lange, 
Alford,  and  Farrar,  take  the  latter  view.  To  instance  one  point  forcibly 
stated  by  Alford,  Is  it  conceivable  that  Jesus  should  have  been  so  treated 
by  the  Nazarenes  on  occasion  of  the  visit  recorded  by  Luke ;  and  that  on 
a  subsequent  occasion  He  should  have  marvelled  at  their  unbelief? 

2.  On  a  Messianic  reference  of  the  prophecy,  Isa.  Ixi.  1-3,  consult 
I  >elitzsch's  Commentar  ilber den  Frophet  Iesaia,  pp.  586-589 ;  Naegelsbach's 
Commentary  pp.  704-711  ;  and  Alexander's  Isaiah,  pp.  886-890. 


LESSON  VIII. 

EARLY  LABOURS  AT  CAPERNAUA1. 

Read  Matt.  iv.  13-25  ;  Mark  i.  16-34  ;  Luke  iv.  31-v.  n. 

It  was  not  solely  on  account  of  His  rejection  by  the  people  of 
Nazareth  that  Jesus  resolved  to  make  Capernaum  for  a  time  His 
home.  It  was  a  place  that  offered  Him  peculiar  advantages  for 
the  work  to  which  He  meant  to  address  Himself.  It  formed  one 
of  many  thriving  towns  studding  the  western  shore  of  the  Sea  of 
Galilee.  The  land  of  Gennesaret,  in  which  it  was  situated, 
teemed  with  an  energetic  and  enterprising  population.  A  rich 
soil  and  a  genial  climate  usually  crowned  the  labours  of  the 
husbandman  with  abundance.  The  Lake,  thirteen  miles  in  length 
and  six  in  breadth,  swarmed  with  fish,  and  gave  employment  to 
thousands  of  fishermen.  So  that  Capernaum  and  the  country 
around  it  provided  Jesus  with  a  most  inviting  field  of  labour. 
He  could  betake  Himself  also  to  the  other  side  of  the  sea,  when- 
ever the  designs  of  His  enemies  or  the  too  urgent  pressure  of  the 
multitudes  should  make  this  expedient.  Several  of  the  most 
ardent  and  devoted  of  His  disciples  dwelt  at  Capernaum.  Simon 
and  Andrew  had  left  the  neighbouring  town  of  Bethsaida,  and 
resided  there.  The  two  sons  of  Zebedee  also  lived  there,  or  in 
some  contiguous  place.  It  was  under  the  influence  of  such 
reasons  that  Jesus  was  led  to  come  to  Capernaum,  and  to  make 
it  so  decidedly  the  centre  of  His  activities,  that  it  came  to  be 
known  as  '  His  own  city'  (Matt.  ix.  1). 

Immediately  on  His  arrival  in  Capernaum  our  Lord  began  to 

43 


44  LESSONS    ON   THE   LIFE   OF   JESUS. 

proclaim  the  glad  tidings  of  salvation.  On  Sabbaths,  when  men 
were  freed  from  their  ordinary  occupations,  He  obtained  His 
largest  audiences,  and  had  the  opportunity  of  making  the  most 
powerful  impression.  And  '  they  were  astonished  at  His  teach- 
ing, for  His  word  was  with  power'  (Luke  iv.  32). 

But  His  labours  at  Capernaum  were  suspended  for  a  little,  to 
permit  of  His  going  up  to  Jerusalem,  and  observing  '  a  feast  of 
the  Jews ' 1  (John  v.  1).  He  appears  to  have  gone  alone  ;  and  the 
visit  is  mentioned  on  account  of  an  incident  connected  with  it 
which  did  much  to  exasperate  the  priesthood,  and  to  precipitate 
the  conflict  that  ended  in  His  death.  It  was  one  of  our  Lord's 
works  of  healing  that  was  attended  with  these  undesirable 
results. 

He  happened  on  a  Sabbath-day  to  be  passing  a  famous  pool 
or  reservoir  near  to  the  Sheep-gate,  known  by  the  name  of 
Bethesda  (i.e.  House  of  Mercy).  It  was  so  celebrated  for  its 
medicinal  virtues  that  many  impotent  folk  resorted  to  it  in 
anticipation  of  a  cure.  For  at  irregular  and  uncertain  intervals 
the  waters  of  the  pool  were  singularly  troubled,2  and  were  found 
to  be  possessed  of  wondrous  efficacy.  Under  five  covered 
porticoes  surrounding  the  pool,  multitudes  of  infirm  people  were 
to  be  seen  waiting  for  the  moving  of  the  waters.  As  Jesus 
looked  on  this  sad  sight,  one  case  in  particular  excited  His 
sympathy.     It  was  that  of  a  man  who  had  been  ill  for  thiity- 

1  There  has  been  great  variety  of  conjecture  as  to  what  feast  this  was.  If 
the  reading  favoured  by  Tischendorf  were  adopted,  viz.  :  '  After  these  things 
there  was  the  feast  of  the  Jews,'  the  Passover  would  suggest  itself  as  the 
feast  meant ;  and  if  so,  the  ministry  of  Jesus  would  embrace  four  Passovers. 
But  if,  following  the  majority  of  critics,  we  read  simply  'a  feast,'  any  feast 
may  be  thought  of.  And,  accordingly,  almost  every  feast  has  had  some  one 
to  advocate  its  claims  to  be  the  one  alluded  to. 

2  The  words  in  John  v.  3,  4,  '  Waiting  for  the  moving  of  the  waters  ;  for 
an  angel  went  down,'  etc.,  are  awanting  in  the  older  and  best  manuscripts, 
and  are  therefore  omitted  in  the  Revised  Version  of  the  New  Testament. 
They  seem  to  have  been  at  first  a  mere  marginal  explanation,  and  to  have 
eventually  found  their  way  into  the  text.  The  Pool  of  Bethesda  appears  to 
have  been  an  intermittent  fountain,  like  the  present  Fountain  of  the  Virgin. 


EARLY   LABOURS   AT   CAPERNAUM.  45 

eight  years,  and  had  often  been  brought  to  the  pool,  but  had 
never  been  able  to  step  in  when  the  waters  were  in  commotion. 
Jesus  said  to  this  man,  '  Arise,  take  up  thy  bed,  and  walk.'  ^  And 
immediately,  desire  and  faith  starting  up  within  him,  he  tried  to 
rise,  and  got  the  power  to  do  so,  and,  shouldering  his  pallet,  took 
the  way  home. 

The  unusual  sight  of  one  carrying  such  a  burden  on  the 
Sabbath  attracted  attention,  and  led  to  fault  being  found  with 
Jesus  for  giving  such  a  command  to  the  one  whom  He  had 
cured.  But  He  answered,  '  My  Father  worketh  even  until  now, 
and  I  work'— claiming  for  Himself  as  the  Son  of  God  the  right 
to  imitate  His  Father,  who  onward  from  the  beginning  has  been 
ceaselessly  working  on  Sabbath-days  as  well  as  on  week-days. 
The  answer  was  felt  to  be  an  aggravation  of  the  offence  ;— *  There- 
fore the  Jews  sought  to  kill  Him,  because  He  not  only  brake  the 
Sabbath,  but  called  God  His  own  Father,  making  Himself  equal 
with  God' (John  v.  1-18). 

After  His  return  from  Jerusalem  Jesus  resumed  His  labours 
at  Capernaum,  and  excited  such  an  interest  that  multitudes 
followed  Him.  On  one  memorable  day,  as  He  moved  along  by 
the  side  of  the  Lake,  <  the  people  pressed  upon  Him  to  hear  the 
word  of  God.'  It  was  but  early  morning,  and  some  fishermen 
who  had  been  out  at  sea  all  night,  but  had  met  with  little 
success,  had  drawn  up  their  nets  on  the  shore.  Simon  and 
Andrew  were  of  the  number,  and  were  engaged  beside  their  own 
boat  in  washing  their  nets.  A  little  farther  on,  James  and  John 
were  employed  in  getting  their  nets  into  repair.  Drawing  near 
to  the  one  boat,  Jesus  asked  Simon  to  push  out  a  little  from  the 
shore ;  and  this  having  been  done,  He  began  to  address  the 
people  standing  on  the  beach.  When  the  address  was  finished, 
«  Launch  out  into  the  deep/  said  He  to  Simon,  <  and  let  down 
your  nets  for  a  draught.'  '  Master,  we  toiled  all  night,  and  took 
nothing,'  was  the  answer,  '  but  at  Thy  word  I  will  let  down  the 
nets,'  His  brother  and  be  at  once  carried  out  the  Lord's  com- 
mand, and  launched  out  into  the  deep,  followed  closely  by  James 


46  LESSONS    ON    THE    LIFE    OF    JESUS. 

and  John,  their  partners  in  business;  and  their  nets  were 
lowered,  and  enclosed  such  a  multitude  of  fish  that  they  seemed 
likely  to  break.  Both  boats  were  filled  with  fish,  and  almost  ran 
the  risk  of  sinking.  And  so  impressed  was  Simon  Peter  with 
the  miraculous  character  of  what  had  taken  place,  that  he  fell  at 
the  feet  of  Jesus,  exclaiming,  '  Depart  from  me ;  for  I  am  a 
sinful  man,  O  Lord.'  Conscious  of  his  sinfulness,  he  trembled  to 
feel  himself  so  near  to  One  who  was  manifestly  Divine.  But 
Jesus  dissipated  his  alarms,  saying  to  him,  '  Fear  not :  from 
henceforth  thou  shalt  catch  men.'  And  Peter  rose  from  his  knees 
with  a  gladdened  heart,  to  enter  at  once  on  the  nobler  vocation 
to  which  he  knew  himself  called.  His  companions  also  had  no 
sooner  reached  land  than  they  received  the  welcome  summons, 
'  Follow  me,  and  I  will  make  you  fishers  of  men'  (Matt.  iv.  19). 
And  '  they  forsook  all,  and  followed  Him.' 

These  four  had  for  a  considerable  time  been  numbered  among 
our  Lord's  disciples.  But  from  this  time  they  were  to  make  it 
their  chief  business  to  learn  all  that  they  could  from  Him,  and  to 
avail  themselves  to  the  full  of  the  training  required  for  the  work 
to  which  He  had  called  them.  Instead  of  enjoying  occasional 
intercourse  with  Him  during  the  intervals  permitted  by  their 
secular  occupations,  they  were  to  keep  by  His  side,  and  place 
themselves  at  His  command,  and  be  ready  to  go  on  whatever 
errand  He  might  send  them.  They  knew  that  this  was  what 
lie  required  of  them,  and  they  cheerfully  responded  to  His 
call. 

On  the  first  Sabbath  after  this  event  (Mark  i.  21)  Jesus  went 
into  the  synagogue  of  Capernaum,  and  spoke  with  such  power 
that  men's  hearts  were  mightily  stirred.  Among  those  present 
there  was  ca  man  which  had  a  spirit  of  an  unclean  devil'  (Luke 
iv.  33).  As  he  listened  to  the  words  of  Jesus  he  became  inordi- 
nately excited,  and  cried  out,  '  Let  us  alone  !  What  have  we  to  do 
with  Thee,  Thou  Jesus  of  Nazareth  ?  Art  Thou  come  to  destroy 
us  ?  I  know  Thcc  who  Thou  art,  the  Holy  One  of  God.'  '  Hold 
thy  peace,'  said  Jesus,  in  answer  to  these  hurried  ejaculations, 


EARLY  LABOURS  AT  CAPERNAUM.  47 

1  and  come  out  of  him.'  And  His  charge  to  the  unclean  spirit 
had,  however  reluctantly,  to  be  obeyed.  With  a  loud  cry  of 
baffled  rage  the  spirit  came  out,  tearing  the  one  in  whom  he  had 
dwelt.  And  the  people,  as  they  looked  on,  said,  '  What  a  word 
is  this  !  for  with  authority  commandeth  He  even  the  unclean 
spirits,  and  they  do  obey  Him.' 

On  leaving  the  synagogue  Jesus  went  to  the  house  of  Simon, 
to  find  his  mother-in-law  'holden  with  a  great  fever;'  and  He 
was  entreated  to  put  forth  His  power  and  heal  her.  Going 
forward  to  her  bed-side,  and  affectionately  bending  over  her,  He 
took  her  by  the  hand,  and,  commanding  the  fever  to  leave  her, 
raised  her  up.  Instantaneously  and  completely  cured,  she  rose, 
and  used  the  health  restored  to  her  for  the  benefit  of  Him  to 
whom  she  owed  it,  busying  herself  in  ministering  to  Jesus  and  to 
those  who  were  with  Him. 

The  news  of  this  second  miracle  soon  circulated  through  the 
town,  and  deepened  the  impression  made  by  the  cure  of  the 
demoniac  ;  so  that  at  sunset  crowds  were  to  be  seen  streaming 
toward  the  house  in  which  our  Lord  dwelt,  bringing  their  sick 
with  them.  And  Jesus  healed  them  all,  'that  it  might  be  fulfilled 
which  was  spoken  by  Isaiah  the  prophet,  Himself  took  our  in- 
firmities, and  bare  our  diseases'  (Matt.  viii.  17).  His  love  drew 
Him  near  to  those  whose  distresses  He  looked  on,  and  made 
Him  feel  as  if  their  distresses  were  His  own.  In  His  intense 
sympathy  He  came  under  the  load  of  their  miseries,  and  felt  as 
if  He  were  Himself  the  very  sufferer.  He  did  so,  animated  by 
the  same  spirit  which  led  Him  to  make  our  sins  His  own,  and  to 
come  under  the  burden  that  pressed  on  a  sinning  world,  that  He 
might  lift  it  off  and  take  it  quite  away. 

Rising  on  the  following  morning,  long  before  dawn,  Jesus  with- 
drew into  a  lonely  place  to  pray.  But  His  disciples,  following 
Him  to  His  retirement,  pled  with  Him  to  return.  His  answer, 
however,  was,  ( I  must  preach  the  kingdom  of  God  to  other  cities 
also,  for  therefore  was  I  sent.'  And  He  set  out  to  preach  in  the 
synagogues  of  Galilee. 


48  LESSONS    ON    THE   LIFE   OF   JESUS. 

1.  Wliat  reasons  probably  induced  Jesus  to  choose  Capernaum  as  His 

home  ? 

2.  Why  has  special  importance  been  attached  to  the  question,  Whether 

in  John  v.  I  the  correct  reading  is  ' A  feast  of  the  Jews '  or  '  The 
feast '  ? 

3.  What  is  the  force  of  the  argument  employed  by  Jesus  to  defend  His 

conduct  in  heeding  the  impotent  man  at  Bethesda  on  the  Sabbath- 
day  ? 

4.  What  difference  did  the  call  addressed  to  Simon  and  his  three 

fellow -disciples,  as  recorded  in  Matt.  iv.   18-22,  make  in  their 
relationship  to  Jesus? 

5.  Explain  how  the  words  of  Isaiah  liii.  4  found  fulfilment  in  our 

Lord's  miracles  of  healing. 

HINTS  TO  STUDENTS  AND   TEACHERS. 

1.  A  good  epitome  of  the  views  held  by  different  writers  regarding  the 
feast  mentioned  in  John  v.  I,  is  to  be  found  in  Andrews,  pp.  155-162. 

2.  Dr.  A.  Moody  Stuart,  in  his  volume  entitled  Capernaum,  gives  an 
interesting  and  beautiful  exposition  of  the  teachings  and  doings  of  our 
Lord  that  connect  themselves  with  'His  own  city.' 

3.  Tradition  identifies  Capernaum  with  Tell  Hum  on  the  north-western 
shore  of  the  Lake  of  Galilee.  Dr.  Robinson,  however,  fixes  its  site  at 
Khan  Minlyeh,  some  miles  farther  south.  But  recent  investigators 
prefer  the  traditional  site.  Dr.  Thomson  gives  strong  reasons  for  this 
preference  [The  Land  and  the  Book,  pp.  352-356).  Tristram  regards  the 
argument  for  Tell  Hum  as  greatly  strengthened  by  the  latest  researches 
(Land  of  Israel,  pp.  428-434).  The  ruins  at  Tell  Hum  are,  both  in 
extent  and  in  architectural  character,  such  as  might  be  expected  in  what 
was  undoubtedly  the  leading  city  in  that  district. 

4.  See  the  discussion  on  'Demoniacs  and  Demon -possession,'  in 
Trench's  Notes  on  the  Parables,  pp.  150-164. 


LESSON    IX. 

TOUR  THROUGHOUT  GALILEE,  AND   RETURN  TO  CAPERNAUM. 

Read  Matt.  ix.  1-17;  Mark  i.  39-ii.  22;  Luke  v.  12-39. 

The  preaching  tour  on  which  our  Saviour  now  entered  must 
have  appeared  at  the  time  to  be  a  singular  success.  Wherever 
He  went,  men  crowded  to  hear  Him,  and  listened  with  interest 
and  joy  to  the  gospel  which  He  proclaimed.  He  showered 
countless  blessings  also  on  the  necessitous  and  suffering,  'healing 
all  manner  of  sickness  and  of  disease  among  the  people.'  His 
fame  both  as  a  preacher  and  as  a  wonder-worker  spread  far  and 
wide,  and  led  multitudes  to  come  from  Decapolis,  from  Pera?a, 
from  Syria,  and  even  from  Jerusalem  (Matt.  iv.  25),  and  to  follow 
Him  as  He  moved  onward  from  city  to  city.  Yet  the  tour  was 
neither  extensive  nor  prolonged ;  and  only  one  incident,  which 
occurred  in  the  course  of  it,  is  expressly  mentioned. 

In  one  of  the  towns  visited,  there  came  to  our  Lord  a  man 
'  full  of  leprosy  ; '  and,  falling  at  His  feet,  he  made  the  piteous 
appeal,  '  Lord,  if  Thou  wilt,  Thou  canst  make  me  clean.'  He 
had  no  doubt  of  the  Saviour's  ability  to  cleanse  him,  but  had 
a  fear  that  he  might  not  be  deemed  worthy  of  His  compassion. 
But  the  humility  and  faith  of  the  poor  suppliant  pled  for  Him 
with  irresistible  power;  and  Jesus,  stretching  forth  His  hand, 
touched  him,  and  said,  ' I  will :  be  thou  clean.'  The  '  I  will ' — the 
word  of  love ;  and  the  '  Be  thou  made  clean  ' — the  word  of  power, 
constituted  the  outward  utterance  of  an  act  of  will  on  the  part 
of  Jesus,  which  expelled  the  leprosy  and  made  the  flesh  that  had 

D 


50  LESSONS   ON   THE   LIFE   OF   JESUS. 

been  as  white  as  snow  healthful  again.  And,  along  with  the  cure, 
Jesus  laid  on  the  one  whom  He  healed  a  twofold  charge.  He 
bade  him  go  and  show  himself  to  the  priest,  and  engage  in  all 
the  ceremonial  observances  prescribed  by  the  Mosaic  Law  (Lev. 
xiv.  1-32).  He  did  so,  because  the  Law  was  not  yet  abrogated, 
and  also  because  He  wished  the  priests  at  Jerusalem  to  know  of 
the  miracle,  that  it  might  be  '  a  testimony  unto  them,'  which  they 
might  perchance  consider.  He  also  laid  on  the  man  this  charge, 
'  See  that  thou  say  nothing  to  any  man.'  It  may  have  been 
partly  out  of  regard  for  the  man's  own  spiritual  good  that  he  was 
commanded  to  keep  silence  as  to  what  had  happened  to  him. 
Perhaps  also  Jesus  did  not  wish  that  lepers  should  be  crowding 
around  Him,  and  by  their  very  presence  keeping  others  away. 

But,  whatever  our  Lord's  reasons  for  prohibiting  the  publication 
of  the  miracle,  the  prohibition  was  disregarded.  He  on  whom 
the  benefit  had  been  conferred  '  went  out  and  began  to  publish  it 
much,  insomuch  that  Jesus  could  no  more  openly  enter  into  a 
city,  but  was  without  in  desert  places '  (Mark  i.  45).  He  acted 
in  this  way,  doubtless,  out  of  gratitude  to  his  benefactor  ;  but  he 
forgot  that  '  to  obey  is  better  than  sacrifice.' 

On  our  Lord's  return  to  Capernaum,  after  this  brief  evangelistic 
tour,  deeper  interest  was  taken  in  Him  than  ever  before.  The 
Pharisees,  who  signalized  themselves  by  a  specially  scrupulous 
observance  of  all  religious  customs,  had  now  begun  to  regard 
Him  with  close  attention.  So  had  the  Rabbis  or  doctors  of  the 
Law,  who  had  reason  to  think  that  He  inculcated  a  disregard  for 
many  of  their  most  venerated  traditions.  Many  of  these  religious 
and  learned  men  had  found  their  way  to  Capernaum,  not  only 
from  the  various  parts  of  Galilee,  but  from  Judasa,  and  from  Jeru- 
salem itself  (Luke  v.  17) ;  and  they  availed  themselves  of  every 
opportunity  of  listening  to  His  teachings  and  of  studying  His 
conduct.  On  one  occasion,  when  those  who  crowded  to  hear 
Him  filled  not  only  the  house  in  which  He  resided,  but  the  court 
in  front  of  it,  some  of  these  visitors  had  a  place  among  the 
audience.     He  had  already  healed  not  a  few  sick  people,  when 


TOUR   THROUGHOUT   GALILEE.  5  I 

four  men,  carrying  a  helpless  paralytic,  came  to  the  door,  but 
could  not  find  an  entrance.  Not  to  be  defeated  in  their  object, 
however,  they  ascended  the  outside  stair  to  the  flat  roof  of  the 
house,  and,  removing  as  much  of  the  tiling  as  was  necessary, 
they  lowered  the  bed  on  which  the  sufferer  lay  into  the  room  in 
which  Jesus  was  seated,  and  succeeded  in  placing  it  right  before 
Him.  As  He  looked  on  the  sufferer,  our  Lord  saw  in  him  one 
more  concerned  about  his  sin  than  his  bodily  infirmity,  and, 
though  desiring  healing,  still  more  desirous  of  salvation.  And 
that  He  might  put  him  in  possession  of  the  greater  blessing 
first,  He  said  to  him,  'Son,  be  of  good  cheer!  thy  sins  are 
forgiven.' 

Probably  all  who  heard  these  words  were  startled  by  them  ;  for 
Jesus  had  never  yet  claimed  to  be  able  to  forgive  sin.  But  to 
the  scribes  and  Pharisees  present  such  a  claim  seemed,  not 
merely  strange,  but  blasphemous.  '  Who  can  forgive  sins,'  said 
they  in  their  hearts,  '  but  God  alone  ? '  It  was  easy,  they  thought 
too,  to  say  to  a  poor  sufferer,  '  Thy  sins  are  forgiven  thee/  since 
there  was  no  way  of  testing  whether  an  unseen  blessing,  such  as 
pardon,  had  actually  been  bestowed;  but  not  so  easy  to  say, 
1  Arise  and  walk  ! '  since  in  a  moment  it  could  be  seen  whether 
the  power  to  walk  had  been  given  or  not.  But  Jesus,  knowing 
their  thoughts,  said  to  them,  'What  reason  ye  in  your  hearts? 
Whether  is  it  easier  to  say,  Thy  sins  be  forgiven  thee  ;  or  to  say, 
Arise,  and  walk  ? '  Then  He  tells  them  that  He  will  say  the  thing 
which  it  seems  to  them  so  perilous  to  say,  in  the  hope  that,  when 
they  have  witnessed  the  fulfilment  of  His  word,  they  will  admit  His 
right  to  say  the  other  thing  to  which  they  object.  '  That  ye  may 
know  that  the  Son  of  man  hath  power  on  earth  to  forgive  sins,' 
said  He  to  them,  as  turning  to  the  paralytic,  He  added,  '  I  say 
unto  thee,  Arise,  and  take  up  thy  couch,  and  go  unto  thy  house.' 
And  immediately  His  word  took  effect.  The  paralytic  rose  to 
his  feet,  and  taking  up  his  mattress,  walked  away,  glorifying  God. 
And  the  onlookers  gave  praise  to  God  also,  and  said  to  one 
another,  '  We  have  seen  strange  things  to-day.' 


52  LESSONS   ON   THE   LIFE   OF   JESUS. 

Thus  Jesus  claimed  for  Himself  the  authority  to  forgive  sins. 
He  claimed  this  as  being  '  the  Son  of  man,'  the  representative 
and  the  Saviour  of  all  mankind. 

Shortly  after  this,  as  our  Lord  was  again  passing  along  by  the 
shore  of  the  Lake,  He  saw  a  publican,  named  Levi  or  Matthew,1 
sitting  at  the  place  of  toll.  He  was  one  of  many  custom-house 
officers  employed  at  Capernaum  in  collecting  the  taxes  levied  by 
authority  of  the  Roman  Government  on  goods  landed  at  the  port, 
or  carried  along  the  highway  between  Damascus  and  Ptolemais. 
And  like  all  of  his  class  who,  though  Jews,  were  content  to  earn 
a  livelihood  by  making  oppressive  exactions  on  their  fellow- 
countrymen,  he  was  regarded  as  destitute  alike  of  religion  and 
patriotism.  Yet  he  had  become  deeply  interested  in  Jesus,  and 
had  become  at  heart  one  of  His  followers.  Jesus,  knowing  this, 
and  wishing  to  have  a  representative  of  this  class  among  those 
privileged  to  be  closely  and  constantly  with  Him,  said  to  him, 
'  Follow  me.'  The  call  must  have  come  very  unexpectedly  to 
Matthew  ;  but  most  joyfully  did  he  accept  it. 

Soon  after  his  being  admitted  into  the  circle  of  our  Lord's 
followers,  Matthew  made  a  great  feast  in  his  house  in  honour  of 
the  new  Master  on  whose  service  he  had  entered,  and  invited  to 
the  feast  all  his  most  intimate  friends.  These  consisted  mainly 
of  publicans  like  himself,  and  of  others  occupying  a  somewhat 
similar  position.  He  wished  to  introduce  them  to  the  One  of 
whom  he  had  come  to  think  as  Israel's  Saviour,  and  whose  words 
had  awakened  himself  from  the  sleep  of  spiritual  death.  But  to 
the  Pharisees  and  scribes,  who  were  watching  at  Matthew's  door, 
— or  who  entered  the  room  in  which  the  feast  was  going  on, 

1  It  scarcely  admits  of  doubt  that  the  two  names  Levi  and  Matthew  repre- 
sent the  same  person.  The  occupation  of  the  person  called,  the  circumstances 
of  his  call,  and  the  feast  following  on  it,  as  detailed  in  the  first  three  Gospels, 
are  identical.  Besides,  the  one  called  is  manifestly  designed  to  take  his  place 
in  the  chosen  band  of  disciples,  which  Jesus  was  at  the  time  engaged  in 
forming.  And  if  so,  the  Levi  mentioned  by  Mark  and  Luke  can  only  be  the 
Matthew  mentioned  in  the  first  Gospel,  and  who  always  finds  a  place  in  the 
list  of  apostles. 


TOUR   THROUGHOUT   GALILEE.  53 

though  disdaining  to_take  part  in  it, — it  seemed  scandalous  that 
Jesus  should  mingle  with  such  people  as  were  assembled  there ; 
and,  in  tones  meant  to  reach  His  own  ear,  they  said  to  His  dis- 
ciples, 'Why  do  ye  eat  and  drink  with  publicans  and  sinners?* 
Nor  had  they  to  wait  long  for  an  answer.  '  They  that  are  whole,' 
said  Jesus,  'have  no  need  of  a  physician,  but  they  that  are  sick  : 
I  am  not  come  to  call  the  righteous,  but  sinners,  to  repentance.' 

This  explanation  of  His  conduct  answered  its  purpose.  It 
silenced  the  objectors,  and  perhaps  brought  some  of  them  to  see 
that  true  holiness  is  not  only  consistent  with  love  to  the  sinful, 
but  that  it  must  show  itself  in  seeking  to  purge  them  from  their 
sin. 

Ere  the  feast  closed,  some  disciples  of  the  Baptist  joined  the 
Pharisees  in  objecting  to  the  free  and  joyous  life  which  the 
followers  of  Jesus  appeared  to  lead.  His  disciples,  they  said,  did 
not  fast,  as  the  disciples  of  the  Pharisees  and  of  the  Baptist  did. 
And  He  frankly  admitted  the  difference,  and  justified  it.  His 
disciples,  He  said,  were  like  the  companions  of  the  bridegroom, 
who  could  not  be  of  a  sad  heart  while  the  bridegroom  was  with 
them,  but  who  would  have  grief  enough  when  he  should  be  taken 
away.  It  would  not  befit  those  who  rejoiced  in  the  glad  tidings 
which  He  proclaimed  to  adopt  the  strict  and  severe  mode  of  life 
suitable  to  men  living  under  a  dispensation  of  law.  To  try  to 
combine  the  old  and  new  in  this  way  would  be  like  taking  a 
piece  of  undressed  cloth  to  patch  an  old  garment :  the  new  piece 
would  shrink  away  and  leave  the  rent  worse  than  before.  It 
would  be  like  putting  new  wine  into  an  old  wine- skin  :  the  wine 
would  ferment  and  burst  the  skin  and  be  spilt,  and  the  wine-skin 
would  perish.  In  like  manner,  the  spirit  of  the  new  dispensation 
could  not  be  accommodated  to  the  old  forms,  but  must  find  new 
forms  appropriate  to  itself. 


1.  Why  did  Jesus  in  some  cases  fork' d,  and  in  others  command,  those 

whom  He  healed  to  speak  of  the  miracle  wrought  on  them  ? 

2.  What  were  the  distinguishing  tenets  and  practices  of  the  Pharisees  ? 


54  LESSONS   ON   THE   LIFE  OF  JESUS. 

3.  What  led  Jesus  to  say  to  the  paralytic  who  was  brought  to  Him  for 

healing,  '  Thy  sins  are  forgiven  thee '  ? 

4.  Give  reasons  for  thinking  that  the  disciple  mentioned  in  Malt. 

ix.  9  as  Matthew ',  is  the  same  as  the  one  spoken  of  in  Mark  ii.  14 
and  Luke  v.  27  as  Levi. 

5.  JV/io  were  the  publicans  spoken  of  in  the  Gospels?  and  why  were 

they  disliked  and  despised  by  their  fellow-countrymen  ? 

6.  How  did  our  Lord  meet  the  objection  taken  by  the  disciples  of 

the  Baptist  to  the  covtparatively  free  and  joyous  life  of  His 
followers  ? 


LESSON    X. 

CHOICE  OF  THE  APOSTLES,  AND   SERMON  ON  THE  MOUNT. 

Read  Matt.  v.  i-vii.  29  ;  Luke  vi.  12-49. 

Out  of  those  who  avowed  themselves  His  disciples,  and  who 
followed  Him  wherever  He  went,  Jesus  resolved  to  select  twelve 
to  be  His  apostles  or  missionaries.  They  were  to  be  always 
beside  Him,  that  they  might  drink  in  His  Spirit,  and  be  moulded 
by  His  influence,  and  be  enabled  not  merely  to  publish  His 
teachings,  but  to  bear  witness  to  the  facts  of  His  life.  They 
were  to  be  the  links  connecting  the  Redeemer  with  the  world 
which  He  came  to  redeem.  The  selecting  of  suitable  men  for 
this  work  was  an  event  fraught  with  the  most  important  con- 
sequences, and  hence  our  Lord  sought  to  prepare  Himself  for  it 
by  special  prayer.  '  He  went  out  into  the  mountain  to  pray, 
and  He  continued  all  night  in  prayer  to  God'  (Luke  vi.  12). 

When  the  morning  came,  those  who  had  attached  themselves 
to  Him  as  His  disciples  found  their  way  to  this  mountain  soli- 
tude, and  gathered  around  Him  ;  and  out  of  them  He  chose  His 
twelve  apostles.  There  were  embraced  in  the  number  the 
seven  on  whom  He  had  already  laid  the  charge,  '  Follow  me,' 
viz.  Simon  Peter  and  his  brother  Andrew ;  James  and  John, 
the  sons  of  Zebedee ;  Philip  and  Nathanael  (Bartholomew), 
and  Matthew  the  publican.  The  five  added  to  these  were 
Thomas,  James  the  son  of  Alphaeus,1  and  his  son  (or  brother) 

1  This  Alphreus  is  not  the  same  as  the  father  of  Matthew  (Mark  i.  14) ;  for 
Matthew  and  James  are  nowhere  described  as  brothers.     Though  probably 


56  LESSONS   ON   THE   LIFE   OF   JESUS. 

Judas1  (called  also  Thaddasus  and  Lebbaeus),  Simon  the 
Canansean2  or  Zelotes,  and  Judas  Iscariot.3  It  was  probably  on 
one  or  other  of  the  summits  of  the  two-peaked  hill,  known  as  the 
Horns  of  Hattan,  that  our  Lord  spent  the  night  preceding  the  ap- 
pointment of  the  apostles.  There  is  one  spot  to  which  tradition 
has  steadily  pointed  as  the  scene  of  that  night  of  prayer,  and  of 
the  events  following  on  it,  and  to  which  has  been  given  the  name 
of  the  Mount  of  Blessing.  The  Horns  rise  only  to  a  height  of  60 
feet  from  the  tableland  at  their  base ;  but  the  plain  stretching 
around  them  is  itself  1000  feet  above  the  level  of  the  Sea  of 
Galilee.  By  the  narrow  gorge  leading  upwards  to  this  plateau 
there  came  on  that  morning  multitudes  in  search  of  the  Great 
Teacher.  He  had  just  set  apart  the  Twelve  to  their  new  office  ; 
and,  attended  by  them,  He  went  down  to  meet  the  constantly 
increasing  crowds.  There  He  '  stood  on  a  level  place,  and  a 
great  multitude  of  His  disciples,  and  a  great  number  of  the 
people  from  all  Judasa  and  Jerusalem,  and  the  sea-coast  of  Tyre 
and  Sidon,  which  came  to  hear  Him,  and  to  be  healed  of  their 
diseases'  (Luke  vi.  17).  After  healing  many  who  pressed  near 
for  help,  He  sat  down  with  the  twelve  disciples  in  front  of  Him, 
and  delivered  that  discourse  which  has  ever  since  borne  the 
name  of  '  The  Sermon  on  the  Mount.5 

Our  Lord  had  been  longing  for  an  opportunity  of  giving  a 
clear  and  full  explanation  regarding  that  kingdom  of  God  of 

the  same  as  the  Clopas  of  John  xix.  25,  this  does  not  prove  that  James  was 
the  cousin  of  our  Lord  ;  for  Mary,  the  wife  of  Clopas,  is  probably  a  different 
person  from  the  one  spoken  of  there  as  '  His  mother's  sister.' 

1  Calied  Trionymus,  or  the  disciple  with  three  names.  He  is  to  be  thought 
of  as  the  son  rather  than  the  brother  of  James  ;  and,  if  so,  is  different  from 
Jude,  the  writer  of  the  General  Epistle,  who  describes  himself  as  '  the  brother 
of  James'  (Jude  1). 

2  The  Canansean  (not  Canaanite)  has  the  same  meaning  as  Zelotes,  and 
makes  out  Simon  as  originally  belonging  to  the  faction  of  the  Zealots,  who 
held  themselves  justified  in  doing  anything  in  defence  of  their  religion. 

3  Iscariot  (i.e.  '  man  of  Kcrioth  ')  ;  Kerioth,  his  birth-place,  being  probably 
the  place  of  that  name  mentioned  in  Josh.  xv.  25  as  a  town  in  the  territory  of 
Tudah. 


CHOICE  OF  THE  APOSTLES,  AND  SERMON  ON  THE  MOUNT.       57 

which  He  had  been  making  proclamation.  It  was  essential  that 
He  should  do  this,  for  there  was  much  misapprehension  regard- 
ing it.  Men  were  gathering  around  Him  in  thousands,  expecting 
Him  to  set  up  a  kingdom  like  that  of  David  or  of  Solomon, 
bringing  as  its  choicest  blessings  national  independence  and 
glory.  This  expectation  had  been  growing,  and  was  fast 
approaching  its  height.  Jesus  must  dispel  this  delusion,  and 
must  announce  that  the  kingdom  which  He  sought  to  establish 
was  a  spiritual  kingdom — a  kingdom  of  grace  and  holiness.  He 
has  now  around  Him  an  audience  gathered  from  all  parts  of  the 
land,  eager  to  receive  an  exposition  of  the  objects  at  which  He 
aims.  With  nothing  to  distract  His  attention  or  theirs,  He  can 
make  a  calm,  continuous  statement  of  the  truth  which  He  desires 
to  impress  on  them.  It  is  peculiarly  befitting  also  that  those 
whom  He  has  just  chosen  as  His  messengers  to  Israel  and  the 
world  should  learn  from  Him  what  the  message  is  which  they 
are  expected  to  deliver.  Hence  Jesus  makes  now  a  fuller  declara- 
tion than  ever  before  of  '  the  gospel  of  the  kingdom.' 

First,  He  describes  the  subjects  of  His  kingdom  (Matt.  v.  3-12). 
Israelitish  descent  does  not  suffice  to  obtain  for  any  one  a  place 
in  that  kingdom.  Rather  it  is  spiritual  character  that  does  so. 
The  first  four  beatitudes  describe  the  spiritual  characteristics  of 
those  who  seek  and  obtain  an  entrance  into  Christ's  kingdom. 
They  are  men  deeply  sensible  of  their  spiritual  poveryt,  grieved 
on  account  of  it,  lowly  in  their  dispositions  alike  toward  God  and 
men,  and  earnestly  longing  for  a  righteousness  of  which  they 
know  themselves  destitute.  The  three  beatitudes  following  show 
what  the  children  of  the  kingdom  become.  They  are  merciful, 
because  knowing  their  need  of  mercy ;  they  are  pure  in  heart ; 
and  they  are  peacemakers.  The  concluding  beatitude  shows 
that  the  outward  condition  of  the  Messiah's  subjects  will  often 
be  one  naturally  undesirable ;  that  they  may  expect  to  suffer 
persecution  in  company  with  their  Lord.  And  the  blessedness 
ascribed  to  Christ's  subjects  consists  in  such  things  as  these — 
that  they  shall  attain  to  the  righteousness  which  they  seek  ;  that 


58  LESSONS   ON   THE   LIFE   OF   JESUS. 

they  shall  see  God,  and  shall  be  acknowledged  as  the  children 
of  God ;  and  that,  though  not  of  those  of  whom  men  think  as 
conquerors,  '  they  shall  inherit  the  earth.' 

The  way  in  which  the  subjects  of  the  kingdom  shall  extend  its 
limits  comes  next  into  view  (vv.  13-16).  They  shall  extend  it  by 
the  quiet  exercise  of  spiritual  influence.  As  salt,  by  its  very 
contact  with  what  is  meant  to  be  used  as  food,  preserves  it  from 
corruption,  and  as  light  by  its  shining  dissipates  the  darkness 
around  it,  so  Christ's  disciples  are  to  live  a  life  that  shall  show 
them  to  be  children  of  God,  and  that  shall  draw  men  to  their 
Father. 

Jesus  then  explains  the  relation  in  which  His  kingdom  stands 
to  the  dispensation  of  law  and  promise  preceding  it.  He  has  not 
come  to  destroy  the  law  and  the  prophets,  but  to  fulfil  (vv.  17-19). 
Thus  the  law  forbade  murder ;  He  forbids  the  cherishing  of 
malevolent  feeling  (vv.  21-26).  The  law  forbade  adultery;  He 
condemns  the  faintest  rising  of  impure  desire  (vv.  22-30).  The 
law  permitted  divorce ;  He  permits  it  only  where  the  marriage 
covenant  has  been  dissolved  by  the  commission  of  sin  (vv. 
31,  32).  The  law  forbade  the  violation  of  an  oath;  He  prefers 
that,  instead  of  an  oath,  a  man's  yea  should  be  simply  yea,  and 
his  nay,  nay  (vv.  31-37).  The  law  gave  play  to  the  principle  of 
retaliation ;  He  would  have  His  followers  practise  forgiveness 
(vv.  38-42).  The  law  said,  '  Thou  shalt  love  thy  neighbour/ — a 
requirement  that  had  been  interpreted  as  sanctioning  hatred  to 
one's  enemies  ;  He,  to  prevent  any  such  misinterpretation,  said, 
*  Love  your  enemies,  and  pray  for  them  that  persecute  you ' 
(vv.  43-48). 

Jesus  next  shows  how  different  the  life  of  those  who  find  a 
place  in  His  kingdom  must  be  from  that  of  the  men  around 
them.  The  bulk  of  the  men  of  Israel  were  either  religious  men 
or  worldly  men.  As  to  the  religious  men,  their  real  goodness 
was  far  from  corresponding  with  their  profession  and  appear- 
ance. In  contrast  with  them,  the  disciples  of  Jesus  are  to  be 
characterized  by  unpretentious  sincerity.     '  Take  heed,'  said  Her 


CHOICE  OF  THE  APOSTLES,  AND  SERMON  ON  THE  MOUNT.     59 

1  that  ye  do  not  your  righteousness  before  men,  to  be  seen  of 
them'  (vi.  1).  When  they  give  alms,  it  is  to  be  from  pure  com- 
passion, and  with  no  desire  to  obtain  credit  for  generosity 
(vv.  1-4).  Prayer  is  to  be  offered  up  when  they  are  alone  with 
God  (iii.  5,  6),  and  in  the  few  and  simple  words  befitting  children 
who  know  their  Father's  love  (vv.  7-15).  Fasting  is  to  be 
practised  for  purely  spiritual  ends,  and  with  no  outward  signs 
that  would  attract  attention  (vv.  16-18). 

But  as  the  followers  of  Jesus  are  to  eschew  a  religious  life 
savouring  of  hypocrisy,  so  are  they  to  beware  of  worldliness. 
They  are  to  avoid  the  eager  pursuit  of  gain  (vv.  19-34).  And,  on 
the  other  hand,  they  are  to  banish  from  their  hearts  that  fretful 
anxiety  as  to  the  future,  which  constitutes  the  besetting  tempta- 
tion of  the  poor  (vv.  25-34).  Seeking  first  the  kingdom  of  God 
and  His  righteousness,  they  are  to  trust  their  heavenly  Father 
to  give  them  all  that  they  need  (vi.  33,  34,  vii.  7—1 1). 

Yet  the  subjects  of  Christ's  kingdom,  though  differing  from 
their  fellow-men,  are  not  to  pass  censorious  judgments  on  them 
(vii.  1-5).  The  rule  governing  their  life  is  to  be,  'Whatsoever 
ye  would  that  men  should  do  to  you,  do  ye  even  so  to  them' 
(ver.  12).  To  enter  on  this  life  of  holy,  self-denying  love  is  not 
easy.  It  is  like  pressing  in  by  a  strait  gate  into  a  narrow  way 
(vv.  13,  14).  But  they  who  pretend  that  eternal  life  can  be 
reached  by  any  other  path  are  but  'false  prophets,'  whose 
character  can  easily  be  ascertained  from  the  life  they  live 
(vv.  15-20). 

The  sermon  closes  with  a  solemn  warning  that  mere  nominal 
discipleship,  even  though  it  were  accompanied  by  faith  in  Him 
as  the  possessor  of  supernatural  powers,  and  by  the  ability  to 
work  wonders  in  His  name,  could  obtain  for  no  one  admission 
into  heaven  (vv.  21-23).  To  be  satisfied  with  hearing  His  words, 
while  not  doing  them,  would  be  to  build  a  house  upon  the  sand  ; 
whereas  the  one  who  should  be  a  doer  of  His  words  would  build 
his  house  upon  the  rock  (vv.  24-28). 

When  the  discourse  was  ended,  'the  multitudes  were  astonished 


60  LESSONS    ON    THE    LIFE    OF   JESUS. 

at  His  teaching ;  for  He  taught  them  as  one  having  authority, 
and  not  as  their  scribes'  (vv.  28,  29). 

1.  What  zvas  the  special  function  of  the  apostles? 

2.  Why  were  those  set  apart  to  the  apost/eship  twelve  in  member  ? 

3.  What  is  the  leading  and  pervading  idea  of  the  Sermon  on  the 

Mount  ? 

4.  What  are  the  chief  divisions  of  the  sermon  ? 

5.  How  does  the  work  of  Christ  stand  related  to  the  Law  ? 

6.  In  what  respects  did  our  Lord's  manner  of  teaching  differ  from 

that  of  the  scribes  ? 

HINTS  TO  STUDENTS  AND  TEACHERS. 

1.  Origen,  Chrysostom,  and  the  Greek  expositors  generally  held  the 
discourse  contained  in  Matt,  v.-vii.  to  be  the  same  as  that  more  briefly 
reported  in  Luke  vi.  12-49.  Augustine  and  most  of  the  Latin  exegetes, 
on  the  other  hand,  regarded  these  as  two  different  though  similar  dis- 
courses, and  distinguished  them  as  the  Sermon  on  the  Mount  and  the 
Sermon  in  the  Plain.  Modern  commentators  are  all  but  unanimous  in 
adopting  the  former  view.  The  chief  reasons  for  considering  the  dis- 
course reported  by  Luke  to  be  the  same  as  that  given  by  Matthew,  are 
the  similarity  of  the  beginning  and  the  close,  the  general  agreement  in 
the  sequence  of  the  parts,  and  the  fact  that  the  sermon  is  represented  as 
followed  by  the  same  incident  (Matt.  viii.  5-13  ;  Luke  vii.  1-10). 

2.  Portions  of  the  Sermon  on  the  Mount  (e.g.  Matt.  vi.  9-13,  25-34, 
vii.  7-1 1)  occur  in  an  altogether  different  historical  connection  in  Luke. 
But  many  of  these  utterances  are  of  such  a  kind  that  they  may  have 
come  from  the  lips  of  the  Saviour  on  various  occasions.  It  is  a  quite 
admissible  supposition,  however,  that,  while  the  sermon  in  its  substance 
was  delivered  by  Jesus  on  the  occasion  described,  Matthew  may  have 
incorporated  with  it  teachings  on  kindred  topics  gleaned  from  different 
periods  of  our  Lord's  ministry. 

3.  Tholuck's  Commentary  on  the  Sermon  on  the  Mount,  translated  in 
Clark's  Theolog.  Lib.,  is  the  best.  See  also  Stier's  Words  of  the  Lord 
Jesus,  vol.  i.  pp.  90-325. 


LESSON   XI. 

INCIDENTS  OF  OUR  LORD'S   STAY  AT  CAPERNAUM. 

Read  Matt.  viii.  5-13,  xi.  1-9  ;  Luke  vii.  1-50. 

After  delivering  the  Sermon  on  the  Mount,  our  Lord  returned 

to  Capernaum,  attended  by  the  Twelve.      No  sooner   had  He 

arrived  than  a  deputation  of  the  elders  waited  on  Him,  to  ask  a 

favour  for  one  to  whom  they  felt  themselves  deeply  indebted. 

A  centurion  in  the  Roman  garrison  at  Capernaum,  a  proselyte 

to  the  Jewish  faith,  who  had  devoted  his  means  to  the  building 

of  a  synagogue,  had  asked  them  to  use  their  influence  with  Jesus 

to  induce  Him  to  come  and  heal  his  servant,  who  was  at  the 

point  of  death. 

Touched  by  their  entreaties,  He  went  along  with  them,  and 

had   nearly    reached    the    house,   when    certain   friends   of  the 

centurion  met  Him  with  the  message,  'Trouble  not  Thyself;  for 

I  am  not  worthy  that  Thou  shouldst  come  under  my  roof ;  but 

say  the  word,  and  my  servant  shall  be  healed.'    And  the  reason 

given  for  cherishing  this  confident  assurance  was,  that,  just  as 

he  himself  was  accustomed  to  give  orders  to  those  under  his 

command,  and  to  obtain  prompt  submission  to  them,  so  Jesus 

had  unseen   messengers   at    His  beck,  sure  to   obey  whatever 

charge  He  might  lay  on  them.     Such  an  avowal  of  faith  had 

never  as  yet  come  from  human  lips ;  and  Jesus,  as  He  listened 

to  it,  was  at  once  gladdened  and  surprised,  and,  turning  to  those 

who  followed  Him,  said,  '  I  say  unto  you,  I  have  not  found  so 

great  faith,  no,  not  in  Israel.'     He  showed  also  that  this  great 

01 


62  LESSONS   ON   THE   LIFE   OF   JESUS. 

faith  was  well  warranted  ;  for  He  spoke  the  word  that  was 
needed  to  give  healing,  and  the  sick  man  was  instantaneously 
restored. 

This  Roman  centurion  was  the  first  Gentile  who  avowed  him- 
self a  believer  in  Jesus  ;  and  his  faith  was  hailed  by  the  Lord 
as  the  happy  augury  of  His  being  accepted  by-and-by  as  the 
Saviour  of  the  whole  world.  '  I  say  unto  you/  said  He,  '  that 
many  shall  come  from  the  east  and  the  west,  and  shall  sit  down 
with  Abraham,  and  Isaac,  and  Jacob  in  the  kingdom  of  heaven' 
(Matt.  viii.  5-13  ;  Luke  vii.  1-10). 

'It  came  to  pass  soon  afterwards/  Luke  tells  us,  'that  He 
went  to  a  city  called  Nain.'  The  town  of  Nain  was  fully  twenty 
miles  from  Capernaum,  and  lay  on  the  south-western  slope  of  the 
Little  Hermon,  a  short  way  above  the  plain  of  Esdraelon.  The 
hills  amid  which  it  nestled  brought  it  many  a  shower,  and  sent 
down  on  the  fields  surrounding  it  many  a  refreshing  rill,  to  give 
fruitfulness  to  olive  grove,  and  corn-field,  and  meadow.  Hence 
the  name  of  Nain,  or  'The  Pleasant/  given  to  the  village,  a 
name  that,  with  only  the  slightest  variation,  clings  to  the  modern 
village  occupying  the  same  site.  Jesus,  accompanied  by  His 
disciples  and  a  considerable  crowd  of  followers,  was  drawing 
near  to  the  town,  when  there  issued  from  its  gate  a  funeral 
procession.  The  funeral  was  that  of  a  young  man,  '  the  only  son 
of  his  mother,  and  she  was  a  widow.'  Jesus  and  those  accom- 
panying Him  opened  up  a  way  through  which  the  mournful 
procession  might  pass.  But  when  the  bier,  with  the  weeping 
mother  close  behind,  had  come  opposite  Him,  touched  with 
tenderest  pity,  He  stepped  forward  and  said  to  her,  '  Weep  not.' 
And  while  those  carrying  the  bier,  astonished  at  the  interruption, 
halted  for  a  moment,  looking  at  the  dead  youth,  He  said  to  him, 
'  Young  man,  I  say  unto  thee,  Arise.'  At  once  he  that  had  been 
dead  sat  up  and  began  to  speak  ;  and  with  joy  Jesus  restored 
him  to  his  mother. 

Many  a  miracle  of  healing  had  Jesus  ere  this  wrought  on  the 
living  ;  but  now  for  the  first  time  He  raised  the  dead.    And  He 


INCIDENTS    OF    OUR    LORD  S    STAY   AT   CAPERNAUM.         6 


did  so,  not  as  Elijah  and  Elisha  had  done,  after  an  agony  of 
prayer  and  effort,  but  by  a  word.  In  doing  so  He  showed 
Himself  mightier  than  death,  the  Lord  both  of  the  dead  and  of 
the  living.  It  was  little  to  be  wondered  at  that,  as  men  looked 
on  such  a  deed,  '  there  came  a  fear  on  all.'  They  glorified  God 
also,  saying,  '  A  great  prophet  is  risen  among  us,  and  God  hath 
visited  His  people'  (Luke  vii.  1 1-17). 

The  fame  of  the  mighty  works  of  Jesus,  and  specially  of  this 
last,  the  most  startling  of  them  all,  spread  far  beyond  the  limits 
of  Galilee,  and  reached  even  the  Baptist  in  his  prison  cell,  in  the 
fortress  of  Machaerus,  near  the  shores  of  the  Dead  Sea.  John 
was  still  permitted  to  see  his  disciples  ;  and,  calling  two  of  them, 
he  sent  them  to  Jesus,  to  put  to  Him  the  question,  '  Art  thou  He 
that  cometh  ?  or  look  we  for  another  ?' 

Nothing  had  occurred,  and  nothing  could  occur,  capable  of 
disturbing  John's  firm  conviction  of  the  Messiahship  of  Jesus. 
But  he  had  his  own  views  as  to  the  form  which  the  Messiah's 
work  should  take.  He  thought  that  Jesus  would  at  the  outset 
announce  His  Messianic  dignity,  and  summon  all  true  servants 
of  God  to  gather  around  Him,  that  an  open  separation  would 
take  place  between  those  who  owned  and  those  who  disowned 
His  authority,  and  that  there  would  ensue  a  struggle  between  the 
kingdom  of  God  and  the  kingdom  of  Satan,  from  which  God's 
King  and  kingdom  would  come  forth  crowned  with  victory.  But 
a  year  had  passed  by,  and  Jesus  had  as  yet  made  no  public 
proclamation  of  His  Messiahship.  The  truth  that  'the  kingdom 
of  God  cometh  not  with  observation,'  was  a  truth  unknown  to 
John.  The  great  work  that  was  quietly  advancing  in  the  souls 
of  men  was  imperceptible  to  him.  It  seemed  as  if  he  were  to 
depart  from  earth,  without  seeing  Jesus  acknowledged  as  the  King 
that  should  come  in  the  name  of  the  Lord.  And,  disappointed 
at  the  way  in  which  Jesus  was  conducting  His  work,  it  occurred 
to  him  to  make  an  attempt  to  stimulate  Him  to  prompter  and 
more  decided  action.  And,  just  as  a  minister  of  state  might 
say  to  a  sovereign  who  appeared  slow  to  put  forth  his  power  to 


64  LESSONS   ON   THE    LIFE   OF   JESUS. 

reduce  his  refractory  subjects  to  submission,  '  Are  you  really  the 
sovereign  of  this  realm,  or  are  you  not?'  John,  approaching  Jesus 
through  these  messengers,  with  deep  humility  and  unfaltering 
faith,  yet  with  affectionate  urgency,  said  to  Him,  'Art  Thou  the 
coming  One  ?  or  do  we  look  for  another  ?' 

In  answer  to  the  question,  Jesus  did  many  works  of  healing  in 
presence  of  the  messengers,  and  said  to  them,  '  Go  your  way, 
and  tell  John  what  things  ye  have  seen  and  heard  :  the  blind 
receive  their  sight,  the  lame  walk,  the  lepers  are  cleansed,  the 
deaf  hear,  the  dead  are  raised  up,  and  the  poor  have  good 
tidings  preached  to  them.'  Such  works  as  these  were  works 
befitting  the  Messiah,  the  very  works  ascribed  to  Him  in 
prophecy  (Isa.  xxix.  18,  19,  lxi.  1).  In  removing  the  miseries  of 
men  and  abolishing  the  sad  consequences  of  sin,  Jesus  showed 
Himself  to  be  the  Christ.  And  He  did  so  more  effectually  still 
in  proclaiming  to  the  poor  in  spirit,  and  the  poor  in  outward 
estate,  the  glad  tidings  of  salvation  from  sin  and  from  all  its 
attendant  woes.  To  this  answer  Jesus  added  the  wholesome 
admonition,  '  Blessed  is  he,  whosoever  shall  find  none  occasion 
of  stumbling  in  me.'  John  had  been  disappointed,  and  almost 
offended,  with  the  unobtrusive  style  of  the  Saviour's  working. 
He  had  expected  greater  rapidity,  authority,  and  majesty  to 
characterize  the  Redeemer's  work.  But  he  must  dismiss  all  such 
thoughts,  and  must  be  content  that  the  One  whom  he  believed 
to  be  the  Christ  should  carry  out  in  His  own  way  the  work  that 
had  been  given  Him  to  do. 

After  the  messengers  of  John  had  departed,  the  Saviour,  to 
prevent  any  misunderstanding  of  the  errand  on  which  they  had 
come,  asked  of  the  crowds  around  Him,  'What  went  ye  out  into 
the  wilderness  to  behold?'  They  had  not  taken  that  journey, 
surely,  to  look  on  'a  reed  shaken  with  the  wind.'  Nor  had  they 
gone  there  to  see  some  man  'gorgeously  apparelled  and  living 
delicately  ;'  for  such  were  to  be  found,  not  in  the  wilderness,  bu* 
in  the  palaces  of  kings.  What  they  had  gone  to  see  was  a 
prophet.     And    a    prophet   they    did    see,   and    'more    than    a 


INCIDENTS    OF    OUR    LORD'S    STAY    AT    CAPERNAUM.        65 

prophet ;'  for  John  was  the  one  of  whom  it  was  written,  '  Behold, 
I  send  my  messenger  before  Thy  face,  who  shall  prepare  Thy  way 
before  Thee5  (Mai.  iii.  1).  John  was  far  from  being  a  reed  which 
the  breath  of  popular  or  royal  favour  might  sway  hither  and 
thither,  or  which  the  blast  of  popular  or  of  royal  wrath  might  toss 
to  and  fro.  He  was  a  true  prophet,  who  fearlessly  spoke  the 
truth  whether  to  people  or  to  kings.  He  was  even  more  than  a 
prophet,  for  he  was  privileged  to  go  immediately  before  the 
Saviour,  and  to  point  to  Him  and  say,  '  This  is  He.'  Yet,  while 
bearing  this  testimony  to  John,  Jesus  thinks  it  meet  to  add, 
'Notwithstanding,  he  that  is  but  little  in  the  kingdom  of  God  is 
greater  than  he.'  For  those  enjoying  the  advantages  of  the  new 
dispensation  see  and  hear  what  was  hid  from  prophets  in  bygone 
days,  and  even  from  the  Baptist  himself. 

But  Jesus,  as  He  speaks  about  John,  is  reminded  that  the 
reputedly  righteous  and  learned  in  Israel,  the  Pharisees  and 
lawyers,  rejected  him,  as  they  seemed  disposed  to  reject  Himself. 
What  reason  could  there  be  given  for  their  rejecting  two,  so 
unlike  to  each  other?  'John  came  neither  eating  bread  nor 
drinking  wine,'  denying  himself  the  pleasures  of  the  social  board, 
and  practising  the  strictest  abstinence.  'The  Son  of  man,'  on 
the  other  hand,  '  is  come,  eating  and  drinking,'  entering  freely 
into  the  innocent  enjoyments  of  human  life.  Yet  the  leaders  of 
the  people  would  be  contented  with  neither.  They  disliked  John, 
because  he  declared  them  mere  externalists,  and  they  took 
revenge  on  him  by  pointing  to  his  attenuated  body  and  wilder- 
ness roamings  as  showing  that  he  was  possessed  of  a  demon. 
They  disliked  Jesus,  both  on  account  of  the  perfect  purity  of  His 
life  and  the  joyous  freedom  of  it ;  and  they  called  Him  '  a 
gluttonous  man  and  a  winebibber,  a  friend  of  publicans  and 
sinners.'  John  was  too  strict  for  them,  and  Jesus  too  lax.  They 
were  like  children  playing  in  the  market-place,  of  whom  their 
companions  had  cause  to  complain, — '  We  have  piped  unto  you, 
and  ye  did  not  dance  ;  we  wailed,  and  ye  did  not  weep.'  Yet 
Wisdom,  whether  appearing  in  the  form  of  John  or  of  Jesus,  would 


66  LESSONS    ON    THE    LIFE    OF   JESUS. 

be  justified  in  her  actings  by  those  who  were  truly  her  children 
(Matt.  xi.  2-19;  Luke  vii.  18-35). 

Some  time  after  this  our  Lord  was  invited  to  dinner  by  a 
Pharisee  named  Simon,  and  gladly  accepted  the  invitation. 
During  the  entertainment  a  fallen  and  sinful  woman,1  entering 
the  chamber,  came  behind  His  couch  with  an  alabaster  cruse  of 
ointment  in  her  hand.  She  had  been  brought  to  genuine  repent- 
ance by  His  words,  and  had  obtained  the  forgiveness  of  her  sin, 
and  was  desirous  of  showing  her  gratitude  to  her  Saviour.  As 
she  stood  behind  Him  weeping,  her  tears  fell  upon  His  feet,  and 
with  her  hair  she  wiped  them  away,  and  then  kissed  His  feet  and 
anointed  them  with  the  ointment.  To  Simon,  however,  as  he 
looked  on,  it  seemed  strange  that  Jesus  should  allow  such  a 
woman  to  touch  Him,  —  so  strange  that  it  seemed  doubtful 
whether  He  could  have  the  holiness  or  the  knowledge  which  a 
prophet  must  possess. 

But  our  Lord  addressed  to  His  host  this  parable  :  'A  certain 
creditor  had  two  debtors,  the  one  owed  five  hundred  pence,  and 
the  other  fifty  ;  and  when  they  had  not  wherewith  to  pay,  he 
forgave  them  both.'  'Which  of  them,  therefore,'  said  Jesus, 
'will  love  him  most?'  'He,  I  suppose,  to  whom  he  forgave 
most,'  was  the  answer.  And  now  came  the  application  of  the 
parable.  Simon  is  reminded  that,  though  he  had  invited  Jesus 
to  his  house,  he  had  provided  no  water  for  His  feet,  had  given 
Him  no  kiss,  had  poured  no  fragrant  oil  upon  His  head.  What 
explanation  could  be  given  of  the  difference  between  his  treat- 
ment of  Him  and  that  of  this  woman  ?  It  was,  that  she  had  been 
forgiven  much,  and  therefore  loved  much  ;  whereas  Simon's  little 
love  showed  that,  if  he  thought  of  himself  as  owing  anything  at 

1  This  forgiven  penitent  has  been  familiarly  spoken  of  as  '  The  Magdalene,' 
but  without  good  reason.  For  though  Luke  goes  on  to  speak  of  '  Mary  that 
was  called  Magdalene '  as  from  this  point  following  our  Lord,  and  minister- 
ing to  Him  of  her  substance,  he  makes  the  same  statement  regarding 
'Susanna  and  many  others'  (Luke  viii.  2,  3).  The  casting  forth  of  seven 
devils  from  Mary  Magdalene  is  far  from  showing  her  to  be  the  same  as  '  the 
woman  that  was  a  sinner. ' 


INCIDENTS    OF    OUR    LORDS    STAY    AT    CAPERNAUM.        67 

all  to  Jesus,  it  was  but  little.  Then,  turning  to  the  woman,  He 
said,  'Thy  sins  are  forgiven  thee  ;;  and,  regardless  of  the  frowns 
with  which  this  statement  was  listened  to,  He  added,  c  Thy  faith 
hath  saved  thee  ;  go  in  peace'  (Luke  vii.  36-50). 

1 .  What  evidences  of  singularly  strong  faith  appear  in  this  centurion  ? 

2.  Mention  any  others  in  whom  the  Saviour  saw  illustrious  examples 

of  faith. 

3.  How  can  the  Baptist's  question  (Luke  vii.  18)  be  reconciled  with 

an  unfaltering  faith  in  the  Messiahship  of  Jesus? 

4.  How  can  such  works  as  Jesus  pointed  to  be  regarded  as  proving 

Him  to  be  the  Christ  ? 

5.  Explain  the  statement,  '  Wisdom  is  justified  of  all  her  children,' 

and  show  the  application  of  it  to  the  case  in  point. 

HINTS    TO    STUDENTS   AND   TEACHERS. 

1.  The  fact  that  '  the  poor  have  good  tidings  preached  to  them '  is 
referred  to  by  Jesus  as  even  more  wonderful  than  the  raising  of  the  dead. 
It  is  a  miracle  in  the  spiritual  sphere,  and,  as  such,  is  a  work  pre- 
eminently Christlike. 

2.  The  question,  'What  went  ye  out  into  the  wilderness  to  see?'  has 
furnished  Keble  with  the  keynote  of  his  fine  hymn — 

'  What  went  ye  out  to  see 
O'er  the  rude  sandy  lea?' 

3.  The  illustration  employed  by  Jesus  (Luke  vii.  32)  is  like  a  sunbeam 
shedding  its  light  over  His  character  and  life.  It  shows  us  that  He  was 
one  who  interested  Himself  in  the  amusements  of  children.  He  had 
looked  at  them  in  the  market-place,  playing  now  at  a  marriage  and  now 
at  a  funeral,  and  had  taken  note  of  their  misunderstandings  and  mutual 
recriminations.  And  in  the  ways  of  childhood  He  had  seen  the  same 
principles  at  work  that  govern  the  most  serious  actings  of  men. 


LESSON   XII. 

SECOND   MISSIONARY  TOUR  THROUGH   GALILEE. 

Read  Matt.  xii. ,  xiii.  ;  Mark  iii.  2i-iv,  41  ;  Luke  viii.  1-25. 

After  this  our  Lord  made  a  somewhat  extensive  tour  through 
the  cities  and  villages  of  Galilee,  preaching  and  bringing  the 
glad  tidings  of  the  kingdom  of  God.  In  this  tour  He  was 
accompanied  by  His  twelve  disciples,  and  also  by  certain  women 
whom  He  had  healed  of  evil  spirits  and  infirmities.  Foremost 
among  them,  like  Peter  among  the  apostles,  comes  Mary  the 
Magdalene  {i.e.  native  of  Magdala),  who  had  been  so  completely 
under  the  dominion  of  the  wicked  one  that  Jesus  is  said  to  have 
cast  forth  from  her  seven  devils.  Along  with  her  there  went 
Joanna,  the  wife  of  Chuza,  steward  to  Herod  Antipas  ;  and 
Susanna,  of  whom  we  know  nothing  but  the  name ;  and  many 
others,  who  had  been  indebted  to  Jesus  for  spiritual  benefits. 
They  followed  Him,  that  they  might  listen  to  His  teachings, 
and  also  that  they  might  minister  to  Him  out  of  their  substance. 
And  most  cheerfully  did  the  Saviour  accept  the  service  which 
was  so  lovingly  tendered. 

But  there  were  others  who  followed  Jesus  on  this  tour  with  a 
less  kindly  purpose.  The  Pharisees,  who  had  come  from  Jeru- 
salem for  the  purpose  of  watching  Him  and  neutralizing  His 
influence,  kept  close  to  Him  wherever  He  went.  It  was  their 
special  object  to  be  able  to  accuse  Him  of  offending  against  the 
Law  ;  and  an  opportunity  of  doing  so  soon  presented  itself.  His 
disciples,  while  passing  through  the  corn-fields  one  Sabbath-day, 

68 


SECOND    MISSIONARY   TOUR   THROUGH    GALILEE.  00. 

were  seen  plucking  the  ears  of  corn  and  eating  them.     And  being 
asked  to  condemn  their  conduct,  He  justified  it,  by  reminding 
their  accusers  that  David,  under  the  pressure  of  necessity,  par- 
took of  the  shewbread,  and  did  so  with  the  full  approbation  of 
Him  who  prefers  mercy  to  sacrifice.     He  claimed  also  for  Him- 
self the  right  to  decide  how  His  disciples  should  observe  the 
Sabbath,  since  'the  Son  of  man  is  Lord  even  of  the  Sabbath- 
day'  (Matt.  xii.  8).     And,  on  entering  the  synagogue  immediately 
afterwards,  He  gave  healing  to  a  man  who  had  a  withered  hand, 
saying  as  He  did  so, '  It  is  lawful  to  do  well  on  the  Sabbath-days.' 
So  galled  were  the  opponents  of  Jesus  by  the  defeats  sustained 
in  their  encounters  with  Him,  that  they  took  counsel  how  they 
might  destroy  Him,  and  were  only  prevented  from  carrying  their 
designs  into  effect  by  His  departing  elsewhere.     But  in  the  place 
to  which  He  next  betook  Himself  such  an  impression  was  made 
by  His  miracles,  and  specially  by  His  restoring  a  demoniac  to 
his  right  mind  and  to  the  use  of  his  speech  and  eye-sight,  that 
the  onlookers  asked,  '  Is  not  this  the  son  of  David?'    And  now 
the  Pharisees,  who  were  again  upon  His  track,  and  who  up  to  this 
time  had  tried  to  dissemble  their  hatred  of  Him,  fairly  threw  off 
the  mask,  and  suggested  that  He  was  able  to  cast  out  devils 
because  of  a  compact  into  which  He  had  entered  with  Beelzebub 
the  prince  of  the  devils.    But,  in  answer  to  this  malicious  insinua- 
tion, Jesus   pointed  to  the   palpable  fact  that  His  works  were 
utterly  unlike  those  wrought  by  Satan,— that,  while  Satan  aimed 
at  injuring  and  destroying  men,  it  was  His  aim  to  benefit  them 
and  to  release  them  from  the  destroyer's  grasp.    '  Every  kingdom 
divided  against  itself,'  said  He,  '  is  brought  to  desolation  ;  and  if 
Satan  cast  out  Satan,  he  is  divided  against  himself :  how  shall 
then  his  kingdom  stand  ?'     But  if,  on  the  other  hand,  it  was  with 
the  finger  of  God  that  He  had  cast  out  devils,  this  showed  that 
the  kingdom  of  God  had  come.     And  to  this  argument  Jesus 
added  a  word  of  solemn  warning.     For  He  knew  that  those  who 
had  suggested  that  His  works  were  wrought  through  collusion  on 
His  part  with  Beelzebub  had  no  belief  in  this,  but  had  the  inward 


70  LESSONS   ON   THE   LIFE   OF   JESUS. 

conviction  that  He  was  One  come  from  God,  and  that  God  was 
with  Him.  In  resisting  this  conviction,  therefore,  they  were 
committing  a  great  sin, — a  sin  which,  if  obdurately  persisted  in, 
would  place  them  beyond  the  reach  of  pardon.  And,  in  His 
intense  anxiety  to  keep  them  back  from  this  sin,  He  lifted  up  the 
solemn  testimony  :  '  Every  sin  and  blasphemy  shall  be  forgiven 
unto  men  ;  but  the  blasphemy  against  the  Spirit  shall  not  be 
forgiven '  (Matt.  xii.  32). 

At  this  point  some  of  those  to  whom  our  Lord  was  addressing 
this  earnest  warning  intimated  that  they  were  willing  to  recognize 
Him  as  being  all  that  He  claimed  to  be,  provided  that  satisfac- 
tory evidence  of  it  were  given  them.  '  Master/  said  they,  '  we 
would  see  a  sign  from  Thee.'  The  kind  of  sign  which  they  craved 
was  (as  in  Matt.  xvi.  1)  'a  sign  from  heaven.'  But  such  a  sign 
Jesus  refused  to  give,  telling  those  who  sought  it  that  a  sign  of  a 
different  kind  would  by-and-by  be  given  them,  the  sign  of  the 
prophet  Jonah.  'As  Jonah  was  three  days  and  three  nights  in 
the  belly  of  the  whale,'  said  He,  '  so  shall  the  Son  of  man  be  three 
days  and  three  nights  in  the  heart  of  the  earth.'  Something  like 
a  resurrection  from  the  dead  was  the  sign  of  Jonah's  mission 
given  to  the  men  of  Nineveh  :  a  veritable  resurrection  would  be 
the  sign  of  His  mission  given  to  the  men  of  Israel. 

This  collision  between  our  Lord  and  c  the  scribes  which  came 
down  from  Jerusalem,'  took  place  toward  the  close  of  His  mission- 
ary tour,  when  He  had  reached  some  town  or  village  in  the 
neighbourhood  of  Capernaum.  He  was  at  the  time  seated  in  a 
house,  in  the  midst  of  His  disciples,  with  a  crowd  of  others 
around  Him  reaching  to  the  door.  The  door  itself  was  besieged 
by  many  who  were  trying  in  vain  to  get  admittance.  While  He 
was  thus  employed,  a  message  was  brought  to  Him  that  His  mother 
and  brothers  were  outside,  desiring  to  see  Him.  They  had  come, 
because  they  had  heard  of  the  multitudes  crowding  around  Him 
in  such  a  way  that  He  was  not  able  '  so  much  as  to  eat  bread,' 
and  also  because  they  had  learned  of  the  opposition  excited 
against  Him,  and  of  the  dangers  by  which  He  was  threatened. 


SECOND    MISSIONARY   TOUR   THROUGH    GALILEE.  71 

In  their  anxiety  for  His  safety,  they  had  come  to  lay  hold  on 
Him  ;  for  they  said,  '  He  is  beside  Himself  (Mark  iii.  21).  Jesus 
knew  well  of  the  solicitude  entertained  on  His  behalf  by  His 
mother  and  brethren.  But,  instead  of  going  out  to  see  them,  He 
asked,  '  Who  is  my  mother  ?  and  who  are  my  brethren  ? '  and  He 
answered  the  question  by  stretching  forth  His  hand  toward  His 
disciples  and  saying,  '  Behold  my  mother  and  my  brethren ;  for 
whosoever  shall  do  the  will  of  my  Father  which  is  in  heaven,  he 
is  my  brother,  and  sister,  and  mother'  (Matt.  xii.  48-50).  In  saying 
so,  Jesus  intimated  that  the  natural  relationship  subsisting  between 
Him  and  even  Mary  must  now  be  regarded  by  Him  as  a  subordinate 
thing,  and  that  the  spiritual  relationship  subsisting  between  Him 
and  every  doer  of  the  will  of  God  must  seem  to  Him  the  thing 
all-important.  He  must  now  live,  not  for  kinsfolk,  however  near 
to  Him,  but  for  those  who  believe  in  Him — for  His  Church. 

At  this  time  our  Lord  began  to  make  use  of  parables  in  His 
public  teaching.  The  parable  is  an  earthly  story  designed  to 
set  forth  a  heavenly  truth.  It  describes  an  imaginary  incident 
in  such  a  way  as  to  rivet  the  attention  of  the  hearers,  and  to  lead 
any  one  who  bends  earnest  thought  on  it  to  see  reflected  in  it  as 
in  a  mirror  some  truth  bearing  on  man's  highest  interests.  Our 
Lord  resorted  to  the  parabolic  style  of  teaching,  because  of  its 
being  pleasing  to  the  many  and  profitable  to  the  few. 

It  was  on  the  same  day  in  which  His  mother  and  brethren 
sought  to  persuade  Him  to  abandon  His  work  as  a  teacher,  that 
He  spoke  His  first  parables.  Entering  a  boat,  that  He  might 
the  more  easily  address  the  multitudes  that  had  been  crowding 
around  Him  on  the  beach,  and  taking  His  seat  in  it,  He  gave  forth 
the  parable  of  the  sower.  A  sower  went  forth  to  sow  ;  and  as  he 
scattered  the  seed  broadcast  over  the  field,  some  of  it  fell  on  the 
hard-trodden  footpath,  and  was  at  once  seized  and  devoured  by 
the  birds  ;  some  fell  on  stony  ground,  where  the  rock  lay  near  to 
the  surface,  covered  only  by  a  thin  layer  of  soil,  and,  though  it 
sprang  up  quickly,  soon  withered  away ;  some  fell  on  ground 
where  thorn-roots  lay  hidden,  but  with  all  their  vitalitv  in  them, 


72  LESSONS    ON    THE    LIFE    OF   JESUS. 

and,  since  its  nourishment  was  drained  away  from  it  by  plants 
stronger  than  itself,  came  to  nothing ;  while  the  rest,  falling  into 
good  ground,  brought  forth  fruit  more  or  less  abundantly.  The 
seed  (as  Jesus  afterwards  explained  in  private  to  His  disciples) 
was  the  word  of  the  kingdom  ;  He  Himself  was  the  sower  ;  and 
the  varieties  of  soil  represented  the  differences  of  character  in 
those  to  whom  the  word  was  preached.  The  lesson  which  He 
sought  to  teach  by  the  parable  was,  '  Take  heed  how  ye  hear ' 
(Matt.  xiii.  1-23  ;  Luke  viii.  4-18). 

Next  came  the  parable  of  the  wheat  and  the  tares.  '  The  king- 
dom of  heaven  is  likened  unto  a  man  that  sowed  good  seed  in  his 
field ;  but  while  men  slept,  his  enemy  came,  and  sowed  tares  also 
among  the  wheat,  and  went  his  way.'  The  particular  kind  of  tare 
sown,  the  darnel  or  bastard-wheat,  is  in  the  earlier  stages  of  its 
growth  so  like  the  wheat,  as  to  be  undistinguishable  from  it.  At 
last,  however,  the  servants  discover  the  base  fraud  that  has  been 
practised  on  their  master,  and  in  their  zeal  would  proceed  at  once 
to  root  out  the  hateful  weeds.  But  he  restrains  them  from  doing 
so,  lest  in  uprooting  the  tares  they  should  uproot  the  wheat  also, 
and  recommends  that  both  be  permitted  to  grow  together  until 
the  harvest,  when  the  separation  between  them  can  be  safely 
made.  In  the  same  way  (as  Jesus  afterwards  explained)  may  it  be 
expected  that,  in  the  kingdom  of  God  in  its  earthly  form,  there 
shall  be  found  alongside  of  the  children  of  God  some  who  are 
really  the  children  of  the  wicked  one  ;  and  this  state  of  things, 
however  grievous  it  may  be,  must  continue  till  the  judgment-day 
(Matt.  xiii.  24-30,  36-43). 

The  kingdom  of  God  is  next  likened  to  seed  which,  after  being 
committed  to  the  soil,  is  left  to  itself,  and  grows  in  secrecy,  and 
advances  through  successive  stages  of  growth,  putting  forth  first 
the  blade,  then  the  ear,  and  then  the  full  corn  in  the  ear,  till  at 
last  it  is  ripe  for  the  sickle  (Mark  iv.  26-29).  Then  follow  two 
parables  designed  to  contrast  the  insignificant  beginnings  of  the 
kingdom  of  God  with  the  dimensions  to  which  it  shall  ultimately 
attain.     It  is  like  a  grain  of  mustard- seed,  which  a  man  sowed  in 


SECOND    MISSIONARY   TOUR   THROUGH    GALILEE.  73 

his  field,  and  which  grew  till  it  became  a  tree  capable  of  shelter- 
ing the  birds  of  the  air  in  its  branches.  For  by  the  forthputtirsg 
of  its  own  powers  it  shall  grow  till  it  has  filled  the  whole  world. 
And  it  is  like  leaven  which  a  woman  took  and  hid  in  three 
measures  of  meal,  till  the  whole  was  leavened.  For  it  shall 
penetrate  with  its  transforming  influence  all  the  alien  elements 
around  it,  till  it  has  assimilated  them  to  itself  (Matt.  xiii.  31-33  ; 
Luke  xiii.  18-21). 

Other  two  parables  follow,  to  show  how  precious  the  kingdom 
of  heaven  is  in  the  eyes  of  those  who  get  sight  of  its  real  excel- 
lence. It  is  like  treasure  hid  in  a  field,  which  the  finder  carefully 
covers  up,  and  then,  going  away,  sells  all  that  he  has  that  he 
may  purchase  that  field.  It  is  like  one  pearl  of  great  price,  which 
a  merchant,  in  search  of  goodly  pearls,  eagerly  possesses  himself 
of,  though  he  has  to  part  with  everything  else  to  acquire  it.  The 
treasure-finder  in  the  one  parable  represents  those  who,  without 
seeking  the  blessings  of  redemption,  are  led  to  them,  and, 
perceiving  their  unspeakable  preciousness,  are  smitten  with  the 
desire  of  them.  The  merchant  in  the  other  parable  is  the 
representative  of  those  who  are  earnestly  seeking  the  highest  and 
the  best  that  the  human  soul  is  capable  of  aspiring  towards,  and 
who  at  last  find  what  they  seek  in  the  Redeemer.  But  both 
classes  are  at  one  in  making  every  sacrifice  required  of  them, 
that  they  may  win  Christ  (Matt.  xiii.  44-46). 

The  concluding  parable  of  the  series  bears  a  close  resemblance 
to  the  second.  '  The  kingdom  of  heaven  is  like  unto  a  net  that 
was  cast  into  the  sea,  and  gathered  of  every  kind,  which,  when  it 
was  filled,  they  drew  up  on  the  beach,  and  gathered  the  good 
into  vessels,  but  the  bad  they  cast  away.'  The  Church  of  Christ 
on  earth,  like  the  net  thrown  into  the  sea,  may  be  expected  to 
draw  into  itself  both  good  and  bad.  And  as  it  is  only  when  the 
net  is  drawn  to  land  that  its  contents  arc  examined,  and  that 
what  is  worthless  is  thrown  away,  so  it  is  only  at  the  end  of  the 
world  that  the  wicked  shall  be  severed  from  among  the  righteous. 
But  the  separation  then  made  shall  be  effectual  and  final.     The 


74  LESSONS    ON    THE    LIFE    OF   JESUS. 

wicked  shall  be  cast   '  into  the  furnace  of  fire  :   there  shall  be 
weeping  and  gnashing  of  teeth5  (Matt.  xiii.  47-50). 

On  the  day  signalized  by  these  manifold  labours,  '  when  even 
was  come,'  Jesus  proposed  to  His  disciples  to  cross  to  the  eastern 
side  of  the  Lake.  And  that  no  time  might  be  lost,  they  took  Him 
with  them  '  even  as  He  was'  in  the  boat.  Wearied  out  with  the 
work  from  which  He  had  with  difficulty  made  His  escape,  He 
lay  down  in  the  stern  on  the  boatmen's  cushion,  and  was  soon 
fast  asleep.  But  a  sudden  rush  of  the  wind  down  the  mountain 
gorges  struck  the  surface  of  the  Lake  with  such  violence  that  the 
waves  dashed  into  the  boat,  and  seemed  on  the  point  of  sinking 
it.  And  Jesus,  whose  deep  sleep  the  tempest  had  been  powerless 
to  disturb,  was  awakened  by  the  loud  cry,  '  Master,  Master,  we 
perish.'  '  Why  are  ye  so  fearful,  O  ye  of  little  faith  ? '  said  He 
to  His  panic-stricken  disciples,  and  then,  looking  out  on  the 
tempest,  He  said  with  a  voice  of  authority,  l  Peace,  be  still.'  And 
instantaneously  on  His  uttering  the  word  the  storm  died  away,  and 
there  was  a  great  calm.  The  disciples,  who,  notwithstanding  of 
their  fear,  had  believed  in  Jesus  as  able  to  help  them  in  this 
extremity,  had  their  faith  greatly  strengthened  by  this  manifesta- 
tion of  His  power.  And  the  boatmen,  who  knew  comparatively 
little  of  Him,  in  their  amazement  exclaimed,  '  What  manner  of 
man  is  this,  that  even  the  winds  and  the  sea  obey  Him?'  It  was 
the  first  occasion  on  which  Jesus  had  exercised  such  a  mastery 
over  the  mightiest  powers  of  nature,  and  well  might  those  who 
beheld  it  marvel  (Matt.  viii.  23-27  ;  Mark  iv.  35-41). 

1.  When  did  the  Pharisees  begin  to  entertain  designs  against  the  life 

of  Jesus  ? 

2.  What  important  admission  was  made  by  those  who  suggested  that 

Jesus  east  out  devils  through  Beelzebub  ? 

3.  How  did  our  Lord  demonstrate  the  absurdity  of  this  suggestion  ? 

4.  What  is  the  blasphemy  against  the  Holy  Spirit?  and  zahy  is  it 

represented  as  the  one  unpardonable  sin  ? 

5.  Why  did  Jesus  refuse  the  conference  solicited  by  His  mother  and 

brothers  ? 

6.  JF/iat  is  a  parable? 


SECOND    MISSIONARY   TOUR   THROUGH    GALILEE.  75 

7.  What  is  the  chief  lesson  taught  by  the  parable  of  the  sower? 

8.  Which  of  the  parables  first  spoken  by  our  Lord  show  that  the 

Church  on  earth  may  be  expected  to  contain  both  genuine  and 
mej-ely  seeming  disciples  ? 

9.  What  lessons  do  the  parables  of  the  mustard-seed  and  of  the  leaven 

respectively  teach  ? 


LESSON    XIII. 

VISIT  TO   GERGESA,   AND   RETURN. 

The  Gada?-ene  Demo?iiac. 

Read  Matt.  viii.  28-34  ;  Mark  v.  1-20  ;  Luke  viii.  26-39. 

It  was  in  the  country  of  the  Gadarenes  or  Gerasenes  J  that  our 
Lord  and  His  disciples  landed.  Scarcely  had  they  reached  the 
shore  when  they  were  approached  by  two  demoniacs,  who  were 
the  terror  of  that  neighbourhood.  They  dwelt  in  the  caves  used 
by  the  inhabitants  of  the  adjoining  town  as  burying-places  for 
the  dead.  One  of  them  was  particularly  dreaded  for  his  violence 
and  seemingly  superhuman  strength.  And  accordingly,  while 
Matthew  mentions  the  two,  it  is  with  the  case  of  this  one  that 
Mark  and  Luke  specially  concern  themselves.  He  roamed  about 
among  the  mountains  in  a  state  of  nudity,  resting  neither  by  night 
nor  by  day,  uttering  cries  of  anguish,  and  in  his  frenzy  inflicting  on 
himself  many  an  injury.     All  attempts  to   master  him,  however 

'  According  to  the  readings  favoured  by  the  editors  of  the  Revised  Version, 
Matthew  mentions  'the  country  of  the  Gadarenes'  (viii.  28)  ;  Mark  (v.  1) 
and  Luke  (viii.  26,  37),  '  the  country  of  the  Gerasenes.'  It  is  noted,  however, 
in  the  margin,  that  the  word  used  by  Luke  may  have  been  'Gergesenes.' 
From  the  earliest  times  (as  we  learn  from  Origen)  Gerasa,  Gadara,  and 
Gergesa  have  been  named  in  connection  with  this  miracle.  But  Gerasa 
fjerash),  the  easternmost  town  in  Peraea,  is  too  distant  from  the  Sea  of 
Galilee  to  be  thought  of  as  '  the  city,'  in  the  neighbourhood  of  which  the 
miracle  took  place.  Gadara,  though  considerably  nearer,  is  also  too  remote 
from  the  scene  of  the  occurrence,  and  is  separated  from  it  by  the  deep  river 
Hieromax  (Yarmuk).  Gergesa,  which  Origen  prefers,  is  situated  right 
opposite  the  point  from  which  Jesus  set  out,  and  in  every  respect  corresponds 
with  the  description  of  the  spot  given  by  the  evangelists.     Tristram  says  of 

76 


VISIT   TO    GERGESA,    AND    RETURN.  77 

successful  they  might  for  a  time  appear  to  be,  had  ended  in 
failure.  Though  repeatedly  seized  and  bound  hand  and  foot,  he 
had  plucked  asunder  the  chains,  and  broken  the  fetters  in  pieces. 
And  no  hope  of  his  ever  being  restored  to  his  right  mind  was 
entertained  either  by  others  or  by  himself. 

It  could  not  be  without  apprehension  that  the  disciples  saw 
this  ungovernable  maniac  running  with  his  utmost  speed  and 
with  loud  cries  to  meet  them.  It  was  well  for  them  that  they 
had  just  seen  their  Lord  quelling  the  fierce  tumult  of  the 
elements,  and  that  this  inspired  them  with  the  assurance  that 
there  was  no  power  which  He  was  not  able  to  subdue.  And  as 
calmly  as  He  had  said  to  the  tempest,  '  Peace,  be  still,'  did  He 
now  say,  '  Come  out  of  the  man,  thou  unclean  spirit.'  Nor  was  the 
result  of  the  command  different  ;  for  in  a  moment  the  demoniac 
was  seen  grovelling  at  the  feet  of  Jesus,  while  in  piteous  tones  he 
pled  with  Him  :  '  What  have  I  to  do  with  Thee,  Jesus,  Thou  Son 
of  the  Most  High  God?  I  adjure  Thee  by  God,  that  Thou 
torment  me  not.'  The  man  had  doubtless  heard  of  Jesus,  with 
whose  fame  the  whole  country  was  ringing  ;  so  that  immediately 
on  seeing  Him,  attended  by  His  disciples,  he  knew  who  He  was. 
And  he  felt  at  once  attracted  to  Him  by  the  hope  of  obtaining 
relief  from  his  misery,  and  repelled  from  Him  by  the  conscious- 
ness that  this  could  only  be  effected  at  the  cost  of  a  terrible 
struggle.  '  What  is  thy  name  ? '  said  Jesus  to  the  poor 
distracted  being  crouching  at  His  feet,  as  if  to  stir  him  up  to 

it,  '  At  the  mouth  of  the  Wady  Semakh,  directly  opposite  Gennesaret,  are 
ruins,  called  Kerza  or  Gerza.  I  visited  the  spot  myself  from  a  boat,  and 
observed  the  remains  of  a  village  and  a  khan.  There  is  here  no  precipice 
running  sheer  to  the  sea,  but  a  narrow  belt  of  beach,  while  the  bluff  behind 
is  so  steep,  and  the  shore  so  narrow,  that  a  herd  of  swine,  rushing  frantically 
down,  must  certainly  have  been  overwhelmed  in  the  sea  before  they  could 
have  recovered  themselves.  While  the  tombs  at  Gadara  are  peculiarly 
interesting  and  remarkable,  yet  the  whole  region  is  perforated  everywhere  by 
these  rock-chambers  of  the  dead  '  {Land  of  Israel,  p.  452).  At  the  same  time, 
while  Gergesa  must  have  been  the  city  alluded  to,  the  country  in  which  it  was 
included  may  have  been  named  after  the  more  important  city  Gadara,  or 
after  the  still  more  important  though  distant  Gerasa. 


7S  LESSONS    ON    THE    LIFE    OF    JESUS. 

an  exercise  of  self-recollection.  But  the  question  only  drew  orth 
the  answer  expressive  of  utter  despondency, — '  My  name  is 
Legion,  for  we  are  many.'  It  seemed  to  him  that  as  many 
demons  as  the  Roman  legion  contained  of  soldiers  had  taken 
possession  of  him,  and  held  him  under  their  remorseless  sway. 
And  the  unclean  spirits  themselves  that  had  found  a  home  in  Irs 
heart,  and  had  brought  his  whole  being  under  their  dominion, 
making  use  of  the  voice  of  their  hapless  victim,  pled  through  him 
that  they  might  not  be  sent  back  to  the  abyss  from  which  they 
had  come  ('  the  deep,'  Luke  viii.  31),  but  might  be  permitted  to 
take  possession  of  a  herd  of  swine  feeding  at  a  distance.  The 
permission  was  for  wise  reasons  given  ;  and  the  whole  herd, 
consisting  of  about  two  thousand,  seized  with  a  resistless  frenzy, 
rushed  down  the  steep  into  the  sea,  and  perished  in  the  waters. 

The  owners  of  the  swine,  if  Jews,  merited  the  loss  inflicted  on 
them,  as  a  punishment  for  their  flagrant  violation  of  the  Divine 
law  in  rearing  and  making  a  gain  out  of  unclean  animals.  And, 
whoever  might  be  the  parties  called  on  to  sustain  the  loss,  they 
might  well  rejoice  that,  even  at  such  a  sacrifice,  a  fellow-man 
had  been  set  free  from  Satan's  grasp.  But  the  only  feeling 
awakened  by  this  singular  manifestation  of  the  Saviour's  power 
seems  to  have  been  alarm.  The  inhabitants  of  the  adjoining 
city,  and  of  the  surrounding  country,  when  they  had  flocked  out  to 
see  what  had  happened,  with  one  voice  besought  Jesus  to  depart 
from  their  coasts.  And  He  complied  with  their  request,  giving 
to  the  one  on  whom  He  had  conferred  such  a  boon,  and  who 
would  fain  have  followed  Him,  the  parting  charge,  to  go  home 
and  tell  his  friends  what  great  thkigs  God  had  done  for  him, — 
a  command  which  he  willingly  obeyed,  publishing  throughout 
Decapolis  the  story  of  his  wonderful  cure.  Re-entering  the  boat, 
Jesus  and  His  disciples  once  more  crossed  the  Lake,  and  were 
soon  in  Capernaum,  '  His  own  city.' 


VISIT   TO    GERGESA,    AND    RETURN.  79 

The  Raising  of  Jairus''  Daughter,  and  the  Stanching  of  the 
Bloody  Issue. 

Read  Matt,  ix,  18-26  ;  Mark  v.  21-43  >  Luke  viii.  40-56. 

Our  Lord,  on  His  arrival  at  Capernaum,  met  with  a  cordial 
reception  from  a  great  multitude  who  had  been  eagerly  awaiting 
Him.  But  scarcely  had  He  time  to  receive  and  return  their 
greetings,  when  there  came  forward  and  fell  down  at  His  feet 
one  for  whom  all  made  way,  J  aims,  a  ruler  of  the  synagogue, 
who  entreated  Him  to  come  to  his  house  and  heal  his  little 
daughter  of  twelve  years  of  age,  who  lay  a-dying.  At  once 
complying  with  his  request,  Jesus  accompanied  him,  followed 
by  a  crowd  which  at  every  step  grew  denser,  and  pressed  more 
closely  on  Him. 

Mingling  with  the  multitude,  there  was  one  who  more  than  all 
the  others  felt  anxiety  to  be  near  Him.  This  was  a  poor  sufferer, 
who  for  twelve  years  had  been  afflicted  with  an  issue  of  blood, 
and,  after  spending  all  her  means  on  physicians,  knew  that  she 
had  only  succeeded  in  adding  the  sorrows  of  poverty  to  her 
bodily  distress.  She  had  heard  of  the  wondrous  cures  wrought 
by  Jesus,  and  had  been  led  to  think  that  in  Him  lay  her  only 
hope.  But,  since  any  one  would  have  regarded  contact  with  her 
as  communicating  ceremonial  defilement,  it  seemed  to  her  that 
she  must  conceal  her  case  from  all,  and  must  get  unobserved 
into  the  presence  of  Jesus.  She  thought  of  Him  also  as  One 
who  was  full  to  overflowing  of  supernatural  powers,  which  were 
constantly  outstreaming  from  Him,  so  that,  if  she  could  but 
touch  the  hem  of  His  garment,  she  was  certain  to  be  cured. 
Hence,  having  with  difficulty  pressed  through  the  crowd  into 
His  presence,  she  came  behind  Him,  and,  timidly  reaching  forth 
her  finger,  touched  Him.  And  the  touch  brought  instantaneous 
healing  ;  for  '  straightway  the  fountain  of  her  blood  was  dried 
up,'  and  she  knew  that  she  was  cured.     She  thought  that  she 


So  LESSONS    ON    THE   LIFE   OF  JESUS. 

had  obtained  the  blessing  without  the  knowledge  of  Jesus  ;  but 
it  was  not  so.  And  she  must  be  taught  that  His  knowledge 
equalled  His  power,  and  that  it  was  to  the  inward  contact  of 
her  faith  and  His  love,  rather  than  to  the  outward  contact  of 
her  finger  and  His  clothing,  that  she  owed  her  cure. 

Accordingly,  no  sooner  had  the  miracle  been  wrought  than 
Jesus,  turning  about,  asked,  '  Who  touched  my  garments  ? ' 
And,  heedless  of  Peter's  remonstrance,  '  Master,  the  multitudes 
press  Thee  and  crush  Thee/  He  went  on  to  say,  '  Some  one 
did  touch  me,  for  I  perceived  that  power  had  gone  forth  from 
me.'  When  the  woman  saw  that  she  was  not  hid,  she  came 
trembling,  and,  falling  down  before  Him,  declared  in  the 
presence  of  all  the  people  for  what  cause  she  touched  Him, 
and  how  she  was  healed  immediately.  But  Jesus  hastened  to 
dispel  her  fears,  saying  to  her,  '  Daughter,  thy  faith  hath  made 
thee  whole  ;  go  in  peace,  and  be  whole  of  thy  plague.' 

This  incident  delayed  somewhat  the  progress  of  Jesus  toward 
the  house  of  Jairus,  and  must  have  been  very  trying  to  the 
father,  who  felt  that  every  moment  lost  imperilled  the  life  of 
his  child.  Yet  the  interruption  taught  him  a  precious  lesson  ; 
for  it  showed  him  that  Jesus  could  give  healing  in  other  ways 
than  by  laying  His  hands  on  the  sick,  and  that  the  one  who 
reposed  a  simple  faith  in  Him  might  count  on  an  illustrious 
manifestation  of  His  power.  So,  when  there  came  the  message, 
'Thy  daughter  is  dead;  why  troublest  thou  the  Master  any 
further?'  his  heart  did  not  sink  within  him,  especially  as  he 
listened  to  the  word  of  encouragement  addressed  to  him,  '  Fear 
not ;  only  believe,  and  she  shall  be  made  whole.' 

On  reaching  the  house  of  Jairus,  Jesus  found  it  resounding 
with  lamentations,  the  wailing  of  the  relatives  being  well-nigh 
drowned  in  the  tumult  made  by  the  flute-players  and  other  pro- 
fessional mourners.  '  Why  make  ye  a  tumult  and  weep  ? '  said 
He;  'the  child  is  not  dead,  but  sleepeth.'  And,  regardless  of 
their  derisive  laughter,  He  put  them  all  forth,  and,  accompanied 
only  by  the  parents,  and  by   Peter  and  James  and  John,  He 


VISIT    TO    GERGESA,    AND    RETURN.  8 1 

entered  the  chamber  of  death,  and,  taking  the  maiden  by  the 
hand,  said  to  her,  'Talitha,  cumi'  {i.e.  '  My  lamb,  arise ')•  And 
immediately  she  arose,  like  one  awaking  from  sleep,  and  partook 
of  food  brought  to  her  by  His  orders.  The  onlookers  were 
'  amazed  with  a  great  amazement.'  And  Jairus  saw  his  faith  in 
Jesus  more  than  justified,  and  knew  Him  as  the  One  able,  not 
only  to  heal  the  sick,  but  to  raise  the  dead. 

i.  Explain  the  difference  in  locality  between  Gadara,   Gcrasa,  and 
Gergesa. 

2.  Hozv  do  yon  reconcile  Matthew's  statement,  that  two  demoniacs 

were  cured  at  Gergesa,  with  the  account  of  Mark  and  Luke, 
which  speaks  only  of  one? 

3.  In  what  respects  were  the  views  entertained  regarding  Jesus  by  the 

woman  who  touched  His  garment  erroneous  ? 

HINTS   TO   STUDENTS   AND   TEACHERS. 

1.  According  to  Mark  (iv.  35),  the  voyage  to  Gergesa  took  place  on 
the  same  day  on  which  Jesus  began  to  speak  to  the  people  in  parables. 
Luke  represents  it  (viii.  22)  as  taking  place  '  on  one  of  these  days.' 
Matthew  (xiii.  1-52)  assigns  to  the  teaching  in  parables  a  much  later 
position  in  the  history.  It  would  seem  that  here  Mark  and  Luke  adhere 
with  greater  strictness  to  chronological  order. 

2.  In  the  case  of  Jairus,  we  see  that  delay  on  God's  part  in  granting  .1 
blessing  may  lead  to  the  bestowal  of  a  blessing  greater  still. 


LESSON    XIV. 

MISSION    OF  THE  TWELVE. 

Read  Matt.  x.  i-xi.  i  ;  Mark  vi.  7-13  ;  Luke  ix.  1-6. 

The  time  had  now  come  when  Jesus  could  make  some  use  of  the 
Twelve  whom  He  had  set  apart  as  apostles.  Hitherto  they  had 
been  with  Him  exclusively  as  learners,  but  as  those  who  were 
learning  that  they  might  be  able  to  teach.  They  had  been  privi- 
leged beyond  the  generality  of  disciples,  that  they  might  be  fitted 
for  apostleship.  They  had  not  only  had  the  opportunity  of  seeing 
all  their  Masters  mighty  works,  and  of  listening  to  all  His  public 
addresses,  but,  when  alone  with  Him,  they  had  heard  much  which 
others  were  not  able  to  receive,  and  had  obtained  elucidation  of 
whatever  in  His  discourses  they  had  themselves  been  unable  to 
understand.  All  that  they  saw  in  Him  it  was  designed  that  they 
should  bear  witness  to  ;  all  the  knowledge  of  Him  which  they 
acquired  it  was  meant  that  they  should  communicate.  And 
already  they  knew  much  which  it  was  well  that  they  should  tell 
to  those  whom  Jesus  could  not  personally  reach.  Accordingly, 
calling  them  to  Him,  He  told  them  of  the  compassion  with  which 
He  regarded  the  multitudes,  because  they  were  distressed  and 
scattered,  as  sheep  having  no  shepherd  ;  and,  having  awakened 
in  their  hearts  a  tender  pity  like  His  own,  He  sent  them  forth  to 
try  to  gather  in  'the  lost  sheep  of  the  house  of  Israel'  (Matt, 
x.  6). 

The  Twelve  were  charged  to  confine  their  labours  at  present 
to  Israel,  and  not  to  enter  either  Samaritan  or  Gentile  territory. 

82 


MISSION   OF   THE   TWELVE.  83 

And  the  burden  of  their  message  was  to  be,  '  The  kingdom  of 
heaven  is  at  hand.'  But  they  were  to  do  more  than  preach ;  they 
were  to  work  miracles  of  healing.  Jesus  'gave  them  authority 
over  unclean  spirits,  to  cast  them  out,  and  to  heal  all  manner  of 
disease  and  all  manner  of  sickness.'  He  gave  them  these  powers 
to  show  that  they  were  divinely  authorized  to  make  the  proclama- 
tion with  which  they  went  forth,  and  to  secure  favour  for  them- 
selves and  their  message.  They  were  bidden  make  no  provision 
for  the  journey,  but  cast  themselves  entirely  on  the  care  of  God. 
And  they  were  sent  two  by  two,  that  they  might  have  the  benefit 
of  brotherly  counsel  and  helpfulness. 

This  mission  on  which  the  Twelve  were  sent,  while  it  was 
meant  to  be  a  source  of  blessing  to  every  town  and  village  in 
which  they  appeared,  had  its  place  also  in  the  course  of  training 
by  which  they  were  to  be  fitted  for  still  higher  work  marked  out 
for  them.  It  formed  part  of  the  apprenticeship  through  which 
they  must  pass,  ere  they  could  be  thoroughly  qualified  and  efficient 
workmen.  It  was  a  Trial  Mission,  in  which  they  were  put  under 
probation,  and  from  which  they  were  to  return  to  the  Saviour's 
side,  to  acquaint  Him  with  their  success  or  failure,  with  the  diffi- 
culties and  the  encouragements  they  had  met  with,— to  receive 
His  criticism  and  His  counsel,— and  so  to  be  led  on  to  fitness  for 
the  more  arduous  work  awaiting  them  when  He  should  be  no 
longer  with  them. 

This  evangelistic  mission  on  which  the  apostles  went  forth 
does  not  seem  to  have  carried  them  beyond  the  precincts  of 
Galilee.  It  must  have  extended  over  a  good  many  weeks.  And 
in  the  meantime  our  Lord  Himself  was  not  inactive.  <  When 
Jesus  had  made  an  end  of  commanding  His  twelve  disciples,  He 
departed  thence  to  teach  and  preach  in  their  cities'  (Matt.  xi.  1). 
He  and  they  would  seem  to  have  returned  to  Capernaum  at  about 
the  same  time,  in  accordance,  no  doubt,  with  previous  arrange- 
ment. '  The  apostles  gather  themselves  together  unto  Jesus  ; 
and  they  told  Him  all  things,  whatsoever  they  had  done  and 
whatsoever  they  had  taught'  (Mark  vi.  30).     Probably  also  they 


84  LESSONS    ON    THE    LIFE    OF   JESUS. 

did  not  come  alone  from  their  various  fields  of  labour,  but 
brought  in  their  train  many  who  had  been  impressed  by  their 
words  and  their  works.  Deeply  interested  in  the  reports  brought 
Him  by  the  Twelve,  Jesus  longed  for  an  opportunity  of  con- 
fidential intercourse  with  them.  And  in  order  to  obtain  it,  He 
said  to  them,  '  Come  ye  yourselves  apart  into  a  desert  place,  and 
rest  awhile,' — a  proposal  which  they  joyfully  accepted. 

Death  of  the  Baptist. 

Read  Matt.  xiv.  6-n  ;  Mark  vi.  21-29. 

Another  event,  which  had  happened  shortly  before  this,  led 
Jesus  to  desire  a  brief  season  of  retirement  for  Himself  and  His 
disciples.  John  the  Baptist  had  been  put  to  death  by  orders  of 
Herod  Antipas.  This  had  taken  place  at  the  instigation  of  his 
wife  Herodias,  who  could  never  forgive  the  preacher  of  righteous- 
ness for  branding  her  connection  with  the  tetrarch  as  adulterous. 
It  was  through  the  instrumentality  of  her  daughter  Salome  that 
she  succeeded  in  securing  her  long-sought  revenge.  At  a  great 
feast,  given  on  occasion  of  his  birthday  by  Herod  to  the  magnates 
of  Galilee  and  the  chief  officers  of  his  army,  that  beautiful  young 
princess  had  been  prevailed  on  to  appear  before  the  guests  in  the 
character  of  a  ballet-girl,  and  had  executed  a. pas  seul  with  such 
grace  and  animation  as  to  win  universal  applause,  and  to  lead 
the  king,  in  the  enthusiasm  of  the  moment,  to  promise  her  what- 
ever she  pleased  to  ask,  even  up  to  the  half  of  his  kingdom. 
And  the  rash  promise  was  confirmed  with  an  oath.  After  a  brief 
consultation  with  her  mother,  she  returned  to  say  that  the  thing 
which  would  most  please  her  would  be  that  John  the  Baptist 
should  immediately  be  beheaded,  and  that  his  head  should  be 
presented  to  her  on  one  of  the  dishes  which  lay  on  the  royal  table. 
And,  though  most  reluctantly,  yet  from  a  mistaken  notion  that 
his  oath  made  it  necessary  for  him  to  do  what  he  knew  to  be  a 
foul  wrong,  Herod  gave  orders  that  the  revolting  demand  should 


DEATH    OF    THE    BAPTIST.  85 

be  complied  with.  An  executioner,  sent  to  the  dungeon,  made 
short  work  of  the  business  entrusted  to  him  ;  and  the  bleeding 
head  of  the  Baptist,  laid  on  a  charger,  was  there  and  then  pre- 
sented to  the  daughter  of  Herodias  as  the  gift  which  she  and  her 
mother  most  prized.  The  headless  body  of  the  murdered  servant 
of  God  was  committed  to  the  tomb  by  his  sorrowing  disciples, 
who,  forthwith  setting  out  for  Capernaum,  told  Jesus  of  all  that 
had  happened. 

The  news  could  not  but  deeply  affect  Him.  He  could  not  but 
mourn  over  the  fall  of  a  witness  for  the  truth  so  noble  and 
unflinching.  He  could  not  but  feel,  also,  that  the  fate  of  the 
Baptist  foreshadowed  His  own.  The  removal  of  the  forerunner, 
moreover,  marked  a  point  of  advance  in  the  fulfilment  of  the 
divine  purposes,  —  the  close  of  one  period  in  the  history  of 
redemption,  and  the  opening  of  another,  the  most  eventful  of 
all.  Hence  when  the  apostles  returned  to  their  Lord,  to  tell 
Him  of  the  incidents  of  their  trial  mission,  they  found  Him  in  a 
sombre  and  meditative  mood.  And  coming  under  the  influence 
of  the  feelings  that  so  powerfully  moved  Him,  and  of  which  He 
could  not  but  speak,  they  hailed  with  joy  the  suggestion  to  go 
apart  with  Him  into  a  desert  place  and  rest  awhile. 

1.  What  were  the  objects  designed  to  be  gained  by  the  first  mission  011 

which  the  Twelve  were  sent  ? 

2.  What  led  Jesus,  after  the  return  of  the  Twelve,  to  take  them  a/art 

info  a  desert  place? 

3.  What  were  the  circumstances  which  led  to  the  death  of  the  Baptist  ? 

4.  When  should  an  oath  be  regarded  as  not  binding? 


LESSON    XV. 

FEEDING  OF  THE  FIVE  THOUSAND,  AND   EVENTS   FOLLOWING 
ON   IT. 

Read  Matt.  xiv.  13-21  ;  Mark  vi.  32-44 ;  Luke  ix.  10-17  '>  Jonn  vi  1-13. 

The  desert  place  to  which  Jesus  and  His  disciples  retired  was 
on  the  other  side  of  the  Lake,  in  the  neighbourhood  of  Bethsaida 
Julias,1  a  town  situated  in  the  tetrarchy  of  Iturea,  and  within  the 
dominions  of  Philip,  the  half-brother  of  Herod  Antipas.  Having 
reached  this  solitude,  '  Jesus  went  up  into  the  mountain,  and 
there  He  sat  with  His  disciples'  (John  vi.  3).  But  little  time, 
however,  was  permitted  them  for  private  conference.  For  the 
people  whom  they  had  left  on  the  western  shore,  and  who  had 
witnessed  their  departure,  ran  afoot  round  the  north  end  of  the 
Lake,  and,  crossing  by  the  ford  of  Upper  Jordan,  soon  reached 
the  place  to  which  Jesus  and  His  disciples  had  withdrawn.  They 
were  joined  on  their  way  also  by  numbers  who  were  just  leaving 
their  homes  for  Jerusalem,  to  keep  the  approaching  Passover. 

1  Luke  states  that  our  Lord  and  His  disciples  went  '  to  a  city  called 
Bethsaida'  (ix.  10).  Mark  mentions  that,  after  the  miracle,  Jesus  sent  His 
discipies  away  '  unto  the  other  side,  to  Bethsaida '  (vi.  45).  That  there  was  a 
Bethsaida,  near  the  shore  of  the  Sea  of  Galilee,  on  the  eastern  side,  Josephus 
expressly  states,  and  that  it  was  rebuilt  by  Philip  and  given  the  name  of 
Julias,  in  honour  of  Julia,  the  daughter  of  Augustus  {Ant.  xviii.  2.  1).  Its 
ruins  are  to  be  found  at  Et  Tell,  on  the  east  side  of  the  Upper  Jordan,  and 
two  miles  from  its  mouth.  The  other  Bethsaida,  on  the  western  side  of  the 
Lake,  and  in  the  land  of  Gennesaret  (Mark  vi.  53),  is  probably  to  be  identified 
with  Ain  Tabighah,  a  little  to  the  south  of  Capernaum  or  Tell-Hum  (Robinson, 
to-  359)- 


FEEDING   OF    THE    FIVE   THOUSAND.  87 

So  that,  when  Jesus  lifted  up  His  eyes,  He  saw  a  great  company- 
coming  to  Him.  As  was  afterwards  ascertained,  five  thousand 
men  in  all  gathered  around  Him  in  that  lonely  place.  And, 
though  He  had  desired  retirement,  He  welcomed  them,  and 
spoke  to  them  on  His  favourite  theme,  the  kingdom  of  God. 
Those  of  them  who  had  need  of  healing  also  He  healed. 

While  the  multitudes  were  as  yet  gathering,  Jesus  had  put  to 
Philip  the  question,  '  Whence  shall  we  buy  bread,  that  these  may 
eat?'  and  had  obtained  from  him  the  answer,  that  more  than 
two  hundred  pennyworth  of  bread  (£7  of  our  money)  would  be 
required  to  provide  for  them  a  meal.  As  the  day  advanced, 
Philip  would  seem  to  have  spoken  of  the  same  matter  to  his 
fellow-disciples,  and  to  have  awakened  their  anxieties  ;  for  some 
of  their  number  came  to  Jesus,  to  press  on  Him  the  necessity  of 
sending  the  people  away  to  their  homes.  But,  to  their  surprise, 
He  said  to  them,  '  Give  ye  them  to  eat.'  They  asked  whether 
they  should  buy  the  quantity  of  bread  mentioned  by  Philip, 
hinting  that  the  sum  necessary  for  the  purpose  was  not  in  their 
possession.  On  His  inquiring  what  supplies  they  had  with  them, 
they  made  answer,  '  Five  loaves  and  two  fishes,'  and  were  told  to 
bring  them  to  Him.  Then,  after  the  multitude  had  sat  down  on 
the  grass  in  groups,  by  hundreds  and  by  fifties,  He  looked  up  to 
heaven  and  asked  a  blessing  on  the  food  to  be  partaken  of,  and, 
breaking  first  the  bread  and  then  the  fishes,  gave  them  to  His 
disciples  to  distribute  to  the  multitude.  Reposing  a  simple  faith 
in  their  Lord,  the  Twelve  engaged  in  the  work  appointed  them  ; 
and  their  unquestioning  obedience  met  with  its  reward.  '  They 
did  all  eat,  and  were  filled.'  And  there  was  not  only  enough,  but 
to  spare  ;  so  that  when  the  disciples,  by  the  directions  of  Jesus, 
gathered  up  the  fragments  that  remained,  there  were  found 
twelve  baskets  full. 

This  miracle  was  manifestly  due  to  a  divine  power  proceeding 
from  the  person  of  Jesus,  and  continuing  to  operate  till  the 
exertion  of  it  was  no  longer  required.  It  has  a  different  character 
from   any   work   previously  wrought   by   Jesus.      In    His   other 


SS  LESSONS    ON    THE    LIFE    OF   JESUS. 

miracles  He  appears  as  controlling  the  powers  of  nature,  either 
in  the  way  of  rectifying  something  which  had  become  disordered, 
or  of  restoring  something  which  had  been  lost.  But  here  He 
calls  into  being  something  distinctly  new,  and  thus  shows  Him- 
self possessed  of  creative  power.  And,  in  doing  so,  He  proves 
Himself  divine,  since  none  can  create  but  God. 

Many  of  those  who  had  beheld  and  benefited  by  this  wondrous 
exhibition  of  divine  power  on  the  part  of  Jesus,  said,  '  This  is  of 
a  truth  that  prophet  that  should  come  into  the  world'  (John 
vi.  14).  It  seemed  to  them  as  if  He  must  be  the  One  of  whom 
Moses  gave  promise  when  he  said,  'A  prophet  shall  the  Lord 
your  God  raise  up  unto  you  from  your  brethren,  like  unto  me' 
(Deut.  xviii.  15);  and  as  if,  in  giving  this  miraculous  supply  of 
food,  He  had  been  following  in  the  footsteps  of  the  great  leader 
of  Israel  when  he  brought  manna  from  heaven  to  sustain  their 
fathers  in  the  wilderness.  Moses,  however,  was  not  only  a  pro- 
phet, but  the  deliverer  who  had  broken  the  yoke  of  Egypt  and 
set  oppressed  Israel  free.  Did  not  the  miracles  of  Jesus,  and 
especially  this  last  and  greatest  of  them  all,  give  promise  of  a 
Moses-like  career?  Is  He  not  the  heaven-anointed  King  whom 
they  have  been  expecting,  who  is  to  set  up  again  the  throne  of 
David,  and  whose  dominion  is  to  have  no  end  ?  They  will  press 
Him  to  announce  Himself  at  once  as  their  Deliverer,  and  to 
address  Himself  to  the  work  for  which  He  has  been  sent. 

'  When  Jesus  therefore  perceived  that  they  would  come  and 
take  Him  by  force,  to  make  Him  a  king,  He  withdrew  again  into 
the  mountain  Himself  alone'  (John  vi.  15).  It  was  with  no  little 
difficulty  that  He  disengaged  Himself  from  the  multitude.  The 
disciples  themselves  would  seem  to  have  had  their  enthusiasm 
enkindled,  and  to  have  longed  to  take  part  in  the  enthronement 
of  their  Lord  as  Messianic  King  ;  for  He  had  to  constrain  them 
to  enter  the  boat,  and  go  before  Him  to  the  other  side. 


JESUS    WALKING    ON    THE    SEA.  89 

Jesus  walking  on  the  Sea. 
Read  Matt.  xiv.  23-34  ;  Mark  vi.  46-53  ;  John  vi.  16-21. 

Jesus,  when  He  had  succeeded  in  dismissing  both  His  disciples 
and  the  multitudes,  ascended  the  mountain  that  He  might  have 
secret  communion  with  God.  It  had  been  His  object  in  crossing 
the  Lake  to  have  a  brief  season  of  quiet,  which  might  be  devoted 
to  meditation  and  prayer ;  and  He  has  found  it.  And  so  precious 
was  the  opportunity,  that  He  availed  Himself  of  it  to  the  full, 
spending  the  greater  part  of  the  night  in  prayer. 

The  disciples  would  seem  to  have  kept  well  in  by  the  shore 
for  a  time,  in  the  expectation  that  Jesus  would  join  them.  But 
'  when  it  was  now  dark,  and  Jesus  had  not  yet  come  to  them ' 
(John  vi.  17),  they  had  to  push  out  into  the  deep.  From  the 
first  they  had  to  struggle  against  a  stiff  gale,  and  made  but  slow 
progress  ;  for,  at  the  fourth  watch  of  the  night,  they  had  only 
overtaken  from  five-and-twenty  to  thirty  furlongs.  And  now 
the  head-wind  had  become  so  violent  that  further  progress  was 
impossible.  But  Jesus  had  been  looking  down  from  the  moun- 
tain toward  the  sea  on  which  His  disciples  were  so  manfully 
struggling,  and  at  last  He  hastened  to  their  help.  In  the  con- 
scious possession  of  divine  power  He  stepped  on  the  waters,  and 
was  upborne  by  them,  and  moved  in  the  direction  of  the  boat  and 
its  imperilled  occupants.  But  the  rowers,  as  they  got  sight  of  a 
figure  gliding  across  the  water  from  the  eastern  shore,  and  draw- 
ing gradually  nearer  to  them,  cried  out  in  their  terror,  '  It  is  a 
spirit.'  And  great  must  have  been  their  relief  when  the  well- 
known  voice  of  their  Master  fell  on  their  ear,  saying,  '  Be  of  good 
cheer  ;  it  is  I  ;  be  not  afraid.' 

And  now  Peter,  leaping  at  once  from  the  depths  of  despair  to 
the  heights  of  exulting  confidence,  asked  for  leave  to  step  on  the 
water  and  go  to  meet  his  Lord,  and  obtained  it.  And  his  faith 
endowed  him  with  power  to  walk  on  the  waves  a  little  way,  till 
a  look  at  the  tempest  revealed  to  him  the  risk  of  his  adventure, 


90  LESSONS   ON   THE   LIFE   OF  JESUS. 

and,  losing  courage,  he  immediately  began  to  sink.  But  in  his 
extremity  he  was  able  to  cast  himself  on  the  Saviour's  com- 
passion, crying,  '  Lord,  save  me ; '  and  the  cry  brought  him 
instantaneous  deliverance.  Jesus,  reaching  out  His  hand  to  him, 
upheld  him  ;  and  both  of  them  entered  the  boat.  And  immedi- 
ately on  their  doing  so,  the  wind  ceased  ;  and  the  boat,  speeding 
swiftly  onwards,  was  soon  moored  to  the  shore. 

Such  was  the  impression  made  by  this  incident,  that  all  who 
witnessed  it  worshipped  Jesus,  saying,  '  Of  a  truth,  Thou  art  the 
Son  of  God'  (Matt.  xv.  33).  When  on  a  former  occasion  our 
Lord  in  a  similar  way  stilled  the  storm,  the  onlookers  asked, 
'  What  manner  of  man  is  this,  that  even  the  winds  and  the  sea 
obey  Him?'  The  more  astounding  miracle  wrought  by  Jesus 
now  produced  the  conviction  that  He  who  had  the  power  to  work 
it  was  divine. 

Discourse  in  the  Synagogue  of  Capernaum,  and  sifting  of  the 

Disciples. 

Read  John  vi.  22-71. 

Great  part  of  the  people,  whose  necessities  our  Lord  had 
miraculously  supplied,  instead  of  returning  to  their  homes  at  the 
close  of  that  memorable  day,  scattering  themselves  throughout 
the  villages  around,  spent  the  night  there.  They  had  seen  the 
disciples  start  for  the  opposite  side  of  the  Lake,  and  had  noted 
that  Jesus  was  not  with  them.  Thinking  perhaps  that  He  had 
merely  dismissed  them  on  account  of  the  lateness  of  the  hour, 
and  longing  to  hear  more  of  His  teachings  and  look  on  more  of 
His  wondrous  works,  they  waited  till  morning  had  come,  and  then 
set  out  in  search  of  Him.  But,  failing  to  find  Him,  they  availed 
themselves  of  boats  which  had  come  from  Tiberias  through 
the  night,  and  crossed  to  Capernaum.  And,  finding  Him  there 
teaching  in  the  synagogue,  they  gathered  eagerly  around  Him. 

But  Jesus  had  little  pleasure  in  looking  on  these  visitors  ;  for 
the  events  of  the  preceding  day  had  shown  Ilim  that  they  had  no 
conception  of  the  salvation  which  He  had  come  to  give.     They 


DISCOURSE   IN   THE   SYNAGOGUE   OF   CAPERNAUM.  9 1 

had  followed  Him,  simply  because  '  they  ate  of  the  loaves  and 
were  filled.'  They  cared  for  Him,  only  because  they  believed 
Him  possessed  of  superhuman  power,  and  because  He  had 
exercised  that  power  on  their  behalf.  They  hoped  that  He 
would  use  His  power  to  put  them  in  possession  of  still  greater 
temporal  benefits.  And,  with  a  view  to  this,  they  wished  to  put 
Him  at  their  head,  that  He  might  be  their  victorious  champion 
and  deliverer.  This  expectation  on  their  part  has  been  shown 
in  a  way  so  unmistakeable,  and  so  fraught  with  danger,  that  He 
feels  Himself  laid  under  a  necessity  of  at  once  and  effectually 
undeceiving  them.  He  must  open  up  to  them  the  real  character 
of  the  work  on  which  He  has  entered.  He  must  give  them  a 
clearer  idea  of  the  salvation  which  He  has  come  to  give,  and  of 
the  mode  in  which  He  must  proceed,  in  order  to  be  able  to  give 
it.  He  must  do  so,  even  if  He  should  give  offence  to  many,  and 
should  repel  not  a  few  of  His  most  enthusiastic  followers. 

With  this  object  in  view,  Jesus  tells  those  who  have  gathered 
around  Him  in  the  synagogue  of  Capernaum  that  it  were  well  for 
them  to  desire  something  better  than  the  bread  of  which  they 
had  lately  partaken.  He  commended  to  them  another  sort  of 
bread,  sent  down  from  heaven  for  the  purpose  of  giving  life  to 
the  world,  and  possessed  of  such  virtues  that  the  one  who  should 
eat  of  it  should  live  for  ever.  '  I  am  that  bread  of  life,'  He  said  ; 
'  I  am  the  living  bread  which  came  down  out  of  heaven.'  But, 
ere  He  could  give  life  to  men,  He  must  Himself  die  :  He  must 
give  His  flesh  for  the  life  of  the  world.  'He  that  eateth  my 
flesh,  and  drinketh  my  blood,'  said  He,  '  hath  eternal  life.' 

To  the  greater  part  of  His  audience  these  words  of  our  Lord 
were  unintelligible.  They  said,  '  This  is  a  hard  saying  :  Who 
can  hear  it?'  They  understood,  however,  that  He  was  not  the 
kind  of  Saviour  for  whom  they  had  been  looking,  and  that  the 
boon  which  He  pressed  on  their  acceptance  was  something 
altogether  different  from  the  temporal  blessings  for  which  alone 
they  cared.  So  that  the  most  ot  His  hearers  went  away  with  a 
feeling  of  deep  disappointment.     It  was  so,  not  only  in  the  case 


92  LESSONS    ON    THE    LIFE    OF   JESUS. 

of  those  who,  though  regarding  Jesus  with  considerable  favour, 
had  not  avowed  themselves  believers  in  Him,  but  in  the  case  of 
many  who  had  been  His  recognized  followers.  'Many  of  His 
disciples  went  back,  and  walked  no  more  with  Him.' 

This  result  did  not  surprise  Jesus,  but  it  deeply  grieved  Him. 
And,  as  soon  as  He  found  Himself  alone  with  the  Twelve,  He 
put  to  them  the  question,  'Will  ye  also  go  away?'  'Lord,  to 
whom  shall  we  go?'  answered  Simon  Peter  in  name  of  all, 
'  Thou  hast  the  words  of  eternal  life.  And  we  have  believed  and 
know  that  Thou  art  the  Holy  One  of  God'  (vv.  68,  69).  He  and 
his  fellow-disciples  have  obtained  a  knowledge  of  Jesus,  which 
makes  it  impossible  for  them  to  leave  Him.  His  words  have 
had  a  power  to  move  them,  to  purify  and  elevate  them,  and  to 
breathe  a  new  life  into  them,  which  the  words  of  no  other  have 
ever  had.  And  His  life  has  disclosed  to  them  a  character  of 
perfect  holiness,  which  proves  Him  to  be  One  very  near  and  dear 
to  God.  They  take  it  ill  that  He  should  even  suggest  the  possi- 
bility of  their  leaving  Him  ;  for  how  can  any  other  ever  be  to 
them  what  He  has  been  and  is  ? 

Peter  thinks  himself  entitled  to  make  this  declaration  in  name 
of  all.  And  such  a  confession  of  faith  and  of  attachment  must 
have  been  gratifying  to  our  Lord  in  the  trying  circumstances  in 
which  He  was  placed.  Yet  He  had  to  say  with  sorrow,  '  Did  not 
I  choose  you,  the  Twelve?  and  one  of  you  is  a  devil.'  Jesus 
refrains  from  naming  the  one  who  shall  prove  to  be  an  apostate, 
that  all  may  be  weaned  from  self-confidence  and  brought  to  a 
lowly  dependence  on  Himself.  He  hints  thus  early  at  the 
treason  of  Judas,  that  it  may  be  understood  that  He  is  moving 
forward  to  a  cross — not  to  a  crown. 

1.  Distinguish  between  the  two  Bcihsaidas  mentioned  in  the  Gospels. 

2.  In  what  respects  docs  the  feeding  of  the  multitudes  differ  from  the 

ether  miracles  of  our  Lord? 

3.  How  was  it  that  thefeediiig  of  the  five  thousand  did  more  than  any 

other  of  the  miracles  of  Jesus  to  awaken  a  belief  in  His  Messiah]' 
ship? 


DISCOURSE    IN   THE    SYNAGOGUE   OF   CAPERNAUM.  93 

4.  II070  does  Peters  attempt  to  walk  on  the  sea  illustrate  both  the 

strength  and  the  weakness  characteristic  of  that  disciple? 

5.  What   was   there  in   our  Lord's   discourse  in   the  synagogue   of 

Capernaum  fitted  to  alienate  from  Him  those  who  were  longing 
for  a  temporal  deliverer  ? 

6.  Mention  any  Old  Testament  incident  analogous   to  our  Lords 

sifting  of  the  disciples. 

HINTS   TO   STUDENTS   AND    TEACHERS. 

1.  Read  the  suggestive  chapter  on  '  The  Year  of  Opposition '  in 
Stalker's  Life  of  Christ. 

2.  In  Bushnell's  Sermons  for  the  New  Life  there  is  a  very  striking 
discourse  on  the  words,  'Give  ye  them  to  eat,'  entitled  'Duty  not 
measured  by  our  own  ability.' 

3.  Christ's  plan  for  the  propagation  of  the  truth  is  fitly  expressed  in 
the  words,  '  He  gave  to  His  disciples,  and  the  disciples  to  the  multitude ' 
(Matt.  xiv.  9,  xv.  36). 

4.  The  gathering  up  of  the  fragments  illustrates  the  blending  of 
economy  with  generosity  in  the  works  of  God. 

5.  On  the  truth  that  Christ  is  the  Bread  of  Life,  read  Bushnell's  sermon 
on  'The  Hunger  of  the  Soul;'  also  St.  Bernard's  hymn,  'Jesu,  dulcedo 
cordium,'  and  Ray  Palmer's  rendering  of  it,  'Jesus,  Thou  joy  of  loving 
hearts.' 

6.  The  most  important  of  the  ruins  found  on  the  site  of  Capernaum 
are  those  of  the  White  Synagogue.  Tristram  says,  'If  Tell-IIiim  be 
Capernaum,  this  is  without  a  doubt  the  synagogue  built  by  the  Roman 
centurion  (Luke  vii.  4,  5),  and  one  of  the  most  sacred  places  on  earth.' 
Colonel  Wilson  says  regarding  it,  '  It  was  in  this  building  that  our  Lord 
gave  the  well-known  discourse  in  John  vi.  ;  and  it  was  not  without  a 
certain  strange  feeling  that,  on  turning  over  a  large  block,  we  found  the 
pot  of  manna  engraved  on  its  face,  and  remembered  the  words,  "I  am 
that  bread  of  life.  Your  fathers  did  eat  manna  in  the  wilderness,  and  are 
dead"  '  {Recovery  of  Jerusalem,  p.  345). 


LESSON   XVI. 

JESUS  VISITS   THE   COASTS   OF  TYRE   AND   SIDON. 

Read  Matt.  xv.  1-39  ;  Mark  vii.  1,  viii.  10. 

Our  Lord  did  not  go  to  Jerusalem  on  occasion  of  this  Passover. 
His  reasons  for  absenting  Himself  from  the  feast  seem  to  have 
been — 1st,  that  the  Jewish  rulers  were  eagerly  watching  for  an 
opportunity  of  getting  Him  into  their  power  (John  v.  16-18),  and 
2nd,  that  He  wished  to  have  close  and  undisturbed  converse  with 
His  disciples.  And  probably,  during  the  continuance  of  the 
feast,  He  and  the  chosen  Twelve  enjoyed  that  intimate  fellow- 
ship which  appeared  to  Him  so  desirable.  But  no  sooner  was 
the  Passover  past,  than  spies  from  Jerusalem  were  once  more  in 
close  attendance  on  Him  (Matt.  xv.  1).  Nor  were  they  long  in 
finding  cause  of  serious  complaint.  In  order  to  keep  themselves 
free  from  ceremonial  defilement,  it  was  the  custom  of  the 
Pharisees  to  wash  their  hands  previous  to  every  meal  (Mark 
vii.  3, 4).  And,  in  defence  of  this  custom,  they  cited  the  authority 
of  venerable  tradition.  But  the  disciples  of  Jesus,  following  the 
spirit  of  their  Master's  teachings,  observed  no  such  custom. 
The  neglect  was  noticed,  and  brought  before  Him  by  way  of 
complaint :  '  Why  do  Thy  disciples  transgress  the  tradition  of  the 
elders  ?  for  they  wash  not  their  hands  when  they  eat  bread.' 

To  this  complaint  Jesus  answered  that  tradition,  so  far  from 
expressing  the  mind  of  God,  sometimes  flatly  contradicted  His 
requirements.  Thus,  when  a  son  was  called  on  to  support  his 
parents,  it  was  permitted  to  him  to  say,  'That  wherewith  thou 

04 


JESUS    VISITS    THE    COASTS    OF    TYRE    AND    SIDON.  95 

mightest  have  been  profited  by  me  is  Corban'  (i.e.  given  to  God) ; 
and  it  forthwith  assumed  the  character  of  a  consecrated  thing, 
and  could  not  be  claimed  as  a  means  of  securing  the  fulfilment 
of  the  command,  'Honour  thy  father  and  thy  mother.'  In  this 
way  the  Pharisees  made  void  the  word  of  God  by  their 
traditions.  And,  as  to  that  washing  of  hands  on  which  they 
insisted,  it  were  better  for  them  to  seek  to  get  the  heart  purified 
from  the  evil  desires  and  passions  which,  flowing  out  into  the 
life,  were  the  things  that  really  polluted  a  man. 

Our  Lord,  however,  felt  it  unprofitable  to  be  engaged  in  per- 
petual collision  with  the  agents  of  the  priesthood.  His  freedom 
of  action  was  hampered  by  their  presence.  And  He  was  denied 
that  full  and  confidential  intercourse  with  His  disciples  which  it 
was  most  desirable  that  He  should  have.  If  He  was  to  rid 
Himself  of  the  distraction  caused  by  these  intruders,  He  must 
leave  the  neighbourhood  of  the  Sea  of  Galilee.  Accordingly, 
He  and  His  disciples  left  Capernaum,  and,  taking  a  northerly 
direction,  came  into  'the  borders  of  Tyre  and  Sidon.'1  He 
would  not  appear  to  have  engaged  in  preaching  in  the  course  of 
this  journey,  but  rather  to  have  made  the  teaching  and  training 
of  His  disciples  His  exclusive  work.  Nor  would  He  seem  to 
have  wrought  any  miracles  of  healing.  For  it  was  His  desire 
that  no  man  should  know  of  His  presence  in  that  land.  But '  He 
could  not  be  hid;  (Mark  vii.  24).  Long  ere  this  His  fame  had 
gone  abroad  throughout  all  Syria  (Matt.  iv.  24).  And,  since  not 
a  few  of  those  resident  in  that  region  must  have  seen  Him, 
wherever  He  went  He  ran  the  risk  of  being  recognized. 

In  one  place  visited  by  our  Lord,  a  woman  who  had  heard  of  His 
presence  came  to  Him  to  entreat  His  help.    She  was  by  nationality 

1  It  has  been  questioned  whether  our  Lord  actually  passed  beyond  the 
land  of  Israel  into  heathen  territory.  'The  borders  of  Tyre  and  Sidon' 
(Mark  vii.  24)  might  merely  mean  the  border  land.  But  '  the  parts  of  Tyre 
and  Sidon'  (Matt.  xv.  21)  would  seem  to  indicate  the  territory  belonging  to 
these  cities.  And  the  reading  of  Mark  vii.  31,  '  He  came  through  Sidon  unto 
the  Sea  of  Galilee,'  if  accepted,  puts  it  beyond  a  doubt  that  on  this  occasion 
Jesus  set  foot  in  a  Gentile  country. 


96  LESSONS    ON    THE    LIFE    OF    JESUS. 

a  woman  of  Canaan, — by  language,  a  Greek, — and  by  residence  a 
Syro-Phcenician,  or  dweller  in  that  part  of  Syria  inhabited  by  the 
Phoenicians.  Her  prayer  to  Jesus  was,  '  Have  mercy  on  me, 
O  Lord,  Thou  Son  of  David  !  my  daughter  is  grievously  vexed 
with  a  devil.'  But  at  first  He  took  no  notice  of  her,  answering 
her  not  a  word.  When  His  disciples  besought  Him  to  grant  her 
request  and  send  her  away,  He  repelled  their  intercessions, 
saying,  '  I  was  not  sent  but  unto  the  lost  sheep  of  the  house  of 
Israel.'  And  when  she  herself  fell  at  His  feet,  pleading,  '  Lord, 
help  me ! '  He  replied  in  words  that  seemed  to  render  further 
expostulation  hopeless,  '  It  is  not  meet  to  take  the  children's 
bread  and  cast  it  to  the  dogs.'  But,  meekly  accepting  the  posi- 
tion assigned  her  as  one  of  the  dogs,  with  singular  ingenuity  she 
extracted  from  the  reproach  an  argument  for  the  granting  of  her 
request,  saying,  '  Yea,  Lord  ;  for  even  the  dogs  eat  of  the  crumbs 
which  fall  from  their  master's  table.5  '  O  woman,  great  is  thy 
faith,'  said  Jesus  ;  '  be  it  done  unto  thee  even  as  thou  wilt.'  And 
she  took  her  place  among  the  few  Gentiles  to  whom  during  His 
personal  ministry  He  gave  help,  and  who  were  the  first-fruits  of 
the  great  harvest  to  be  gathered  in  from  the  whole  world.  '  She 
went  her  way  unto  her  house,  and  found  the  child  laid  upon  the 
bed,  and  the  devil  gone  out.' 

Still  proceeding  northwards,  Jesus  passed  through  the  territory 
of  Sidon  (Mark  vii.  31),  and  then  turning  eastward,  threaded 
one  of  the  passes  giving  an  entrance  to  the  country  lying  around 
Upper  Jordan.  And  soon  He  and  His  disciples  were  in  the 
familiar  region  of  the  Decapolis,  or  Ten  Cities,  to  the  east  of  the 
Lake  of  Galilee. 

In  some  town  or  village  there,  there  was  brought  to  him  a  man 
deaf,  and  with  an  impediment  in  his  speech.  Taking  him  aside, 
He  put  His  fingers  into  his  ears,  and  touched  his  tongue  with 
spittle,  probably  for  the  purpose  of  arresting  his  attention  on 
Himself,  and  awakening  in  his  heart  something  of  faith.  And 
then,  looking  up  to  heaven,  and  uttering  a  sigh,  He  said, 
'  Ephphatha '  {i.e.  *  Be  opened ')  ;  and  the  ears  were  opened  and 


JESUS    VISITS    THE    COASTS    OF   TYRE    AND    SIDON.  97 

the  tongue  unloosed.  He  wished  that  nothing  should  be  said 
about  the  miracle ;  but  the  more  He  insisted  on  this,  the  more 
were  they  bent  on  publishing  it. 

The  fame  of  the  miracle  spreading  all  around,  it  soon  became 
widely  known  that  Jesus  had  returned  ;  and  the  news  excited  the 
deepest  interest.  From  every  quarter  people  afflicted  with 
ailments  and  infirmities  were  brought  to  Him,  and  He  gave 
them  the  needed  help  (Matt.  xv.  30,  31).  His  popularity  had 
revived  ;  and  soon  thousands  were  flocking  to  Him,  and,  as  they 
drank  in  His  teachings,  and  looked  on  His  works,  were  loath  to 
leave  Him.  At  one  time  so  many  as  four  thousand  men,  besides 
women  and  children,  had  been  with  Him  for  three  days  (Matt, 
xv.  38) ;  and,  whatever  provisions  they  had  brought  with  them 
being  quite  exhausted,  Jesus  as  He  looked  on  them  knew  that, 
if  He  dismissed  them  as  they  were,  many  of  them  must  faint  by 
the  way.  His  disciples,  however,  had  still  seven  loaves  remain- 
ing and  a  few  small  fishes.  And,  having  given  thanks  for  this 
slender  supply  of  food,  He  distributed  it  to  His  disciples,  and 
they  to  the  multitude.  And  all  partook  of  it,  and  were  amply 
satisfied.  After  an  abundant  repast,  the  broken  pieces,  when 
gathered  up,  were  found  to  fill  seven  baskets.  The  people  could 
now  be  sent  away,  with  the  likelihood  of  reaching  their  homes  in 
safety.  And  Jesus  and  His  disciples  taking  boat,  came  to  the 
borders  of  Magdala  or  Magadan  (Matt.  xv.  39), — or,  as  Mark 
tells  us  (viii.  10),  to  a  place  a  little  farther  south,  called  Dal- 
manutha. 

1.  What  reasons  probably  influenced  Jesus  not  to  go  to  Jerusalem  on 

occasion  of  the  Passover  mentioned  in  John  v.  4? 

2.  Why  did  the  Pharisees  insist  on  the  frequent  mashing  of  hands  ? 

3.  D:d  Jesus  ever  go  outside  of  Palestine?     If  so,  when  and  why  ? 

4.  Explain  our  Lord's  statement  in  Matt.  xv.  24,  and  show  that  it 

is  consistent  with  His  having  come  to  be  the  Saviour  of  the 
world. 

5.  Which  of  the  evangelists  is  at  pains  to  give  the  very  Syriac  zvords 

used  by  Jesus  011  important  occasions  ?     Give  instances. 


LESSON    XVII. 

THE  GREAT  CONFESSION. 

Read  Matt.  xvi.  1-28  ;  Mark  viii.  11-38  ;  Luke  ix.  18-27. 

Scarcely  had  our  Lord  set  foot  again  in  Galilee,  when  He 
found  that  the  emissaries  of  the  priesthood  were  on  the  outlook 
for  Him,  and  that  their  animosity  had  undergone  no  abatement. 
The  Pharisees,  who  from  the  beginning  had  regarded  Jesus  with 
disfavour,  and  whose  opposition  had  been  gradually  becoming 
more  pronounced,  were  now  joined  by  the  Sadducees,  the  sworn 
enemies  of  Traditionalism,  whose  ambition  it  was  to  rank  as  the 
enlightened  or  liberal  party  in  Israel.  And  certain  representa- 
tives of  the  two  parties,  after  consulting  together,  came  to  Him 
with  the  demand  that,  if  He  had  really  a  divine  mission,  He 
should  prove  it  by  giving  them  a  sign  from  heaven.  Knowing 
well,  however,  that  no  sign  that  could  be  given  would  convince 
men  who  were  resolved  not  to  believe  in  Him,  He  refused  : 
telling  them  that  they  had  only  to  give  to  the  events  happening 
around  them  the  same  earnest  consideration  which  enabled  them 
to  make  accurate  forecasts  regarding  the  weather,  in  order  to 
be  able  to  read  the  signs  of  the  times  (Matt.  xvi.  1-4). 

But  this  unsought  encounter  with  those  vigilant  adversaries 
showed  Jesus  that,  unless  He  wished  to  be  engaged  in  ceaseless 
and  profitless  controversy,  He  must  again  withdraw  Himself  from 
public  notice  for  a  time.  Accordingly,  He  and  His  disciples, 
taking  boat,  made  for  Bethsaida  Julias.  When  they  had  landed, 
'Take  heed,'  said  He  to  the  Twelve,  'and  beware  of  the  leaven 


THE   GREAT   CONFESSION.  99 

of  the  Pharisees  and  Sadducees '  (ver.  6).  The  leaven  of  the 
Pharisees  was  a  narrow  self-righteous  orthodoxy  ;  that  of  the 
Sadducees  an  easy-going  materialistic  scepticism.  These  were 
the  two  leading  doctrinal  tendencies  of  the  day,  against  which 
even  the  disciples  of  Jesus  needed  to  be  on  their  guard. 

At  Bethsaida  Jesus  gave  sight  to  a  blind  man,  not  by  one  act 
and  in  a  moment,  but  by  repeated  acts  and  gradually ;  so  that 
at  first  men  passing  by  seemed  to  him  to  have  the  appearance 
of  trees,  and  then  afterwards  he  saw  things  clearly.  The  man 
was  taken  outside  of  the  town  to  have  the  miracle  wrought  on 
him,  and,  after  it  was  wrought,  was  bidden  go  straight  to  his 
home.  For  Jesus  had  no  desire  to  attract  attention  to  Himself 
at  this  time,  but  rather  wished  to  be  as  much  as  possible  alone 
with  His  disciples  (Mark  viii.  22-26). 

Proceeding  northwards,  Jesus  and  His  disciples  came  into 
the  neighbourhood  of  Caesarea  Philippi,  a  town  built  by  Philip, 
tetrarch  of  Trachonitis,  in  honour  of  Tiberius  Caesar,  at  the  base 
of  Mount  Hermon,  and  close  beside  the  most  important  of  the 
sources  of  the  Jordan.  And  somewhere  in  this  quarter  there 
occurred  a  memorable  incident.  'In  the  way' (Mark  viii.  27), 
'  as  He  was  praying  alone,  the  disciples  were  with  Him  5  (Luke 
ix.  18).  When  the  prayer  had  ceased,  He  drew  near  to  the 
Twelve,  and  asked  them,  'Who  do  men  say  that  I  am?'  And 
with  perfect  frankness  they  answered  His  question.  Seme 
thought  of  Him  as  John  the  Baptist,  because  of  His  carrying 
forward  the  work  of  national  reformation  on  which  John  had 
entered.  Others,  struck  by  His  bold  rebukes  of  sin,  and  by  the 
might  and  majesty  of  His  miracles,  were  inclined  to  think  that 
in  His  person  Elijah  had  come  to  earth  again.  Others,  specially 
impressed  by  the  affectionate  tenderness  of  His  entreaties,  had 
seemed  to  themselves  to  be  listening  to  the  plaintive  strains  of 
Jeremiah.  And  others,  without  identifying  Him  with  any  one  in 
particular,  simply  regarded  Him  as  '  one  of  the  old  prophets  risen 
again.'  These  reports  showed  that  men  in  general  felt  that  in 
Jesus  there  was  something  superhuman, — that  He  was  one  whom 


IOO  LESSONS    ON    THE    LIFE   OF   JESUS. 

God  had  drawn  very  near  to  Himself  and  had  filled  with  His 
Spirit.  Yet  these  different  views  of  Jesus,  with  all  the  variety 
that  characterized  them,  showed  that  few,  if  any,  were  thinking 
of  Him  as  Israel's  Redeemer,  as  the  Christ. 

But,  after  getting  this  answer,  Jesus  put  the  further  question, 
*  But  who  say  ye  that  I  am  ? '  And  to  that  question,  Peter, 
speaking  in  the  name  of  all,  replied,  '  Thou  art  the  Christ,  the 
Son  of  the  living  God.'  The  answer  was  what  Jesus  expected, 
and  He  showed  His  gratification  by  warmly  saying,  '  Blessed  art 
thou,  Simon  Bar-Jonah  ;  for  flesh  and  blood  hath  not  revealed 
it  unto  thee,  but  my  Father  which  is  in  heaven.'  Simon  had 
avowed  it  to  be  the  conviction  of  himself  and  his  fellow-dis- 
ciples that  Jesus  was  the  Christ, — One  higher  than  all  prophets, 
the  Messiah  or  consecrated  Redeemer  of  whom  prophecy  had 
spoken.  And  he  had  affirmed  Him  also  to  be  'the  Son  of  the 
living  God,' — One  related  to  God  as  no  man,  even  the  greatest 
and  the  best,  had  ever  been,  His  Only-begotten  and  Well-beloved. 
In  this  brief  confession  he  had  stated  his  view  both  of  the 
official  position  and  of  the  personal  dignity  of  Jesus.  And 
Jesus  welcomed  the  confession  as  the  statement  of  the  very 
truth.  He  saw  also  and  said  that  Simon's  conviction  of  the 
truth  was  one  for  which  he  wras  indebted,  not  to  human  testimony, 
but  to  divine  revelation. 

Long  before  this,  indeed,  Simon  and  the  others  had  felt  them- 
selves warranted  to  say  of  Jesus,  '  We  have  found  the  Messias ' 
(John  i.  41).  But  their  belief  in  His  Christhood  rested  at  first 
on  the  Baptist's  testimony  regarding  Him.  They  had  thought 
of  Him  also  as  the  Son  of  God,  because  they  had  heard  the 
Baptist  say  of  Him,  '  I  saw,  and  bare  record  that  this  is  the 
Son  of  God'  (John  i.  34).  In  some  cases  also  the  confession  of 
a  singularly  close  relationship  on  His  part  to  God  was  occasioned 
by  some  remarkable  display  of  supernatural  power  overcoming 
amazed  human  nature  for  the  moment  (Matt.  xiv.  33).  In 
other  cases,  doubtless,  the  conviction  of  the  Christhood  and 
divine  Sonship  of  Jesus  to  which  some  were  led  must  be  traced 


THE    GREAT   CONFESSION.  IOI 

to  a  divine  source,  as  when  Nathanael  exclaimed,  '  Thou  art  the 
Son  of  God  :  Thou  art  the  King  of  Israel'  (John  i.  49).  Yet  the 
acknowledgment  now  made  by  Simon  Peter  differs  from  every- 
thing of  the  kind  that  had  gone  before.  It  is  not  a  first  opinion 
formed  regarding  Jesus  at  an  early  stage  of  intercourse  with 
Him.  Nor  is  it  a  transient  burst  of  enthusiastic  feeling  called 
forth  by  exciting  circumstances.  But  it  is  the  utterance  of  a 
deep  and  matured  conviction,  resulting  from  intimate  knowledge 
of  Him.  All  the  teachings  of  Jesus,  all  His  actings,  and  His 
whole  character  as  revealed  in  His  life,  have  convinced  Peter 
and  his  fellow-disciples  that  Jesus  is  '  the  Christ,  the  Son  of  the 
living  God.' 

To  the  disciple  who,  in  name  of  the  others,  has  made  this  con- 
fession, Jesus  further  says,  '  Thou  art  Peter  ;  and  on  this  rock 
will  I  build  my  Church ;  and  the  gates  of  Hades  shall  not  pre- 
vail against  it'  (Matt.  xvi.  18).  He  reminds  Simon  of  the  time 
when  first  He  gave  him  the  name  of  Cephas  or  Peter  (John 
i.  42),  and  hints  that  the  prediction  contained  in  that  name  is 
now  beginning  to  receive  fulfilment.  Simon  is  now  showing 
himself  as  Peter.  He  is  a  rock  ;  and  the  truth  which  has  got 
imbedded  in  his  soul,  and  which  is  to  him  the  truth  of  truths, 
is  a  rock.  On  this  truth  Jesus  will  build  His  Church  ;  and  that 
Church  shall  be  imperishable.  He  will  give  also  to  this  apostle 
1  the  keys  of  the  kingdom  of  heaven,' — the  right  to  determine 
who  are  to  be  admitted  into  His  Church,  and  who  excluded  from 
it  ;  and  will  secure  that  whatever  he  shall  do  in  the  way  of 
binding  or  loosing  {i.e.  forbidding  or  permitting)  on  earth  shall 
be  ratified  in  heaven  (Matt.  xvi.  19).  Peter,  however,  is  not  the 
only  one  to  whom  these  powers  are  given  ;  but  they  are  to 
belong  to  any  two  or  three  who  may  gather  together  in  the 
Saviour's  name  (Matt,  xviii.  18-20). 

It  might  have  seemed  likely  that  our  Lord,  now  that  His 
disciples  have  become  convinced  of  His  Christhood,  would  ask 
them  to  make  widely  known  the  conviction  to  which  they  have 
attained.     But  He  did  the  opposite  of  this  :    He  '  charged  the 


102  LESSONS    ON    THE    LIFE    OF   JESUS. 

disciples  that  they  should  tell  no  man  that  He  was  the  Christ 5 
(Matt.  xvi.  20).  His  reason  for  doing  so  was,  that  the  people 
generally  thought  of  the  Christ  merely  as  a  great  temporal 
deliverer.  So  that  had  the  disciples  begun  to  proclaim  Him 
openly  as  the  Christ,  and  had  their  announcement  been  credited, 
the  sole  effect  of  this  would  have  been  that  the  people  would 
have  sought  to  make  Him  a  king,  and  the  rallying-point  of  a 
political  revolution. 

Nor  had  the  disciples  themselves  as  yet  formed  any  adequate 
conception  of  the  Christ,  and  of  the  work  which  He  must 
accomplish.  Though  they  had  risen  far  above  the  gross 
expectations  entertained  by  their  countrymen  generally  in 
regard  to  the  Messiah,  they  had  never  thought  of  Him  as  One 
who  must  be  a  sufferer.  Hence  Jesus  thinks  it  well  that,  before 
speaking  much  about  Him,  they  should  get  clearer  views  as  to 
what  He  has  come  into  this  world  to  do.  The  sooner  they  get 
this  information,  the  better.  Accordingly,  '  from  that  time  began 
Jesus  to  show  unto  His  disciples,  how  that  He  must  go  unto 
Jerusalem,  and  suffer  many  things  of  the  elders  and  chief  priests 
and  scribes,  and  be  killed,  and  the  third  day  be  raised  up ' 
(Matt.  xvi.  21). 

Up  to  this  time  our  Lord  had  made  scarcely  any  allusion  to 
the  rejection  and  suffering  awaiting  Him.  It  was  necessary  that 
He  should  refrain  from  making  any  clear  statement  as  to  this 
matter,  till  the  disciples  were  able  to  bear  it.  It  was  only  after 
they  had  reached  the  firm  conviction  of  His  Messiahship  that 
His  humiliation  could  be  disclosed  to  them.  But  that  point  has 
now  been  reached,  and  a  more  advanced  stage  in  the  intercourse 
between  our  Lord  and  His  disciples  has  been  entered  on.  Now 
they  fully  recognize  His  Messiahship,  and  He  makes  unreserved 
disclosure  to  them  of  the  suffering  to  which  He  must  submit,  if 
He  is  to  be  the  world's  Redeemer. 

On  the  first  occasion,  however,  of  His  speaking  plainly  about 
suffering  and  death  as  being  appointed  Him,  it  was  shown  how 
unprepared  the  disciples  were  even  yet   for  such  a  revelation. 


THE   GREAT   CONFESSION.  103 

For  '  Peter  took  Him,  and  began  to  rebuke  Him,  saying,  Be  it 
far  from  Thee,  Lord  :  this  shall  never  be  unto  Thee.'  It  was 
his  love  to  Jesus  that  made  him  shrink  from  the  thought  of 
such  a  future  being  in  store  for  Him.  But  the  protest  pointed 
to  a  life  of  self-indulgence  as  being  preferable  to  a  life  of  self- 
sacrifice,  and  bore  a  singular  resemblance  to  the  temptation 
against  which  Jesus  had  struggled  in  the  wilderness,  and  which 
had  come  back  on  Him  many  a  time  since  then.  And,  keenly 
feeling  this,  He  said  to  Simon,  '  Get  thee  behind  me,  Satan  ; 
thou  art  a  stumbling-block  unto  me ;  for  thou  mindest  not  the 
things  of  God,  but  the  things  of  men'  (Matt.  xvi.  22,  23).  And 
He  followed  up  the  rebuke  to  this  one  disciple  by  telling  them 
all  that  they  must  deny  themselves  and  take  up  the  cross,  if 
they  would  be  true  to  Him. 


1.  What  did  Jesus  mean   by  warning  His    disciples  against  the 

leaven  of  the  Pharisees  and  Sadducees? 

2.  What  were  the  opinions  reported  to  our  Lord  as  current  among 

the  people  in  regard  to  Him  ?     And  ivhat  may  have  been  the 
reasons  which  led  to  such  opinions  being  entertained? 

3.  What  radical  defect  did  all  these  different  views  exhibit  ? 

4.  In  what  respects  did  the  confession   drawn  from  the  Twelve  at 

Ccesarea  Philippi  pass  beyo?id  the  convictions  to  which  at  any 
former  time  they  had  given  expression  ? 

5.  To  what  change  did  this  confession  lead  in  the  confidential  teach- 

ings addressed  by  our  Lord  to  His  disciples  ? 

6.  How  do  you  accouttt  for  the  sternness  of  the  rebuke  administered 

to  Peter  (Matt.  xvi.  23)  ? 


HINTS  TO  STUDENTS  AND  TEACHERS. 

I.  It  is  on  the  words  addressed  to  Peter  (Matt.  xvi.  18,  19)  that 
the  claim  of  that  apostle  and  his  successors  to  primacy  in  the  Christian 
Church  has  been  based.  But  it  is  of  the  faith  which  distinguishes 
Peter  personally  that  Jesus  speaks  as  giving  him  pre-eminence.  And, 
since  that  which  is  personal  is  intransferable,  it  follows  that  any 
primacy  which  Peter  may  have  had  must  have  ended  with  himself.  It 
is  very  instructive  also  that  the  disciple  who  gets  so  warm  an  encomium 


104  LESSONS    ON    THE    LIFE   OF   JESUS. 

passed  on  him  by  the  Saviour,  immediately  afterwards  comes  under  a 
sentence  of  the  severest  condemnation  (Matt.  xvi.  23).  In  the  one 
instance  Peter  gave  evidence  of  a  spirituality,  in  the  other  of  a  carnality 
distinguishing  him  from  his  brethren. 

2.  The  notes  of  Calvin,  of  Meyer,  and  of  Alford,  on  Matt.  xvi.  16-19, 
nre  worthy  of  special  study  ;  as  also  chaps,  xi.  and  xii.  of  Brace's 
Training  of  the  Ttvelve. 


LESSON    XVIII. 

THE  TRANSFIGURATION. 

Read  Matt.  xvii.  1-21 ;  Mark  ix.  2-29  ;  Luke  ix.  28-43. 

A  WEEK  after  these  events  Jesus  went  up  into  a  mountain,1  taking 
with  Him  only  Peter  and  James  and  John,  and  leaving  the  other 
disciples  in  some  one  of  the  villages  near.  He  wished  to  have 
the  opportunity  of  undisturbed  prayer,  and  in  this  mountain 
solitude  He  found  it.  And  as  He  continued  long  in  prayer,  His 
companions,  wearied  out  with  watching,  at  length  fell  asleep. 
But  while  they  slept,  a  singular  change  came  over  their  Lord  : 
'  His  face  did  shine  as  the  sun  ;  and  His  garments  became  white 
as  the  light.'  The  glory  of  His  divinity  shone  forth,  irradiating 
His  countenance  as  man,  and  making  even  His  raiment  white 
and  dazzling.  There  stood  also  beside  Him  two  men,— Moses, 
the  great  lawgiver  of  Israel,  and  Elijah,  the  greatest  of  Israel's 
prophets.  They  had  come  from  heaven  to  earth  on  an  important 
errand ;  and  they  communicated  to  Jesus  the  reason  of  their 
visit.     The  splendours  accompanying  their  arrival  would  seem  to 

1  Tradition  has  fixed  on  Mount  Tabor,  a  dome-shaped  hill  in  the  north- 
east corner  of  the  plain  of  Esdraelon,  as  the  scene  of  the  Transfiguration. 
But  close  attention  to  the  Gospel  narrative  shows  this  to  be  a  mere  conjecture, 
and  quite  untenable.  For  Mark  (ix.  30)  tells  us  that  after  the  Transfiguration 
Jesus  and  His  disciples  '  went  forth  from  thence  and  passed  through  Galilee.' 
So  that  the  Transfiguration  took  place  outside  of  Galilee,  and  in  the  neigh- 
bourhood of  those  '  villages  of  Caesarea  Philippi '  (Mark  viii.  27)  made  famous 
by  Peter's  confession  and  by  our  Lord's  intimation  of  His  sufferings.  But  if 
so,  it  must  have  been  on  some  of  the  summits  of  Mount  Hermon  that  our 
Lord  was  transfigured. 

103 


106  LESSONS    ON    THE    LIFE    OF    JESUS. 

have  awakened  the  disciples,  who  had  no  difficulty  in  recognizing 
them,  and  listened  in  hushed  amazement  to  their  communings 
with  the  Saviour,  which  referred  to  '  the  decease  which  He  was 
about  to  accomplish  at  Jerusalem'  (Luke  ix.  31).  The  theme  of 
converse  between  our  Lord  and  these  heavenly  visitants  must 
have  seemed  to  the  disciples  very  saddening  ;  yet  the  mournful 
future  lying  before  Him  was  forgotten  in  the  contemplation  of 
His  present  glory.  Moses  and  Elias,  though  the  bearers  of 
unwelcome  news,  yet  by  their  very  presence  testified  to  the  high 
dignity  of  Jesus.  And  the  glory  of  the  scene  so  ravished  the 
hearts  of  the  disciples,  that  they  could  have  wished  to  gaze  on  it 
for  ever.  But  the  messengers,  having  fulfilled  the  errand  on 
which  they  had  come,  prepared  to  depart.  And  '  as  they  were 
parting  from  Him,'  Peter  exclaimed,  '  Master,  it  is  good  for  us  to 
be  here ;  and  let  us  make  three  tabernacles,  one  for  Thee,  and 
one  for  Moses,  and  one  for  Elijah.'  But,  while  he  spoke,  a 
bright  cloud  overshadowed  them, — the  Shechinah,  or  cloud  of 
glory,  which  of  old  rested  over  the  mercy-seat,  and  was  the  visible 
symbol  of  the  presence  of  God.  The  cloud  enveloped  Jesus  and 
the  two  visitors  who  were  on  the  eve  of  parting  from  Him  ;  and 
out  from  it  there  came  a  voice,  which  said,  '  This  is  my  beloved 
Son,  in  whom  I  am  well  pleased  :  hear  ye  Him.'  The  voice  was 
felt  by  the  disciples  to  be  the  voice  of  God,  calling  on  them  to 
recognize  in  Jesus  His  Son,  and  to  accept  Him  as  speaking  to 
them  in  His  Father's  name,  and  to  render  to  all  His  require- 
ments a  reverential  obedience.  Awe-stricken,  they  fell  on  their 
faces  as  they  listened,  and  only  recovered  from  their  terror  when 
Jesus  touched  them,  saying,  '  Arise,  and  be  not  afraid.'  And, 
lifting  up  their  eyes,  they  saw  no  one,  save  Jesus  only. 

In  the  Transfiguration  there  was  given  a  view  of  the  glory  of 
Jesus  well  fitted  to  strengthen  the  faith  of  the  disciples,  dis- 
couraged as  they  were  at  the  time  by  the  disclosure  which  He 
had  been  making  to  them  of  the  rejection  and  suffering  and 
death  that  awaited  Him.  It  must  also  have  helped  materially  to 
reconcile  them  to  the  sad  picture  He  had  drawn  of  the  future 


THE   TRANSFIGURATION.  ioj 

that  lay  before  Him  and  them,  that  messengers  sent  from  the 
heavenly  world  were  overheard  conferring  with  Him  concerning 
'  His  decease  which  He  should  accomplish  at  Jerusalem.' 

As  Jesus  and  His  three  disciples  made  the  descent  of  the 
mountain,  He  charged  them  to  tell  no  one  what  they  had  seen 
till  the  Son  of  man  should  have  risen  again  from  the  dead. 
Probably  He  laid  on  them  this  command  from  a  fear  lest,  if  they 
dilated  on  the  glorious  spectacle  on  which  they  had  gazed,  they 
might  awaken  in  the  minds  of  their  brethren  earthly  hopes  cer- 
tain to  be  disappointed.  And,  though  unable  to  comprehend 
what  the  rising  from  the  dead  should  mean,  they  kept  His 
charge,  and  '  told  no  man  in  those  days  any  of  the  things  which 
they  had  seen/  But  before  joining  their  fellow-disciples,  they 
asked  Jesus  to  explain  to  them  a  statement  to  which  the  scribes 
were  wont  to  give  great  prominence— that,  before  the  Messiah 
should  appear  and  should  set  up  the  kingdom  of  God,  Elijah 
might  be  expected  to  appear.  In  all  likelihood  it  was  the 
appearing  of  Elijah  on  the  Mount  which  suggested  the  question, 
and  which,  being  so  speedily  followed  by  His  disappearance,' 
could  scarcely  be  regarded  as  fulfilling  the  prophecy  (Mai.  iv. 
5,  6)  to  which  the  scribes  referred.  And,  in  answer  to  the  ques- 
tion, He  said  to  them,  '  I  say  unto  you  that  Elijah  is  come 
already ;  and  they  knew  him  not,  but  did  unto  him  whatsoever 
they  listed.'  In  John  the  Baptist,  Jesus  hinted,  Elijah  had  re- 
appeared ;  and  the  disciples  understood  the  hint,  and  felt  that 
the  prophecy  now  stood  explained. 

When  Jesus  and  the  privileged  three  who  had  been  with  Him 
on  the  Mount  came  in  sight  of  the  others  whom  they  had  left 
behind  somewhere  at  its  base,  a  singular  scene  presented  itself. 
The  nine  disciples  were  seen  to  be  surrounded  by  an  excited 
multitude,  conspicuous  among  whom  were  some  scribes  eagerly 
questioning  them.  The  approach  of  Jesus  being  noticed,  all 
immediately  ran  toward  Him  ;  but,  as  they  drew  near,  they  seem 
to  have  seen  in  His  countenance  some  lingering  traces  of  the 


T03  LESSONS   ON   THE   LIFE   OF   JESUS. 

glory  with  which  He  had  lately  been  irradiated,  for  '  when  they 
saw  Him,  they  were  greatly  amazed.'  Addressing  Himself  to  the 
scribes,  He  inquired  what  were  the  matters  in  regard  to  which 
they  had  been  questioning  His  disciples  ;  but,  disconcerted  and 
abashed,  they  gave  no  answer.  One  of  the  multitude,  however, 
told  Him  that  he  had  brought  his  son  to  Him  for  healing,  and  in 
His  absence  had  applied  to  His  disciples  to  do  what  they  could, 
but  had  found  them  powerless  to  help.  From  early  childhood 
his  son  had  been  subject  to  epilepsy  in  its  most  distressing 
form,  and  had  often  fallen  into  the  fire  and  into  the  water,  to  the 
imminent  risk  of  life.  He  had  become  deaf  and  dumb  also,  and 
was  slowly  pining  away.  His  mind,  too,  had  been  convulsed 
and  shattered.  And  everything  seemed  to  show  that  this  was 
the  work  of  some  demon  who  had  taken  possession  of  him,  and 
sought  to  destroy  him. 

Such  was  the  sad  story  told  by  this  parent ;  and  the  unhappy 
youth,  being  himself  brought  forward,  gave  proof  only  too  con- 
vincing of  the  truth  of  it.  For  no  sooner  had  he  seen  Jesus,  than 
the  unclean  spirit  '  tare  him  grievously,  and  he  fell  on  the  ground, 
and  wallowed  foaming.'  '  If  Thou  canst  do  anything,'  pled  his 
father,  '  have  compassion  on  us,  and  help  us.'  The  inability  of  the 
disciples  to  give  any  help  had  plainly  caused  him  to  entertain  some 
doubt  of  their  Master's  power.  Jesus  saw  this,  and,  re-echoing 
his  doubting  words,  said,  'If  Thou  canst!'  adding,  'All  things 
are  possible  to  him  that  believeth.'  And  now,  feeling  that  Jesus 
knew  him  thoroughly,  and  was  One  who  deserved  to  be  regarded 
with  the  fullest  faith,  the  petitioner,  casting  Himself  on  His 
tender  compassion,  cried,  '  I  believe  :  help  Thou  mine  unbelief! ' 
Nor  did  Jesus  delay  giving  the  blessing  asked,  but  commanded 
the  unclean  spirit  to  come  out,  never  more  to  return.  And  His 
word  was  obeyed ;  and  all  the  onlookers  were  amazed  at  the 
mighty  power  of  God. 

When  the  disciples  afterwards  asked  of  Him  in  private  the 
reason  of  their  inability  to  cast  out  the  demon,  they  got  the 
answer,  '  Because  of  your  little  faith.'     He  had  before  this  given 


THE   TRANSFIGURATION.  IOQ 

the  Twelve  'power  and  authority  over  all  devils  ;'  and  they  had 
doubtless  exercised  that  power.  But  faith  was  required  for  the 
exercise  of  it ;  and  their  faith  had  recently  been  subjected  to 
repeated  shocks,  and  had  been  greatly  weakened.  For  they  had 
seen  opposition  to  their  Lord  gradually  becoming  more  powerful 
and  threatening  ;  they  had  more  than  once  been  His  companions 
in  flight  ;  and  they  had  heard  from  Himself  that  He  was  to  be 
rejected  by  the  rulers  of  their  nation,  and  to  meet  with  death  at 
their  hands.  And  though  all  this  had  not  shaken  their  loyalty  to 
Him,  it  had  discouraged  and  disheartened  them,  so  that  they 
no  longer  felt  as  if  following  a  victorious  Deliverer.  In  these 
circumstances  they  met  with  a  case  of  demoniacal  possession, 
incomparably  the  worst  that  they  had  ever  seen  ;  and  though 
trying  to  deal  with  it,  they  did  so  with  a  trembling  and  doubting 
heart,  and  their  faith  failed  them.  After  pointing  out  this  defi- 
ciency in  faith  as  the  cause  of  their  inability  to  do  the  work 
required  of  them,  '  If  ye  have  faith/  says  Jesus,  '  as  a  grain  of 
mustard  seed,  ye  shall  say  unto  this  mountain,  Remove  hence 
to  yonder  place,  and  it  shall  remove ;  and  nothing  shall  be 
impossible  unto  you.5 

Leaving  the  region  signalized  by  these  events,  our  Lord  crossed 
the  Upper  Jordan  and  moved  southwards  through  Galilee. 
Avoiding  publicity  as  far  as  possible,  He  drew  the  disciples  very 
near  to  Him,  and  made  the  training  of  them  for  their  future 
labours  His  exclusive  work.  And  the  truth  which  He  felt  it  of 
special  importance  to  impress  on  them  was  still  this,  that  only 
through  suffering  could  He  become  man's  Saviour.  '  The  Son  of 
man,'  said  He  to  them,  '  shall  be  delivered  up  into  the  hands  of 
men  ;  and  they  shall  kill  Him,  and  the  third  day  He  shall  be 
raised  up '  (Matt.  xvii.  22,  23).  And  though  they  understood  not 
the  saying,  and  were  afraid  to  ask  Him  the  meaning  of  it,  both 
His  words  and  His  manner  convinced  them  that  He  felt  Himself 
marked  out  as  pre-eminently  a  sufferer  ;  '  and  they  were  exceed- 
ing sorry.'     Engaged  in  converse  of  this  kind,  Jesus  and  His 


IIO  LESSONS   ON   THE   LIFE   OF   JESUS. 

disciples   moved   slowly   onward,   till   once   more    they  entered 
Capernaum. 

1.  What  are  the  main  reasons  for  thinking  that  Mount  Tabor  teas 

not  the  scene  of  the  Transfiguratio)i  ? 

2.  What  connection  can  yon  trace  between  the  Transfiguration  and 

the  events  that  occurred  a  week  before  at  C&sarea  Philippi? 

3.  Why  were  the  messengers  sent  from  heaven  to  Jestis  not  angels,  but 

men  ?    And  what  special  propriety  was  there  in  the  selection  of 
the  two  men  sent  ? 

4.  What  light  does  the  incident  recorded  in  Matt.  xvii.  14-21  cast  on 

the  miraculous  powers  with  which  the  Tzuelve  were  endoived? 


HINTS   TO   STUDENTS    AND   TEACHERS. 

1.  It  can  easily  be  understood  how  Elijah  should  appear  in  the  body 
on  the  Mount  of  Transfiguration,  since  he  was  translated  to  heaven  with- 
out tasting  of  death  (2  Kings  ii.  11-15).  But  since  Moses  both  died  and 
was  buried  (Deut.  xxxiv.  5-7),  how  could  he  appear  in  visible  form  ? 
The  mystery  connected  with  his  departure  from  earth,  and  the  reference 
in  the  Epistle  of  Jude  (vcr.  9)  to  a  contention  between  Michael  the 
Archangel  and  Satan  concerning  his  body,  have  led  some  to  conclude 
that  his  body  was  exempted  from  corruption,  and  was  eventually  reunited 
with  the  spirit  from  which  for  a  time  it  had  been  parted.  This  is  the 
view  taken  by  Bengel,  Stier,  and  others,  and  vigorously  defended  by 
Kurtz  in  his  History  of  the  Old  Covenant  (Clark's  translation,  vol.  iii. 
pp.  494-502). 

2.  The  influence  of  the  Transfiguration  in  strengthening  the  faith  of 
the  disciples  who  were  eye-witnesses  of  it,  can  be  seen  from  2  Pet.  i. 
16-18. 


LESSON    XIX. 

CAPERNAUM   REVISITED. 

Read  Matt.  xvii.  24-xviii.  35  ;  Mark  ix.  33-50  ;  Luke  ix.  46-50. 

Shortly  after  our  Lord's  arrival  at  Capernaum  a  demand  was 
made  on  Him  to  pay  the  poll-tax,  levied  on  every  adult  Israelite 
as  his  contribution  to  the  maintenance  of  the  temple  service. 
The  original  enactment  was  that,  whenever  an  enumeration  of 
the  people  was  made,  every  person  above  twenty  years  of  age 
should  pay  half  a  shekel  for  this  purpose.1  But  in  course  of  time 
the  tax  had  come  to  be  an  annual  one,  collected  by  officials 
charged  with  this  special  duty.  It  was  to  Peter  that  these 
officials  came,  asking,  'Doth  not  your  Master  pay  the  half- 
shekel  ? '  And  he,  after  answering  the  question  in  the  affirma- 
tive, reported  the  matter  to  Jesus.  '  What  thinkest  thou,  Simon?' 
asked  his  Lord ;  '  the  kings  of  the  earth,  from  whom  do  they 
receive  toll  or  tribute  ?  from  their  sons,  or  from  strangers  ? ' 
And,  on  getting  the  answer,  '  From  strangers,'  He  added,  '  There- 
fore the  sons  are  free  '—intimating  that  He,  as  being  the  King's 
Son,  and  no  outsider,  was  one  from  whom  the  servants  of  the 
King  were  not  entitled  to  levy  any  tax.     Yet,  though  under  no 

1  The  enactment  with  regard  to  the  half-shekel,  as  given  in  Ex.  xxx.  11-16, 
describes  it  as  'a  ransom  for  the  soul,'  meant  to  secure  for  him  who  paid  it 
immunity  from  any  special  judgment  on  account  of  sin.  Hence  the  sum 
paid  was  the  same  for  rich  and  for  poor.  The  value  of  the  half-shekel  was 
the  same  as  that  of  the  didrachm,  about  is.  8d.  The  stater,  or  tetradrachm, 
which  Peter  was  to  find  in  the  fish's  mouth,  passed  as  of  equal  value  with  the 
shekel,  and  hence  sufficed  as  payment  both  for  him  and  his  Lord. 

111 


112  LESSONS   ON    THE    LIFE   OF   JESUS. 

obligation  to  pay  the  tax,  He  consented  to  waive  His  right  01 
claim  exemption,  in  case  His  refusal  should  be  misunderstood, 
and  should  cause  any  one  to  stumble.  And  so  He  said  to  Peter, 
1  Go  thou  to  the  sea,  and  cast  a  hook,  and  take  up  the  fish  that 
first  cometh  up  ;  and,  when  thou  hast  opened  his  mouth,  thou 
shalt  find  a  shekel ;  that  take,  and  give  unto  them  for  me  and 
thee.'  The  sum  required,  though  small,  had  to  be  provided  in  a 
miraculous  way,  as  the  common  purse  would  seem  to  have  been 
at  the  time  nearly  or  altogether  empty.  And  it  was  better  that  a 
miracle  should  be  wrought  than  that  a  stumbling-block  should 
be  put  in  the  way  even  of  the  weakest  Israelite. 

But  another  incident  that  had  occurred  while  the  disciples 
were  journeying  to  Capernaum  demanded  prompt  and  decided 
notice  on  the  part  of  their  Lord,  and,  as  soon  as  they  were  alone 
with  Him,  received  it.  They  had  been  disputing  with  each  other 
as  to  which  of  them  should  have  the  highest  place  in  His 
kingdom.  Discussion  in  regard  to  this  might  very  naturally 
arise.  On  two  occasions  Jesus  had  put  a  special  honour  on 
Simon  Peter  and  the  sons  of  Zebedee,  privileging  them  to  go 
with  Him  into  the  house  of  Jairus,  and,  more  recently,  to  spend 
the  night  with  him  on  the  holy  mount.  And  to  Peter  he  had 
said,  '  I  will  give  unto  thee  the  keys  of  the  kingdom  of  heaven.' 
Was  it  His  intention,  then,  to  make  Peter  the  chief  in  His 
kingdom,  and  to  place  James  and  John  next  to  Him  ?  It  would 
be  gratifying  to  these  disciples,  but  not  to  their  brethren,  to 
think  of  such  a  pre-eminence  as  destined  for  them.  And  what 
was  at  first  an  animated  conversation  on  this  subject  seems  to 
have  risen  into  a  warm  discussion.  They  did  not  mean  that 
Tesus  should  overhear  them.  But  He  had  taken  note  of  the  eager 
controversy,  and  now  asked  them,  '  What  were  ye  reasoning  in 
the  way?'  When  at  last  they  reluctantly  told  Him,  He  called 
to  Him  a  little  child,  and,  setting  him  in  the  midst,  said  to  them, 
'  Verily  I  say  unto  you,  except  ye  turn,  and  become  as  little 
children,  ye  shall  in  no  wise  enter  into  the  kingdom  of  heaven.' 
If  they  are  to  make  sure  of  any  place,  even  the  lowest,  in  His 


CAPERNAUM    REVISITED.  U^ 

kingdom,  they  must  put  away  all  high  thoughts  of  themselves, 
and  become  consciously  weak  and  dependent,  like  the  little  child 
before  them.  And  if  they  are  to  rise  to  real  eminence  in  His 
kingdom,  it  will  be  by  humbling  themselves  until  they  reach  a 
truly  childlike  humility.  For  <  if  any  man  would  be  first,  he 
shall  be  last  of  all,  and  minister  of  all.' 

But  Jesus  would  make  use  of  the  little  child  as  a  means  of 
conveying  to  His  disciples  not  only  reproof,  but  comfort.  Putting 
His  arms  around  him,  He  said  to  them,  'Whosoever  shall  receive 
one  of  such  little  children  in  my  name,  receiveth  me  :  and  whoso- 
ever receiveth  me,  receiveth  not  me,  but  Him  that  sent  me.' 
Whatever  is  done  to  the  little  child  held  in  the  arms  of  Jesus 
will  be  regarded  as  done  to  Himself.  And  each  disciple  of  His, 
even  the  weakest,  may  think  of  himself  as  held  in  his  Saviour's 
embrace.  No  one,  therefore,  need  fear  lest  by  humbling  himself 
he  should  become  weak  and  defenceless,  with  no  protection 
against  insult  and  injury.  For  to  touch  the  disciple  is  to  touch 
the  Master,  and  to  touch  Him  is  to  touch  the  Father  who  sent 
Him. 

One  of  the  disciples,  as  he  listens  to  these  words,  begins  to 
fear  lest  on  a  recent  occasion  he  and  his  fellow-disciples  have 
acted  in  a  way  which  their  Lord  will  not  approve.  '  Master ' 
said  John,  '  we  saw  one  casting  out  devils  in  Thy  name  ;  and  we 
forbade  him,  because  he  followed  not  us.'  '  Forbid  him  not,' 
answered  Jesus  ;  '  for  there  is  no  man  who  shall  do  a  mighty 
work  in  my  name,  and  be  able  quickly  to  speak  evil  of  me.  For 
he  that  is  not  against  us  is  for  us.5  At  present  there  was  no 
imperative  necessity  for  all  who  believed  in  Jesus  attaching 
themselves  to  His  person  like  the  Twelve,  and  moving  about 
with  Him  from  place  to  place.  He  asks,  therefore,  that  every 
one  who  favours  Him,  and  shows  any  faith  in  His  name,  shall 
be  regarded  as  a  friend.  A  time  will  come,  doubtless,  when 
every  man  will  be  called  on  openly  to  take  his  side  either  for  or 
against  Him,  and  to  show  in  the  most  unmistakable  way  on 
what  side  he  is.     And  to  such  testing  times  that  other  word  will 


114  LESSONS    ON    THE    LIFE    OF    JESUS. 

apply,  '  He  that  is  not  with  me  is  against  me  ;  and  he  that 
gathereth  not  with  me  scattereth  abroad '  (Matt.  xii.  30).  Mean- 
while Jesus  would  not  like  that  any  one  who  is  disposed  to 
favour  Him  should  have  a  stumbling-block  put  in  his  way  by 
being  subjected  to  a  test  of  discipleship  unnecessarily  strict. 

The  consideration  of  this  case  leads  our  Lord  to  think  of  the 
still  more  dangerous  stumbling-blocks  that  may  be  set  before 
His  believing  ones  by  an  unbelieving  world.  l  Woe  unto  the 
world/  says  He,  '  because  of  occasions  of  stumbling,  for  it  must 
needs  be  that  the  occasions  come  ;  but  woe  to  that  man  through 
whom  the  occasion  cometh  ! '  The  stumbling-blocks  put  by  the 
world  in  the  way  of  believers  are  temptations  to  unfaithfulness, 
whatever  form  they  may  assume.  It  is  inevitable  that  there 
should  be  such  temptations  presented  to  the  believing,  as  long  as 
there  are  those  who  do  not  believe  in  their  Lord.  Yet  those 
from  whom  such  occasions  of  stumbling  come  are  worthy  of  the 
severest  punishment.  It  were  better  for  them  that  a  millstone 
were  hanged  about  their  neck,  and  that  they  were  sunk  in  the 
depth  of  the  sea,  than  that  they  should  cause  one  of  Christ's 
little  ones  to  stumble.  If  a  man  also  has  anything  about  himself 
that  causes  him  to  stumble,  it  were  better  that  he  should  be  freed 
from  it  by  an  effort  of  self-renunciation,  however  painful,  than 
that  he  should  fall  over  it  and  be  lost  (Matt,  xviii.  8,  9). 

If  one  disciple  become  aware  that  another  has  committed 
some  serious  sin,  he  must  try  by  all  means  to  bring  him  to  a 
sense  of  his  sin.  First,  he  should  speak  to  his  brother  by  him- 
self regarding  it,  and  endeavour  to  bring  him  to  repentance.  If 
this  should  fail,  he  should  take  with  him  two  or  more,  to  add 
force  to  his  representations.  And  should  the  offender  still 
remain  obdurate,  the  Church  should  take  the  case  in  hand,  and 
deal  faithfully  with  him.  Only  if  he  despise  the  authority  of  the 
Church,  is  he  to  be  regarded  as  no  longer  a  disciple.  And  in 
that  case  the  Church  has  the  assurance  that  the  sentence  which 
she  is  constrained  to  pass  is  one  that  shall  be  ratified  in  heaven 
(Matt,  xviii.  15-20). 


CAPERNAUM    REVISITED.  H5 

It  seemed,  however,  to  Simon  Peter  that  there  must  be  some 
limit  to  such  kindly  dealings  with  a  sinning  brother.  'Lord,' 
said  he,  'how  often  shall  my  brother  sin  against  me,  and  I 
forgive  him  ?  Until  seven  times  ? '  'I  say  not  unto  thee,' 
answered  Jesus,  '  until  seven  times,  but  until  seventy  times 
seven.'  He  will  not  consent  to  it  that  any  limitation  should  be 
attached  to  the  duty  incumbent  on  every  disciple  of  His  to 
extend  forgiveness  to  an  offending  but  repentant  brother.  He 
sees  a  sufficient  reason  for  this  in  the  fact  that  the  one  who  is 
called  on  to  pardon  any  number  of  offences  is  himself  one 
infinitely  indebted  to  God's  forgiving  mercy.  And  He  illustrates 
by  the  parable  of  the  Unmerciful  Servant  the  baseness  of  one 
who,  after  being  so  deeply  indebted  to  divine  compassion,  should 
be  unforgiving. 

A  king,  on  reckoning  with  his  servants,  finds  that  one  of  them 
has  run  up  a  debt  of  ten  thousand  talents  (£2,400,000),  and  is 
wholly  unable  to  pay  it.  He  is  at  first  inclined  to  deal  severely 
with  this  unfaithful  servant  of  his,  and  to  give  orders  that  he 
and  his  family  and  effects  should  be  sold  in  order  that  some  part 
of  the  debt  may  be  recovered.  But,  moved  by  his  entreaties,  he 
relents,  and  cancels  the  entire  debt.  That  servant,  however, 
meeting  with  a  fellow-servant  who  owes  him  a  hundred  pence 
(£3,  2s.  6d.)5  demands  immediate  payment,  and,  not  receiving  it, 
casts  him  into  prison.  But  information  of  this  is  conveyed  to 
the  king,  and,  summoning  the  evil-doer  into  his  presence,  he 
reproaches  him  with  his  ingratitude,  and  hands  him  over  to 
those  who  will  inflict  on  him  merited  punishment. 

The  disproportion  between  these  two  debts  gives  some  idea  of 
the  difference  between  what  God  has  to  forgive  us,  and  what  we 
are  called  on  to  forgive  our  brethren.  The  guilt  of  the  one  who, 
after  being  forgiven  so  much,  should  refuse  to  forgive  a  brother, 
is  imaged  in  the  conduct  of  the  unforgiving  servant.  And  the 
doom  to  be  expected  by  such  a  one  is  foreshadowed  in  the 
solemn  warning,  '  So  shall  also  my  heavenly  Father  do  to  you,  if 
ye  forgive  not  every  one  his  brother  from  your  hearts.' 


Il6  LESSONS   ON   THE   LIFE   OF   JESUS. 

1.  What  was  the  amount  of  the  temple  tribute  levied  from  every 

a.ut  Israelite?    And  what  was  the  original  intention  of  the 
tax? 

2.  On  what  ground  might  our  Lord  have  claimed  exemption  from 

this  tax  ?    And  why  did  He  not  press  this  claini  ? 

3.  Mention  the  different  occasions  on  which  Jesus  bade  His  aisciples 

imitate  the  example  set  them  by  little  children. 

4.  Show  that  the  apparently  contradictory  sayings  recorded  in  Matt. 

xii.  30  and  Mark  ix.  40  are  thoroughly  reconcilable. 


LESSON    XX. 

JESUS  AT  THE   FEAST  OF  TABERNACLES. 

Read  John  vii.  i-x.  21. 

MORE  than  a  year  had  passed  since  the  last  visit  paid  by  Jesus 
to  Jerusalem  (John  v.  1).  During  all  that  time  He  had  remained 
for  the  most  part  in  Galilee,  even  the  feast  of  the  Passover 
having  no  power  to  draw  Him  to  the  Holy  City  (John  vi.  4).  He 
had  taken  this  course,  because  the  leaders  of  the  people  had 
decided  that  it  was  for  their  interests  to  make  away  with  Him, 
and  were  watching  for  an  opportunity  of  carrying  their  designs 
into  effect  (John  vii.  1).  But  our  Lord  had  much  important  work 
still  to  do,  and  hence  must  avoid  the  risk  of  a  premature  ter- 
mination to  His  career.  Indeed,  even  in  Galilee  there  were  plots 
formed  against  His  life,  which  it  sometimes  required  extra- 
ordinary precautions  to  defeat  (Mark  iii.  6,  7). 

And  now,  at  a  distance  of  six  months  from  the  Passover,  the 
Feast  of  Tabernacles  has  come  round  (John  vii.  2) ;  and  the 
people  of  Capernaum  and  its  neighbourhood,  who  mean  to  take 
part  in  it,  are  about  to  set  out  for  the  capital.  But  Jesus  gives 
no  sign  of  meaning  to  join  them.  His  brothers,  who  up  to  this 
time  have  not  come  to  believe  in  Him,  noticing  this,  urge  Him 
to  go  up  to  Jerusalem,  and  give  the  whole  world  the  opportunity 
of  seeing  His  miracles,  and  becoming  convinced  of  His  Messiah- 
ship.  But  He  tells  them  that,  though  they  have  nothing  to  fear 
from  the  world,  it  is  otherwise  with  Him,  engaged  as  He  is  in 

testifying  against  the  world's   sin, — and  announces   it  as   His 

117 


Il8  LESSONS   ON   THE   LIFE   OF   JESUS. 

resolution  not  to  go  up  yet  unto  the  feast.  '  And  when  He  had 
said  these  words  unto  them,  He  abode  still  in  Galilee.' 

The  festive  solemnities,  which  lasted  over  seven  days,  began. 
The  streets  and  squares  of  the  city  were  filled  with  bowers,  made 
of  the  branches  of  palm-trees  and  ornamental  shrubs,  and  the 
house-tops  were  covered  with  them.  Sacrifices  were  offered  up 
every  day  in  the  temple.  Mirth  and  feasting  were  to  be  wit- 
nessed on  every  side.  With  joyful  heart  the  people  recalled 
the  memory  of  the  time  when  their  fathers,  released  from  the 
bondage  of  Egypt,  entered  on  the  free  life  of  the  wilderness,  and 
began  their  march  toward  the  Promised  Land.  Yet  the  employ- 
ments of  the  feast  were  far  from  fully  interesting  many  of  those 
engaged  in  them.  They  were  thinking  of  Jesus,  and  wondering 
what  had  become  of  Him.  And  opinions  in  regard  to  Him, 
favourable  and  unfavourable,  were  more  or  less  freely  expressed. 

At  length,  in  the  middle  of  the  festival  week,  when  all 
expectation  of  seeing  Him  had  passed  away,  He  appeared. 
Had  He  entered  Jerusalem  at  the  usual  time,  surrounded  by 
thousands  of  Galileans  enthusiastically  proclaiming  Him  Israel's 
long-expected  Redeemer,  this  would  have  exasperated  the  priest- 
hood, and  stirred  them  up  to  take  immediate  steps  against  Him. 
But  coming,  as  He  did,  when  all  were  busily  occupied,  and  with 
only  His  twelve  disciples  attending  Him,  He  avoided  this  danger. 
Hence,  without  meeting  with  any  hindrance,  He  went  straight  to 
the  temple,  and  was  soon  engaged  in  teaching  all  who  gathered 
around  Him  there. 

Those  who  listened  to  Him  could  not  find  any  fault  with  His 
doctrine.  The  only  thing  that  they  could  call  in  question  was 
His  right  to  teach,  seeing  that  He  had  not  attended  the  schools 
of  any  of  the  Rabbis,  and  graduated  as  a  teacher  in  the  ordinary 
way  (John  vii.  15).  But  to  this  objection  He  replied,  that  He  had 
received  His  teaching,  not  from  man,  but  from  God  (ver.  16),  and 
that  any  one  who  earnestly  desired  to  do  the  will  of  God  would 
have  no  difficulty  in  recognizing  His  doctrine  as  divine  (ver.  17). 
As  He  continued  His  address,  the  boldness  with  which  He  spoke 


JESUS   AT   THE    FEAST   OF   TABERNACLES.  IIQ 

astonished  His  hearers  ;  and  they  began  to  ask  whether  their 
rulers  could  be  permitting  Him  this  freedom  of  speech,  because 
they  had  at  last  come  to  think  of  Him  as  indeed  the  Christ 
(ver.  26).  Others,  as  they  thought  of  the  miracles  of  Jesus, 
asked,  '  When  the  Christ  shall  come,  will  He  do  more  signs  than 
those  which  this  man  hath  done?5  (ver.  31). 

But  the  rulers  had  not  changed  their  opinion  regarding  Jesus. 
They  had  heard  of  His  unexpected  appearance  at  the  feast,  of 
the  bold  stand  which  He  had  taken,  and  of  the  powerful  impres- 
sion made  on  the  people  by  His  words.  And,  holding  a  hurriedly 
summoned  Council,  they  determined  to  send  their  officers  to 
arrest  Him  and  bring  Him  into  their  presence.  It  was  neces- 
sary, however,  for  the  officers  to  proceed  with  caution  ;  and  they 
had  to  follow  Jesus  from  place  to  place,  till  they  should  find  a 
convenient  opportunity  for  executing  their  instructions.  They 
would  seem  to  have  been  watching  Him  during  the  remaining 
days  of  the  feast,  but  never  to  have  found  an  occasion  suitable 
for  accomplishing  their  purpose.  Meanwhile  they  could  not  but 
listen  to  the  words  of  Jesus,  and,  as  they  listened,  they  were 
strangely  moved  by  them.  And,  at  last,  they  resolved  with  one 
accord  to  brave  the  wrath  of  their  superiors  rather  than  touch 
Him ;  and  they  appeared  before  an  adjourned  meeting  of  the 
Council  to  say,  ' Never  man  spake  like  this  man'  (ver.  46).  'Are 
ye  also  deceived  ? '  asked  the  Councillors,  alarmed  to  find  their 
own  officials  not  free  from  the  infection  of  what  they  regarded  as 
a  deadly  heresy  :  '  Have  any  of  the  rulers  believed  on  Him,  or  of 
the  Pharisees  ? '  But  at  this  juncture  they  were  reminded  that 
Jesus  had  not  as  yet  been  put  on  His  trial,  and  must  not  be  held 
as  condemned.  '  Doth  our  law  judge  any  man/  asked  Nico- 
demus,  a  member  of  the  Council,  '  except  it  first  hear  from  him- 
self, and  know  what  he  doeth?5  This  intimation  of  dissent  from 
the  views  held  by  the  majority  was  bitterly  resented,  but  had  the 
effect  of  breaking  up  the  Council  and  of  securing  for  our  Lord 
freedom  to  carry  on  His  work  for  a  time. 

'  On  the  last  day,  the  great  day  of  the  feast/  Jesus  felt  moved 


120  LESSONS   ON   THE   LIFE   OF   JESUS. 

to  bear  a  very  important  and  solemn  testimony  concerning  Him- 
self. That  day  was  a  day  peculiarly  sacred.  The  people  who,  on 
the  evening  of  the  seventh  day,  took  down  the  booths  in  which 
they  had  been  dwelling,  and  returned  to  their  houses,  on  the  eighth 
day  repaired  to  the  temple,  and  formed  a  great  worshipping 
assembly.  As  they  stood  there,  taking  a  farewell  look  of  the 
sanctuary,  and  knowing  that  on  the  morrow  they  were  to  disperse 
again  over  the  wide  world,  they  would  be  in  a  mood  of  mind 
peculiarly  disposing  them  to  receive  serious  impressions.  Jesus 
saw  this  to  be  a  singularly  favourable  opportunity  for  announcing 
Himself  as  the  Saviour,  and  entreating  Israel  to  accept  salvation 
at  His  hands  ;  and,  embracing  it,  He  cried  aloud,  '  If  any  man 
thirst,  let  him  come  unto  me  and  drink'  (vii.  37).  The  pro- 
clamation owed  its  special  form  to  a  ceremony  observed  every 
day  of  the  preceding  week.  Every  morning  one  of  the  priests 
went  down  to  the  fountain  of  Siloah  with  a  golden  vessel,  and, 
having  filled  it,  bore  it  to  the  temple,  and,  advancing  to  the  altar, 
poured  it  into  two  golden  cups,  amid  great  rejoicing.  The  cere- 
mony commemorated  the  flowing  of  the  stream  from  the  smitten 
rock  in  the  wilderness,  and  gave  a  prophetic  picture  also  of  the 
salvation  which  the  Messiah  was  to  give  to  His  people  thirsting 
for  it.  And  it  was  most  befitting  that  Jesus  should  declare  that 
in  Him  the  fountain  of  living  waters  was  at  length  disclosed  to 
view,  and  should  invite  every  thirsty  one  to  draw  near  and  drink. 
On  the  day  following  this,  He  made  a  similar  proclamation  in 
a  form  equally  striking.  As  He  stood  in  that  part  of  the  temple 
called  the  treasury,  in  which  were  to  be  seen  two  candelabra 
that  bore  aloft  on  their  branching  arms  lamps  which,  when 
lighted  every  night  during  the  Feast  of  Tabernacles,  illumined 
the  whole  of  Jerusalem,  He  said,  '  I  am  the  Light  of  the  world  ; 
he  that  followcth  me  shall  not  walk  in  darkness,  but  shall  have 
the  light  of  life.'  In  giving  this  representation  of  Himself,  He 
declared  the  whole  world  in  a  state  of  spiritual  darkness  and 
death,  but  said  that  He  had  come  to  be  the  Light  that  should 
both  illumine  and  quicken  it.     And  when  this  high  claim  was 


JESUS    AT   THE    FEAST    OF    TABERNACLES.  121 

challenged,  He  defended  it,  affirming  that  even  Abraham  longed 
to  see  His  day;  that  He  had  come  forth  from  God  into  this  world 
to  be  its  Saviour  ;  that  all  who  would  not  believe  in  Him  must 
die  in  their  sins,  and  that  whosoever  should  keep  His  word 
should  never  see  death. 

It  may  have  been  towards  the  close  of  this  festal  week,  or 
immediately  after  it,  that  there  occurred  the  incident  recorded 
in  John  viii.  2-1 1,  the  bringing  to  Jesus  of  a  woman  taken  in 
adultery.  She  was  brought  to  Him  by  the  scribes  and  Pharisees 
that  He  might  decide  whether,  in  accordance  with  the  require- 
ment of  the  Mosaic  Law,  she  should  be  stoned  to  death.  Pro- 
bably it  was  expected  that  He  would  recommend  the  adoption 
of  a  more  lenient  course,  and  would  in  this  way  subject  Himself 
to  the  charge  of  undermining  the  law's  authority.  But  declining 
to  act  the  part  of  a  judge,  He  said  to  the  accusers  of  the  woman, 
*  He  that  is  without  sin  among  you,  let  him  first  cast  a  stone  at 
her,' — a  challenge  which  had  the  effect  of  making  every  one  of 
them  hasten  out  of  His  presence,  leaving  behind  them  the  sinner 
against  whom  they  had  manifested  such  a  zeal.  And  then 
turning  to  the  guilty  one,  and  learning,  that  so  far  as  man  was 
concerned,  there  was  no  one  to  condemn  her,  He  said  to  her, 
1  Neither  do  I  condemn  thee  :  go  thy  way,  from  henceforth  sin 
no  more.' 1 

Some  time  after  the  feast  was  over,  but  before  our  Lord  had 
left  the  city,  the  attention  of  Himself  and  His  disciples  was 
drawn  to  the  case  of  a  man  blind  from  birth,  who  earned  a 
livelihood  by  begging.     It  seemed  to  Jesus  that  this  case  pre- 

1  In  the  Revised  Version  of  the  New  Testament,  the  section  extending 
from  John  vii.  53  to  viii.  11  is  put  within  brackets  ;  and  in  the  margin  it  is 
noted  that  '  most  of  the  ancient  authorities  omit '  the  passage,  and  that  '  those 
which  contain  it  vary  much  from  each  other.'  Certainly  also  the  passage  is 
marked  by  peculiarities  of  style  which  make  it  easily  distinguishable  from 
anything  that  can  be  referred  to  the  pen  of  John.  Yet  it  may  record  an  actual 
incident  in  our  Lord's  history.  And  there  are  strong  reasons  for  believing 
that  it  does  so.  That  incident  may  have  occurred  at  this  Feast  of  Taber- 
nacles, and  the  narrative  of  it  may  on  this  account  have  been  incorporated 
with  this  portion  of  John's  Gospel. 


122  LESSONS    ON    THE    LIFE    OF    JESUS. 

sented  Him  with  a  peculiarly  seasonable  opportunity  of  showing 
Himself  the  possessor  of  a  Divine  Power;  for  He  had  lately 
been  putting  forth  high  claims  on  behalf  of  Himself,  and  it  was 
befitting  that  in  some  signal  way  He  should  show  Himself  to  be 
what  He  alleged.  The  Sanhedrim  had  threatened  with  excom- 
munication any  one  who  should  acknowledge  Him  to  be  the 
Christ ;  and  it  was  well,  therefore,  that  He  should  do  something 
to  confirm  the  faith  of  those  who  believed  in  Him.  It  might 
contribute  materially  to  the  attainment  of  these  objects,  if  He 
were  to  give  this  blind  man  his  sight.  It  was  the  Sabbath  day, 
however  (ver.  14) ;  and  the  Pharisees,  who  on  a  former  occasion 
had  objected  to  His  working  miracles  on  that  day  (ver.  10), 
would  be  certain  to  make  the  most  of  any  repetition  of  the 
offence.  Yet  Jesus  felt  that  He  must  do  this  work,  and  must 
embrace  the  present  opportunity  of  doing  it  (ver.  4).  Accordingly 
He  anointed  the  eyes  of  the  blind  man  with  clay,  and  bade  him 
wash  off  the  clay  in  the  Pool  of  Siloam  ;  and  no  sooner  was  His 
command  obeyed,  than  the  man  returned  seeing. 

The  miracle  that  had  been  wrought  could  not  escape  notice. 
Information  regarding  it  having  been  conveyed  to  the  rulers,  a 
formal  investigation  into  all  the  circumstances  of  the  case  was 
determined  on  and  made.  The  man  who  was  affirmed  to  have 
received  his  sight  was  subjected  to  a  lengthened  and  searching 
examination  before  the  Council.  His  parents  also  were  closely 
questioned  in  regard  to  the  matter.  And  the  result  of  the  inquiry 
was  that  the  evidence  for  the  miracle  was  found  to  be  unassail- 
able, but  that  Jesus  was  pronounced  a  transgressor  of  the  law 
for  doing  such  a  work  on  the  Sabbath  day.  The  one  to  whom 
He  had  given  sight  was  excommunicated  for  seeking  to  vindicate 
the  character  of  his  benefactor,  but  was  more  than  compensated 
for  this,  when,  meeting  afterwards  with  Jesus,  and  learning  from 
His  own  lips  who  He  was,  he  believed  in  Him  as  the  Son  of  God 
and  worshipped  Him  (w.  35-38). 

And  very  appropriately  did  our  Lord  close  His  work  at  Jeru- 
salem at  this  time  by  a  discourse  delivered  in  public,  in  which 


JESUS    AT   THE    FEAST    OF    TABERNACLES.  1 23 

He  represented  Himself  as  the  Good  Shepherd,  who  alone  has 
a  right  to  enter  into  the  sheep-fold;  who,  when  He  leads  out  His 
sheep  into  the  pasture-grounds,  goes  before  them;  who  knows 
His  sheep,  and  is  known  by  them  ;  who  is  ready  to  risk  His  life 
for  the  sheep  ;  who  will  not  only  imperil  His  life,  but  actually  lay 
it  down  for  their  sake ;  who  has  sheep  belonging  to  other  folds 
than  that  of  Israel ;  and  who  will  bring  all  His  sheep  together 
at  last,  so  that  there  shall  be  one  flock  and  one  Shepherd 
(x.  1-18). 

1 .  What  was  the  Feast  of  Tabernacles  designed  to  commejnorate  ? 

2.  Why  did  Jesus  determine  to  go  up  secretly  to  this  feast  ? 

3.  What  proclamation  did  Jesus  make  011  the  last  day  of  the  feast? 

and  from   what  usage   of  the  festal  week  did  it  derive  its 
significance  ? 

4.  Hoiv  could  the  disciples  fancy  that  a  man  might  be  born  blind  in 

consequence  of  some  sin  chargeable  on  himself? 

5.  What  gives  to  the  miracle  wrought  on  the  blind  man  at  the  Pool  of 

Siloam  a  peculiar  importance  and  interest  ? 


HINTS  TO  STUDENTS   AND   TEACHERS. 

1.  Read  chaps,  iv.  v.  vi.  of  the  section  of  Our  Lord's  Life  on 
Earth,  by  Dr.  Hanna,  entitled  '  The  Close  of  the  Ministry.' 

2.  The  graciousness  of  such  words  of  our  Lord  as  are  given  in  Matt, 
xii.  28,  John  vii.  37,  and  viii.  12,  is  well  represented  in  Dr.  Bonar's 
hymn, — 

'  I  heard  the  voice  of  Jesus  say, 
Come  unto  me,  and  rest. ' 

But  these  utterances  have  also  an  unapproachable  majesty.  They  declare 
Jesus  to  be  One  who  bears  a  relation  absolutely  unique  to  the  whole 
human  race.  They  represent  Him  as  One  to  whom  all  men  in  every  land 
and  in  every  age  can  come,  and  in  whom  every  applicant  can  find  that 
which  will  truly  bless  and  satisfy  him.  They  are  the  words  of  One 
conscious  of  being  the  possessor  of  powers  that  can  belong  to  God  alone. 


LESSON    XXI. 

INTERVAL   BETWEEN   THE   FEAST  OF  TABERNACLES  AND 
THE   FEAST   OF   DEDICATION. 

Read  Luke  ix.  51-xviii.  30. 

It  is  not  likely  that  our  Lord  remained  for  any  considerable 
time  in  Jerusalem  after  the  close  of  the  Feast  of  Tabernacles. 
It  was  undesirable  that  He  should  expose  Himself  to  the  risks 
arising  from  the  undisguised  hostility  of  the  rulers.  Nor  could 
He  with  safety  have  attempted  to  carry  on  His  ministry  anywhere 
in  Judea  (John  x.  31,  xi.  8).  It  is  probable,  therefore,  that  after 
a  few  days  He  returned  to  Galilee,  and  that  for  the  last  time  He 
took  up  His  abode  for  a  little  in  Capernaum.  His  stay,  how- 
ever, must  have  been  brief;  as,  two  months  afterwards,  He  is 
found  again  in  Jerusalem  on  occasion  of  the  Feast  of  Dedica- 
tion (John  x.  22),  and  as  the  journey  was  prosecuted  in  such  a 
leisurely  manner  that  it  must  have  extended  over  several  weeks. 
All  that  we  know  of  our  Lord's  residence  in  Galilee  at  this  time 
is,  that  at  the  close  of  it  He  was  surrounded  by  a  considerable 
number  of  followers,  out  of  whom  no  fewer  than  seventy  were 
selected  for  a  very  important  work  (Luke  x.  1). 

St.  Luke  describes  the  departure  of  our  Lord  from  Galilee  at 
this  time  in  terms  which  show  that  He  knew  that  He  was 
taking  farewell  of  it.  '  It  came  to  pass,  when  the  days  were 
well-nigh  come  that  He  should  be  received  up,  He  stedfastly 
set  His  face  to  go   to  Jerusalem'  (ix.   51).1      Whatever  places 

1  It  cannot  be  the  journey  to  the  Feast  of  Tabernacles  that  is  treated  of 
in  this  and  the  following  chapters  of  Luke's  Gospel.     For  that  was  a  journey 

124 


INTERVAL    BETWEEN    THE    FEASTS.  1 25 

Jesus  might  visit  on  the  way,  and  whatever  employments  He 
might  engage  in,  it  was  toward  Jerusalem  that  He  felt  Himself 
drawn,  in  the  knowledge  that  there  He  was  to  die,  and  that 
after  dying  He  was  to  leave  earth  for  heaven. 

Taking  the  road  leading  southward  through  the  plain  of 
Esdraelon,  He  soon  reached  the  border -land  lying  between 
Galilee  and  Samaria.  And,  when  entering  one  of  the  villages 
there  (Luke  xvii.  11),  probably  on  the  Galilean  side,  a  company 
of  ten  lepers,  drawn  together  by  their  common  misery,  standing 
afar  off,  supplicated  His  help.  He  gave  them  the  significant 
command  to  go  and  show  themselves  to  the  priests  ;  and,  with 
faith  and  hope  awakened  in  their  hearts,  they  immediately 
set  out  on  the  journey.  Ere  they  had  gone  far,  they  knew 
themselves  healed.  And  nine  of  their  number,  acting  on  the 
letter  of  the  Saviour's  instructions,  hastened  to  get  themselves 
legally  declared  clean ;  while  only  one,  yielding  to  a  nobler 
impulse,  came  back  to  cast  himself  at  Jesus'  feet  and  give 
thanks  for  his  cure.  That  one  was  a  Samaritan  ;  and  Jesus,  as 
He  looked  on  him,  said,  '  Were  there  not  ten  cleansed  ?  but 
where  are  the  nine  ?  Were  there  none  found  that  returned  to 
give  glory  to  God,  save  this  stranger  ? ' 

Entering  the  territory  of  Samaria,  Jesus  sent  messengers  in 
advance,  to  make  preparations  for  His  reception.  But  in  one  of 
the  border  villages,  in  which  animosity  to  the  Jewish  faith 
assumed  a  peculiarly  fanatical  form,  the  messengers  received  a 
rude  repulse,  because  their  Master's  'face  was  as  though  He 
were  going  to  Jerusalem.'     When   the  refusal  was  reported,  it 

in  which  Jesus  was  accompanied  by  none  but  His  immediate  disciples,  and 
which  was  executed  rapidly  (John  x.  10-14)  ;  whereas  on  this  occasion  He 
was  attended  by  many,  and  moved  onward  from  stage  to  stage  with  great 
deliberation.  The  journey  is  certainly  the  same  as  that  referred  to  in 
Matt.  xix.  i,  2,  and  Mark  x.  1.  Some  of  the  events  which  Luke  appears 
to  represent  as  occurring  in  the  course  of  it,  may  have  happened  afterwards, 
in  the  interval  between  the  Feast  of  Dedication  and  the  visit  to  Bethany 
(John  x.  40-42).  And  some  of  them  are  certainly  not  narrated  in  their 
chronological  order  [e.g.  ix.  38-42,  and  xvii.  11-19).  But  the  bulk  of  them 
find  their  place  rightly  in  this  journey. 


126  LESSONS   ON   THE   LIFE   OF   JESUS. 

awakened  the  indignation  of  the  disciples,  and  specially  of  James 
and  John,  who  would  fain  that  their  Lord  should  have  allowed 
them  to  bring  down  fire  from  heaven  to  consume  these  in- 
hospitable villagers.  But  Jesus,  instead  of  favouring  the  sugges- 
tion, rebuked  the  brothers  for  the  spirit  exhibited  in  it,  and, 
refusing  to  imitate  Elijah  in  visiting  sin  with  righteous  retribu- 
tion, meekly  endured  the  insult  given  Him,  and  moved  onward 
to  another  village  (Luke  ix.  51-56). 

Probably,  however,  after  this  disagreeable  incident,  which 
seemed  likely  to  be  followed  by  others  of  a  similar  kind,  our 
Lord,  instead  of  continuing  His  course  through  Samaria,  turned 
in  an  easterly  direction,  with  the  view  of  crossing  the  Jordan 
and  passing  into  Peraea.1  While  on  the  way,  He  marked  out  a 
route  for  Himself,  leading  through  the  towns  and  villages  which 
it  seemed  to  Him  most  important  to  visit  (x.  2).  And,  as  He 
looked  over  those  who  were  accompanying  Him  as  avowed 
believers  in  His  Messiahship,  He  sought  to  make  a  selection  of 
those  of  them  who  seemed  best  suited  for  the  purpose,  that  they 
might  go  before  Him,  and  excite  an  interest  in  Him  and  in  His 
visit.  He  not  only  summoned  suitable  men  to  engage  in  this 
work,  but  considered  the  fitness  of  any  who  were  ready  to 
volunteer  for  it.  An  interesting  illustration  of  His  way  of  deal- 
ing with  representatives  of  both  of  these  classes  seems  to  be 
given  in  Luke  ix.  57-62.  To  one  who  comes  forward,  offering  to 
be  His  close  and  constant  follower,  He  has  to  say,  '  The  foxes 

1  On  this  supposition  the  accounts  of  this  last  journey  to  Jerusalem  pre- 
sented in  the  three  synoptical  Gospels  would  harmonize.  Matthew  says 
(xix.  1)  that  '  Jesus  departed  from  Galilee,  and  came  into  the  borders  of 
Judaea  and  beyond  Jordan.'  Both  evangelists  thus  represent  the  route  as  being 
through  Peraea  to  Jerusalem.  But  it  has  been  too  easily  assumed  that  Luke 
describes  the  Saviour  as  having  travelled  through  Samaria.  He  certainly 
describes  Him  at  one  time  as  on  the  border-land  between  Galilee  and  Samaria 
(xvi.  11),  and  at  another  as  having  entered  Samaria  (ix.  52-56).  But,  quite 
consistently  with  this,  He  may  have  left  Samaria  after  having  met  with  such 
a  discouraging  reception  in  it,  and  may  have  passed  over  into  Perasa.  And 
if  so,  the  mission  on  which  the  Seventy  were  sent  was  a  mission,  not  to  the 
Samaritans,  but  to  the  Jews  residing  beyond  Jordan 


INTERVAL   BETWEEN   THE   FEASTS.  127 

have  holes,  and  the  birds  of  heaven  have  nests  ;  but  the  Son  of 
man  hath  not  where  to  lay  His  head.'  For  He  knows  that  the 
offer  is  made  under  a  misconception  of  the  future  lying  before 
Himself  and  His  disciples  ;  and  He  has  no  wish  that  anyone 
should  follow  Him  without  fully  counting  the  cost.  Two,  whom 
He  has  asked  to  devote  themselves  to  His  service,  beg  for  a 
litde  delay  ;  the  one,  that  he  may  bid  farewell  to  those  at  home  ; 
the  other,  that  he  may  take  charge  of  his  father's  funeral.  But 
to  the  one  Jesus  answers,  that  no  man  who  has  put  his  hand  to 
the  plough  must  look  back  ;  and  to  the  other,  that  the  care  of 
the  dead  may  be  left  to  those  qualified  for  no  higher  work,  but 
that  he  should  concern  himself  for  the  living,  and  should  'publish 
abroad  the  kingdom  of  God  '  (Luke  ix.  57-62). 

Having  secured  seventy  men  suitable  for  the  object  in  view, 
Jesus  sent  them  forth  two  and  two,  assigning  to  each  pair  some 
special  place  which  they  were  to  visit.  They  were  to  spread 
themselves  over  the  country  through  which  He  meant  to  pass, 
and  to  prepare  the  minds  of  the  people  for  Him  and  His  Gospel. 
The  substance  of  the  proclamation  they  were  charged  to  make 
was  this  :  '  The  kingdom  of  God  is  come  nigh  unto  you.'  They 
were  to  tell  all  that  they  knew  about  God's  kingdom,  and  to 
point  to  Jesus  as  intimately  connected  with  it.  They  were  to 
say  that  the  kingdom,  long  promised  and  expected,  was  on  the 
eve  of  being  established,  and  was  to  be  brought  with  all  its 
blessings  within  the  reach  of  the  men  whom  they  addressed. 
Wherever  a  welcome  was  given  them,  they  were  to  heal  the  sick 
who  might  be  brought  to  them.  But  where  their  message  was 
rejected,  they  were  to  leave  that  place,  after  uplifting  a  last  and 
solemn  testimony  to  the  importance  of  the  truth  which  they  had 
proclaimed.  And,  when  speaking  to  the  Seventy  of  the  terrible 
consequences  of  such  unbelief,  Jesus  burst  into  a  loud  lamenta- 
tion over  Chorazin,  Bethsaida,  and  Capernaum,  towns  which  had 
been  favoured  above  all  others,  but  had  failed  to  appreciate  their 
privileges,  and  were  on  this  account  to  be  visited  with  heavier 
condemnation  (Luke  x.  1-16). 


128  LESSONS   ON   THE   LIFE   OF   JESUS. 

Having  received  these  instructions,  the  Seventy  went  forth  on 
their  mission.  And,  during  their  absence,  the  Lord  was  not 
idle,  but,  attended  by  the  Twelve,  '  went  through  the  cities  and 
villages,  teaching,  and  journeying  toward  Jerusalem '  (Luke 
xiii.  22).  As  He  moved  onward,  He  came  to  the  various  places 
visited  by  His  messengers,  and  met  with  many  an  evidence  of 
the  fruitfulness  of  their  labours.  At  last  He  reached  the  place 
of  rendezvous,  at  which  it  had  been  arranged  that  they  should 
all  gather  around  Him  again  ;  and  they  came  two  by  two,  as 
they  had  gone  forth,  till  all  were  assembled.  And  the  report 
they  had  to  give  was  a  most  encouraging  one.  They  had  gone 
everywhere,  preaching  the  kingdom  of  God,  and  their  words 
had  awakened  interest  and  eager  expectation.  But  they  had 
been  most  of  all  impressed  and  delighted  with  the  marvellous 
powers  of  which  they  had  found  themselves  the  possessors,  and 
with  the  miracles  which  they  had  been  able  to  perform.  '  Lord,' 
said  they,  'even  the  devils  are  subject  unto  us  in  Thy  name' 
(x.  17).  On  hearing  this,  Jesus  answered,  '  I  beheld  Satan  fallen 
as  lightning  from  heaven.'  Knowing  the  power  of  Satan  fore- 
doomed to  utter  overthrow,  He  had  long  been  looking  on  this  as 
an  accomplished  fact,  and  hence  was  not  surprised  at  the  news 
that  through  His  name  the  devils  had  been  cast  out  by  His 
disciples.  Yet  He  cautions  those  who  are  exulting  in  the 
possession  of  such  great  powers  not  to  find  in  this  their  chief 
joy,  but  rather  to  rejoice  that  they  themselves  have  been 
delivered  from  bondage  to  Satan,  and  that  their  '  names  are 
written  in  heaven.'  And,  after  glancing  at  such  deep  truths  as 
these,  Jesus  poured  out  a  devout  thanksgiving  to  His  Father  for 
revealing  unto  babes  what  the  '  wise  and  understanding '  among 
men  had  never  been  able  to  discover  for  themselves  (Luke 
x.  18-24). 

1.  What  reasons  are  there  for  thinking  that,  after  the  Feast  of 

Tabernacles,  Jesus  returned  for  a  little  to  Galilee  ? 

2.  Shoiu  that  the  journey  described  in  Luke  ix.   51-xviii.   30  must 


INTERVAL    BETWEEN    THE    FEASTS.  I  29 

have  been  different  jrom  and  subsequent  to  that  taken  to  the 

Feast  of  Tabernacles . 
What  supposition  as  to  the  rotite  taken  by  Jesus  and  His  disciples 

on  this  occasion  harmonizes  the  accounts  given  by  the  first  three 

evangelists  ? 
What  was  the  mission  on  which  the  Seventy  were  sent?    And 

through  what  part  of  Palest  me  did  it  probably  lead  them  ? 
Why  did  Jesus   in   some   cases  discourage  those  eager  to  follow 

Him,  and  in  other  cases  stimulate  those  who  xvere  backward  to 

take  a  place  among  His  follozvers  ? 


HINTS  TO  STUDENTS  AND  TEACHERS. 

1.  Farrar  and  Hanna  agree  in  thinking  that,  after  the  Feast  of 
Tabernacles,  Jesus  paid  a  short  and  last  visit  to  Galilee. 

2.  The  view  presented  in  the  text  of  the  route  taken  by  our  Lord  in 
His  last  journey  to  Jerusalem  is  that  favoured  by  Dr.  Hanna  in  chaps, 
viii.  and  ix.  of  'The  Close  of  the  Ministry.' 

3.  The  connection  of  the  incidents  related  in  Luke  ix.  57-62  with  the 
mission  of  the  Seventy  was  first  suggested  by  Bengel  {Harm.  p.  388). 


LESSON    XXII. 

INCIDENTS  AND   TEACHINGS   DURING  OUR  LORD'S   MINISTRY 
IN   PER/EA. 

Read  Luke  x.  25-xviii.  30. 

After  the  Seventy  had  gone  forth  on  their  mission,  Jesus  *  went 
through  the  cities  and  villages  teaching  and  journeying  toward 
Jerusalem '  (Luke  xiii.  22).  It  was  His  first  appearance  in  Peraea 
as  a  teacher ;  and,  wherever  He  went,  great  multitudes  gathered 
around  Him  (xii.  1,  xiv.  25).  The  truths  to  which  He  gave  pro- 
minence were  to  a  considerable  extent  the  same  that  He  had 
been  preaching  throughout  Galilee  ;  and  the  words  employed  to 
present  them  were  often  the  same  with  which  His  hearers  there 
had  been  familiar.1  One  truth  which  at  this  time  He  felt  it 
desirable  to  state  with  the  greatest  clearness  and  impressiveness 
was  this, — that  the  kingdom  which  He  had  come  to  establish 
was  not  an  earthly  kingdom,  and  that  the  blessings  which  His 

1  The  greater  part  of  the  teachings  recorded  in  Luke  xi.  xii.  may  be  found 
in  Matthew  in  a  different  historical  connection.  It  is  not  necessary,  how- 
ever, to  suppose  that  what  is  correctly  represented  by  Matthew  as  spoken 
in  certain  circumstances,  is  for  some  reason  assigned  by  Luke  a  different 
place  in  the  history,  or  vice  versa.  It  is  quite  possible,  indeed,  that  the  one 
evangelist  may  aim  at  following  the  order  of  time,  and  the  other  rather  at 
presenting  the  sequence  of  thought  in  connection  with  our  Lord's  utterances. 
But  it  is  possible  also,  and  highly  probable,  that  Jesus,  when  He  had  left 
one  field  of  labour  for  another,  on  finding  a  new  audience  before  Him, 
would  address  to  it  truths  which  He  had  already  been  inculcating,  and 
would  do  so  in  the  words  which  He  had  originally  chosen  as  the  fittest  and 
the  best. 


our  lord's  ministry  in  pervEA.  131 

followers  might  expect  to  receive  from  Him  were  spiritual 
blessings  to  be  enjoyed  in  their  perfection  in  'the  world  to 
come.'  So  pervadingly  was  this  the  theme  of  His  teachings, 
and  with  such  earnestness  did  He  insist  on  it,  that  men  were 
stirred  up  to  come  to  Him  with  the  question,  '  What  shall  I  do 
to  inherit  eternal  life  ? ' 

The  first  who  came  with  this  question  was  a  lawyer,  who  put 
it,  not  from  any  anxiety  to  make  sure  of  eternal  life,  but  simply 
from  the  wish  to  ascertain  what  the  teaching  of  Jesus  in  regard 
to  this  important  matter  was.  Being  referred  by  our  Lord  to 
the  law,  and  asked  what  it  declared  to  be  essential  to  entering 
into  life,  he  answered,  '  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.'  '  Thou 
hast  answered  right,'  said  Jesus  :  ' this  do,  and  thou  shalt  live.' 
But  when,  conscious  of  having  failed  to  keep  the  Lord's  require- 
ments, and  yet  unwilling  to  admit  the  failure,  he  started  the 
difficulty,  '  Who  is  my  neighbour  ? ',  Jesus,  instead  of  answering 
the  question,  showed  in  the  parable  of  the  Good  Samaritan 
what  it  is  to  be  a  neighbour  to  a  brother-man,  and  bade  him  go 
and  seek  to  fulfil  a  neighbour's  part  (x.  25-37). 

At  a  subsequent  stage  of  His  journey  the  same  question  was 
addressed  to  our  Lord  by  another  who  had  an  intense  personal 
interest  in  getting  it  answered.  A  rich  man,  held  in  such 
honour  by  his  fellow-townsmen  as  to  have  been  at  a  compara- 
tively early  age  chosen  president  of  their  synagogue,  came 
running  to  Him,  and,  kneeling  down  before  Him,  asked,  '  Good 
Master,  what  shall  I  do  to  inherit  eternal  life  ?'  When  reminded 
by  Jesus  that  life  was  the  reward  promised  to  obedience,  he 
could  testify  that  from  his  youth  up  he  had  earnestly  striven  to 
obey  all  God's  commandments ;  but,  as  if  conscious  that  some- 
thing was  still  awanting  to  him,  he  had  to  ask,  '  What  lack  I 
yet  ? '  And  '  Jesus,  beholding  him,  loved  him,'  and  answered, 
1  One  thing  thou  lackest  yet :  sell  all  that  thou  hast,  and  dis- 
tribute unto  the  poor,  and  thou  shalt  have  treasure  in  heaven  ; 


132  LESSONS    ON    THE    LIFE    OF    JESUS. 

and  come,  follow  me.'  But  the  price  asked  seemed  too  great  a 
one  to  be  paid  even  for  eternal  life  ;  and  the  young  ruler,  though 
with  reluctance,  left  the  Saviour,  and  resolved  to  cling  to  his 
worldly  possessions  (xviii.  18-27;  Matt.  xix.  16-26;  Mark 
x.  17-27). 

Occasionally,  in  the  course  of  this  journey,  Jesus  was  able  to 
spend  some  quiet  hours  in  company  with  His  disciples.  It  was 
at  such  a  time,  and  in  some  secluded  place,  that,  after  He  had 
been  engaged  in  prayer,1  one  of  the  disciples  who,  as  he  listened, 
had  been  greatly  stirred  in  spirit,  ventured  in  his  own  name  and 
in  that  of  the  others  to  make  the  request,  '  Lord,  teach  us  to 
pray,  as  John  also  taught  his  disciples.'  The  request  was  very 
acceptable  to  Jesus,  and  He  answered  it  by  repeating  in  their 
hearing  a  prayer  which  in  His  Sermon  on  the  Mount  He  had 
given  them  long  before  (Matt.  vi.  9-13),  and  which,  on  account 
of  its  being  commended  in  this  decided  way  to  disciples,  has 
ever  since  been  known  as  the  Lord's  Prayer.  He  gave  it  to  be 
both  a  form  of  prayer  and  a  model  of  prayer, — a  prayer  the 
very  words  of  which  might  appropriately  be  used  by  His  disciples, 
and  the  substance  of  which  presents  everything  that  it  is 
specially  important  to  ask  from  God. 

After  granting  the  request  of  His  disciple,  Jesus  proceeded  to 
speak  in  an  encouraging  way  of  the  efficacy  of  prayer.  The 
heavenly  Father,  He  said,  is  sure  to  give  heed  to  the  suppliant 
cry  of  His  child,  though  He  may  not   at  once   vouchsafe   an 

1  The  subject  of  prayer  has  a  special  interest  for  St.  Luke.  And  it  is  from 
him,  more  than  from  any  other  of  the  evangelists,  that  we  learn  the  important 
place  which  prayer  had  in  the  life  of  our  Lord.  It  is  he  who  tells  us  that, 
on  occasion  of  our  Saviour's  baptism,  it  was  as  He  prayed  that  the  Holy 
Spirit  descended  on  Him  (iii.  21)  ;  that,  immediately  before  the  selection  of 
the  Twelve,  Jesus  '  went  up  into  a  mountain  to  pray,  and  continued  all  night 
in  prayer  to  God  '  (vi.  12)  ;  that,  before  the  confession  of  His  Christhood  by 
the  Twelve,  '  He  was  alone  praying '  (ix.  18)  ;  that  it  was  '  as  He  prayed ' 
that  His  transfiguration  took  place  (ix.  29)  ;  that  at  one  time  of  His  life 
'  He  was  withdrawing  Himself  into  wilderness  places  and  praying  '  (v.  16)  ; 
and  that  in  His  agony  in  Gethsemane  '  His  sweat  became  as  it  were  great 
drops  of  blood  '  (xxii.  44). 


our  lord's  ministry  in  perjea.  133 

answer.  Just  as  one  going  at  midnight  to  the  house  of  a  friend 
for  bread,  if  he  continued  knocking,  would  certainly  obtain  at 
length  all  that  he  desired,  so  God  might  be  relied  on  to  give 
His  Holy  Spirit  to  those  earnestly  and  persistently  pleading  for 
this  blessing  (Luke  xi.  1— 13). 

Generally  speaking,  the  feeling  manifested  toward  Jesus  by 
the  population  through  the  midst  of  which  He  passed  was 
decidedly  favourable.  One  enthusiastic  woman,  as  she  listened 
to  His  teachings,  broke  forth  into  the  exclamation  that  happy 
must  be  the  mother  who  had  such  a  son,  and  had  to  be  told 
that  more  blessed  still  were  they  'who  hear  the  word  of  God 
and  keep  it'  (xi.  27,  28).  Mothers  brought  to  Him  their  babes, 
that  He  might  lay  His  hands  on  them  and  bless  them,  and, 
though  rebuked  by  His  disciples  for  doing  so,  had  the  joy  of 
hearing  the  Master  say,  '  Suffer  the  little  children  to  come  unto 
me,  and  forbid  them  not,  for  of  such  is  the  kingdom  of  God' 
(xviii.  15-17).  Such  was  the  confidence  reposed  in  Him,  that 
He  was  even  asked  to  interpose  between  two  brothers,  and  to 
prevail  on  the  one  of  them  who  had  obtained  the  larger  share 
of  the  family  inheritance  to  give  to  the  other  something  more 
than  had  been  bequeathed  to  him ;  a  request  which  He  declined 
to  entertain,  warning  the  one  who  urged  it  on  Him  against 
covetousness,  and  showing  by  the  parable  of  '  The  Rich  Fool ' 
how  sad  is  the  condition  of  him  'that  layeth  up  treasure  for 
himself,  and  is  not  rich  toward  God'  (xii.  13-21). 

It  was  soon  seen,  however,  that  the  same  parties  that  had 
shown  hostility  to  Him  elsewhere  stood  equally  opposed  to  Him 
in  Peraea.  His  disregard  of  the  ceremonial  observances  pre- 
scribed by  religious  tradition  and  punctiliously  practised  by  the 
Pharisees,  and  His  unsparing  exposure  and  condemnation  of  the 
righteousness  which  they  made  their  boast,  powerfully  contri- 
buted to  this.  Thus  He  healed  on  the  Sabbath  day  a  woman 
who  for  eighteen  years  had  been  under  the  dominion  of  an  evil 
spirit,  and  had  been  reduced  to  a  state  of  pitiable  debility ;  and 
when  the  ruler  of  the  synagogue  in  a  tone  of  irritation  charged 


134  LESSONS   ON   THE   LIFE   OF   JESUS. 

the  people  to  come  on  any  other  day  rather  than  that  for  heal- 
ing, He  denounced  him  as  a  hypocrite,  who  would  refuse  to  a 
daughter  of  Abraham  the  consideration  which  any  one  would 
show  to  an  ox  or  an  ass  (xiii.  n— 17).  Seated  at  dinner  in  the 
house  of  a  Pharisee,  and  noticing  that  His  host  was  dissatisfied 
with  Him  for  not  taking  the  precaution  to  free  Himself  from 
possible  ceremonial  defilement  by  washing  His  hands,  He 
ventured  to  say  that  it  was  possible  to  make  clean  the  outside 
of  the  cup  or  platter  and  to  leave  the  inside  of  it  full  of  pollution, 
and  that  this  was  what  the  Pharisees  did, — that  they  gave  much 
attention  to  the  cleansing  of  the  body,  but  were  content  that 
the  heart  should  be  defiled  by  many  a  sin  (xi.  37-52). 

On  another  occasion,  being  invited  by  a  Pharisee  of  distinction 
to  dine  with  him  on  the  Sabbath,  His  sayings  and  doings  gave 
manifold  cause  of  offence.  In  addition  to  the  guests,  there  were 
others  present  who  wished  to  listen  to  the  conversation,  and 
among  them  there  was  a  man  afflicted  with  dropsy,  whose  case 
appealed  to  our  Lord's  compassion.  '  Is  it  lawful  to  heal  on  the 
Sabbath  day  or  not  ? '  He  asked  of  those  around  Him  ;  and, 
when  no  answer  was  given,  He  at  once  healed  the  man.  In 
the  course  of  the  entertainment  He  directed  attention  in  a 
delicate  but  significant  way  to  the  excellence  of  self-denying 
humility.  To  His  host  He  spoke  of  the  desirableness  of  seeking 
to  benefit  others,  rather  than  to  please  himself,  recommending 
him  to  make  a  feast  for  the  poor,  the  maimed,  the  lame,  and  the 
blind,  who  had  not  wherewith  to  recompense  him,  but  for  his 
kindness  to  whom  he  would  be  amply  rewarded  at  '  the  resur- 
rection of  the  just.'  At  this  point  one  of  the  guests,  who  held 
the  ordinary  Jewish  belief  that,  when  the  Messiah  had  set  up 
His  throne  on  earth,  the  saints  of  former  days,  rising  from  their 
graves,  should  share  in  the  glories  of  His  kingdom,  exclaimed, 
'  Blessed  is  he  that  shall  eat  bread  in  the  kingdom  of  God  ! ' 
And  this  led  Jesus  to  hint  in  the  parable  of  '  The  Great  Supper ' 
that  the  long-expected  kingdom  of  the  Messiah  had  already 
been  set  up,  that  the  Feast  which  was  to  follow  on  the  establish- 


OUR   LORD'S   MINISTRY   IN    PERiEA.  1 35 

ment  of  it  had  been  spread,  but  that  those  in  the  first  instance 
invited  to  it  would  not  come,  and  that  their  place  had  to  be 
filled  up  by  others  who  had  seemed  little  likely  to  be  so  favoured 
(xiv.  1-24). 

On  being  asked  afterwards  by  certain  Pharisees  when  the 
kingdom  of  God  might  be  expected  to  appear,  He  answered  that 
its  coming  would  not  be  marked  by  the  accompaniments  that 
usually  attend  the  establishment  of  an  earthly  kingdom, — that, 
in  point  of  fact,  though  they  wot  not  of  it,  it  had  already  been 
set  up  in  the  midst  of  them.  '  The  kingdom  of  God,'  said  He, 
'  cometh  not  with  observation  ;  neither  shall  they  say,  Lo,  here ! 
or  there  !  for  lo,  the  kingdom  of  God  is  within  you.'  And  then, 
directing  His  discourse  to  His  disciples,  He  told  them  that 
there  would  be  another  coming  of  the  Son  of  man ;  but  that 
'first  He  must  suffer  many  things,  and  be  rejected  of  this 
generation ; '  that  His  second  coming  would  be  unexpected  and 
sudden,  like  the  lightning  that  in  an  instant  flashes  from  one 
end  of  heaven  to  the  other ;  and  that  it  would  be  fraught  with 
salvation  to  His  waiting  people,  but  with  destruction  to  His  foes. 
And  He  followed  up  these  disclosures  by  the  parable  of  '  The 
Importunate  Widow,'  with  a  view  to  stimulating  His  disciples 
to  pray  without  ceasing  for  that  day  of  deliverance,  in  the 
assurance  that  God  would  bestir  Himself  at  length  to  avenge 
the  cause  of  His  elect  (xvii.  20-xviii.  8). 

A  still  plainer  statement  in  regard  to  the  moral  corruption 
pervading  Israel  as  a  nation,  and  the  judgments  which  it 
threatened  to  bring,  was  made  by  Jesus  on  occasion  of  His 
hearing  of  certain  Galileans  having  been  slaughtered  in  the 
temple  by  command  of  Pontius  Pilate,  the  Roman  Governor. 
What  provocation  had  been  given  by  these  Galileans  we  cannot 
tell.  But  atrocities  of  this  kind  were  committed  by  Pilate  with 
little  scruple  (Joseph.  Antiq.  xviii.  3.  2,  and  4.  1).  In  all  likeli- 
hood, they  had  either  assumed  an  attitude  of  revolt,  or  had  come 
into  violent  collision  with  some  other  section  of  their  fellow- 
worshippers,  and  soldiers  sent  in  among  them  to  suppress  the 


136  LESSONS   ON   THE   LIFE   OF   JESUS. 

riot  had  mingled  their  blood  with  that  of  the  sacrifices  they  had 
been  offering.  Jesus,  when  He  had  listened  to  the  sad  news,  said 
to  those  who  had  brought  it,  'Think  ye  that  those  Galileans 
were  sinners  above  all  the  Galileans,  because  they  have  suffered 
these  things  ?  I  tell  you,  nay  ;  but,  except  ye  repent,  ye  shall 
all  in  like  manner  perish.'  Just  as  little,  He  declared,  were  the 
men  who  had  recently  been  crushed  by  the  fall  of  a  tower  in  the 
Siloam  quarter  of  Jerusalem  to  be  regarded  as  greater  sinners 
than  their  fellow-citizens  in  general.  But  the  nation  as  a  whole 
was  corrupt,  and,  unless  it  repented,  was  doomed  to  destruction. 
It  was  like  a  fig-tree  that  for  three  years  had  borne  no  fruit, 
and  had  been  spared  only  on  account  of  earnest  intercession 
made  for  it ;  but  that,  if  it  continued  fruitless,  must  be  cut  down 
as  a  cumberer  of  the  ground  (xiii.  1-10). 

At  one  time  the  Pharisaic  party  in  Peraea  showed  open  hos- 
tility to  Jesus,  and  sought  by  ensnaring  questions  and  provoking 
speeches  to  lead  Him  to  say  something  that  might  put  Him  in 
their  power  (xi.  53,  54).  But  finding  their  opposition  ineffectual, 
and  likely  only  to  harm  themselves,  it  occurred  to  them  that  they 
might  attain  their  object  by  posing  as  His  friends,  and  leading 
Him,  out  of  a  regard  for  His  own  safety,  to  leave  their  country. 
Accordingly  some  of  their  number  came  to  Him,  as  if  to  com- 
municate important  information  of  which  they  had  become 
possessed,  and  said  to  Him,  'Get  thee  out,  and  go  hence;  for 
Herod  would  fain  kill  thee.'  But  Jesus  was  not  to  be  deceived  by 
their  cunning  device,  and  with  grave  irony  gave  them  a  message 
to  carry  to  the  monarch  with  whose  designs  they  seemed  so  well 
acquainted.  '  Go,'  said  He,  '  and  say  to  that  fox,  Behold,  I  cast 
out  devils,  and  perform  cures  to-day  and  to-morrow,  and  the 
third  day  I  am  perfected.  Howbeit  I  must  go  on  my  way  to-day 
and  to-morrow  and  the  day  following  ;  for  it  cannot  be  that  a 
prophet  perish  out  of  Jerusalem.'  The  words  have  an  intention- 
ally enigmatic  character.  But  their  meaning  appears  to  be,  that 
the  work  of  Jesus  on  earth  has  its  various  stages,  and  that  there 
will  be  given  Him  a  time  proportioned  to  each  of  these,  which 


OUR  lord's  ministry  in  PERJEA.  137 

neither  Herod  Antipas  nor  any  other  can  abridge  ;  and  that 
therefore  He  will  calmly  journey  and  labour  on  till  He  completes 
it.  For  He  is  to  finish  His  life  and  His  work  in  Jerusalem,— in 
Jerusalem  in  which  the  prophets,  as  a  rule,  have  met  their  fate, 
and  in  which  it  is  befitting,  therefore,  that  He,  the  greatest  of 
the  prophets,  should  perish  (xiii.  31-35). 

As  our  Lord  proceeded  on  His  way,  He  rose  steadily  in  popular 
favour,  till  wherever  He  went  He  was  followed  by  enthusiastic 
multitudes,  just  as  in  the  palmy  days  of  His  Galilean  ministry. 
But  these  crowds  were  composed  of  miscellaneous  elements,  and 
embraced  many  who,  while  thinking  of  becoming  His  disciples, 
had  no  conception  of  what  discipleship  really  meant.  And  Jesus 
wished  no  man  to  follow  Him  without  knowing  what  was  implied 
in  being  a  true  follower  of  His.  Hence  He  felt  it  necessary  at 
length  to  turn  to  the  multitudes  thronging  after  Him,  and  to  say, 
1  If  any  man  come  to  me,  and  hate  not  his  father,  and  mother, 
and  wife,  and  children,  and  brethren,  and  sisters,  yea,  and  his 
own  life  also,  he  cannot  be  my  disciple.  And  Avhosoever  doth 
not  bear  his  cross,  and  come  after  me,  cannot  be  my  disciple.' 
In  these  words  Jesus  declared  the  fundamental  requirement  of 
discipleship  to  be  self-sacrifice.  The  disciple  must  prefer  his 
Lord  to  every  one  and  everything,  and  must  be  ready  to  renounce 
whatever  is  dearest  to  him,  and  to  act  as  if  he  hated  it,  when 
loyalty  to  his  Lord  makes  of  him  this  demand.  The  one  who 
should  enrol  himself  among  His  followers,  without  making  up 
his  mind  to  this,  would,  He  declared,  be  like  a  man  who  should 
begin  to  build  a  tower  without  counting  the  cost  of  it,  or  a  king 
who  should  enter  on  war  without  considering  whether  he  had 
sufficient  forces  to  put  into  the  field  (xiv.  25-33). 

But  among  those  who  flocked  around  Jesus  at  this  time  there 
were  many  who  listened  with  eager  interest  to  His  teachings,  and 
were  powerfully  moved  by  them,  and  led  to  turn  with  penitent 
heart  from  their  sins  unto  God.  A  large  proportion  of  these 
consisted  of  the  social  outcasts  known  as  '  publicans  and  sinners.' 
And  Jesus  welcomed  them,   and   with   all    the  earnestness   of 


138  LESSONS   ON   THE   LIFE   OF   JESUS. 

tenderest  love  pled  with  them  to  leave  the  paths  of  sin,  and  to 
accept  Him  as  their  Saviour.  But  to  the  scribes  and  Pharisees, 
whose  only  way  of  dealing  with  sin  was  to  outlaw  it, — to  drive  it 
out  from  the  heart  of  the  sinner  by  the  threatenings  of  law,  or  to 
drive  the  sinner  himself  outside  the  pale  of  the  community  of 
saints, — such  conduct  was  incomprehensible.  And  unable  to 
account  for  the  love  shown  by  Jesus  to  such  persons,  unless  by 
supposing  that  he  had  no  very  deep  dislike  for  their  sin,  they 
murmured,  l  This  man  receiveth  sinners,  and  eateth  with  them.' 
He  heard  the  taunt,  and  triumphantly  answered  it  in  the  three 
parables  of  '  The  Lost  Sheep,'  '  The  Lost  Piece  of  Silver,'  and 
1  The  Prodigal  Son.'  Just  as  a  shepherd  who,  out  of  a  flock  of  a 
hundred  sheep,  loses  one,  will  go  after  the  wanderer,  and  seek  it 
until  he  find  it ;  just  as  a  woman  who  loses  one  silver  piece  out 
of  ten,  will  busy  herself  in  searching  for  the  missing  coin,  and  will 
rejoice  over  it  when  it  is  found  ;  just  as  a  father  who  has  but  two 
sons,  if  one  of  them,  leaving  the  home  of  his  childhood,  should 
plunge  into  a  life  of  profligacy,  but  afterwards  repent  of  his 
undutifulness,  will  pardon  him,  and  fondly  clasp  him  to  his 
heart  :  so  is  it  that  Jesus  concerns  Himself  most  with  deeply 
sinful  men  who  most  need  His  help.  And  His  joy  over  the 
repenting  sinner  is  a  joy  in  which  all  Heaven  shares  (xv.  1-32). 

In  the  parable  of  '  The  Pharisee  and  the  Publican,'  spoken  for 
the  benefit  of  those  '  who  trusted  in  themselves  that  they  were 
righteous,  and  despised  others,'  Jesus  went  still  further,  and 
declared  that  one  who,  thinking  of  himself  as  the  greatest  of 
sinners,  should  cast  himself  for  help  on  divine  mercy,  would  be 
far  more  acceptable  to  God  than  one  who  should  seem  to  himself 
a  just  man  needing  no  repentance  (xviii.  9-14). 

But  if  Pharisaic  self-righteousness  led  many  to  think  that  they 
had  no  need  of  Jesus  and  of  the  salvation  which  He  offered  to 
men,  worldliness  exercised  an  influence  quite  as  decided  in 
indisposing  others  to  the  earnestness  and  self-denial  requisite  to 
following  Him.  And,  knowing  this,  He  strove  to  convince  men 
that  even  self-interest  should  lead  them  to  cast  in  their  lot  with 


OUR    LORD'S    MINISTRY    IN    PERjEA.  139 

Him,  as  by  doing  so  they  were  certain  to  be,  on  the  whole,  not 
losers,  but  gainers.  By  the  parable  of  '  The  Unjust  Steward '  He 
sought  to  show  them  the  desirableness  of  making  wise  provision 
for  the  future  ;  and,  calling  on  them  to  extend  their  forethought 
beyond  time  into  eternity,  He  assured  them  that  the  best  thing 
they  could  do  with  wealth  was  to  use  it  for  the  benefit  of  their 
fellow-men,  and  in  this  way  to  attach  to  themselves  friends  who 
would  one  day  welcome  them  into  '  the  eternal  tabernacles '  (xvi. 
1-9).  And,  in  the  parable  of  '  The  Rich  Man  and  Lazarus,'  He 
asked  even  self-indulgent  sensualists  to  consider  whether  a  brief 
lifetime  of  worldly  pleasure  would  not  be  purchased  at  too  dear  a 
price,  if  followed  by  the  irretrievable  loss  of  the  soul  (xvi.  19-31). 
The  apostles  could  not  but  feel  that  they  had  acted  a  very 
different  part  from  those  who  allowed  the  possessions  or  pleasures 
of  this  world  to  come  between  them  and  the  Saviour.  And,  on 
Peter's  venturing  to  refer  to  this,  and  saying,  '  Lo,  we  have  left 
all  and  followed  Thee  ;  what  then  shall  we  have  ?'  Jesus  replied 
that,  in  '  the  regeneration,'  when  He  should  sit  on  the  throne  of 
His  glory,  they  also  should  sit  on  thrones,  judging  the  twelve 
tribes  of  Israel.  Nor  would  any  who  should  make  the  same 
sacrifice  as  they  lose  their  reward  ;  but  every  such  one  would 
receive  the  utmost  good  that  this  world  could  yield  him,  'with 
persecutions,'  and  in  the  world  4o  come  eternal  life.  Yet  Jesus 
would  have  liked  had  there  been  less  of  self-consciousness  and 
self-confidence  in  His  disciples,  and  less  concern  about  the 
recompense  they  were  to  receive  for  their  sacrifices ;  and 
therefore  He  added  to  His  promise  the  significant  word  of 
warning,  'But  many  shall  be  last  that  are  first,  and  first  that 
are  last ;'  following  this  up  by  the  parable  of  '  The  Labourers  in 
the  Vineyard,'  the  main  purpose  of  which  is  to  give  lifelike 
illustration  of  this  truth  (Matt.  xix.  27-xx.  16;  Mark  x.  28-31  ; 
Luke  xviii.  28-30). 

I.  H<nv  do  you  explain  the  fact  that  great  part  of  the  teachings  which 
Luke  connects  with  the  Saviour's  ministry  hi  Percsafnd  a  quite 
different  place  in  Matthew's  Gospel? 


140  LESSONS   ON   THE   LIFE   OF   JESUS. 

2.  Which  of  the  evangelists  takes  a  special  interest  in  the  subject  of 

prayer  ?     Give  instances. 

3.  How  was  Jesus  generally  received  on  His  journey  through  Penva  ? 

4.  What  statements  made  by  our  Lord  during  this  journey  testify  to 

the  moral  corruption  pervading  Israel  as  a  nation  ? 

5.  Hoiv  did  Jesus  differ  from  the  Pharisees  in  His  treatment  of  the 

openly  and  notoriously  sinful? 


HINTS  TO  STUDENTS  AND  TEACHERS. 

1.  See  Dr.  Hanna's  remarks  on  the  distinctive  tone  of  our  Lord's 
teachings  during  His  Persean  journey,  in  chap.  ix.  of  The  Close  of  the 
Ministry. 

2.  In  Sermon  II.  of  his  University  Sermons,  entitled  The  Pharisees, 
Canon  Mozley  shows  that  whereas  '  the  Gospel  was  an  active  religion 
founded  upon  love,  Pharisaism  was  an  active  religion  founded  upon 
egotism.'  He  finds  in  the  fact  that  Pharisaism  was  'a  new  form  of  evil 
in  the  world,'  'evil  which  was  the  parent  of  outward  discipline  and 
goodness,'  the  secret  of  our  Lord's  stern  and  uncompromising  condemna- 
tion of  it.  In  pp.  34-38  he  presents  with  great  clearness  and  power  the 
reasons  which  led  Jesus  to  prefer  the  publicans  and  sinners  to  the 
Pharisees. 


LESSON    XXIII. 

FEAST  OF  DEDICATION  AND   RETURN  TO   PERjEA. 

Read  Luke  x.  38-42,  and  John  x.  22-42. 

Leaving  the  scene  of  His  labours  in  Perasa,  and  crossing  the 
Jordan,  our  Lord  moved  onward  to  Jerusalem.  The  Feast  of 
Dedication,  at  which  He  desired  to  be  present,  commemorated 
the  reconsecration  of  the  temple  to  God  by  Judas  Maccabaeus  in 
the  year  164  B.C.  It  began  on  the  25th  day  of  the  month  Chisleu,1 
the  day  on  which  the  heroic  champion  of  Jewish  independence 
swept  away  from  the  temple  every  vestige  of  the  worship  of 
Jupiter  Olympus,  set  up  in  it  by  Antiochus  Epiphanes,  the  most 
impious  and  tyrannical  of  all  Israel's  oppressors,  exactly  three 
years  before,  and  dedicated  anew  to  Jehovah  the  sanctuary 
which  had  been  so  wantonly  profaned.  It  lasted  for  eight  days, 
and  was  celebrated  with  great  rejoicings. 

But,  when  near  to  the  city,2  He  turned  aside  to  the  village  of 
Bethany,3  to  visit  a  family  with  the  members  of  which  He  would 

1  Chisleu  was  the  ninth  month  of  the  Jewish  year,  and  embraced  part  of 
our  November  and  December.  It  has  been  calculated  that  the  25th  day  of 
that  month  would  in  that  year  fall  on  the  20th  December.  This  would  be 
during  winter  (John  x.  22),  the  rainy  and  cold  season  in  Palestine. 

2  There  is  no  reason  for  doubting  that  Luke  has  rightly  given  this  visit  to 
Bethany  a  place  in  this  journey.  He  may  have  given  it  the  precise  place 
which  it  occupies  because  of  the  connection  between  the  '  good  part '  chosen 
by  Mary  and  the  lawyer's  question  as  to  eternal  life  (Luke  x.  25). 

3  The  modern  village  of  El  Azariyeh  (so  named  from  Lazarus)  is  situated 
near  the  foot  of  the  eastern  slope  of  Olivet,  a  little  to  the  north  of  the  road 
from  Jerusalem  to  Jericho,  and  is  acknowledged  by  all  travellers  to  occupy 
the  site  of  the  ancient  Bethany  (Herzog,  vi.  563  ;  Smith's  Bid.  Diet.  i.  195). 

T4I 


142  LESSONS   ON   THE   LIFE   OF  JESUS. 

seem  to  have  on  some  former  occasion  made  acquaintance.  The 
family  would  appear  to  have  been  in  easy,  if  not  in  affluent 
circumstances,  and  to  have  been  held  in  high  consideration  by 
many  of  the  leading  residents  in  Jerusalem.  It  consisted  of  two 
sisters,  Martha  and  Mary,  and  a  brother  named  Lazarus,  all  of 
them  believers  in  Jesus,  and  all  of  them  bound  to  each  other  by 
ties  of  tenderest  love.  Martha,  as  being  the  elder  sister,  and  the 
mistress  of  the  household,  wished  to  give  so  distinguished  a 
guest  a  worthy  reception,  and  set  about  preparing  a  suitable 
repast  for  Him  and  His  disciples.  But,  in  her  anxiety  to  do  all 
that  her  sense  of  propriety  dictated,  she  became  agitated  and 
1  cumbered  about  much  serving.'  Mary,  on  the  other  hand, 
knowing  that  her  sister  was  well  able  to  do  all  that  was  required, 
seated  herself  at  the  Saviour's  feet,  and  eagerly  drank  in  His 
words.  But  the  burden  laid  on  Martha  seemed  greater  than  she 
could  bear,  and  she  broke  in  with  the  remonstrance,  '  Lord,  dost 
Thou  not  care  that  my  sister  hath  left  me  to  serve  alone  ?  bid 
her  therefore  that  she  help  me,' — a  complaint  which  drew  from 
Jesus  the  gentle  but  faithful  rebuke,  ■  Martha,  Martha,  thou  art 
anxious  and  troubled  about  many  things ;  but  one  thing  is 
needful :  and  Mary  hath  chosen  the  good  part,  which  shall  not 
be  taken  away  from  her.'  To  learn  of  Him  was  the  one  thing 
needful,  and  to  make  choice  of  that  was  to  choose  the  good  part. 
After  a  short  stay  at  Bethany,  Jesus  entered  Jerusalem  ;  and 
soon  He  was  to  be  found  walking  in  the  temple,  in  the  colonnade 
that  ran  along  the  eastern  side  of  the  outer  court,  to  which,  from 
its  being  in  whole  or  in  part  a  relic  of  the  first  temple,  there  was 
given  the  name  of  Solomon's  Porch  (Joseph.  Afitiq.  xix.  9.  7). 
This  was  a  favourite  resort  of  the  people  during  winter ;  and 
Jesus,  as  He  moved  about  in  it  discoursing  with  His  disciples, 
could  not  but  attract  general  notice.  On  one  of  the  Feast  days, 
accordingly,  a  considerable  number  of  the  leading  men  of  the 
nation  gathered  around  Him,  saying,  '  How  long  dost  thou  hold 
us  in  suspense  ?  If  thou  art  the  Christ,  tell  us  plainly.'  The 
complaint  would  seem  to  have  come,  not  from  men  who  had 


FEAST   OF    DEDICATION    AND    RETURN    TO    PER^EA.       1 43 

taken  up  an  attitude  of  uncompromising  hostility  to  Jesus,  but 
rather  from  those  favourably  disposed  towards  Him,  who  would 
have  been  gratified  had  He  openly  declared  Himself  the  Messiah. 
The  Feast  which  they  were  engaged  in  celebrating,  bringing  up 
before  them  memories  of  the  great  deliverance  from  Syrian 
oppression  two  centuries  ago  vouchsafed  to  their  fathers,  would 
naturally  awaken  within  them  the  longing  for  a  similar  emanci- 
pation from  the  yoke  of  Rome.  They  knew  Jesus  to  be  the 
possessor  of  supernatural  powers,  for  they  had  got  many  an 
evidence  of  this.  Might  He  not  be  stimulated  to  take  up  the 
role  of  the  hero  whose  deeds  they  were  commemorating,  and 
to  become  another  Hammerer,  smiting  and  shivering  Israel's 
enemies  ?  If  so,  He  must  openly  proclaim  Himself  the  Messiah, 
and  raise  aloft  His  standard,  and  enter  on  His  career  of  victory. 
It  seemed  to  them  that,  if  Jesus  were  the  Christ,  He  must  do 
this,  and  yet  that  He  was  not  disposed  to  do  it.  But  they  were 
weary  of  delays,  and  could  brook  no  further  prolongation  of  their 
anxieties,  and  must  insist  on  it  that  He  should  at  once  answer 
the  question,  '  Was  He  the  Christ,  or  was  He  not  ?' 

But  Jesus  could  not  answer  the  question  when  put  to  Him  in 
this  form.  For  He  knew  that  His  questioners  had  the  most 
erroneous  ideas  as  to  the  deliverance  which  the  Christ  was  to 
achieve ;  and  it  was  most  undesirable  that  these  ideas  should 
come  to  be  connected  with  Him.  Hence  He  answered  them,  '  I 
told  you,  and  ye  believed  not :  the  works  that  I  do  in  my  Father's 
name,  these  bear  witness  of  me.'  He  had  in  the  most  emphatic 
manner  declared  Himself  the  Christ ;  for  what  the  Christ  was 
really  to  be  He  had  announced  Himself  as  being.  He  had  pro- 
claimed Himself  '  The  Light  of  the  world,'  '  The  Bread  of  life,' 
1  The  Door  into  the  sheepfold,'  '  The  Good  Shepherd ; '  and,  in 
saying  that  He  was  all  this,  He  had  affirmed  Himself  the  Christ. 
But  they  would  not  believe  in  these  declarations  of  His  ;  for  they 
had  no  wish  for  a  Messiah  of  this  kind.  And  just  as  little  would 
they  receive  the  evidence  of  His  Christhood  furnished  in  His 
works. 


144  LESSONS    ON    THE    LIFE    OF   JESUS. 

Having  given  this  answer  to  the  demand  made  of  Him,  Jesus 
reminded  His  hearers  of  what  He  had  said  at  the  Feast  of 
Tabernacles  about  His  sheep  ;  and,  after  telling  them  that  their 
unbelief  proved  them  to  sustain  no  such  relationship  to  Him,  He 
declared  of  those  who  had  Him  for  their  Shepherd,  '  I  give  unto 
them  eternal  life,  and  they  shall  never  perish.'  The  guarantee  of 
their  safety  is  this,  that  no  one  is  able  to  pluck  them  out  of  His 
hand,  or  out  of  His  Father's  hand  ;  for  '  I  and  my  Father,'  said 
He,  'are  one.'  And,  in  saying  so,  He  claimed  for  Himself 
omnipotence,  and  based  the  claim  on  the  unity  subsisting  between 
Himself  and  God. 

But  even  those  of  our  Lord's  hearers  who  were  disposed  to 
think  of  Him  as  a  prophet,  or  as  the  Christ,  were  taken  aback 
by  such  a  claim  as  this.  It  seemed  to  them  that  He  stood  con- 
victed of  the  greatest  crime  that  could  be  laid  to  the  charge  of 
an  Israelite,  the  crime  of  blasphemy.  And,  seizing  on  stones 
that  seem  to  have  been  lying  at  hand  in  connection  with  some 
repairs  upon  the  temple,  they  were  about  to  give  Him  His 
deservings  on  the  spot.  But  with  perfect  calmness  He  asked 
them  for  which  of  the  many  good  works  that  He  had  done  they 
were  about  to  stone  Him.  And  the  unexpected  question  arrested 
their  proceedings  ;  for  it  was  difficult  for  any  one  to  deny  that 
the  works  of  Jesus  were  good  works,  and  proved  Him  a  true 
benefactor  of  mankind.  So  that  they  had  to  turn  away  from  His 
works  to  His  words,  and  to  say,  '  For  a  good  work  we  stone  thee 
not ;  but  for  blasphemy ;  and  because  that  thou,  being  a  man, 
makest  thyself  God.'  The  objectors  plainly  thought  of  God  and 
man  as  separated  from  each  other  by  an  impassable  gulf,  so  that 
one  who  was  man  could  not  possibly  be  also  God.  But  Jesus 
reminds  them  of  the  words  of  Ps.  lxxxii.  6,  addressed  to  the 
judges  of  Israel,  '  I  have  said,  Ye  are  gods/ — that  name  being 
given  them  because  of  their  being  called  in  God's  name  and  by 
His  authority  to  dispense  justice.  And  He  asks  whether,  in 
view  of  these  words  of  Scripture,  it  can  be  said  that  the  One 
whom   the   Father  has   sanctified  and  sent   into  the  world  is 


FEAST    OF    DEDICATION    AND    RETURN    TO    TER^EA.       1 45 

chargeable  with  blasphemy  for  calling  Himself  the  Son  of  God. 
Again  also  He  appeals  to  His  works  as  proving  the  intimate 
union  subsisting  between  Him  and  His  Father,  saying,  '  If  ye 
believe  not  me,  believe  the  works.'  The  stones  meanwhile  had 
fallen  from  their  hands  ;  and,  though  they  were  still  disposed  to 
lay  hold  on  Him,  and  drag  Him  before  the  authorities,  His  look 
of  majesty  kept  them  from  doing  so,  and  He  passed  out  of  the 
midst  of  them  unharmed. 

This  was  the  last  public  appearance  of  Jesus  at  the  Feast  of 
Dedication.  It  showed  Him  that  it  was  impossible  to  remain 
longer  in  Jerusalem  without  precipitating  a  collision  with  the 
priesthood,  and  bringing  His  work  abruptly  to  a  close.  Hence, 
leaving  the  city  and  its  neighbourhood  without  delay,  He  once 
more  sought  the  country  beyond  Jordan,  where  He  had  recently 
been  so  favourably  received.  Fixing  on  Bethabara,  the  scene  of 
His  baptism,  as  His  headquarters,  He  laboured  there  with  much 
acceptance,  probably  for  not  less  than  two  months.1  The  memory 
of  the  Baptist's  earnest  teachings  had  not  as  yet  passed  away. 
And  it  was  felt  that  in  Jesus  there  had  appeared  the  One  to 
whom  John  had  so  often  pointed,  and  of  whom  he  had  spoken  as 
far  greater  than  himself.  Men,  as  they  listened  to  the  words  of 
Jesus,  and  looked  on  His  mighty  works,  said,  'AH  things  that 
John  spake  of  this  man  were  true.'  And  'many  believed  on  Him 
there.' 

1  Between  the  concluding  day  of  the  Feast  of  Dedication  and  the  15th  of 
Nisan,  the  first  day  of  the  Passover  week,  there  intervened  a  period  of  three 
and  a  half  months.  During  a  considerable  part  of  this  time  Jesus  was 
engaged  in  active  labours  in  Bethabara  and  its  vicinity.  Yet,  with  the  excep- 
tion of  the  brief  notice  in  John  x.  40-42,  there  has  been  preserved  no  record 
of  these  labours.  With  the  view  of  filling  up  the  gap,  many  have  supposed 
that  in  the  section  of  Luke's  Gospel,  extending  from  x.  1  to  xviii.  30,  there  is 
presented  an  account  of  the  sayings  and  doings  of  our  Lord  during  both  the 
first  and  the  second  Persean  ministry.  And  the  conjecture  is  quite  per- 
missible. But,  even  if  it  be  accepted,  we  have  no  means  of  deciding  what 
portion  of  the  material  should  be  assigned  to  the  first  of  these  periods,  and 
what  to  the  second.  So  that  it  has  seemed  to  us  better  to  treat  this  section 
of  Luke's  Gospel  as  giving  a  continuous  narrative  of  what  took  place  during 
the  journey  preceding  the  Feast  of  Dedication. 

K 


I46  LESSONS   ON   THE   LIFE   OF   JESUS. 

1.  Wheti  was  the  Feast  of  Dedication  observed'?    And  what  did  it 

commemorate  ? 

2.  What  zuas  there  in  the  memories  awakened  by  this  Feast  fitted  to 

lead  to  the  demand,   '  If  thou  art  the  Christ,  tell  us  plainly '  ? 

3.  Why  did  Jesus  not  at  once  comply  with  this  demand? 

4.  Explain  the  argument  used  by  Jesus  on  this  occasion  to  justify  His 

claiming  God  as  His  Father. 

5.  How  long  did  our  Lord  probably  remain  at  Bethabara  after  the 

Feast  of  Dedication  ? 


HINTS  TO  STUDENTS  AND  TEACHERS. 

1.  For  the  history  of  Judas  Maccabasus,  see  Joseph.  Antiq.  Book  XII. 
chaps,  vii.-xi.  The  institution  of  the  Feast  of  Dedication  is  narrated  in 
chap.  vii.  6,  7. 

2.  In  Sermon  XXII.  vol.  III.  of  Newman's  Parochial  and  Plain 
Sermons,  entitled  '  The  Good  Part  of  Mary,'  Martha  is  taken  as  repre- 
sentative of  the  life  of  active  Christian  service,  Mary  as  illustrative  of  the 
life  of  contemplation. 


LESSON    XXIV. 

FROM  THE   FEAST  OF  DEDICATION  TO  THE  LAST  PASSOVER 
JOURNEY. 

Read  Matt.  xx.  17-34  ;  Mark  x.  32-52  ;  Luke  xviii.  31-xix.  27  ;  John  xi.  1-57. 

Our  Lord  had  been  for  some  considerable  time  at  Bethabara, 
busily  engaged  in  teaching  the  multitudes  that  resorted  to  Him 
there,  when  He  received  from  the  sisters  of  Bethany  the  touching 
message,  '  Lord,  behold,  he  whom  Thou  lovest  is  sick.'  Having 
dismissed  the  messenger  with  the  comforting  assurance,  'This 
sickness  is  not  unto  death,  but  for  the  glory  of  God,  that  the  Son 
of  God  may  be  glorified  thereby,'  He  continued  for  two  days 
quietly  prosecuting  His  work.  But  on  the  third  day  He  made 
to  His  disciples  the  unexpected  intimation  that  He  was  about  to 
set  out  for  Judaea  again,  following  that  up  by  the  explanatory 
statement,  '  Our  friend  Lazarus  is  fallen  asleep  ;  but  I  go,  that  I 
may  awake  him  out  of  sleep  ; '  and,  when  they  failed  to  under- 
stand that,  adding  in  plain  terms,  '  Lazarus  is  dead.'  After  in 
vain  remonstrating  with  Him  concerning  the  risk  He  must  run  in 
again  venturing  among  those  who  so  recently  were  on  the  point 
of  stoning  Him,  they  declared  their  willingness  to  accompany 
Him,  though  it  should  be  to  certain  death,  saying  with  Thomas, 
1  Let  us  also  go,  that  we  may  die  with  Him.' 

It  was  probably  on  the  very  day  that  Jesus  received  this 
message,  that  Lazarus  passed  away.  His  interment  would, 
according  to  Oriental  usages,  take  place  a  few  hours  after  death 
The  journey  to  Bethany,  undertaken  after  two  days'  delay,  would 
occupy  another  day.      So  that,  on  His  arrival,  He  found  that 


148  LESSONS   ON   THE   LIFE   OF   JESUS. 

Lazarus  'had  been  in  the  tomb  four  days  already.'  On  the  news 
of  His  approach  spreading  through  the  village,  Martha  at  once 
went  forth  to  meet  Him,  and  gave  plaintive  utterance  alike  to 
her  faith  and  sorrow  in  the  words,  'Lord,  if  Thou  hadst  been  here, 
my  brother  had  not  died.5  '  Thy  brother  shall  rise  again,'  said 
Jesus  ;  and  when  Martha,  but  little  comforted  by  the  assurance, 
said  that  she  knew  that  he  would  rise  again  on  the  resurrection- 
day,  He  added,  '  I  am  the  resurrection  and  the  life  :  he  that 
believeth  in  me,  though  he  die,  yet  shall  he  live  :  and  whosoever 
liveth  and  believeth  in  me  shall  never  die.'  When  Mary  had 
followed,  attended  by  a  company  of  weeping  friends,  Jesus,  who 
could  not  refrain  from  mingling  His  tears  with  theirs,  went 
with  them  to  the  grave.  Arrived  in  front  of  it,  He  bade  the 
bystanders  remove  the  stone  which  closed  it;  and  then,  after 
offering  a  few  words  of  thanksgiving  to  God  for  hearing  His 
prayer,  He  cried  with  a  loud  voice  to  the  sleeper,  c  Lazarus,  come 
forth.'  And  the  summons  was  instantaneously  obeyed.  The 
body,  which  had  become  a  prey  to  corruption,  was  delivered 
from  its  power ;  and  the  soul  re-entered  it,  to  animate  it  as 
before  ;  and  Lazarus  was  seen  coming  forth  from  the  doorway  of 
the  tomb,  bound  hand  and  foot  with  graveclothes,  and  his  face 
bound  about  with  a  napkin.  At  the  command  of  Jesus  his  eyes 
were  unbandaged,  and  his  limbs  unfettered  ;  and  he  who  for  four 
days  had  been  a  tenant  of  the  tomb,  accompanied  his  sisters  to 
their  home.  Thus  the  sickness  of  Lazarus  was  not  '  unto  death  ;' 
for  it  did  not  end  in  death,  but  in  life.  The  result  of  it,  as  Jesus 
foretold,  was  to  bring  glory  to  God  ;  and  the  Son  of  God  was 
glorified  thereby  (John  xi.  1-44). 

It  was  desirable  that  the  leaders  of  the  Jewish  nation  should  be 
informed  of  the  resurrection  of  Lazarus.  For,  of  all  the  proofs 
given  by  Jesus  of  His  sustaining  a  close  relationship  to  God,  and 
of  His  being  charged  with  some  high  and  important  mission, 
there  was  none  so  well  fitted  to  produce  overpowering  conviction 
as  His  having  brought  back  from  the  unseen  world  a  departed 
spirit,  and  having  reunited  it  to  the  body  which  it  had  left,  a 


FROM    FEAST  OF   DEDICATION   TO   LAST   PASSOVER.         1 49 

body  that  had  actually  become  the  prey  of  corruption.  It  would 
seem,  however,  that  it  was  by  those  who  were  hostile  to  Jesus 
that  information  of  this  startling  event  was  brought  to  the 
authorities  ;  for  it  is  said  that  many  who  beheld  what  Jesus  did, 
believed  on  Him ;  '  but  some  of  them  went  away  to  the 
Pharisees,'  and  told  them  of  what  He  had  done.  The  intel- 
ligence excited  and  alarmed  the  priesthood.  They  had  thought 
that  Jesus,  terrified  by  their  threats,  had  withdrawn  Himself  to 
a  safe  distance  from  Jerusalem  ;  and  that  the  ban  of  excom- 
munication, suspended  over  all  who  might  avow  their  belief  in 
Him,  would  effectually  deter  men  from  becoming  His  disciples. 
And  they  learn  that  the  Mount  of  Olives  is  all  that  separates 
between  Him  and  them,  and  that  He  has  but  now  wrought  a 
miracle  far  surpassing  anything  previously  attributed  to  Him. 
They  must  get  the  Sanhedrim  immediately  assembled  to  decide 
on  what  is  to  be  done.  A  meeting  is  forthwith  convened,  and  on 
every  side  there  is  put  the  question,  '  What  do  we  ?  for  this  man 
doeth  many  signs.'  It  is  felt  that,  if  He  be  let  alone,  He  will 
come  to  be  universally  believed  in  as  the  Messiah  ;  that  the 
people  will  gather  around  Him  and  seek  to  force  Him  to  head  a 
national  rising  against  Rome ;  and  that  any  such  revolutionary 
movement  must  end  in  Israel's  ruin.  After  much  discussion  of 
the  matter,  and  the  making  of  endless  proposals,  the  Council 
finds  itself  in  a  position  of  utter  helplessness  ;  when  the  high 
priest  Caiaphas,  its  president,  impatiently  ejaculates,  'Ye  know 
nothing  at  all,  nor  do  ye  take  account  that  it  is  expedient  for  you 
that  one  man  should  die  for  the  people,  and  that  the  whole  nation 
perish  not.'  The  suggestion  is,  that  the  Council,  ruled  by  con- 
siderations of  political  expediency  alone,  should  ask  itself  this 
one  question,  '  Is  the  nation  to  be  sacrificed,  or  should  Jesus 
rather  perish?'  Thus,  whatever  might  be  said  of  His  miracles, 
and  whatever  His  character  might  be,  or  His  claims,  for 
expediency's  sake  He  must  die. 

The  counsel  was  that  of  a  crafty,  unscrupulous  worldling,  and 
should  have  been  abhorrent  to  every  member  of  the  Sanhedrim 


150  LESSONS   ON   THE   LIFE   OF   JESUS. 

within  whom  there  was  a  conscience.  But  it  had  the  merit  of 
suggesting  an  outlet  from  perplexing  difficulties.  Hence  it  was 
adopted  ;  and,  in  conformity  with  it,  an  edict  was  issued  that,  if 
any  man  knew  where  Jesus  was,  he  should  forthwith  give  infor- 
mation of  it,  in  order  that  He  might  be  seized.  Yet,  though  this 
was  the  meaning  of  the  counsel  given  by  Caiaphas,  the  words 
in  which  he  embodied  it,  taken  in  another  sense,  state  the  real 
cause  and  object  of  the  death  of  Christ.  Being  high  priest  that 
year,  he  unconsciously  prophesied  that  'Jesus  should  die  for  the 
nation,  and  not  for  the  nation  only,  but  that  He  might  also 
gather  together  into  one  the  children  of  God  that  were  scattered 
abroad'  (John  xi.  47-52). 

Knowing  the  designs  that  were  harboured  against  Him,  our 
Lord  felt  it  desirable  to  withdraw  to  a  safe  distance  from 
Jerusalem,  and,  turning  His  steps  in  a  northerly  direction,  found 
for  Himself  and  His  disciples  a  secluded  retreat  in  the  little  town 
of  Ephraim.1  His  stay  in  this  quiet  resting-place  must  have 
extended  over  about  a  month.  He  would  seem  to  have  during 
that  time  avoided  publicity,  and  to  have  devoted  His  attention  in 
a  peculiar  manner  to  His  disciples.  It  was  well  that  they  should 
be  prepared  for  all  that  was  before  their  Lord  and  them.  And 
this  could  best  be  done  if  He  drew  them  very  close  to  Himself, 
if  He  made  full  revelation  of  Himself  to  them,  and  if,  in  the 
plainest  terms,  He  told  them  of  the  strange  and  sad  events  on 
which  they  were  soon  to  look.  Doubtless,  also,  during  His  stay 
at  Ephraim,  Jesus  was  in  frequent  and  close  communion  with  His 
heavenly  Father.  Just  as,  when  He  was  on  the  point  of  entering 
on  His  public  course,  He  withdrew  Himself  into  the  wilderness 
of  Judaea  to  spend  forty  days  in  meditation  and  prayer ;  so,  when 
nearing  the  close  of  His  ministry,  He  must  have  felt  it  desirable 
to  have  a  like  season  of  solitude,  and  to  employ  much  of  it  in  a 
similar  way.     Thus  both  He  and  His  disciples  would  go  forth 

1  Ephraim  is  probably  the  same  as  Ophrah  or  Ephrain  mentioned  in 
2  Chron.  xiii.  19,  which  lay  five  miles  east  of  Bethel,  and  about  twenty  north 
of  Jerusalem.     Its  site  is  occupied  by  the  modern  village  of  Et-Taiyibeh. 


FROM    FEAST   OF   DEDICATION   TO    LAST    PASSOVER.        15 1 

from  their  retirement,  the  better  braced  for  the  terrible  ordeal 
through  which  they  were  to  pass  (John  xi.  53,  54). 

At  last,  however,  the  Passover  Feast  drew  near,  on  occasion  of 
which  the  Lamb  of  God,  laden  with  the  sin  of  the  world,  was  to 
be  offered  up  in  sacrifice  ;  and  Jesus  and  His  disciples,  issuing 
from  Ephraim,  passed  along  the  northern  border  of  Judaea  to 
the  point  at  which  it  is  crossed  by  the  road  leading  southwards 
to  Jerusalem.  At  times  He  pressed  onward  in  advance  of  the 
Twelve,  like  one  whose  eye  is  on  a  goal  that  cannot  be  too  speedily 
reached ;  and  it  was  with  amazement  and  awe  that  they  followed 
Him  (Mark  x.  32).  And  then  He  would  take  them  aside,  and 
with  deep  solemnity  tell  them,  '  Behold,  we  go  up  to  Jerusalem  ; 
and  the  Son  of  man  shall  be  delivered  unto  the  chief  priests,  and 
unto  the  scribes  ;  and  they  shall  condemn  Him  to  death,  and 
shall  deliver  Him  to  the  Gentiles  :  and  they  shall  mock  Him, 
and  scourge  Him,  and  spit  upon  Him,  and  kill  Him  :  and  the 
third  day  He  shall  rise  again'  (Mark  x.  33,  34). 

On  their  descending  from  the  hill  country  into  the  valley  of  the 
Jordan,  they  would  seem  to  have  fallen  in  with  the  caravan  of 
Galilean  pilgrims  going  up  to  the  Feast,  and  to  have  prosecuted 
the  journey  to  Jerusalem  in  their  company.  And  among  these 
there  must  have  been  hundreds  who  viewed  the  claims  of  Jesus 
with  favour,  and  not  a  few  who  acknowledged  themselves  His 
enthusiastic  admirers.  To  such  it  would  be  a  welcome  surprise 
to  meet  with  Him  ;  and  with  joy  would  they  accompany  Him  to 
the  holy  city,  to  look  on  the  honours  anticipated  for  Him  there. 
And  their  fond  expectations  would  do  much  to  dissipate  the 
anxieties  of  the  disciples,  and  to  re-enkindle  their  hope  of  seeing 
their  Master  enthroned  as  Israel's  king.  It  would  appear  to 
have  been  in  these  circumstances  that  James  and  John,  at  the 
instigation  of  their  mother  Salome,  asked  Jesus  to  promise  that, 
when  He  should  be  invested  with  kingly  power,  they  should  be 
seated,  the  one  on  His  right  hand,  and  the  other  on  His  left,  as 
the  most  honoured  of  all  His  servants.  But  the  foolish  request 
was  refused ;  and  it  was  intimated  that  there  would  be  given  to 


152  LESSONS    ON   THE   LIFE   OF   JESUS. 

the  two  brothers  a  distinction  of  a  very  different  kind,  that  of 
drinking  of  the  cup  which  He  had  to  drink  of,  and  of  being 
baptized  with  the  baptism  wherewith  He  must  be  baptized 
(Matt.  xx.  20-28  ;  Mark  x.  35-45). 

Jesus  and  His  disciples,  accompanied  by  the  great  crowd  of 
Galilean  pilgrims,  w*ere  drawing  near  to  Jericho,1  when  two  blind 
men,  seated  not  far  from  the  city-gate  begging,2  on  learning  that 
He  who  had  given  sight  to  many,  and  of  whom  they  had  come 
to  think  as  the  Messiah,  was  passing  by,  cried  aloud,  'Have 
mercy  on  us,  O  Lord,  Thou  Son  of  David  !'  and,  being  given  an 
opportunity  of  stating  their  request,  asked  that  their  eyes  might 
be  opened,  and  obtained  the  blessing  craved  (Matt.  xx.  29-34 ; 
Mark  x.  46-52  ;  Luke  xviii.  35-43).  As  He  passed  through  the 
city,  Zacchaeus  the  chief  of  the  publicans  stationed  there,3  who 
had  obtained  for  himself  a  most  unenviable  reputation  on  account 
of  his  rapacious  exactions,  but  had  been  led  to  take  a  deep 
interest  in  Jesus,  having  climbed  up  into  a  sycamore  tree4  to  get 
a  sight  of  Him,  was  to  his  amazement  addressed  in  the  gracious 
words  :  '  Zacchasus,  make  haste  and  come  down,  for  to-day  I 
must  abide  at  thy  house;'  and,  instantaneously  transformed  into  a 

1  Jericho,  the  city  of  palm  trees,  was  distant  about  fifteen  miles  from 
Jerusalem,  in  the  Jordan  valley.  The  modern  village  of  Er  Riha  is  generally 
recognised  as  standing  on  its  site.  But  Tristram  (La?id  of  Israel,  p.  214) 
favours  rather  the  claims  of  Ain  Sultan,  situated  a  short  distance  off. 

2  Mark  gives  to  one  of  the  blind  men  the  name  Bartimceus.  Luke 
represents  the  miracle  as  taking  place  -when  our  Lord  was  entering  Jericho  ; 
Matthew  and  Mark,  when  He  was  leaving  it.  Trench  (Miracles,  p.  428) 
supposes  the  application  to  have  been  made  when  He  was  entering,  and  to 
have  been  renewed  and  granted  when  He  was  leaving. 

:;  There  must  have  been  a  considerable  body  of  custom-house  officials 
permanently  stationed  at  Jericho  to  gather  the  revenue  derived  from  the 
produce  of  the  balsam  trees  which  abounded  in  its  neighbourhood,  and  also 
from  the  stream  of  merchandise  perpetually  flowing  through  it.  Zacchreus 
was  the  superintendent  of  this  army  of  tax-gatherers. 

4  The  tree  into  which  the  publican  climbed  must  not  be  confounded  with 
the  Oriental  plane,  common  by  the  streams  of  Northern  Galilee,  but  was  the 
sycamore  fig  (Ficus  Sycomonts).  It  is  not  yet  extinct  in  the  Plain  of  Jericho 
(Tristram,  p.  216).  It  is  an  umbrageous  and  low-branched  tree,  very  easy 
to  climb. 


FROM    FEAST   OF   DEDICATION    TO    LAST   PASSOVER.        1 53 

lowly  penitent,  did  His  bidding,  and  had  the  joy  of  receiving  the 
Saviour,  and  of  hearing  from  His  lips  the  welcome  truth,  '  The 
Son  of  man  is  come  to  seek  and  to  save  that  which  was  lost' 
(Luke  xix.  i-io). 

Either  at  the  table  of  Zacchseus  that  day,  or  when  He  was 
about  to  resume  His  journey,  for  the  sake  of  all  who  were  expect- 
ing His  immediate  enthronement  as  the  Messiah  King,  Jesus 
sought  in  the  significant  parable  of  The  Pounds  to  warn  His 
hearers,  that  first  He  must  take  His  departure  from  the  midst  of 
Israel,  and  that  only  on  His  return  could  He  make  full  assertion 
of  His  sovereignty,  and  give  both  to  friends  and  foes  what  they 
had  merited  at  His  hands  (Luke  xix.  11-27). 

1.  Mention,  and  distinguish  from  each  other,  the  various  instances  in 

which  Jesus  raised  the  dead. 

2.  Was  the  counsel  given  by  Caiaphas  justifiable?     Give  reasons  for 

your  opinion  of  it. 

3.  Where  is  the  town  of  Ephraim  ?     And  why  did  Jesus  withdraw 

to  it? 

4.  What  miracle  did  Jesus  work  at  Jericho  ?    And  what  differences 

appear  in  the  accounts  of  it  given  by  the  first  three  evangelists 
respectively  ? 


LESSON     XXV. 

ARRIVAL  AT  BETHANY,   AND   ENTRY   INTO  JERUSALEM. 

Read  Matt.  xxi.  i-ii,  xxvi.  6-13  ;  Mark  xi.  1-11,  xiv.  3-9  ;  Tohn  xii.  1-19. 

The  journey  from  Jericho  to  Jerusalem  was  usually  accomplished 
in  one  day.  And,  as  the  country  lying  between  the  two  places 
was  well-nigh  uninhabited,  it  may  be  regarded  as  certain  that  on 
the  evening  of  the  day  on  which  our  Lord  left  the  house  of 
Zacchceus,  He  and  His  disciples  reached  the  foot  of  Mount 
Olivet.  Arrived  there,  they  turned  aside  to  Bethany,  while  the 
great  body  of  the  Galilean  pilgrims,  in  whose  company  they  had 
been  travelling,  pressed  on  to  the  Holy  City.  It  was  c  six  days 
before  the  Passover'1  (John  xii.  1)  when  Jesus  arrived  at  the 
little  village,  and  proceeded  to  the  house  of  Martha  and  Mary, 
to  make  it  His  home  during  the  last  week  of  His  earthly  life. 
It  was  probably  before  sunset  on  Friday  when  He  entered 
Bethany.  With  sunset  of  that  evening  the  Jewish  Sabbath 
began,  a  Sabbath  which  He  would  seem  to  have  spent  in  quiet 
in  the  society  of  His  disciples  and  other  beloved  friends. 

It  was  customary  for  supper,  the  evening  meal,  to  be  spread 
when  the  Sabbath  had  closed.  And  supper  accordingly  was 
prepared  for  Jesus  and  His  disciples.2     It  was  in  the  house  of 

1  The  paschal  lamb  was  killed  '  at  the  going  down  of  the  sun '  on  the  14th 
Nisan  (Deut.  xvi.  6).  And  the  Feast  began  'in  that  night'  (Ex.  xii.  8),  i.e. 
after  sunset,  and  therefore  on  the  15th  Nisan.  The  first  day  of  the  Feast  in 
that  year  fell  on  a  Friday.  And  it  seems,  therefore,  that  it  must  have  been 
on  the  Friday  of  the  preceding  week  that  Jesus  arrived  at  Bethany.  The 
Saturday  would  be  the  Jewish  Sabbath. 

-  Matthew  and  Mark  have  been  regarded  as  putting  this  supper  only  two 
days  before  the  Passover.     Really,  however,  they  do  not  assign  it  a  date,  but 


ARRIVAL   AT    BETHANY,    AND   ENTRY    INTO   JERUSALEM.       155 

'Simon  the  leper51  (Matt.  xxvi.  6)  that  Jesus  was  invited  to  sup  ; 
Lazarus  being  present,  not  as  the  host,  but  as  '  one  of  them  that 
sat  at  the  table  with  Him'  (John  xii.  2),  and  Martha  being 
occupied  in  ministering  to  the  guests.  Mary  also  entered  the 
chamber  as  the  feast  proceeded,  carrying  in  her  hand  an 
alabaster  jar  full  of  spikenard,  one  of  the  most  precious  of  oint- 
ments. Coming  behind  the  couch  on  which  Jesus  reclined,  she 
began  to  pour  the  fragrant  unguent  on  His  head  (Matt.  xxvi.  7), 
and  afterwards  on  His  feet  (John  xii.  3),  and  then  wiped  His 
dripping  feet  with  her  hair.  It  was  the  work  of  a  few  moments, 
and  was  so  manifestly  the  expression  of  an  impassioned  love,  that 
ere  a  word  could  be  interposed,  the  deed  was  done,  and  the  house 
was  filled  with  the  odour  of  the  ointment.  But  Mary's  deed  was 
offensive  in  the  extreme  to  one  of  the  disciples,  Judas  Iscariot, 
who  was  soon  overheard  murmuring,  'Why  was  not  this  oint- 
ment sold  for  three  hundred  pence,2  and  given  to  the  poor?' 
(John  xii.  5).  And  so  plausible  did  the  objection  seem,  that 
many  of  the  disciples  were  carried  away  by  it,  and  angrily  asked, 
'  Why  was  this  waste  of  the  ointment  made  ?'  (Mark  xiv.  4).  The 
real  cause,  however,  of  the  dissatisfaction  of  Judas  was,  that  had 
Mary's  ointment  been  sold  for  its  worth  in  money,  and  had  the 
money  been  given  to  Jesus  for  distribution  to  the  poor,  it  would 
have  been  handed  to  him  as  keeper  of  the  common  purse,  and  he 
could  have  pilfered  a  portion  of  it  and  applied  it  to  his  own  uses 
(John  xii.  6). 

But  Jesus,  hearing  what  was  said,  defended  Mary's  deed.  He 
declared  that  she  had  come  beforehand  to  anoint  Him  for  His 
burial ;  that  since  He  was  to  be  but  a  short  time  now  with  His 

merely  mention  it  in  connection  with  the  traitorous  proposal  of  Judas,  which 
the  anointing  at  Bethany  did  something  to  originate. 

1  Simon  the  leper  had,  of  course,  been  cured  of  his  leprosy  before  this,  and 
probably  by  Jesus.  He  has  been  thought  of  as  the  husband  of  Martha,  or  as 
her  father  ;  but  all  that  is  certain  is  that  he  was  either  a  kinsman  or  intimate 
friend  of  the  family. 

2  The  value  of  the  Roman  penny,  or  denarius,  being  7^d.,  the  quantity  of 
spikenard  in  Mary's  possession,  if  worth  300  pence  or  more  (Mark  xiv.  5),  must 
have  cost  about  £\o. 


156  LESSONS    ON    THE    LIFE   OF   JESUS. 

disciples,  it  would  have  been  well  if,  instead  of  chiding  Mary, 
they  had  been  giving  evidences  of  their  love  such  as  hers ;  and 
that,  wherever  His  gospel  should  be  preached  throughout  the 
whole  world,  what  she  had  done  should  be  told  for  a  memorial 
of  her.  Judas,  however,  instead  of  profiting  by  the  rebuke 
administered  to  his  avarice,  resented  it ;  and,  convinced  more 
deeply  than  ever  that  worldly  gain  was  not  to  be  the  reward  of 
those  who  followed  Jesus,  began,  from  this  time,  to  entertain  the 
thought  of  deserting  Him. 

Besides  the  disciples  of  Jesus,  a  good  many  of  His  Galilean 
adherents  would  seem  to  have  remained  in  Bethany  over  the 
Sabbath,  in  order  to  be  near  Him.  And,  when  the  news  of  His 
arrival  had  been  carried  to  Jerusalem,  a  large  accession  was  made 
to  their  numbers  ;  pilgrims  from  all  parts  flocking  to  the  little 
village  to  get  a  sight  both  of  Him  and  of  Lazarus,  whom  He  had 
raised  from  the  dead  (John  xii.  9).  Hence,  on  the  following  day, 
when  Jesus  and  His  disciples  appeared,  they  were  surrounded  by 
an  eagerly  expectant  multitude,  desirous  to  accompany  them  to 
the  city.  Out  from  the  gates  of  Jerusalem  also  there  began  to 
stream  crowds  of  men,  moved  partly  by  curiosity,  and  partly  by 
fervent  Messianic  hopes,  to  welcome  the  approach  of  One  of 
whom  many  were  thinking  as  the  Christ  (John  xii.  12,  13). 

When  Jesus  and  those  with  Him  had  gone  some  part  of  the 
way  on  foot,  and  were  now  within  sight  of  the  village  of 
Bethphage,1  He  sent  on  toward  it  two  of  His  disciples,  to  bring 
to  Him  an  ass  with  her  colt  which  they  would  find  'tied  at  a 
door  without  in  the  open  street'  (Mark  xi.  4,  Rev.  Ver.).  The 
colt  was  one  on  which  never  man  had  sat ;  and,  when  it  had 
been  brought  to  Him,  and  His  disciples  had  covered  it  with  their 
garments,  He  took  His  seat  on  it,  and  rode  onward  to  the  city, 
while  the  mother  of  the  colt  moved  on  quietly  by  its  side.  He 
wished  to  bring  under  the  eye  of  the  onlookers  a  picture  which 

1  Bethphage  {i.e.  house  of  figs)  appears  to  have  been  at  no  great  distance 
from  Bethany,  on  or  near  to  the  southernmost  of  the  three  roads  crossing  the 
Mount  of  Olives  (Luke  xix.  23). 


ARRIVAL   AT    BETHANY,    AND    ENTRY    INTO   JERUSALEM.       157 

prophecy  had  painted  long  before  in  the  words,  '  Rejoice  greatly, 
O  daughter  of  Zion ;  shout,  O  daughter  of  Jerusalem  :  behold, 
thy  King  cometh  unto  thee  :  He  is  just,  and  having  salvation  ; 
lowly,  and  riding  upon  an  ass,  and  upon  a  colt  the  foal  of  an  ass' 
(Zech.  ix.  9).  The  disciples  do  not  seem  to  have  remembered 
this  prediction  at  the  time,  or  to  have  seen  in  what  their  Lord 
was  doing  the  fulfilment  of  it  (John  xii.  16).  But  they  felt  that 
in  the  style  in  which  He  proposed  to  enter  Jerusalem  there  was 
something  profoundly  significant ;  and,  interpreting  it  as  meaning 
that  He  was  at  last  about  to  proclaim  Himself  the  Messiah,  they 
were  filled  with  joy.  And  they  and  the  multitude  accompanying 
them  began  to  strew  the  road  before  Him  with  their  garments  and 
with  palm-branches,  as  if  auguring  for  Him  a  career  of  victory. 
When  they  had  reached  the  crest  of  the  hill,  they  were  met  by 
those  coming  forth  from  the  city  to  give  welcome  to  Jesus  ;  and, 
their  enthusiasm  kindling  at  the  sight,  they  broke  forth  into  a 
loud  shout  of  triumph.  The  shout  was  caught  up  and  re-echoed 
by  those  whose  coming  had  evoked  it ;  and  now  on  every  side 
there  were  to  be  seen  palm-branches  waving,  and  the  air  was 
filled  with  tumultuous  and  jubilant  rejoicings.  And,  the  two 
companies  uniting,  'they  that  went  before,  and  they  that 
followed '  (Mark  xi.  9),  formed  one  great  procession,  and  '  the 
whole  multitude  of  the  disciples  began  to  rejoice  and  praise 
God  with  a  loud  voice,  saying,  "  Blessed  is  the  King  that  cometh 
in  the  name  of  the  Lord  :  peace  in  heaven,  and  glory  in  the 
highest "'  (Luke  xx.  37,  38).  '  Hosanna  to  the  Son  of  David  !' 
they  shouted  again  and  again,  giving  Him  the  name  familiarly 
applied  to  the  long  -  expected  Redeemer,  and  expressing  the 
joyful  assurance  that  the  kingdom  of  their  father  David  was  now 
about  to  be  restored. 

Many  of  those  who  took  part  in  this  demonstration  did  so  from 
a  deep  conviction  that  Jesus  was  indeed  the  heaven  -  anointed 
King.  Others,  as  they  listened  to  the  exultant  acclamations 
rising  all  around  them,  were  carried  away  by  the  electric  power 
of  sympathy.     There  were  comparatively  few  who  were  able  to 


158  LESSONS   ON   THE   LIFE   OF   JESUS. 

remain  unmoved  amidst  this  display  of  enthusiasm.  But  there 
were  some ;  and  these,  coming  to  Jesus,  asked  Him  to  restrain 
and  quiet  His  disciples.  It  was  an  ill-timed  interposition,  and 
brought  on  those  who  made  it  the  indignant  rebuke,  '  I  tell  you 
that,  if  these  shall  hold  their  peace,  the  stones  will  cry  out' 
(Luke  xix.  40).  Thus  Jesus  declared  the  testimony  borne  to  Him 
by  His  disciples  to  be  no  more  than  the  simple  truth,  and  to  be  a 
testimony  that  had  been  withheld  long  enough, — so  long  that, 
if  men  could  not  be  found  to  bear  it,  it  were  not  wonderful  if  the 
very  stones  by  the  wayside  were  endowed  with  vitality  and  voice 
to  make  proclamation  of  His  Christhood. 

At  length  the  procession  reached  a  point  at  which  Jerusalem 
in  all  its  glory  burst  upon  the  view.  Looking  across  the  valley  of 
the  Kedron,  Jesus  and  the  multitudes  accompanying  Him  saw 
the  city  of  God  sitting  queen-like  on  her  throne  of  hills,  her 
palaces  glistening  in  the  sunshine,  and  her  pinnacled  temple 
rising  majestically  towards  heaven.  And  every  footstep  was  for 
the  moment  arrested,  and  every  voice  hushed  ;  and  to  those  who 
surrounded  the  Saviour  it  seemed  as  if  the  august  city  which 
stood  before  them  were  worthy  to  be  the  dwelling-place  of  the 
King  whom  they  were  about  to  introduce  to  her.  But  Jesus 
Himself  had  very  different  thoughts,  and  was  mastered  by 
emotions  of  a  very  different  kind.  As  He  beheld  the  city,  He 
wept  over  it,1  saying,  '  If  thou  hadst  known,  even  thou,  in  this 
thy  day,  the  things  which  belong  unto  thy  peace  ! ' — and,  unable 
to  finish  the  sentence,  He  added  in  faltering  accents,  '  But  now 
they  are  hid  from  thine  eyes.'  For  He  well  knew  that  Jerusalem 
would  give  Him  no  such  reception  as  His  enthusiastic  followers 
were  reckoning  on,  that  it  was  but  a  transient  applause  with 
which  He  was  now  being  greeted,  and  that  the  blessings  which 
He  yearned  to  bestow  on  Israel  were  certain  to  be  cast  con- 
temptuously away.     He  saw  also  that  Jerusalem's  crowning  sin 

1  The  exact  spot  on  which  our  Lord  stood  when  He  burst  into  this  funereal 
wail  over  Jerusalem  seems  to  be  that  described  in  Dean  Stanley's  Sinai  and 
Palestine,  p.  193. 


ARRIVAL    AT    BETHANY,    AND    ENTRY    INTO    JERUSALEM.       1 59 

would  bring  on  her  a  terrible  retribution.  And  in  a  few  pregnant 
words  He  foretold  what  that  retribution  should  be  :  '  The  days 
shall  come  upon  thee,'  said  He,  '  when  thine  enemies  shall  cast 
up  a  bank  about  thee,1  and  compass  thee  round,  and  keep  thee  in 
on  every  side,  and  shall  dash  thee  to  the  ground,  and  thy  children 
within  thee  ;  and  they  shall  not  leave  in  thee  one  stone  upon 
another;  because  thou  knewest  not  the  time  of  thy  visitation' 
(Luke  xix.  41-44). 

The  tears  and  lamentations  of  Jesus,  coming  in  so  strangely  in 
the  midst  of  a  scene  of  tumultuous  rejoicing,  must  have  deeply 
impressed  and  awed  the  more  thoughtful  of  His  followers,  and 
probably  did  something  to  moderate  the  enthusiasm  of  all.  Yet 
the  procession  moved  onward  again,  and,  crossing  the  Kedron 
valley,  entered  Jerusalem  with  many  a  demonstration  of  joy. 
The  unusual  stir  made  by  the  entrance  of  such  a  band  of 
pilgrims,  and  by  their  shouts  of  '  Hosanna  to  the  Son  of  David,' 
drew  general  attention  to  the  One  whose  coming  was  heralded  in 
a  manner  so  remarkable.  'All  the  city  was  stirred;'  and  men, 
gathering  around,  eagerly  asked,  'Who  is  this?'  and  got  for 
answer,  'This  is  the  prophet  Jesus,  from  Nazareth  of  Galilee' 
(Matt.  xxi.  10,  11).  But  it  was  not  the  desire  of  Jesus  to  excite 
a  popular  commotion,  and  in  this  way  to  provoke  a  conflict  either 
with  the  religious  or  the  civil  authorities.  Though  He  meant  to 
make  proclamation  of  His  Messiahship  to  all  Israel  assembled 
at  this  Passover  Feast,  He  would  do  so  in  such  a  manner  as  to 
show  what  kind  of  Messiah  men  were  to  expect  in  Him.  The 
necessity  for  selecting  a  lamb  suitable  for  the  Paschal  Feast  on 
this  day,  the  10th  of  Nisan  (Ex.  xi.  3),  may  have  furnished  Him 
and  His  disciples  with  a  plea  for  going  apart  by  themselves,  and 
may  also  have  facilitated  the  breaking  up  of  the  multitudes  that 
hung  upon  His  footsteps.  In  whatever  manner  it  came  about 
He  was  able  in  the  course  of  the  day  to  enter  the  temple  without 
any  attendant  throng.  Nor  did  He  engage  in  teaching  or  in 
works  of  any  kind  fitted  to  attract  to  Himself  public  notice.  All 
1  See  Joseph.  Bell.  Jud,  book  v.  chap.  vi.  2. 


l6o  LESSONS    ON    THE   LIFE   OF  JESUS. 

that  He  did  was  to  make  a  calm,  keen  inspection  of  everything, 
the  results  of  which  were  afterwards  to  appear.  'And,  when  He 
had  looked  round  about  upon  all  things,  it  being  now  eventide, 
He  went  out  unto  Bethany  with  the  Twelve'  (Mark  xi.  n). 

1.  JVhal  reasons  arc  there  for  thinking  that  it  was  on  Friday,  and  a 

week  befo7-e  His  de  <th,  thit  Jesus  arrived  at  Bethany  ? 

2.  Show  that  the    l two  days'  mentioned  by  Matthew  (xxvi.  2)  and 

Mark  (xiv.  1)  do  not  come  into  collision  with  the  ' six  days' 
spoken  of  by  John  (xii.  1). 

3.  What  prophecy  found  its  fulfilment  in  the  mode  of  our  Lord's 

approach  to  Jerusalem  on  Palm-Stcnday  ? 

4.  How  do  you  accoun'  for  the  enthusiasm  displayed  by  the  disciples 

and  the  multitude  on  this  occasion  ? 


LESSON    XXVI. 

SECOND   DAY  OF   PASSION  WEEK. 

{Monday,  \\th  Nisan.) 

(Read  Matt.  xxi.  12-22  ;  Mark  xi.  12-24  ;  Luke  xix.  45-48  ;  John  xii.  20-36. ) 

During  His  last  week  on  earth  it  was  our  Lord's  custom  to 
spend  the  day  at  Jerusalem,  and  at  nightfall  to  leave  the  city 
for  Bethany  or  some  still  more  secluded  spot.  'Every  day,' 
Luke  tells  us  (xxi.  37),  '  He  was  teaching  in  the  temple  ;  and 
every  night  He  went  out  and  lodged  in  the  mount  that  is  called 
the  Mount  of  Olives.'  He  chose  this  quiet  retreat,  partly  for 
safety's  sake,  and  partly  because  it  gave  Him  the  opportunity  of 
much  confidential  converse  with  His  disciples,  and  of  lonely 
meditation  and  prayer.  Some  of  these  nights  He  may  have 
spent  in  the  bosom  of  that  family,  the  members  of  which  were 
peculiarly  dear  to  Him  ;  others  of  them  He  may  have  spent  in 
such  solitudes  as  the  olive-grove  of  Gethsemane.1 

On  the  morning  after  His  triumphal  entry  into  the  city,  He  and 

1  Matthew  (xxi.  17)  and  Mark  (xi.  11,  12)  speak  of  Eethany  as  the  place 
to  which  Jesus  was  wont  to  retire  at  evening  during  Passion  Week.  Luke 
says  that  every  night  He  abode  in  the  Mount  of  Olives  (xxi.  37).  It  is 
possible,  however,  that  the  mention  of  Bethany  is  not  to  be  held  as  stating 
that  Jesus  stayed  in  any  house  in  that  village,  but  rather  as  indicating  in  a 
general  way  the  locality  to  which  He  betook  Himself.  The  word  *h\lZop«.i, 
used  both  by  Matthew  and  Luke,  and  translated  '  lodged  '  or  '  abode,'  often 
means  to  bivouac  in  the  open  air.  It  would  have  been  perilous  for  Jesus  to 
lodge  constantly  in  any  one  house.  It  is  noteworthy  also  that,  in  speaking 
of  Gethsemane,  Luke  says  (xxii.  39),  '  He  went,  as  He  was  wont,  to  the 
Mount  of  Olives.* 

L 


]62  LESSONS    ON    THE    LIFE    OF    JESUS. 

His  disciples  were  at  an  early  hour  on  the  way  to  the  temple. 
And,  as  they  passed  over  Olivet,  they  saw  at  a  distance  by  the 
wayside  a  fig-tree  covered  with  a  profusion  of  foliage.  Though 
it  was  not  as  yet  the  time  of  figs  (Mark  xi.  13),  yet  as  the  fruit 
forms  itself  on  the  fig-tree  before  the  leaves  come  out  on  it,  it 
seemed  as  if  something  might  be  expected  on  this  tree.  And 
Jesus,  not  having  as  yet  broken  His  fast,  and  being  hungry, 
drew  near  to  it,  '  if  haply  He  might  find  anything  thereon  ;'  but 
when  He  came  to  it,  He  found  nothing  but  leaves.  '  No  man 
eat  fruit  of  thee  hereafter  for  ever,'  said  He,  as  He  looked  on 
it  ;  and  immediately  His  word  took  effect,  and  the  fig-tree 
withered  away.  So  suddenly  and  so  thoroughly  did  decay  pass 
over  it,  that  the  next  morning  when  Jesus  and  His  disciples  again 
came  to  it,  they  saw  it  'dried  up  from  the  roots '  (Mark  xi.  20). 
A  fruit-tree  capable  of  producing  nothing  but  leaves  was  not 
worth  preserving.  It  was  better  that  it  should  at  once  be 
sentenced  to  death,  than  that  it  should  stand  by  the  wayside 
with  all  the  appearance  of  luxuriant  fruitfulness  to  mock  the 
hopes  of  the  fainting  traveller.  Such  a  tree  also,  belying  its 
fair  promise  by  its  shameful  barrenness,  brought  before  the 
disciples  the  lifelike  image  of  a  man  or  nation  that  has  the 
form  of  godliness  without  the  power  thereof;  and  its  fate  fore- 
told the  doom  which  in  every  case  a  showy  but  empty  religious 
profession  might  expect.  And  the  swiftness  with  which,  in  the 
case  of  the  barren  fig-tree,  judgment  followed  on  the  word  of 
Jesus,  said  to  those  who  had  chosen  Him  as  their  Lord,  and 
were  fellow-workers  with  Him,  'Have  faith  in  God'  (Mark 
xi.  22). 

When  He  and  His  disciples  had  entered  the  city,  the  children 
of  Jerusalem,  who  had  been  greatly  struck  by  the  triumphal 
procession  of  the  day  before,  began  to  follow  in  their  train,  and 
to  raise  anew  the  jubilant  shout,  '  Hosanna  to  the  Son  of  David.' 
For  they  had  often  heard  of  the  rod  that  should  come  forth  from 
the  stem  of  Jesse  (Isa.  xi.  1),  and  should  bring  redemption  to 
Israel,  and  it  had  gladdened  them  to  learn  from  the  lips  of  their 


SECOND   DAY   OF   PASSION   WEEK.  1 63 

seniors  that  in  the  person  of  Jesus  of  Nazareth  this  long-expected 
deliverer  had  come.  Venturing  to  follow  Jesus  even  within  the 
precincts  of  the  temple,  they  made  its  courts  resound  with  their 
joyous  cries.  But  to  the  grave  priests  and  learned  scribes  this 
shouting  seemed  a  violation  of  all  decorum.  It  annoyed  and 
chagrined  them  also,  that  even  the  children  should  be  acknow- 
ledging the  Messiahship  of  one  whom  they  had  resolved  to 
reject.  So  they  came  to  Jesus,  and  in  tones  of  reproof  asked 
Him,  'Hearest  thou  what  these  say?'  'Yea/  answered  He, 
1  did  ye  never  read,  Out  of  the  mouths  of  babes  and  sucklings 
Thou  hast  perfected  praise  ? '  And  in  the  answer  there  was  more 
than  met  the  ear  ;  for  it  reminded  them  that  David  (Ps.  viii.  2) 
had  spoken  of  God  as  sometimes  using  the  adoring  acknowledg- 
ments of  children  for  the  purpose  of  silencing  His  enemies 
(Matt.  xxi.  15,  16). 

But  Jesus  feels  it  incumbent  on  Him  to  brave  the  displeasure 
of  the  temple  officials  in  a  still  more  decided  way.  The 
desecration  of  His  Father's  house,  which  three  years  ago  he 
had  stopped,  is  now  going  on  as  openly  as  ever.  Great  part  of 
the  Court  of  the  Gentiles  is  used  as  a  market  for  the  sale  of  the 
animals  to  be  offered  in  sacrifice.  The  money-changers  are 
seated  at  their  tables  as  before.  There  is  much  unseemly  noise 
accompanying  the  transactions  engaged  in.  And  the  eager 
appetite  for  gain,  which  has  in  all  ages  characterized  the  Jew, 
leads  to  not  a  little  fraud.  This  part  of  the  temple  has  also 
become  a  common  thoroughfare;  and  people  going  from  one 
part  of  the  city  to  another  pass  through  it  for  the  purpose  of 
shortening  their  journey,  carrying  with  them  any  bundle  they 
may  be  charged  to  deliver.  Things  are  in  a  worse  condition 
now  than  at  any  former  time.  And  Jesus,  as  He  looks  on  the 
scandalous  scene,  cannot  restrain  His  indignation.  He  drives 
forth  cattle-dealers,  cattle,  and  money-changers  as  before.  Those 
who  are  making  a  thoroughfare  of  the  temple  He  treats  with  less 
severity,  but  with  equal  firmness,  since  their  offence  sprang  rather 
from  thoughtlessness  than  from  contempt  for  the  sanctity  of  God's 


t04  LESSONS    ON   THE    LIFE   OF   JESUS. 

house  :  '  He  would  not  suffer  that  any  man  should  carry  a  vessel 
through  the  temple  '  (Mark  xi.  16). 

After  cleansing  the  temple  of  those  whose  deeds  had  been 
thus  polluting  it,  He  vindicated  His  conduct  to  those  whom  such 
an  extraordinary  occurrence  brought  crowding  around  Him. 
'  He  taught,  and  said  unto  them,  Is  it  not  written,  My  house 
shall  be  called  a  house  of  prayer  for  all  the  nations?  but  ye 
have  made  it  a  den  of  robbers'  (Mark  xii.  17).  God  had  said 
through  Isaiah  (lvi.  7),  '  Mine  house  shall  be  called  an  house  of 
prayer  for  all  people.'  But  the  part  of  it  expressly  set  apart  for 
the  nations  outside  of  Israel,  'the  sons  of  the  stranger,'  had 
been  turned  to  very  different  uses  ;  and  from  it  there  ascended, 
not  the  voice  of  Gentile  prayer,  but  a  noise  as  of  robbers 
wrangling  over  their  booty.  The  state  of  things  had  been 
reached,  described  in  the  words,  '  Is  this  house,  which  is  called 
by  my  name,  become  a  den  of  robbers  in  your  eyes?'  (Jer. 
vii.  11). 

Thus,  as  at  the  first,  so  at  the  last  Passover  of  His  ministry, 
Jesus  takes  up  the  position  of  one  who  has  a  right  to  preside 
over  the  house  of  God,  and  authoritatively  to  determine  what 
may  be  permitted,  and  what  may  not  be  permitted,  within  its 
courts.  He  announces  Himself  to  be  One  who  has  a  closer 
relationship  to  God  than  priest  or  high  priest  ;  and,  in  doing 
so,  He  seeks  to  lead  all  men  to  understand  that  He  is  the 
Christ. 

Close  on  this  manifestation  of  His  majesty  there  followed 
many  a  touching  evidence  of  His  tender  mercy.  'The  blind 
and  the  lame  came  to  Him  in  the  temple  ;  and  He  healed  them ' 
(Matt.  xxi.  14).  Many  such  were  brought  to  Him  to  get  His 
help,  and  all  who  sought  it  obtained  it.  Probably  some  hours 
were  spent  in  such  works  of  healing.  And  even  the  most 
unfriendly  of  critics  had  to  keep  silence,  as  they  looked  on  and 
4  saw  the  wonderful  things  He  did.' 

Among  those  who  had  come  up  to  worship  at  this  Feast,  and 
who  gathered  around  Jesus  as  He  stood  in  the   Court  of  the 


SECOND    DAY    OF    PASSION    WEEK.  1 65 

Gentiles,  there  were  certain  Greeks,1  proselytes  to  the  Jewish 
faith,  who  had  become  deeply  interested  in  the  promises  pointing 
to  a  Saviour  who  should  be,  not  only  the  glory  of  God's  people 
Israel,  but  a  light  to  lighten  the  nations  lying  in  darkness,  and 
had  been  led  to  think  that  surely  that  Saviour  had  at  length 
appeared.  And  they  wished  to  get  closer  to  Jesus,  to  look  on 
Him,  to  speak  to  Him,  and  to  satisfy  themselves  that  the  Saviour 
He  really  was.  Accordingly  they  communicated  to  Philip  their 
desire,  saying,  '  Sir,  we  would  see  Jesus.'  And  he,  after  men- 
tioning the  request  to  Andrew,  in  company  with  him,  brought  it 
before  the  Saviour.  The  stage  which  our  Lord's  work  had  now 
reached,  however,  forbade  His  granting  to  these  interesting 
strangers  the  private  interview  which  they  wished.  But  their 
request  greatly  moved  Him.  For  it  had  a  significance  which 
the  two  disciples  who  reported  it  wot  not  of.  It  marked  the  first 
occasion  on  which  Gentiles  had  come  to  Him,  revealing  an 
anxiety  springing  from  a  purely  spiritual  source.  It  was  the 
first  indication  of  that  deep  and  universal  interest  which  should 
be  taken  in  Him  throughout  the  Gentile  world.  It  showed,  as 
nothing  else  had  previously  done,  that  He  was  indeed  '  the 
Desire  of  all  nations,'  and  that  the  hour  was  close  at  hand  when 
He  should  be  presented  to  the  whole  world  as  its  Saviour.  And 
Jesus,  recognizing  this,  said  with  deep  emotion,  '  The  hour  is 
come  that  the  Son  of  man  should  be  glorified.5 

But  as  He  thinks  of  the  glory  that  lies  before  Him,  He  is 
reminded  of  the  cost  at  which  it  must  be  purchased.  And  He 
says  that,  just  as  a  corn  of  wheat  must  fall  into  the  ground  and 
die,  ere  it  could  produce  fruit,  so  He  must  yield  up  His  life  ere 
the  world  can  find  in  Him  its  Saviour.  This  brings  clearly 
before  Him  the  sacrificial  sufferings  through  which  He  must 
pass,  and,  as  He  looks  at  them,  He  shudders.  '  Now  is  my  soul 
troubled,'  says  He,  'and  what  shall  I  say?5  He  feels  pressed 
to  speak  to  God,  but  knows  not  well  what  to  say,  and   with 

1  They  were  "Exx^vej,  not  'EWnvta-roti, — Greeks,  not  such  Greek-speaking 
Jews  as  are  referred  to  in  Acts  vi.  1,  and  elsewhere. 


1 66  LESSONS   ON   THE   LIFE   OF   JESUS. 

childlike  simplicity  confesses  it.  At  last  He  says,  '  Father,  save 
me  from  this  hour  ! '  or  rather,  He  has  a  strong  inclination  to 
say  this,  but  will  not  say  it,  for  He  remembers  that  He  has  come 
to  this  hour  for  the  very  purpose  of  passing  through  it  to  the 
glory  to  which  it  is  to  lead  Him.  And  therefore  He  substitutes 
for  this  cry  of  the  flesh  the  very  different  petition,  '  Father, 
glorify  Thy  name  ! '  And  to  this  prayer  the  Father,  who  has 
been  looking  on  the  conflict  that  has  been  brought  to  such  a 
triumphant  issue,  cannot  refrain  from  giving  audible  answer. 
He  does  so  in  the  words  of  majesty  that  reverberate  through 
the  temple  courts,  '  I  have  both  glorified  it,  and  I  will  glorify  it 
again.'  The  words  fell  distinctly  on  the  ear  of  Jesus,  and  of 
some  at  least  of  the  disciples,  and  were  recognized  as  the  words 
of  God.  To  others  of  the  bystanders,  however,  it  appeared  but 
like  the  noise  of  thunder,  or,  at  the  most,  as  if  an  angel  had 
spoken  to  Him. 

And  now  Jesus  expressed  the  confident  assurance  that  judg- 
ment had  been  passed  on  the  one  who  had  too  long  been  the 
Prince  of  this  world,  and  that  he  was  on  the  eve  of  being 
dethroned.  He  added  also  that  He  Himself  would  obtain  the 
dominion  which  was  about  to  pass  out  of  Satan's  hands.  '  I,  if 
I  be  lifted  up  from  the  earth,'  said  He,  '  will  draw  all  men  to 
myself.'  The  cross  would  lead  Him  to  the  throne  ;  the 
manifestation  of  His  love  for  men  in  offering  Himself  up  a 
sacrifice  for  them  would  win  for  Him  their  love  and  willing 
submission. 

But  the  priesthood  and  the  leaders  of  the  people,  as  they 
listened  to  these  words,  regarded  Jesus  with  a  deeper  dislike  ; 
and  'He  departed,  and  did  hide  Himself  from  them'  in  the 
solitudes  of  the  Mount  of  Olives  (John  xii.  20-36). 

1.  What  considerations  favour  the  supposition  that  our  Lord  spent 

the  nights  of  Passion  Week  in  the  open  air  rather  than  under 
any  roof? 

2.  What  lessons   was  the  curse  pronounced  on   the  barren  fig-tree 

designed  to  teach  ? 


SECOND   DAY   OF   PASSION   WEEK.  167 

Point  out  the  differences  between  the  first  cleansing  of  the  temple 

by  Jesus  and  the  second. 
Why  was  our  Lord  so  much  moved  by  the  desire  expressed  by 

certain  Greeks  to  see  Him  ? 
Mention  the  different  occasions  on  which  Jesus  was  declared  by  a 

voice  from  heaven  to  be  One  very  dear  to  God. 


LESSON    XXVII. 

THIRD   DAY   OF  PASSION   WEEK. 

{Tuesday,  12th  Nzsan.) 

Read  Matt.  xxi.  23-xxv.  46  ;  Mark  xi.  27-xiii.  37  ;  Luke  xx.  i-xxi.  37. 

On  the  day  following  that  signalized  by  the  cleansing  of  the 
temple,  Jesus  had  no  sooner  appeared  within  its  courts  than  He 
found  that  He  must  face  a  day  of  conflict.  He  was  at  once  met 
by  a  deputation  of  the  chief  priests  and  elders,  and  asked,  '  By 
what  authority  doest  thou  these  things  ?  and  who  gave  thee  this 
authority  ?'  It  would  have  been  easy  for  Him  to  answer  that  He 
had  divine  authority  for  doing  all  that  they  were  disposed  to  call 
in  question.  But  the  answer  would  only  have  led  to  the  further 
demand,  that  He  should  give  proof  of  possessing  such  an  autho- 
rity ;  and  no  evidence  which  He  might  have  adduced  would  have 
been  accepted  as  satisfactory.  Hence,  instead  of  answering  their 
question,  He  intimated  His  willingness  to  do  so  on  condition  of 
their  first  giving  Him  an  answer  to  this  question  :  '  The  baptism  of 
John,  was  it  from  heaven  or  from  men?'  If  they  acknowledged 
the  divine  mission  of  the  Baptist,  Jesus  would  remind  them  of  the 
emphatic  testimony  borne  by  John  to  Him,  and  could  call  on  them 
to  receive  Him  as  the  One  to  whom  such  unimpeachable  testimony 
had  been  borne.  They  saw  this  clearly  enough  :  and  yet  it  did 
not  suit  them  to  deny  the  Baptist's  mission  ;  for  to  have  done  so 
would  have  been  to  forfeit  the  confidence  of  the  people,  who  were 
agreed  in  regarding  John  as  a  prophet.  And  they  had  no  resource 
but  to  avoid  both  horns  of  the  dilemma  by  giving  the  humiliating 

108 


THIRD    DAY    OF    PASSION    WEEK.  1 69 

answer,  '  We  cannot  tell.'  It  would  have  been  idle  to  waste 
further  words  on  men  who  could  not  tell  whether  one  who  had 
done  such  a  work  as  the  Baptist  was,  or  was  not,  a  messenger  of 
God  ;  and  therefore  the  Saviour  answers  them,  '  Neither  tell  I 
you  by  what  authority  I  do  these  things.' 

Then  in  the  parable  of  The  Two  Sons,  the  one  of  whom,  when 
bidden  to  work  in  his  father's  vineyard,  at  first  refused,  but  after- 
wards repented  and  went,  while  the  other  answered,  '  I  go,  sir,' 
but  went  not,  He  contrasted  their  attitude  towards  God  with  that 
of  the  publicans  and  sinners.  These  latter,  though  at  first  openly 
disobeying  God's  commandments,  were  brought  through  John's 
preaching  to  true  repentance  ;  whereas  they,  with  all  their  profes- 
sions of  obedience,  were  of  those  who  said,  but  did  not.  '  Verily 
I  say  unto  you,'  said  Jesus,  '  that  the  publicans  and  the  harlots 
go  into  the  kingdom  of  God  before  you'  (Matt.  xxi.  28-32). 

This  was  followed  up  by  the  parable  of  The  Wicked  Husband- 
men, who,  being  put  in  charge  of  a  vineyard,  come  to  regard  it  as 
their  own,  and  maltreat  the  servants  sent  from  time  to  time  by 
the  owner  of  the  vineyard  to  bring  him  his  due  share  of  its  fruits, 
and  who,  when  at  last  he  sends  his  beloved  son,  in  the  hope  that 
they  may  reverence  him,  resolve  to  kill  him  and  seize  on  the 
inheritance,  and  carry  their  resolution  into  effect.  '  What,  there- 
fore, will  the  lord  of  the  vineyard  do  ? '  He  asks  ;  and  the  answer 
given  to  the  question  is,  'He  will  come  and  destroy  the  husband- 
men, and  will  give  the  vineyard  to  others.'  And  clenching  the 
parable  by  a  reference  to  Ps.  cxviii.  22,  'The  stone  which  the 
builders  refused  is  become  the  headstone  of  the  corner,'  He  added 
the  solemn  warning,  'Therefore  say  I  unto  you,  The  kingdom  of 
God  shall  be  taken  from  you,  and  shall  be  given  to  a  nation 
bringing  forth  the  fruits  thereof  (Matt.  xxi.  33-44). 

Yet  another  parable  is  added,  with  the  view  of  showing  these 
priests  and  rulers  the  real  character  of  the  proceedings  in  which 
they  are  engaged,  the  parable  of  The  Marriage  Feast.1     The  son 

1  This  parable  has  many  points  of  resemblance  to  that  of  the  Great  Supper 
(Luke  xiv.  16-24),  but  has  also  well-marked  features  of  its  own. 


170  LESSONS   ON   THE   LIFE   OF   JESUS. 

of  a  great  king  who  has  powerful  armies  at  his  command  is  to  be 
wedded,  and  the  marriage  day  is  fixed.  Invitations  have  pre- 
viously been  issued  to  the  more  prominent  of  his  subjects  residing 
in  the  capital  of  his  dominions.  When  the  preparations  for  the 
feast  are  well  advanced,  each  of  the  expected  guests  is  reminded 
of  what  is  to  take  place.  But  those  invited  bear  no  love  to  their 
sovereign,  and  have  no  liking  for  his  son  or  for  this  marriage. 
And  they  refuse  to  come,  and  even  lay  hold  on  his  servants,  and 
treat  them  shamefully  and  kill  them.  And  the  result  is  that '  the 
king  was  wroth,  and  sent  his  armies,  and  destroyed  those  mur- 
derers, and  burned  their  city,'  and  gave  orders  that  every  one 
should  be  welcomed  to  the  feast  who  would  appear  in  the  wedding 
garment  provided  (Matt.  xxii.  1-14). 

*  When  the  chief  priests  and  the  Pharisees  heard  His  parables, 
they  perceived  that  He  spake  of  them'  (Matt.  xxi.  45) ;  and  they 
would  at  once  have  arrested  Him,  and  inflicted  condign  punish- 
ment on  Him,  had  not  the  fear  of  a  popular  disturbance  prevented 
them.  Yet  they  felt  that  something  must  be  done,  and  done  at 
once,  to  displace  Him  from  the  position  of  influence  which  He 
held  ;  and,  after  earnest  consultation  in  regard  to  the  matter,  it 
was  resolved  to  put  a  number  of  ensnaring  questions  to  Him,  in 
the  attempt  to  answer  which  He  must  expose  Himself  to  a  variety 
of  risks.  First  of  all  came  certain  members  of  the  Pharisaic  party, 
along  with  some  who  were  known  as  Herodians,1  and,  under  the 
pretext  of  asking  Him  to  give  His  decision  on  a  matter  that 
pressed  heavily  on  their  consciences,  asked  Him,  '  Is  it  lawful  for 
us  to  give  tribute  unto  Caesar,  or  not  ? '  If  He  said  that  it  was  not 
lawful  to  give  tribute,  their  intention  was  '  to  deliver  Him  up  to 
the  rule  and  to  the  authority  of  the  governor '  (Luke  xx.  20),  as 
one  inciting  the  people  to  revolutionary  practices.  If  He  said 
that  tribute  might  lawfully  be  paid,  this  would  go  far  to  alienate 

1  The  Herodians  were  rather  a  political  than  a  religious  party.  They 
looked  with  special  favour  on  Herod  Antipas,  and  had  no  higher  hope  for 
their  nation  than  that  the  Herod  family  might  continue  to  exercise  a  kindly 
influence  over  its  destinies. 


THIRD    DAY   OF   PASSION    WEEK.  1 71 

from  Him  the  favour  of  the  populace,  to  whom  the  taxes  levied 
by  the  Roman  Government  were  odious.  It  seemed  as  if  there 
were  no  escape  from  the  necessity  of  affirming  the  payment  of 
tribute  to  be  either  right  or  wrong.  '  Show  me  a  penny,'  said 
Jesus  to  His  questioners  ;  and  when  they  had  handed  Him  the 
coin,  He  further  inquired,  'Whose  image  and  superscription  is 
this  ? ' l  '  Caesar's,5  replied  they  ;  when  He  immediately  answered 
them,  '  Render  therefore  unto  Caesar  the  things  that  are  Caesar's, 
and  unto  God  the  things  that  are  God's.'  The  answer  confounded 
them,  and  all  the  more,  that  it  was  felt  to  present  a  real  and 
thorough  solution  of  the  difficulty  on  which  He  had  been  asked 
to  decide  (Matt.  xxii.  15-22). 

This  attempt  having  conspicuously  failed,  some  Sadducees  were 
ready  with  a  question  which,  they  felt  sure,  must  puzzle  even 
Jesus.  Referring  to  the  permission  given  in  the  Mosaic  law 
(Deut.  xxv.  5)  to  a  man  to  marry,  in  certain  circumstances,  his 
deceased  brother's  wife,  they  pretended  that  a  woman  had  come  in 
this  way  to  be  married  to  seven  brothers  in  succession,  and  asked 
which  of  them  would  be  entitled  to  claim  her  as  his  wife  on  the 
resurrection  day.  But  He  answered  that  their  question  showed 
them  to  be  ignorant  both  of  the  Scriptures  and  of  the  power  of 
God.  Marriage,  He  informed  them,  was  a  relationship  peculiar 
to  this  world,  and  had  no  existence  in  the  case  of  those  raised 
from  the  dead.  And  as  to  there  being  a  life  to  come  (which  they 
denied),  it  was  proved  even  by  such  words  as  were  spoken  by 
God  to  Moses,  when  He  announced  Himself  as  the  God  of 
Abraham,  and  the  God  of  Isaac,  and  the  God  of  Jacob. 
'He  is  not  the  God  of  the  dead,'  said  Jesus,  'but  of  the  living ; 
for  all  live  unto  Him,' — i.e.  the  being  whom  God  draws  so  near 
to  Himself  as  to  say  to  him,  '  I  am  thy  God,'  is  a  being  who 
shall  not  die,  but  shall  live  in  union  with  God  for  ever  (Matt, 
xxii.  23-33). 

The  Sadducees  having  been  silenced,  the  Pharisees  put  up  a 

1  The  denarius  put  into  our  Lord's  hand  had  the  image  and  name  of 
Tiberius  Csesar  imprinted  on  it. 


172  LESSONS   ON   THE   LIFE   OF   JESUS. 

lawyer  belonging  to  their  number  to  ask,  '  Which  is  the  great 
commandment  of  the  Law  V  The  question  was  probably  one 
much  discussed  at  that  time  in  the  schools  of  the  Rabbis.  But 
Jesus,  utterly  disregarding  the  answers  usually  given  to  it,  replied, 
1  Thou  shalt  love  the  Lord  thy  God  with  all  thy  heart,  and  with 
all  thy  soul,  and  with  all  thy  mind,  and  with  all  thy  strength  : 
this  is  the  first  and  great  commandment ;  and  a  second  like  unto 
it  is  this,  Thou  shalt  love  thy  neighbour  as  thyself.'  '  On  these 
two  commandments,'  added  He,  'hang  all  the  Law  and  the 
Prophets.'  And  even  the  lawyer  who  put  the  question  had  to 
admit  that  the  right  answer  had  been  given  to  it,  and  was  told 
by  Jesus  that  he  was  not  far  from  the  kingdom  of  God  (Mark 
xii.  28-34). 

Having  thus  foiled  all  His  adversaries,  Jesus  will  now  put  some 
questions  to  the  teachers  of  the  Law  gathered  around  Him,  with 
the  view  of  showing  how  little  insight  they  have  obtained  into  the 
meaning  of  those  Scriptures  of  which  they  would  fain  be  con- 
sidered the  only  competent  interpreters,  and  also  of  bringing 
before  the  people  an  important  truth  of  which  they  have  been 
kept  in  ignorance.  'What  think  ye  of  the  Christ?'  He  asks; 
'whose  son  is  He?'  'The  son  of  David,'  they  at  once  answer. 
'  How  then,'  continues  He,  '  doth  David  in  the  Spirit  call  Him 
Lord  ?  saying,  "  The  Lord  said  unto  my  Lord,  Sit  Thou  on  my 
right  hand,  till  I  put  Thine  enemies  under  Thy  feet."  If  David 
then  calleth  Him  Lord,  how  is  He  his  son?'  He  refers  to  Ps. 
ex.  1,  and  asks  how  it  is  that  David  there  speaks  with  the  deepest 
reverence  of  that  One  as  his  Lord,  who  is  confessed  to  be  his  son. 
And  not  one  of  the  scribes  present  can  answer  His  question  ;  for 
the  only  answer  that  can  be  given  to  it  is,  that  the  Christ  is  not 
only  the  son  of  David,  but  the  Son  of  God.  Jesus  directs  atten- 
tion to  this  all-important  but  neglected  truth,  knowing  that  they 
who  get  sight  of  it  will  be  ready  to  welcome  such  a  Redeemer  as 
Himself,  and  such  a  redemption  as  He  has  come  to  give  (Matt, 
xxii.  41-46). 

Then,  availing  Himself  of  what  He  knows  to  be  His  last  oppor- 


THIRD   DAY   OF   PASSION   WEEK.  1 73 

tunity  of  speaking  to  the  people,  He  makes  a  withering  exposure 
of  the  character  of  the  leaders  who  are  so  fatally  misleading 
them,  and  who  are  bent  on  crushing  the  best  friend  they  have 
(Matt,  xxiii.).  They  sit  in  Moses'  seat,  he  admits  ;  but  they  are 
very  unworthy  of  the  place  they  occupy  (ver.  1).  They  make 
stringent  demands  of  men,  but  are  lax  in  their  personal  perform- 
ance (vv.  3,  4).  They  are  ostentatiously  religious,  but  it  is  that 
they  may  secure  for  themselves  honour  (vv.  5-12).  They  use  the 
knowledge  of  which  they  have  the  monopoly,  not  for  the  benefit, 
but  for  the  injury,  of  their  disciples  (vv.  13,  15).  They  draw 
subtle  but  untenable  distinctions  between  duties  that  are  equally 
binding  (vv.  16-22).  They  give  themselves  infinite  trouble  about 
little  things,  while  neglecting  matters  of  such  consequence  as 
judgment,  mercy,  and  faith  (vv.  23,  24).  They  cultivate  cere- 
monial purity,  while  tainted  with  the  foulest  moral  pollution 
(vv.  25-28).  They  mourn  over  the  treatment  given  to  the 
prophets  of  old,  and  yet  walk  in  the  footsteps  of  their  murderers 
(vv.  29-31).  And  when  they  have  filled  up  the  measure  of  their 
fathers,  they  may  look  for  the  vengeance  of  heaven  (vv.  32-36). 

It  is  in  sorrow,  as  much  as  in  indignation,  that  He  utters  this 
impassioned  invective  ;  and  at  the  close  of  it,  He  turns  to  Jeru- 
salem, and  takes  solemn  farewell  of  her  and  of  her  temple,  testify- 
ing that  it  is  only  after  doing  His  utmost  to  save  her  that  He  now 
leaves  her  to  her  fate  (vv.  37-39). 

In  leaving  the  temple,  as  He  passed  through  that  part  of  it 
called  the  treasury,  He  saw  the  rich  casting  into  the  money-chests 
stationed  there  their  large  contributions,  but  bestowed  His  special 
approbation  on  a  poor  widow  who  gave  only  two  mites,1  saying 
that  her  gift  was  really  greater  than  theirs,  because  she  had  given 
all  that  she  had  (Mark  xii.  41-44  ;  Luke  xxi.  1-4). 

And  now  Jesus  left  the  temple  behind  Him,  never  again  to 
return  to  it.  The  disciples,  however,  could  not  but  cast  a 
last  admiring  look  on  it  ;  and  as  they  did  so,  they  tried  to  direct 

1  The  mite  or  Xtrrov  was  the  smallest  copper  coin  in  use.  Two  of  them 
would  scarcely  equal  half  a  farthing  of  our  money. 


174  LESSONS    ON    THE    LIFE    OF    JESUS. 

the  attention  of  their  Lord  to  the  magnificence  of  its  buildings. 
But  His  only  answer  was, '  Behold,  the  days  come  when  there 
shall  not  be  left  here  one  stone  upon  another  which  shall  not  be 
thrown  down  '  (Matt.  xxiv.  I,  2). 

The  same  evening,  when  He  and  His  disciples  were  seated  on 
the  Mount  of  Olives,  over  against  the  temple,  at  the  special 
request  of  James  and  John,  Simon  and  Andrew,  He  proceeded  to 
speak  more  fully  of  the  coming  judgments,  at  which  He  had  more 
than  once  cast  a  prophetic  glance.  First  He  mentioned  signs 
which  may  be  expected  to  usher  in  the  close  of  any  great  period 
of  the  world's  history,  when  God,  in  His  character  of  Righteous 
Judge,  interposes  for  the  purpose  of  giving  His  decision  on  the 
actions  of  men  in  some  unmistakable  way.  Then  He  described 
the  events  leading  up  to  the  work  of  judgment  that  should  be 
accomplished  on  Jerusalem  and  the  Jewish  nation,  and  portrayed 
in  graphic  outline  that  work  itself.  And  from  that  He  passed 
on  to  the  time  when  all  the  tribes  of  the  earth  '  shall  see  the  Son 
of  man  coming  on  the  clouds  of  heaven  with  power  and  great 
glory,'  to  gather  His  elect  around  Him,  and  to  consign  His 
adversaries  and  unfaithful  servants  to  that  place  where  there 
shall  be  'the  weeping  and  gnashing  of  teeth  '  (Matt.  xxiv.  3-51  ; 
Mark  xiii.  3-37  ;  Luke  xxi.  7-36). 

Further  on  in  the  evening  Jesus  reverted  to  the  subject  of  His 
Second  Coming.  In  the  parable  of  The  Ten  Virgins,  He  repre- 
sented it  as  occurring  unexpectedly,  and  sought  to  impress  on  all 
who  longed  for  His  appearing  the  necessity  of  preparing  for  it 
and  watching  for  it.  In  the  parable  of  The  Talents,  He  empha- 
sized the  fact  that  His  coming  should  be  followed  by  a  day  of 
reckoning,  and  showed  what  the  faithful  and  the  unfaithful 
among  His  servants  might  then  expect  at  His  hands.  And, 
last  of  all,  He  told  His  disciples  that  on  that  great  day  He 
should  be  seated  on  the  throne  of  His  glory,  and  all  nations 
should  be  gathered  before  Him,  and  He  should  separate  them 
one  from  another,  as  a  shepherd  separates  his  sheep  from  the 
goats  (Matt.  xxv.). 


THIRD    DAY    OF    PASSION    WEEK.  1 75 

What  connection  is  there  between  the  demand  made  on  Jesus  to 
show  His  authority  for  cleansing  the  temple  and  His  answer — 
'  The  baptism  of  John,  was  it  from  heaven  or  from  men?' 

What  was  the  snare  laid  for  Jesus  in  the  question  put  to  Him 
regarding  the  lawfulness  of  paying  tribute  to  Ccesar  ? 

Show  the  force  of  the  answer  given  by  our  Lord  to  the  question  of 
the  Sadducees  as  to  the  post-resurrection  state. 

What  important  truth  in  regard  to  the  Messiah  is  taught  by 
Ps.  ex.  I  ? 

How  do  the  parables  of  '  The  Ten  Virgins'1  and  of  'The  TaLnls  ' 
connect  themselves  with  the  discussion  reported  in  Matt.  xxiv.  ? 


LESSON    XXVIII. 

FOURTH   AND   FIFTH  DAYS  OF   PASSION  WEEK. 

{Fourth  day— Wednesday,  \^th  Nisan) 

Read  Matt.  xxvi.  1-5,  14-16 ;  Mark  xiv.  r,  2,  10,  11  ;  Luke  xxii.  1-6. 

After  such  a  day  of  prolonged  and  varied  conflict,  Jesus  needed 
rest.  And  He  found  it,  either  in  the  home  at  Bethany  to  which 
He  was  ever  welcome,  or  in  some  safer  retreat.  For  almost  two 
days  He  enjoyed  a  period  of  uninterrupted  repose,  during  which 
He  sought  to  prepare  Himself  for  an  ordeal  more  terrible  than 
any  through  which  He  had  ever  passed.  He  felt  it  desirable  also 
to  give  His  disciples  clear  forewarning  of  all  that  was  before 
them,  that,  when  the  hour  of  trial  burst  on  them,  they  might 
not  be  taken  by  surprise.  Thus,  at  the  beginning  of  this  quiet 
breathing-time,  we  find  Him  saying  to  them,  '  Ye  know  that  after 
two  days  is  the  Feast  of  the  Passover,  and  the  Son  of  man  is 
betrayed  to  be  crucified'  (Matt.  xxvi.  2). 

But  meanwhile  the  forces  opposed  to  Him  were  mustering  for 
a  final  and  deadly  struggle.  Either  on  the  Tuesday  evening,  or 
at  an  early  hour  on  the  Wednesday,  the  chief  priests  and  scribes, 
and  elders  of  the  people,  assembled  at  the  palace  of  the  high 
priest  Caiaphas,  to  consult  as  to  the  means  that  should  be 
adopted  to  put  effectual  arrest  on  His  career.  And,  as  the  result 
of  their  deliberations,  it  was  resolved  to  take  Him  by  subtilty, 
and  get  Him  put  to  death.  But  knowing  the  favour  with  which 
He  was  regarded  by  the  Galileans,  and  by  many  besides,  they 

concluded  that  it  would  be  dangerous  to  attempt  this  on  the 

176 


FOURTH    AND    FIFTH    DAYS    OF    PASSION    WEEK.  1 77 

Feast-day,  lest  a  tumult  should  be  excited  among  the  people.  If 
possible,  before  the  Feast-day  arrived,  and  with  the  greatest 
secrecy  and  caution,  they  must  contrive  to  seize  Him.  And  they 
trusted  to  it  that,  if  He  were  once  fairly  in  their  power,  and  seen 
to  be  helpless  to  deliver  Himself,  the  popular  delusion  as  to  His 
Messiahship  would  be  dissipated  for  ever  (Matt.  xxvi.  3,  4). 

And  in  a  very  unexpected  manner  the  instrument  suitable  for 
the  accomplishment  of  their  designs  was  provided  them.  While 
Jesus  was  resting  on  the  other  side  of  Olivet  in  the  midst  of  His 
disciples,  one  of  their  number  had  stolen  away  for  the  purpose 
of  entering  into  negotiations  with  the  enemy.  This  was  Judas 
Iscariot.  He  had  become  a  follower  of  Jesus  because  thinking 
of  Him  as  the  Messiah  who  should  deliver  Israel  from  Roman 
oppression,  and  set  up  anew  the  kingdom  of  David,  and  reward 
with  the  highest  honours  all  who  aided  Him  in  His  enterprise. 
He  had  hoped  also  in  this  way  to  rise  to  the  possession  of  wealth, 
the  thing  which  beyond  everything  else  had  a  charm  for  him. 
He  had  been  animated,  no  doubt,  by  higher  and  worthier  aspira- 
tions also,  and  had  felt  the  beauty  and  attractiveness  of  the 
Saviour's  character,  and  had  been  led  to  value  His  teachings  ; 
and  on  this  account  he  had  been  given  a  place  among  the  chosen 
Twelve.  Being  a  man  of  decided  business  talent,  and  with  a 
peculiar  aptitude  for  managing  money  matters,  he  had  been 
entrusted  with  the  charge  of  the  common  purse.  But  avarice, 
his  master  passion,  had  in  course  of  time  subdued  everything  to 
itself,  and  he  had  begun  to  apply  to  his  own  use  the  funds  con- 
fided to  his  keeping  (John  xii.  6).  And  the  more  insatiable  his 
desire  for  gain  became,  the  less  seemed  the  likelihood  that  dis- 
cipleship  to  Jesus  would  bring  it  any  considerable  gratification. 
Great  opportunities,  as  it  seemed  to  him,  had  been  deliberately 
thrown  away  by  the  One  on  whom  his  hopes  had  been  set.  And 
now  He  had  fairly  broken  with  the  leaders  of  the  people,  and  was 
likely  to  bring  on  Himself  and  on  all  who  clung  to  Him  condem- 
nation and  death.  Judas  saw  nothing  but  ruin  in  store  for  him  if 
he  remained  longer  with  Jesus  ;  and  in  the  bitterness  of  his  dis- 

M 


178  LESSONS    ON    THE    LIFE   OF   JESUS. 

appointment  he  determined  to  leave  Him.  But  could  he  not  do 
so  in  such  a  way  as  to  benefit  himself?  The  tempter  whispered 
to  him  that  the  priesthood  and  elders  would  not  fail  to  reward 
him  if  he  delivered  up  into  their  hands  One  who  had  but  yester- 
day so  humbled  and  exasperated  them,  and  of  whom  they  would 
thankfully  be  rid.  And  he  listened  to  the  suggestion,  and  set  out 
to  act  on  it. 

Soon  Judas  was  closeted  with  some  of  the  leading  priests  and 
officers  of  the  Levitical  guard  in  charge  of  the  temple,  and 
explained  his  relation  to  Jesus  and  the  purpose  with  which  he 
had  come.  And  they  were  glad,  and  promised  him  thirty  shekels1 
should  he  succeed  in  his  project.  It  was  a  poor  reward  ;  but  the 
bargain  was  struck,  and  from  that  time  Judas  '  sought  oppor- 
tunity to  deliver  Him  unto  them  in  the  absence  of  the  multitude ' 
(Luke  xxii.  3-6). 


{Fifth  day — Thursday,  \\th  Nisan.) 

Read  Matt.  xxvi.  17-35  !  Mark  xiv.  12-31 ;  Luke  xxii.  7-38 ; 
John  xiii.  i-xvii.  26. 

The  Thursday  of  this  week  was  the  day  '  when  the  Passover 
must  be  killed'  (Luke  xxii.  7).  It  was  'between  the  two  even- 
ings '  (Ex.  xi.  6),  i.e.  between  3  and  6  P.M.,  that  the  Paschal  lamb 
had  to  be  slain.  It  was  also  the  day  on  which  leaven  had  to 
be  carefully  removed  from  every  house,  and  which  had  on  this 
account  come  to  be  called  'the  first  day  of  unleavened  bread' 
(Matt.  xxvi.  17) ;  though,  in  point  of  fact,  it  was  only  when  sunset 
announced  that  the  14th  of  Nisan  had  closed  and  that  the  15th 
had  been  entered  on,  that  the  Feast  of  Unleavened  Bread  began. 
On  that  day,  accordingly,  the  disciples  asked  their  Lord  where 
He  desired  that  He  and  they  should  partake  of  the  Paschal 

1  The  sum  equalled  ^3,  15s.  of  our  money,  and  was  the  recognised  value 
of  a  slave  (Ex.  xxi.  32). 


FOURTH    AND    FIFTH    DAYS    OF    PASSION    WEEK.  1 79 

Supper.1  The  Passover  could  only  be  observed  at  Jerusalem,  as 
the  seat  of  the  sanctuary  (Deut.  xvi.  2).  The  lamb  had  to  be 
taken  to  the  temple,  and  slain  by  the  Levites,  that  its  blood  might 
be  sprinkled  on  the  altar  of  sacrifice  (Deut.  xvi.  5,  6  ;  Ezra  vi.  20). 
Our  Lord  therefore  requested  Peter  and  John  to  go  to  the  city 
and  make  all  necessary  preparations  for  the  supper.  He  gave 
them  also  a  sign  by  which  they  were  to  be  guided  to  the  house 
selected  by  Him  as  best  suited  for  the  occasion.  They  went  on 
their  errand,  and,  meeting  with  the  promised  sign,  were  led  by 
it  to  the  house  intended,  and  found  there  a  large  upper  room 
furnished,  which  was  at  once  placed  at  their  disposal.  Then 
seeing  to  the  slaying  of  the  lamb,  and  procuring  the  unleavened 
cakes,  and  bitter  herbs,  and  wine,  and  whatever  else  was  required, 
they  made  everything  ready  for  the  evening  meal.  Jesus,  with 
the  other  disciples,  took  the  way  across  Olivet  at  a  later  hour ; 


1  If  we  had  only  the  first  three  Gospels,  there  could  not  be  a  doubt  enter- 
tained that  the  supper  of  which  our  Lord  partook  on  the  evening  before  His 
death  was  the  ordinary  Paschal  meal.  Matthew  speaks  of  it  three  times, 
Mark  four  times,  and  Luke  five  times  as  the  Passover.  Mark  speaks  of  the 
day  preceding  the  meal  as  that  on  which  '  they  (i.e.  the  men  of  Israel 
generally)  sacrificed  the  Passover  ; '  while  Luke  describes  it  as  the  day  '  on 
which  the  Passover  must  be  sacrificed.'  But  John,  though,  equally  with  the 
other  evangelists,  he  represents  our  Lord  as  sitting  down  to  a  meal  on  that 
evening  along  with  His  disciples,  appears  to  distinguish  between  it  and  the 
Passover  Feast.  He  says  of  the  priests  and  others  who  led  Jesus  to  the 
palace  of  Pilate,  that  they  would  not  themselves  go  in,  '  that  they  might  not 
be  defiled,  but  might  eat  the  Passover'  (xviii.  28).  And,  speaking  of  the  day 
on  which  Jesus  was  crucified,  he  says  (xix.  14),  '  It  was  the  preparation 
(frct^cta- mvy))  of  the  Passover.'  Now  there  could  not  be  one  Passover  meal 
observed  by  Jesus  and  by  people  generally  on  the  night  preceding  His  death, 
and  another  held  by  others  on  the  night  following.  Hence  it  has  been 
thought  by  many,  that  the  supper  of  which  our  Lord  and  His  disciples 
partook  was  not  the  Paschal  Supper,  though  a  most  important  and  solemn 
feast.  This  is  the  view  taken  by  Neander,  Ebrard,  Farrar,  and  others.  It 
does  not,  however,  explain  the  fact  that  the  synoptic  Gospels  expressly 
represent  our  Lord  as  holding  the  Passover  at  the  same  time  at  which  all 
other  Israelites  were  holding  it.  It  is  better,  therefore,  to  seek  an  explanation 
of  John's  words  which  may  harmonize  with  this  representation.  And  this 
seems  given  by  Dr.  Robinson  (Harmony  of  the  Greek  Gospels,  pp.  211-224) 
and  by  Andrews  (Life  of  our  Lord,  pp.  367-397). 


180  LESSONS   ON   THE    LIFE    OF   JESUS. 

and  entering  the  city  without  attracting  observation,  at  the  same 
time  at  which  the  various  family  groups  gathered  around  the 
supper  table,  He  sat  down  along  with  the  Twelve,  saying,  '  With 
desire  I  have  desired  to  eat  this  Passover  with  you  before  I 
suffer.' 

The  feast  began  with  thanksgiving  over  the  first  cup  of  wine 
sent  round  (Luke  xxii.  17,  18),  and  then  took  its  usual  course. 
But  at  various  points  there  were  introduced  into  it  new  features 
suited  to  the  special  circumstances  in  which  Jesus  and  His  dis- 
ciples were  placed.  Thus  it  did  not  escape  the  Saviour's  notice, 
that,  as  the  disciples  were  taking  their  seats  at  the  table,  there 
was  some  competition  for  the  places  regarded  as  most  honourable 
(Luke  xxii.  24).  And  when  supper  had  been  served,1  He  rose  from 
the  table,  laid  aside  His  upper  garment,  and,  girding  Himself  with 
a  towel,  poured  water  into  a  bason,  and,  stooping  down,  began  to 
wash  His  disciples'  feet.  The  action  filled  them  with  amaze- 
ment ;  but,  heedless  of  the  remonstrances  of  Peter,  and  perhaps 
of  others,  He  washed  the  feet  of  all,  and  wiped  them  with  the 
towel  wherewith  He  was  girded  ;  and  then  said  to  them,  '  If  I, 
your  Lord  and  Master,  have  washed  your  feet,  ye  also  ought  to 
wash  one  another's  feet ;  for  I  have  given  you  an  example,  that 
ye  should  do  as  I  have  done  to  you '  (John  xiii.  1-20). 

When  Jesus  had  again  taken  His  seat  at  table,  the  meal  was 
resumed.  But  it  soon  became  evident  that  He  was  sorely 
troubled  in  spirit ;  and,  unable  to  conceal  His  agitation,  He  said 
to  the  Twelve,  '  Verily,  verily,  I  say  unto  you,  that  one  of  you 
shall  betray  me.'  He  did  not  name  the  traitor,  or  give  any  hint 
that  would  lead  to  the  detection  of  him.  And  so  each  of  the 
disciples,  looking  around  on  his  brethren,  and  unable  to  think  of 
any  of  them  as  capable  of  committing  so  foul  a  crime,  was  vibited 
with  a  dread  lest  he  himself  should  be  the  one  aimed  at,  and 
asked  in  trembling  tones,  '  Lord,  is  it  I  ?'  To  these  questions, 
coming  from  every  side,  He  merely  answered,  '  He  that  dippeth 

1  Ae/tvou  ynofziveu,  not  ytvo/xiytv  ;  'during  supper'  (Rev.  Ver.),  not  'supper 
being  ended.' 


FOURTH   AND    FIFTH    DAYS   OF   PASSION    WEEK.  l8l 

his  hand  with  me  in  the  dish,  the  same  shall  betray  me,' — a 
statement  that  again  marked  out  the  traitor  just  as  one  of  His 
disciples,  seated  at  the  same  table  with  Him,  and  taking  part  in 
the  same  feast.  But  Simon  Peter,  unable  to  bear  any  longer  the 
strain  of  suspense,  motioned  to  the  beloved  disciple,  John,  to  ask 
the  name  of  the  one  referred  to  ;  and  he,  leaning  back  on  Jesus' 
breast,  whispered,  '  Lord,  who  is  it  ?'  and  got  the  answer,  '  He  it 
is  for  whom  I  shall  dip  the  sop,  and  give  it  him.'  Saying  so,  He 
dipped  a  morsel  of  the  bread  in  the  sauce  called  Charoseth,  and 
handed  it  to  Judas  Iscariot.  Such  an  act  on  the  part  of  one 
presiding  at  a  feast  was  wont  to  be  regarded  by  the  one  who  was 
the  object  of  it  as  a  mark  of  special  favour  ;  but  doubtless  a  look 
accompanying  the  act  revealed  the  significancy  of  it  to  Judas, 
and  showed  him  that  his  treachery  was  fully  known.  But, 
making  a  poor  attempt  at  bravado,  he  ventured  to  ask,  '  Rabbi, 
is  it  I  ?'  and  was  answered,  '  Thou  hast  said.'  The  answer  dis- 
pelled any  remains  of  hesitation  that  may  have  kept  him  back 
from  the  full  disclosure  of  his  villany.  And  Jesus,  marking  the 
complete  mastery  that  Satan  had  now  obtained  over  him,  and 
unable  any  longer  to  endure  his  presence,  said  to  him,  '  That 
thou  doest,  do  quickly.'  Nor  had  he  any  wish  to  tarry,  but  went 
forth  straightway  on  his  fell  errand;  and,  as  St.  John  significantly 
adds,  'it  was  night'  (Matt.  xxvi.  21-25  5  Jonn  xni-  2I_3°)- 

No  sooner  had  the  door  closed  on  him,  than  Jesus,  as  if 
relieved  from  an  intolerable  and  distressing  burden,  said  to  the 
true-hearted  ones  now  alone  left  with  Him,  '  Now  is  the  Son  of 
man  glorified,  and  God  is  glorified  in  Him ;  and  God  shall  glorify 
Him  in  Himself,  and  straightway  shall  He  glorify  Him'  (John 
xiii.  31,  32).  He  speaks  of  a  glory  on  which  He  has  already 
entered,  and  of  a  glory  on  which  He  shall  enter  soon.  When 
Judas  left  Him,  to  set  in  train  the  events  that  should  issue  in  His 
crucifixion,  He  entered  on  the  glory  that  appears  in  His  suffer- 
ings, the  glory  of  self-sacrificing  love  and  filial  submission.  In 
consequence  of  His  sufferings,  His  Father  will  glorify  Him  by 
raising  Him  from  the  dead  and  setting  Him  at  His  own  right  hand. 


1 82  LESSONS   ON   THE   LIFE   OF   JESUS. 

Then,1  lifting  up  one  of  the  loaves  of  unleavened  bread  and 
blessing  it,  He  broke  it,  and  gave  it  to  His  disciples,  saying, 
'  Take,  eat :  this  is  my  body.'  And,  when  they  had  eaten,  taking 
the  wine-cup2  in  His  hands,  and  giving  thanks,  He  bade  them 
all  drink  of  it,  telling  them  that  this  was  His  blood,  shed  for 
many  for  the  remission  of  sins.  In  doing  so,  Jesus  assured  His 
disciples  that  the  death  which  He  was  to  die  was  not  forced  on 
Him,  but  was  freely  and  willingly  accepted ;  that  He  was  about 
to  offer  Himself  up  as  a  sacrifice  for  them  and  for  many  ;  and 
that  His  body  and  blood  were  thus  to  become  meat  and  drink  for 
men,  bringing  them  spiritual  life  and  blessing  (Matt.  xxvi.  26-29; 
Mark  xiv.  22-25  5  Luke  xxii.  19,  20). 

Afterwards  Jesus  entered  into  familiar  converse  with  His  dis- 
ciples, speaking  to  them  of  the  dangers  with  which  they  were 
threatened  as  well  as  He.  To  Simon  Peter,  in  particular,  He 
addressed  a  very  earnest  warning,  telling  him  of  fierce  tempta- 
tions by  which  he  was  to  be  assailed,  and  which  would  certainly 
succeed  in  overwhelming  his  faith  unless  for  special  intercession 
made  for  him  (Luke  xxii.  31-34).  The  disciples  generally  were 
reminded  of  the  time  when  they  were  sent  forth  on  their  apostolic 
mission,  without  purse,  or  wallet,  or  any  provision  for  the  journey, 
and  when  the  good-will  of  those  to  whom  they  were  sent  supplied 
them  with  all  that  was  needed  ;  and  were  told  that,  so  different 
would  be  the  reception  given  them  now,  that  it  were  well  to  have 
a  sword  wherewith  to  defend  themselves  against  their  enemies. 
And  so  little  did  they  understand  the  warning  as  to  say,  '  Lord, 
behold,  here  are  two  swords,'  as  if  that  were  equipment  enough 
for  any  contest  to  be  expected  (Luke  xxii.  35-38). 

But  after  this  disclosure  of  the  dangers  lying  before  them, 

1  There  is  great  difference  of  opinion  as  to  the  point  in  St.  John's  narrative 
at  which  the  institution  of  the  Lord's  Supper  should  be  regarded  as  coming 
in.  Most  harmonists  place  it  between  chaps,  xiii.  and  xiv.  We  have  followed 
Neander  in  introducing  it  at  the  end  of  chap.  xiii.  32. 

2  Four  cups  of  wine  passed  round  at  the  Passover  Feast.  The  third  was 
specially  termed  '  the  cup  of  blessing,'  and  was  probably  that  to  which  our 
Lord  gave  a  new  meaning,  by  representing  it  as  symbolizing  His  blood. 


FOURTH    AND    FIFTH    DAYS    OF    PASSION    WEEK.  183 

He  addressed  to  them  words  fraught  with  sweetest  consolation 
(John  xiv.  i-xvi.  33).  He  was  going  to  the  Father's  house,  He 
told  them,  to  prepare  there  a  place  for  them,  and  would  return 
by-and-by  to  receive  them  to  Himself.  Meanwhile  they  were  to 
cling  in  faith  to  Him  as  their  Saviour,  and  to  see  in  Him  their 
way  to  heaven.  Though  about  to  be  bereft  of  Him,  they  were 
not  to  be  left  helpless  ;  for  the  Father  would  give  them  whatever 
they  had  need  of,  and  would  endow  them  with  spiritual  powers 
such  as  they  had  never  before  possessed.  Specially  would  there 
be  sent  to  their  aid  a  divine  Paraclete  or  Comforter,  the  Spirit  of 
Truth,  who  would  bring  to  their  remembrance  all  that  He  had 
taught  them,  and  would  draw  them  into  intimate  spiritual  union 
with  Him,  so  that  they  should  feel  that,  though  after  a  spiritual 
fashion,  He  was  as  near  to  them  as  ever.  Though  he  was  hence- 
forward to  be  an  unseen  Saviour,  this  would  not  separate  between 
them  and  Him ;  but  they  would  be  in  Him  as  the  source  of  their 
spiritual  life,  just  as  the  branches  are  in  the  vine,  and  would 
derive  from  Him  true  power  and  fruitfulness.  Though  the  world 
would  hate  and  oppose  them,  the  Comforter  would  give  them 
effectual  aid  in  their  conflict  with  it,  and  would  so  convince  the 
world  of  sin,  and  of  righteousness,  and  of  judgment,  as  to  lead  it 
to  abandon  its  attitude  of  unbelief,  and  to  accept  of  Him  instead 
of  Satan  as  its  Prince.  And  whatever  sorrow  they  had  would 
last  only  for  a  little  while,  and  would  be  turned  into  joy  when  at 
length  they  should  see  Him  again.  ■  In  the  world,'  said  He,  with 
the  calm  confidence  of  a  conqueror,  '  ye  shall  have  tribulation  : 
but  be  of  good  cheer  ;  I  have  overcome  the  world.' 

Then,  lifting  up  His  eyes  to  heaven,  He  appealed  to  the  Father 
to  bear  witness  that  He  had  finished  the  work  given  Him  to 
do  ;  and  asked  that,  in  acknowledgment  of  this,  He  should  be 
enthroned  in  the  glory  that  had  been  His  before  the  world  was. 
And  He  asked  for  His  disciples  that  they  should  be  divinely 
guarded,  kept  from  the  evil,  and  sanctified  through  the  truth. 
He  prayed  also  for  all  who  should  believe  in  Him,  that  they 
might  be  one  with  Him  and  with  each  other,  and  might  give 


184  LESSONS    ON    THE    LIFE   OF   JESUS. 

impressive  evidence  of  this  to  the  world,— and  that  they  might 
be  with  Him  for  ever,  beholding  and  sharing  in  His  glory  (John 
xvii.).  After  offering  up  this  prayer,  He  and  His  disciples,  '  when 
they  had  sung  a  hymn.1  went  out  unto  the  Mount  of  Olives' 
(Matt.  xxvi.  30). 

1.  Where  was  Jesus,  and  how  was  He  employed,  daring  Wednesday 

and  Thursday  of  Passion  Week  ? 

2.  What  are  the  different  views  that  have  been  taken  regarding  the 

last  meal  partaken  of  by  Jesus  and  His  disciples  ? 

3.  What  preparations  had  to  be  made  for  the  Passover?  and  what 

ceremonies  acco?npanied  the  observance  of  it? 

4.  State  the  points  of  resemblance  between  the  Paschal  meal  and  the 

Lord's  Supper. 

5.  Mention  the  chiej  points  of  conversation  between  our  Lord  and  His 

disciples  at  the  supper-table. 

HINTS   TO  STUDENTS  AND   TEACHERS. 

1.  For  a  full  and  beautiful  delineation  of  the  closing  events  of  our 
Lord's  career,  see  The  Passion  Week,  and  The  Last  Day  of  Our  Lord's 
Passion,  by  Dr.  Hanna.  A  condensed  but  very  powerful  description  of 
these  events  is  given  in  the  chapter,  entitled  'The  End,'  in  Stalker's  Life 
of  Christ. 

2.  The  motives  that  led  Judas  to  betray  our  Lord  have  formed  the 
subject  of  keen  discussion  in  recent  times.  It  has  been  found  difficult  to 
believe  that  one  of  the  Twelve  could  be  induced  by  a  paltry  bribe  to  give 
up  Jesus  to  His  enemies.  Hence  the  conjecture  that  Judas  was  one  in 
whom  Jewish  views  of  the  Messiah  assumed  a  very  pronounced  form,  and 
that  his  object  in  bringing  about  the  arrest  of  Jesus  was  to  compel  Him 
to  put  forth  His  power  and  to  establish  a  visible  Messianic  kingdom. 
This  is  the  view  taken  by  Whately,  Hanna,  and  others ;  but  it  receives 
no  countenance  from  the  Gospel  narratives. 

3.  On  the  last  discourses  of  our  Lord  and  the  Intercessory  Prayer,  see 
Neander's  Life  of  Christ,  part  ii.  chaps,  iii.  iv.,  and  Bruce's  Training  of 
the  Twelve,  chaps,  xxiv.-xxvi.  Archbishop  Trench  has  an  excellent 
sermon  on  '  The  True  Vine '  in  his  Five  Sermons  Preached  before  the 
University  of  Cambridge ;  and  Goulburn,  in  his  Thoughts  on  Personal 
Religion,  part  i.  chap,  iii.,  treats  the  same  theme  in  an  interesting  way. 

1  The  Hallel  (embracing  Ps.  cxiii.-cxviii.)  was  sung  at  the  Paschal  Feast. 
So  that  the  hymn  sung  by  Jesus  and  His  disciples  was  probably  the  second 
part  of  it  (Ps.  cxv.-cxviii.),  customarily  sung  at  the  close, 


LESSON    XXIX. 

THE  ARREST  AND   TRIAL  OF  JESUS. 

(Friday^  i$th  Nisan.) 

Read  Matt.  xxvi.  30-xxvii.  31  ;  Markxiv.  26-xv.  20  ;  Lukexxii.  39-xxiii.  25 
John  xviii.  i-xix.  16. 

It  must  have  been  near  midnight  when  Jesus  and  His  disciples, 
passing  through  the  streets  of  Jerusalem,  left  the  city  by  the  gate 
leading  to  the  valley  of  the  Kidron,  and  took  the  way  to  Olivet. 
Very  few  were  the  words  exchanged  between  them,  as  they 
moved  onward  to  the  chosen  spot  to  which,  'as  His  custom 
was'  (Luke  xxii.  39),  He  bent  His  steps.  Anything  that  He 
said  was  with  the  view  of  preparing  these  sorrowing  friends  of 
His  for  what  was  about  to  happen.  'All  ye  shall  be  offended  in 
me  this  night,5  said  He;  'for  it  is  written'  (Zech.  xiii.  7),  '  I  will 
smite  the  shepherd,  and  the  sheep  of  the  flock  shall  be  scattered 
abroad.'  'If  all  shall  be  offended  in  Thee,  yet  will  not  I,'  pro- 
tested Peter.  And  the  protest  led  to  the  solemn  warning,  that 
that  very  night,  before  the  second  cock- crowing,  he  would  thrice 
deny  his  Lord. 

At  last,  crossing  the  dry  bed  of  the  Kidron,  they  entered  a 
garden  or  enclosed  space  bearing  the  name  of  Gethsemane,1  and 

1  Gethsemane,  i.e.  '  the  oil-press,'  was  the  name  given  to  the  garden,  in  con- 
sequence of  its  containing  a  press  for  crushing  the  oil  out  of  the  berries  borne 
by  its  olive  trees.  A  garden  bearing  this  name  has  from  the  earliest  times 
been  pointed  out  as  the  scene  of  our  Lord's  agony.  There  are  eight  trees  of 
great  age  to  be  seen  growing  in  it,  one  of  them  called  '  the  tree  of  the  agony. 
These  trees  are,  however,  probably  the  successors  of  those  under  the  shadow 
of  which  our  Saviour  prayed.     Stanley  {Sinai  and  Palestine,  p.  455)  says 

185 


1 86  LESSONS   ON   THE   LIFE   OF   JESUS. 

probably  belonging  to  some  devoted  adherent  of  Jesus.  Leaving 
the  other  disciples,  and,  taking  with  Him  Peter  and  the  two  sons 
of  Zebedee,  He  sought  a  retired  part  of  the  garden,  that  He 
might  pour  forth  His  soul  in  prayer.  And,  when  alone  with 
these  beloved  friends,  on  whose  sympathy  He  could  count,  and 
in  whose  presence  He  could  fully  unbosom  Himself,  He  said, 
'  My  soul  is  exceeding  sorrowful,  even  unto  death  ;  abide  ye  here, 
and  watch  with  me.'  Saying  this,  He  went  from  them  about  a 
stone's  cast,  and,  falling  on  His  face,  prayed,  '  Abba,  Father,  all 
things  are  possible  to  Thee  ;  remove  this  cup  from  me  ;  howbeit, 
not  what  I  will,  but  what  Thou  wilt.'  This  was  the  substance  of 
the  prayer,  expressed  again  and  again  in  varying  words,  '  with 
strong  crying  and  tears  '  (Heb.  v.  7).  Strengthened  by  an  angel 
from  heaven  sent  to  support  Him  in  His  distress,  '  being  in  an 
agony  He  prayed  more  earnestly  ;  and  His  sweat  became  as  it 
were  great  drops  of  blood  falling  down  upon  the  ground '  (Luke 
xxii.  44).  This  was  the  supreme  moment  of  conflict ;  but  it  passed 
by,  and  was  succeeded  by  a  comparative  calm  ;  and  when  again 
He  drew  near  to  the  Father,  it  was  to  say,  '  O  my  Father,  if 
this  cup  cannot  pass  away,  except  I  drink  it,  Thy  will  be  done ! 
(Matt.  xxvi.  42). 

The  cup  which  Jesus  would  fain  have  escaped  the  necessity  of 
drinking  is  to  be  thought  of  as  embracing  all  the  sufferings  that 
found  a  place  in  the  last  day  of  His  Passion,  and  specially  His 
death  on  Calvary.  Probably  death,  viewed  simply  as  the  rending 
asunder  of  soul  and  body,  awakened  in  Jesus,  on  account  of  the 
exquisite  sensitiveness  of  His  physical  organization,  a  feeling  of 
revulsion  which  no  one  but  Himself  ever  experienced  in  looking 
toward  it.  Its  connection  with  sin,  also,  must  have  made  it 
peculiarly  loathsome  to  Him.  Nor  could  Pie  come  under  it 
without  feeling  Himself  '  numbered  with  the  transgressors,'  as  no 
other  had  ever  been,  as  being  the  Lamb  of  God  laden  with  and 

of  them  :  'The  most  venerable  of  their  race  on  the  face  of  the  earth,  their 
gnarled  trunks  and  scanty  foliage  will  always  be  regarded  as  the  most  affect- 
ing of  the  sacred  memorials  in  or  about  Jerusalem.' 


THE   ARREST  AND   TRIAL   OF   JESUS.  187 

called  on  to  expiate  the  sin  of  the  world.  Yet,  bitter  as  was  the 
cup  put  into  His  hands  to  drink,  Jesus  had  no  wish  that  it  should 
pass  away  from  Him,  if  His  Father  saw  that  in  no  other  way- 
could  men  be  saved  than  by  His  drinking  it.  While  there  was 
in  Him  a  natural  desire  to  be  exempted  from  this  sore  trial, 
there  was  in  Him  also  a  perfect  willingness  to  accept  whatever 
His  Father  might  appoint  to  Him.  Hence,  no  sooner  was  it 
finally  intimated  to  Him,  that  only  by  dying  for  men  could  He 
be  their  Saviour,  than  He  took  the  cup,  that  He  might  drink  it 
to  its  dregs. 

Three  times  over  did  our  Saviour,  after  being  engaged  in 
earnest  prayer,  come  to  the  disciples  whom  He  had  chosen  to  be 
with  Him  in  this  hour  of  spiritual  conflict,  to  find  them  asleep. 
But,  as  He  knew  well  that  they  were  '  sleeping  for  sorrow'  (Luke 
xxii.  45),  on  each  occasion  He  found  excuse  for  their  infirmity. 
But  the  third  time  that  He  came  to  them,  after  saying,  '  Sleep 
on  now,  and  take  your  rest,'  He  suddenly  added,  '  Behold,  the 
hour  is  at  hand,  and  the  Son  of  man  is  betrayed  into  the  hands 
of  sinners ;  arise,  let  us  be  going  :  behold,  he  is  at  hand  that 
betrayeth  me'  (Matt.  xxvi.  45,  46). 

The  words  had  scarcely  been  uttered,  when  the  traitor  appeared. 
He  came  as  guide  to  a  considerable  body  of  men  sent  for  the 
purpose  of  arresting  Jesus.  In  addition  to  a  portion  of  the 
Levitical  guard  and  other  officers  in  the  employment  of  the 
priesthood,  there  would  seem  to  have  been  a  band  of  soldiers 
from  the  fortress  of  Antonia  (John  xviii.  3-12),  sent  perhaps  for 
the  purpose  of  quelling  any  tumult  that  might  possibly  arise. 
They  came  armed  with  weapons,  as  if  apprehensive  of  encounter- 
ing resistance,  and  with  lanterns  and  torches  to  enable  them  to 
search  in  the  shady  parts  of  the  olive  grove,  or  in  any  cave  in 
which  the  One  whom  they  were  seeking  might  try  to  secrete 
Himself.  Judas  had  made  sure  of  finding  Jesus  here,  and  had 
given  those  who  came  under  his  guidance  a  sign  by  which  they 
might  at  once  recognise  Him.  But  there  was  no  necessity  for  all 
these  precautions  ;  for  at  the  entrance  of  the  garden  Jesus  pre- 


1 88  LESSONS    ON    THE    LIFE    OF    JESUS. 

sented  Himself  to  His  captors,  and,  after  undergoing  the  humi- 
liation of  receiving  the  false  disciple's  kiss,  said  to  those  who 
crowded  behind  him,  'Whom  seek  ye?'  'Jesus  ot  Nazareth,' 
was  the  reply, — which  He  calmly  met  by  saying,  '  I  am  He.'  But 
simple  as  were  the  words,  those  who  listened  to  them,  awed  by 
His  air  of  majesty,  went  reeling  backwards  to  the  ground.  Again 
He  asked  them,  when  they  had  somewhat  recovered  themselves, 
1  Whom  seek  ye  V  and,  having  received  the  same  answer,  after 
stipulating  for  the  safety  of  His  followers,  He  gave  Himself  up  into 
their  hands.  Thus,  in  the  very  act  of  surrendering  Himself  to  His 
enemies,  He  showed  how  true  were  those  words  of  His,  '  The  good 
Shepherd  layeth  down  His  life  for  the  sheep '  (John  xviii.  1-9). 

He  thought  it  well,  also,  to  make  it  evident  that  His  power 
had  undergone  no  abatement,  and  might  easily  have  been  used 
in  such  a  way  as  to  secure  His  safety.  For,  when  Peter  had 
foolishly  drawn  his  sword,  and  cut  off  the  ear  of  one  of  the  high 
priest's  servants,  Jesus  instantaneously  healed  it.  He  declared  also 
that  one  word  from  Him,  if  only  He  chose  to  utter  it,  would  at 
once  bring  more  than  twelve  legions  of  angels  to  His  help. 

But  now  the  officers  in  charge  of  the  party  sent  to  arrest  Him, 
having  pinioned  their  prisoner,  led  Him  off  to  the  city.  And  the 
disciples,  when  they  saw  it,  forsook  Him,  and  fled.  The  only  one 
who  followed  Him  was  a  young  man  of  whom  nothing  is  known, 
except  that  he  too  was  glad  to  make  his  escape,  leaving  his  only 
garment  in  the  hands  of  those  who  would  fain  have  seized  him 
(Matt.  xxvi.  47-56;  Mark  xiv.  43-52;  Luke  xxii.  47-53).  Two 
of  the  disciples,  however,  Peter  and  John,  had  not  fled  far  till 
the  shamefulness  of  their  conduct  became  manifest  to  them, 
and  brought  them  to  a  halt.  And,  turning,  they  followed  in  the 
direction  taken  by  the  armed  band,  concern  for  their  Lord 
impelling  them  onwards,  while  fear  tended  to  keep  them  back. 

Immediately  on  entering  the  city,  Jesus  was  taken  into  the 
presence  of  Annas  or  Hanan,1  the  father-in-law  of  the  high  priest 

1  Annas  had  himself  been  high  priest,  and  had  been  deposed  from  his 
office  twenty  years  before  this  by  the  arbitrary  act  of  the  Roman  Procurator, 


THE   ARREST   AND    TRIAL   OF   JESUS.  1 89 

Caiaphas  (John  xviii.  13),  and  subjected  to  an  examination  by 
him  as  to  His  disciples  and  His  teaching.  The  examination  was 
one  of  a  preliminary  kind,  intended  to  bring  out  the  leading 
points  to  which  the  attention  of  Caiaphas  and  of  the  Sanhedrim 
should  be  directed.  But  to  the  questions  put  to  Him,  Jesus 
simply  replied,  that  He  had  not  any  secret  doctrine  communi- 
cated confidentially  to  His  disciples,  but  that  in  private  and  in 
public  He  had  taught  the  same  truths,  the  character  of  which 
could  easily  be  ascertained  from  any  who  had  been  accustomed 
to  listen  to  Him.  The  fearless  reply,  however,  brought  Him  a 
blow  from  one  of  the  officers  standing  by,  of  which  the  only 
notice  He  took  was  with  dignity  to  protest :  '  If  I  have  spoken 
evil,  bear  witness  of  the  evil ;  but  if  well,  why  smitest  thou  me  ? ' 
And  now  Annas,  since  he  had  failed  to  elicit  any  information 
disadvantageous  to  Him,  had  no  resource  but  to  send  Him  at 
once  to  Caiaphas  1  (John  xviii.  19-24). 

The  palace  or  official  residence  of  the  high  priest,  if  not  the 
home  of  his  father-in-law  also,  no  doubt  contained  apartments 
which  he,  as  the  high  priest's  Sagan  or  deputy,  was  accustomed 
to  occupy.  So  that  the  prisoner  had  simply  to  be  taken  from  the 
chamber  in  which  the  preliminary  examination  had  been  held  to 
another  under  the  same  roof  with  it.  When  this  had  been  done, 
Jesus  found  Himself  face  to  face  with  the  high  priest  and  the 
Sanhedrim.  It  might  have  been  expected  that  one  arrested  by 
express  order  of  the  Council  would  have  had  some  distinct  accu- 
sation brought  against  him,  and  that  evidence  would  have  been  at 
hand  to  substantiate  it.    This,  however,  was  far  indeed  from  being 


Valerius  Gaius.  He  was  still  recognised,  however,  especially  by  the  stricter 
party  in  Israel,  as  high  priest  by  Divine  right.  And,  after  the  elevation  of 
his  son  Eleazar,  and  subsequently  of  his  son-in-law  Caiaphas,  to  the  priest- 
hood, he  held  the  position  of  Sagan  or  deputy  to  the  occupant  of  that  office. 

1  The  Authorized  Version  of  the  New  Testament  makes  John  say  (xviii. 
24),  'Annas  had  sent  Him  bound  unto  Caiaphas,'  as  if  this  preceded  the 
examination  recorded  in  w.  19-23.  The  Revised  Version  correctly  renders 
the  words  used,  'Annas  therefore  sent  Him  bound,'— representing  this  as 
occurring  after  the  examination. 


1 90  LESSONS    ON   THE   LIFE   OF   JEStfS. 

the  course  followed.  Instead  of  this,  the  leading  members  of 
Council  had  given  it  to  be  understood  that  they  were  willing  to 
look  at  any  charge  that  could  be  advanced  against  Jesus,  and  to 
give  it  favourable  consideration.  Some  of  them  had  even  sought 
to  suborn  witnesses,  ready  to  come  forward  and  pledge  them- 
selves to  statements  containing  little  or  nothing  of  truth  (Matt, 
xxvi.  59).  Much  testimony  of  a  dubious  character,  accordingly, 
was  volunteered  and  eagerly  listened  to,  but  was  seen  to  be  so 
utterly  worthless,  that  decency  forbade  the  acceptance  of  it.  The 
only  thing  alleged  against  Him  that  seemed  to  merit  the  slightest 
attention  was  that  on  one  occasion  He  had  said,  '  I  will  destroy 
this  temple  that  is  made  with  hands,  and  within  three  days  I 
will  build  another  made  without  hands.'  The  words  attributed 
to  Jesus  were  an  egregious  caricature  of  a  statement  of  His 
recorded  in  John  ii.  19.  But  though  the  two  witnesses,  who  took 
oath  that  they  had  heard  Him  uttering  these  words,  were  far 
from  fully  agreeing  in  their  testimony,  the  high  priest,  turning 
to  Jesus  as  if  a  most  serious  charge  had  been  brought  against 
Him,  of  which  it  would  be  difficult  for  Him  to  clear  Himself, 
said,  '  Answerest  thou  nothing  ?  What  is  it  which  these  witness 
against  thee?'  But  Jesus  would  give  no  countenance  to  pro- 
ceedings evincing  such  a  shameless  disregard  for  truth  and 
justice,  and  therefore  held  His  peace  (Matt.  xxvi.  60-62  ;  Mark 
xiv.  57-60). 

And  now,  every  attempt  to  prove  anything  against  Him  having 
failed,  He  must  be  induced,  if  possible,  to  criminate  Himself. 
Hence,  the  high  priest  with  the  greatest  solemnity  said  to  Him, 
1 1  adjure  thee  by  the  living  God,  that  thou  tell  us  whether  thou 
be  the  Christ,  the  Son  of  God.'  He  knew  that  the  question  was 
put  to  Him  in  order  to  draw  forth  a  declaration  that  might  be 
used  for  the  purpose  of  crushing  Him.  But  He  was  asked  either 
to  affirm  or  to  deny  an  all-important  truth.  And  this  demand 
was  made  of  Him  in  the  presence  of  the  elders  of  Israel,  by  the 
one  chosen  to  preside  over  God's  heritage.  Such  a  question  put 
in  these  circumstances  He  must  answer  ;  and  He  could  answer 


THE   ARREST    AND    TRIAL    OF    JESUS.  19I 

it  only  in  one  way.  He  must  make  declaration  of  His  Christ- 
hood  to  those  whom  it  most  concerned  to  be  made  aware  of  it. 
And  therefore  to  the  appeal  made  to  Him  He  answered,  '  Thou 
hast  said  :  nevertheless  I  say  unto  you,  Hereafter  shall  ye  see 
the  Son  of  man  sitting  at  the  right  hand  of  power,  and  coming 
in  the  clouds  of  heaven.'  Caiaphas  had  now  obtained  the  desire 
of  his  heart  ;  but,  with  a  great  show  of  grief  and  abhorrence, 
he  rent  his  garments,  and  said  to  his  fellow-councillors,  '  He 
hath  spoken  blasphemy ;  what  further  need  have  we  of  wit- 
nesses ?  behold,  now  ye  have  heard  the  blasphemy.  What  think 
ye  ? '  From  every  side  there  came  the  answer,  '  He  is  worthy  of 
death.'  And  now  the  Sanhedrim  adjourned,  to  meet  again  at 
daybreak  to  give  legal  validity  to  their  judgment  (Matt.  xxvi. 
63-66). 

During  these  proceedings  other  events  of  great  interest  were 
occurring  close  at  hand.  John  had  obtained  admission  into  the 
palace  for  himself  and  his  friend  Peter  ;  and  the  latter  had  gone 
forward  to  a  fire  in  the  middle  of  the  court,  at  which  the  high 
priest's  servants  and  others  were  standing  warming  themselves. 
But  the  porteress  who  had  admitted  him,  coming  forward,  and 
looking  at  him,  said,  '  Art  thou  also  one  of  this  man's  disciples  ? ' 
and  got  the  answer, '  I  am  not '  (John  xviii.  17).  She  communicated 
her  suspicions  to  others,  however,  and  after  a  while  returned,  in 
company  with  another  maid-servant  (Matt.  xxvi.  71)  and  a  man 
(Luke  xxii.  58),  and  repeated  the  question,  only  to  get  another 
denial,  confirmed  by  an  oath  (Matt.  xxvi.  72).  But  about  an 
hour  afterwards  (Luke  xxii.  59),  a  kinsman  of  Malchus,  that 
servant  of  the  high  priest  whose  ear  Peter  had  cut  off,  after 
looking  narrowly  at  him,  said,  '  Did  not  I  see  thee  in  the  garden 
with  him  ? '  (John  xviii.  26),  while  others,  pressing  around,  made 
remarks  on  his  Galilean  dialect  (Matt.  xxvi.  73).  Agitated  and 
panic-stricken,  Peter  now  altogether  forgot  himself,  and  began 
to  curse  and  to  swear,  saying,  '  I  know  not  the  man '  (Mark 
xiv.  71).  At  that  moment  the  cock  crew,  reminding  Peter  of  his 
Lord's  warning  word,  and  opening  up  to  him  a  sight  of  his  sin 


192  LESSONS    ON    THE    LIFE    OF   JESUS. 

that  well-nigh  plunged  him  into  despair.  But  just  then  Jesus 
passed  through  the  court  on  His  way  from  the  Council-chamber 
to  the  room  in  which  He  was  to  be  detained  till  next  meeting  of 
the  Sanhedrim;  and  He  'turned  and  looked  upon  Peter'  with 
a  look  of  reproachful  but  forgiving  love  that  awoke  in  his  heart 
the  fountains  of  penitential  sorrow,  and  '  he  went  out,  and  wept 
bitterly  '  (Luke  xxii.  61,  62).  But  those  to  whose  keeping  the 
Saviour  had  meanwhile  been  committed,  proved  themselves 
singularly  unworthy  of  their  charge.  They  subjected  Him  to 
every  species  of  indignity  and  wanton  outrage,  spitting  in  His 
face,  and  buffeting  Him,  blindfolding  Him,  and  then  bidding 
Him  name  the  one  who  was  smiting  Him  (Matt.  xxvi.  67,  68  ; 
Luke  xxii.  63-65). 

When  it  was  morning,  the  Sanhedrim  again  met  *  (Matt,  xxvii. 
1  ;  Mark  xv.  1)  for  the  purpose  of  disposing  of  the  case  in  a 
regular  and  legal  manner.  It  had  become  obvious  that  the  only 
charge  against  Jesus  that  could  be  sustained  was  that  of  blas- 
phemy, and  that  the  only  evidence  capable  of  establishing  it  was 
to  be  found  in  His  own  declaration  that  He  was  the  Son  of  God. 
Accordingly,  He  was  again  brought  before  the  Council,  and  asked 
whether  He  adhered  to  His  former  confession  ;  and  on  His  inti- 
mating that  He  did  so,  was  formally  condemned  as  a  blasphemer, 
deserving  of  the  penalty  of  death  (Luke  xxii.  66-71).  Then,  when 
the  prisoner  had  been  removed,  the  question  arose,  How  was  it 
possible  to  give  effect  to  this  sentence  ?  For  the  Sanhedrim  had 
no  longer  the  power  to  inflict  capital  punishment.  The  only 
course  open  to  them  was  to  carry  Jesus  before  the  Roman 
Governor,  and  to  bring  such  an  accusation  against  Him  as  would 
secure  His  being  condemned  to  death.  They  could  charge  Him 
with  calling  Himself  the  Christ,  and  stimulating  the  people  to 

1  The  fact  that  a  second  meeting  of  Sanhedrim  was  held  in  the  morning' 
is  expressly  stated  by  Matthew  (xxvii.  1)  and  Mark  (xv.  1).  This  would  seem 
to  be  the  meeting  which  Luke  describes  as  occurring  '  as  soon  as  it  was  day  ' 
(xxii.  66),  and  the  proceedings  of  which  he  narrates.  The  first  meeting  of 
Sanhedrim  he  passes  over,  preferring  to  give  an  account  of  the  subsequent 
one,  which  was  legal  and  decisive. 


THE    ARREST    AND    TRIAL    OF    JESUS.  1 93 

follow  Him  in  a  revolt  against  the  authority  of  Rome.  This, 
accordingly,  was  the  course  determined  on  ;  and  immediately 
'  the  whole  multitude  of  them  arose,  and  led  Him  unto  Pilate ' 
(Luke  xxiii.  1). 

By  this  time  all  Jerusalem  was  astir,  and  was  startled  by  the 
intelligence  that  the  prophet  of  Nazareth  had  been  arrested  and 
condemned  to  death.  One  of  the  first  to  hear  the  news  was 
Judas,  who  would  seem  never  to  have  anticipated  such  a  result, 
and  who,  rushing  into  the  presence  of  the  temple  authorities, 
threw  from  him  the  foul  bribe  by  which  he  had  been  induced  to 
betray  his  Lord,  and  then,  maddened  by  a  sense  of  his  guilt  and 
infamy,  went  away  and  hanged  himself  (Matt,  xxvii.  3-5). 

Pontius  Pilate,  the  Roman  Procurator,  before  whom  Jesus  was 
now  taken,  usually  resided  at  Caesarea,  but  was  wont  to  come  to 
Jerusalem  on  occasion  of  the  great  Feasts,  for  the  purpose  of 
checking  or  quelling  any  popular  disturbance.  Probably  he 
occupied  the  marble  palace  erected  by  Herod  the  Great  on 
Mount  Zion,  a  building  that  in  magnificence  rivalled  the  temple 
itself.  One  of  the  spacious  chambers  of  the  palace  would  form 
for  the  time  the  praetorium  or  judgment-hall.  It  was  still  early 
morning  when  the  priesthood  and  elders,  with  a  miscellaneous 
rabble  at  their  heels,  presented  themselves  before  the  palace, 
with  Jesus  in  their  custody.  They  would  have  contracted 
ceremonial  defilement  by  entering  the  building,  and  hence  they 
rather  sent  the  Governor  intimation  of  their  presence.  He  must 
have  been  expecting  some  such  message  ;  for,  at  the  request  of 
the  priests,  he  had  on  the  preceding  evening  placed  a  band  of 
soldiers  at  their  disposal  to  aid  them  in  effecting  the  arrest 
of  Jesus. 

Hearing  of  the  arrival  of  an  influential  deputation  from  the 
Sanhedrim,  Pilate  immediately  went  forth  to  receive  them,  and, 
glancing  toward  the  prisoner  whom  they  had  brought,  asked, 
'What  accusation  bring  ye  against  this  man?'  They  would 
seem  scarcely  to  have  expected  such  a  question,  but  to  have 
thought  that,  in  consideration  of  the  sacred  character  and  high 


194  LESSONS    ON    THE    LIFE    OF   JESUS. 

dignity  of  those  who  presented  themselves  before  him,  he  would 
at  once  have  granted  them  what  he  knew  to  be  their  wish.  And, 
drawing  themselves  haughtily  up,  they  made  answer,  '  If  he 
were  not  a  malefactor,  we  would  not  have  delivered  him  up  to 
thee.'  In  doing  so,  however,  they  overshot  the  mark.  For  the 
Roman  was  too  proud  to  consent  to  be  a  mere  executioner  for 
the  Jewish  priesthood.  And,  in  mockery  of  their  powerlessness, 
he  said  to  them,  'Take  ye  him,  and  judge  him  according  to 
your  law.'  But  well  did  they  know  that  they  had  no  power  to 
inflict  the  only  penalty  that  would  satisfy  them  ;  and  they  had 
to  make  the  humbling  confession,  '  It  is  not  lawful  for  us  to  put 
any  man  to  death '  (John  xviii.  28-32). 

Forced,  therefore,  to  make  a  formal  accusation  against  Jesus, 
they  said,  '  We  found  this  man  perverting  our  nation,  and 
forbidding  to  give  tribute  to  Cassar,  and  saying  that  He  Himself 
is  Christ  a  king'  (Luke  xxiii.  2).  The  charge  was  one  to  which 
Pilate  could  not  attach  much  importance.  He  must  have  known 
enough  regarding  the  character  and  claims  and  teachings  of 
Jesus,  to  satisfy  him  that  He  was  no  political  agitator.  In  point 
of  fact,  he  knew  well  that  the  real  cause  of  the  dislike  manifested 
toward  the  prophet  of  Nazareth  by  the  priesthood  and  elders  of 
Israel  was  not  to  be  found  in  any  revolutionary  schemes  which 
He  was  suspected  of  prosecuting,  but  in  the  powerful  religious 
influence  which  He  had  begun  to  exercise  over  the  people.  '  He 
knew  that  for  envy  they  had  delivered  Him  up'  (Matt,  xxvii.  18). 
Still,  the  high  position  and  great  power  of  the  accusers  of  Jesus 
made  it  necessary  for  him  to  listen  to  them  with  deference.  And 
it  was  also  a  matter  requiring  attention,  that  in  a  country  subject 
to  Rome  any  one  should  claim  to  be  a  king.  Hence  he  thought 
it  well  to  take  Jesus  apart  into  the  palace,  and  to  put  to  Him  the 
question  :  '  Art  thou  the  king  of  the  Jews  ?'  And,  after  a  pre- 
liminary inquiry  as  to  the  meaning  of  the  question,  Jesus 
declared  Himself  a  king,  but  added,  'My  kingdom  is  not  of  this 
world.'  He  pointed  to  the  fact  that  no  resistance  had  been  made 
to  His  arrest,  to  show  that  it  was  no  earthly  kingdom  that  He  was 


THE    ARREST   AND    TRIAL   OF   JESUS.  195 

seeking  to  set  up.  And,  in  explanation  of  what  the  sovereignty 
that  He  claimed  for  Himself  really  was,  He  went  on  to  say, 
'  To  this  end  was  I  born,  and  for  this  cause  came  I  into  the 
world,  that  I  should  bear  witness  to  the  truth.  Every  one  that 
is  of  the  truth  heareth  my  voice.'  He  is  a  king,  inasmuch  as  He 
is  One  who  has  come  from  a  higher  sphere  to  make  revelation  of 
truth  to  men,  and  to  secure  their  submission  to  the  truth  which 
He  reveals.  And  the  power  which  He  exercises  over  the  souls  of 
men  through  the  truth,  is  a  power  going  deeper,  and  taking 
thorougher  grasp  than  any  which  earthly  monarch  can  wield. 
'What  is  truth?'  said  Pilate,  as  he  turned  away  with  the  air  of 
one  who  had  long  since  seen  truth  to  be  a  thing  unattainable 
(John  xviii.  33-38). 

Convinced  that  Jesus  is  only  a  religious  enthusiast,  intensely 
earnest,  but  perfectly  harmless,  Pilate  goes  forth  to  the  Jews  to 
report  to  them  the  result  of  the  examination  he  has  held,  in  the 
words,  '  I  find  no  crime  in  him.'  The  statement  calls  forth  a 
passionate  protest  to  the  effect  that  over  the  length  and  breadth 
of  the  land,  from  Galilee  to  Jerusalem,  He  has  been  stirring  up 
the  people  to  revolt.  But  the  mention  of  Galilee  suggests  to 
Pilate  the  happy  thought  that  Jesus,  as  being  a  Galilean,  might 
be  regarded  as  coming  under  the  jurisdiction  of  Herod  Antipas, 
who  had  come  to  Jerusalem  to  be  present  at  the  Passover,  and 
might  be  sent  to  him.  If  Herod  should  take  up  the  case,  this 
would  extricate  him  from  an  unpleasant  dilemma.  It  would 
release  him  from  the  necessity  of  either  displeasing  the  San- 
hedrim, or  violating  his  own  convictions  of  right.  And  no  sooner 
does  the  thought  occur  to  him  than  it  is  acted  on,  and  the 
accusers  of  Jesus  are  bidden  take  Him  before  the  Tetrarch. 
Nor  is  Herod  unwilling  to  do  what  is  asked.  He  is  pleased  with 
the  tribute  of  deference  paid  him  by  the  Roman  Governor,  which 
goes  far  to  heal  some  quarrel  they  had  previously  had.  He  has 
longed  to  see  Jesus,  and  to  witness  some  exhibition  of  His 
wondrous  powers.  But  now  that  the  long -sought  opportunity 
is  given  him,  his  expectations  are  doomed  to  disappointment. 


196  LESSONS    ON    THE    LIFE    OF    JESUS. 

Jesus  will  not  so  much  as  answer  any  of  the  questions  that  he 
puts,  nor  will  He  condescend  to  take  any  notice  of  the  charges 
pressed  against  Him  by  His  accusers.  And  Herod  takes  his 
revenge  by  making  sport  of  Him,  and  causing  his  soldiers  to 
array  Him  in  kingly  apparel,  as  if  His  pretensions  to  sove- 
reignty were  only  worthy  of  being  treated  as  a  jest  (Luke  xxiii. 
4-12). 

Pilate,  having  now  no  alternative  but  to  accept  the  full 
responsibility  devolving  on  him,  had  to  come  out  and  take  his 
place  on  the  judgment-seat1  erected  on  the  tesselated  pavement 
in  front  of  his  palace,  and  give  his  decision.  He  says  that 
neither  he  nor  Herod  has  been  able  to  find  any  criminal  charge 
proved  against  Jesus.  Yet  he  does  not  propose  to  acquit  Him  as 
an  innocent  man,  but  rather  suggests  a  compromise.  It  has  been 
customary  to  release  at  the  Passover  any  prisoner  for  whom  the 
people  had  a  special  favour.  If  they  are  agreeable  to  it,  he  will 
first  condemn  Jesus,  and  cause  Him  to  be  scourged,  and  then 
release  Him  at  their  request  (Luke  xxiii.  13-17  ;  John  xviii.  39). 
While  he  is  making  the  suggestion,  an  incident  occurs  that 
makes  him  more  than  ever  desirous  to  save  Jesus.  An  attendant 
approaches  him  with  this  message  from  his  wife,2  '  Have  thou 
nothing  to  do  with  this  just  man,  for  I  have  suffered  many  things 
this  day  in  a  dream  because  of  him'  (Matt,  xxvii.  19).  But 
meanwhile  the  priests  and  elders  had  passed  round  the  watch- 
word that  the  people  should  demand  the  release,  not  of  Jesus, 
but  of  '  a  notable  prisoner '  called  Barabbas,  who  had  been  one 
of  the  ringleaders  in  a  recent  insurrectionary  movement,  and 
had  been  found  guilty  both  of  robbery  and  murder  (Mark  xv.  7  ; 
John  xviii.  40).  So  that  when  Pilate  again  asked  whether  they 
consented  to  the  release  of  Jesus,  there  came  from  every  side  the 

1  Pilate's  taking  his  place  on  the  judgment-seat  (/3^«)  indicated  that  in  the 
most  formal  and  solemn  manner  he  was  now  about  to  pronounce  judgment. 
It  was  essential  that  this  tribunal  should  be  erected  on  the  pavement  (Heb. 
Gabbatha)  in  front  of  his  official  residence. 

2  Tradition  gives  her  name  as  Claudia  Procula,  and  represents  her  as  a 
proselyte  to  the  Jewish  faith. 


THE   ARREST    AND    TRIAL   OF   JESUS.  1 97 

cry,  '  Not  this  man,  but  Barabbas.'  And,  when  he  further  asked, 
'  What  was  to  be  done  with  Jesus/  the  equally  ready  answer  was, 
1  Let  him  be  crucified.' 

Instead  of  resisting  at  whatever  cost  this  iniquitous  demand,  it 
seemed  to  the  Governor  that,  rather  than  brave  the  consequences 
of  a  popular  tumult,  he  must  consent  to  it,  and  that  all  that  he 
could  do  was  to  show  in  the  most  significant  way  his  disapproval 
of  it.  With  this  view,  taking  water,  he  washed  his  hands  in  it, 
and  solemnly  protested,  '  I  am  innocent  of  the  blood  of  this  just 
person  :  see  ye  to  it/  to  which  the  multitude  with  one  voice 
answered,  'His  blood  be  on  us,  and  on  our  children'  (Matt, 
xxvii.  24,  25).  And  now  Jesus  was  given  up  to  the  soldiers,  to  be 
led  away  and  scourged,  as  one  condemned  to  death.  He  was 
stripped,  and  tied  to  a  pillar,  and  lashed  with  a  knotted  scourge, 
the  blood  streaming  forth  at  every  stroke.  And,  when  this  was 
over,  the  soldiers,  taking  the  red  cloak  worn  by  one  of  their 
number,  threw  it  around  Him  as  if  it  were  a  royal  robe ;  and, 
having  plaited  a  crown  of  thorns,  pressed  it  down  upon  His 
brow  ;  and  thrust  a  reed  into  His  hand  in  mockery  of  a  sceptre  ; 
and,  bowing  the  knee  before  Him,  saluted  Him  as  King  of  the 
Jews.  To  other  shameful  indignities  also  they  subjected  Him 
(Matt,  xxvii.  26-30  ;  John  xix.  1-3). 

It  seems  to  have  occurred  to  Pilate  at  this  stage  that  a  last 
attempt  might  be  made  to  save  Jesus.  Accordingly,  he  ordered 
Him  to  be  brought  forth  before  the  people  ;  and,  as  he  pointed  to 
Him,  with  the  blood  trickling  down  from  beneath  the  crown  of 
thorns,  and  with  many  a  mark  of  suffering  and  enfeeblement,  he 
said  to  the  crowd  gathered  before  him,  '  Behold  the  man  ! '  But 
the  appeal  to  their  compassion  was  made  in  vain,  and  only 
excited  again  the  shout,  'Crucify  him,  Crucify  him!'  'Take 
ye  him,  and  crucify  him/  said  he,  '  for  I  find  no  fault  in  him.' 
And  this  leads  the  chief  priests  to  state  what  hitherto  they  have 
kept  concealed,  'We  have  a  law/  said  they,  'and  by  our  law  he 
ought  to  die,  because  he  made  himself  the  Son  of  God.'  But 
this,  which  seemed  to  them  a  conclusive  reason  for   dooming 


198  LESSONS    ON   THE   LIFE   OF   JESUS. 

Jesus  to  death,  made  Pilate  for  the  moment  more  disinclined 
than  ever  to  lend  himself  to  those  who  were  driving  things  to 
such  an  issue.  He  felt  as  if  there  were  a  halo  of  mystery  sur- 
rounding this  strange  man,  that  marked  Him  off  from  all  others. 
And,  taking  Him  again  into  the  prastorium,  he  asked  Him, 
'Whence  art  thou?'  Getting  no  answer  to  the  question,  he 
reminded  his  prisoner  that  it  rested  with  him  to  determine 
whether  He  should  live  or  die.  But  Jesus  calmly  answered, 
'  Thou  wouldest  have  no  power  at  all  against  me,  unless  it  were 
given  thee  from  above.'  And  to  this  he  added  a  word  fitted  to 
show  the  proud  Roman  that,  with  all  his  boast  of  power,  he  had 
shown  himself  very  powerless  :  '  Therefore,'  said  He,  '  he  that 
delivered  me  unto  thee  hath  greater  sin.'  Jesus  sees  in  Pilate 
a  mere  helpless  tool  in  the  hands  of  Caiaphas,  the  man  really 
answerable  for  His  death. 

A  few  more  attempts,  seemingly  strenuous,  but  vain  and  futile, 
were  made  by  the  Roman  Procurator  to  escape  from  the  humi- 
liating position  in  which  he  stood.  But  the  mere  suggestion,  '  If 
thou  let  this  man  go,  thou  art  not  Caesar's  friend,'  effectually  put 
an  end  to  them.  And,  consoling  himself  with  some  cutting  gibes 
directed  against  those  who  had  proved  themselves  his  masters, 
he  at  last  resigned  himself  to  his  fate,  and  delivered  up  the  One 
whom  he  had  pronounced  innocent  to  the  most  shameful  of 
deaths  (John  xix.  4-16). 

1.  Mention  any  other  occasion  on  which  our  Lord  passed  through  a 

spiritual  struggle  like  to  the  agony  in  Gcthscmane. 

2.  In  what  relation  did  Annas  and  Caiaphas  stand  to  each  other? 

3.  In  what  respects  was  there  a  flagrant  disregard  of  justice  in  the 

mode  in  which  our  Saviours  trial  before  the  Sanhedrim  was 
conducted  ? 

4.  Give  a  narrative  of  Peters  threefold  denial  of  our  Lord,  embracing 

all  the  particulars  recorded  by  the  four  evangelists. 

5.  What  was  the  charge  advanced  against  Jesus  before  the  Roman 

Procurator?     And  what   was  the   basis  of  fact   on  which  it 
rested? 

6.  In  what  sense  did  Jesus  acknowledge  Himself  to  Pilate  to  be  a 

kinQ  ? 


THE   ARREST    AND    TRIAL   OF   JESUS.  T99 

7.  What  seems  to  have  been  the  real  opinion  entertained  by  rilate  in 

regard  to  Jesus  ? 

8.  What  attempts  did  the  Roman  Governor  make  to  escape  the  necessity 

of  condemning  Jesus  ?    A  nd  how  were  they  foiled  ? 


HINTS  TO   STUDENTS  AND  TEACHERS. 

i.  The  facts  in  regard  to  Annas  and  Joseph  Caiaphas  are  given  in 
Joseph.  Antiq.  Book  XVIII.  chap.  ii.  1,  2.  The  leading  events  in 
Pilate's  Procuratorship  are  narrated  in  Antiq.  XVIII.  chaps,  iii.  iv. 

2.  Read  Sermons  XIX.  and  XX.  of  first  series  of  F.  W.  Robertson's 
sermons,  entitled  The  Kingdom  of  the  Truth,  and  The  Scepticism  of 
Pilate. 


LESSON    XXX. 

THE  DEATH  AND   BURIAL  OF  JESUS. 

{Friday,  i$t/i  Nisan.) 

Read  Matt,  xxvii.  31-61  ;  Mark  xv.  20-47  '>  Luke  xxiii.  25-56  ; 
John  xix.  17-42. 

Immediately  on  the  sentence  of  death  being  passed,  Jesus  was 
handed  over  to  the  Roman  soldiery,  to  be  led  to  His  doom. 
The  arrangements  requiring  to  be  made  for  the  crucifixion  were 
few,  and  occupied  but  little  time.  After  being  divested  of  the 
purple  robe  and  clothed  again  in  His  own  garments,  the  cross 
on  which  He  had  to  suffer  was  laid  on  His  shoulder,  that  He 
might  carry  it  to  the  place  of  execution  (John  xix.  17).  But 
the  agitation  and  suffering  and  sorrow  through  which  He  had 
passed  had  sorely  enfeebled  Him.  And  soon  it  became  manifest 
that  He  was  unable  without  help  to  bear  up  under  so  heavy  a 
burden.  Seeing  this,  the  soldiers  seized  upon  a  bypasser,  Simon 
of  Cyrene,1  who  was  coming  in  from  the  country,  and  laid  the 
cross  on  him  (Matt,  xxvii.  32). 

Probably  the  most  of  those  who  followed  Jesus  to  the  place  of 
crucifixion  had  but  little  sympathy  with  Him.  Many  of  them 
doubtless  exulted  over  the  fate  awaiting  Him.  And  many,  also, 
were  of  the  class  that  in  any  country  will  crowd  to  look  on  the 

1  Simon,  though  born  in  Africa,  was  probably  a  Hellenistic  Jew.  He  is 
spoken  of  by  Mark  (xv.  21)  as  '  the  father  of  Alexander  and  Rufus, '  two  well- 
known  disciples  of  the  Saviour  in  apostolic  days.  Whether  he  was  himself  a 
disciple  when  called  on  to  bear  our  Lord's  cross  cannot  be  known. 

200 


THE    DEATH    AND    BURIAL    OF   JESUS.  201 

spectacle  of  a  fellow-creature  wrestling  with  death.  But  there 
were  others,  to  whom  the  shame  and  suffering  heaped  on  Jesus 
caused  the  deepest  grief.  Among  these,  there  was  a  considerable 
company  of  women, — not  from  Galilee,  but  from  Jerusalem, — 
who  again  and  again  burst  into  tears  and  lamentations  over  His 
sad  fate.  To  these  women,  when  a  halt  had  been  made  in  the 
journey  (probably  on  the  occasion  of  the  cross  being  transferred 
from  Him  to  Simon),  He  turned  and  said,  '  Daughters  of 
Jerusalem,  weep  not  for  me,  but  weep  for  yourselves  and  your 
children.'  He  told  them  that  calamities  so  terrible  were  coming 
upon  Jerusalem,  that  not  the  mothers,  but  the  childless  would 
be  thought  of  as  happy.  And,  to  show  how  inevitable  these 
calamities  were,  He  said,  '  If  they  do  these  things  in  the  green 
tree,  what  shall  be  done  in  the  dry?'  i.e.,  'If  I,  sinless  as  I  am, 
have  to  suffer  so,  what  must  the  doom  of  sinful  Israel  be?' 
(Luke  xxiii.  27-31). 

Jesus,  however,  was  not  the  only  one  appointed  to  be  crucified 
that  day.  There  were  two  others  who  were  to  suffer  the  same 
death,  and  who  are  described  as  'malefactors'  or  'robbers,' — 
possibly  members  of  the  insurgent  band  of  which  Barabbas  had 
been  the  captain. 

At    last    the   mournful    procession,   in   which  Jesus  held  so 

prominent  a  place,  reached  the  knoll  outside  of  the  city  set  apart 

as  the  scene  of  public  executions,  and  to  which  was  given  the 

name  of  Golgotha.1      And  then  each  of  the  three  victims  was 

dealt  with  in  the  same  way.     First  of  all  the  cross — consisting  of 

two  beams,  the  one  meant  to  stand  upright,  and  the  other  laid 

across  it  near  the  top — was  stretched  upon  the  ground.     Then 

the  body  of  the  condemned  person,  divested   of  nearly  every 

vestige  of  clothing,  was  placed  on  it ;  and,  the  arms  having  been 

distended  at  full  length,  nails  were  driven  through  the  hands  and 

1  The  Hebrew  name  Golgotha  is  rendered  by  Matthew,  Mark,  and  John, 
'the  place  of  a  skull'  (xpettlov  roros)  ;  by  Luke  simply  'a  skull'  (x.pxvU»),  for 
which  the  Authorized  Version  substitutes  Calvary,  the  English  form  of  the 
Latin  'calvaria.'  The  name  seems  to  have  been  given  to  the  place  on 
account  of  its  being  a  skull-shaped  knoll. 


202  LESSONS    ON    THE    LIFE    OF    JESUS. 

feet.  And  now  the  cross,  with  its  living  burden  thus  attached  to 
it,  was  lifted  up  and  let  down  into  the  deep  socket  dug  for  it. 

Crucifixion  was  the  most  painful  of  all  deaths.  The  unnatural 
distension  of  the  arms,  the  strain  upon  the  wounded  hands 
which  had  to  sustain  in  great  measure  the  weight  of  the  body, 
the  inflammation  which  set  in  around  the  wounds  and  spread 
gradually  through  the  frame,  the  impeded  circulation  of  the 
blood,  the  fever  and  burning  thirst  which  supervened  on  all  this, 
combined  to  produce  intolerable  agony.  The  torture  was  pro- 
longed for  hours,  and  sometimes  for  days.  On  this  account,  and 
also  on  account  of  the  circumstances  of  shameful  exposure  con- 
nected with  it,  crucifixion  was  the  death  reserved  for  slaves  and 
for  felons  chargeable  with  atrocious  crimes.  And  hence  it  was 
the  death  appointed  to  Jesus.  It  seemed  to  His  enemies  that, 
if  once  the  stigma  of  crucifixion  could  be  associated  with  His 
name,  His  pretensions  to  Messiahship  would  be  disposed  of 
for  ever. 

It  was  at  the  third  hour  of  the  day1  that  our  Lord  was  crucified. 
The  cup  of  wine  mingled  with  myrrh2  (Mark  xv.  23),  usually  given 
to  those  subjected  to  this  frightful  punishment,  for  the  purpose 
of  stupifying  them  and  dulling  their  sense  of  pain,  was  offered  to 
Him,  but  refused.  He  desired  no  artificial  mitigation  of  the 
sufferings  appointed  Him,  but  would  rather  bear  the  extreme 
of  human  agony,  and  with  unclouded  mind  enter  into  conflict 
with  death. 

He  was  crucified  between  the  two  robbers,  having  the  one  of 
them  on  His  right  hand  and  the  other  on  His  left.  And  above 
His  cross  there  was  fixed  by  Pilate's  command  a  superscription, 
written  in  Hebrew  and  Greek  and  Latin,  'Jesus  of  Nazareth,  the 

1  John  (xix.  14)  mentions  the  sixth  hour  as  the  time  of  our  Lord's  con- 
demnation by  Pilate.  If  he  counts  from  midnight,  this  would  be  6  A.M., 
and  would  permit  of  an  interval  of  three  hours  between  the  condemnation 
and  the  crucifixion, — which,  according  to  Mark  (xv.  25),  took  place  three 
hours  after  sunrise,  or  at  9  a.m. 

2  Matthew  speaks  of  the  wine  as  being  mingled  with  gall  (xxvii.  34), 
accommodating  the  language  of  Ps.  lxix.  21  to  the  circumstances  of  the  case. 


THE    DEATH    AND    BURIAL    OF    JESUS.  203 

King  of  the  Jews.' x  The  terms  of  the  superscription  could  not 
but  be  extremely  offensive  to  the  chief  priests  and  others,  who 
bitterly  complained  of  them  as  being,  not  so  much  a  description 
of  the  crime  for  which  Jesus  was  doomed  to  death,  as  a  wanton 
insult  offered  to  the  Jewish  nation  ;  but  on  this  very  account 
Pilate  refused  to  alter  them,  saying,  'What  I  have  written,  I 
have  written'  (John  xix.  18-22). 

A  guard  of  four  soldiers,  under  the  command  of  a  centurion, 
kept  watch  by  the  cross,  to  see  to  it  that  the  sentence  passed  on 
the  sufferer  was  faithfully  carried  out.  And,  since  His  clothes 
fell  as  a  perquisite  to  them,  they  divided  them  into  four  parts, 
as  nearly  as  possible  of  equal  value.  But  His  inner  garment  or 
tunic,  which  was  'without  seam,  woven  from  the  top  through- 
out,' they  did  not  divide,  but  rather  determined  by  lot  who  should 
be  the  possessor  of  it  (John  xix.  23,  24). 

Either  as  Jesus  was  being  nailed  to  the  cross,  or  at  the  moment 
when  the  lowering  of  the  cross  into  its  socket  sent  through  His 
frame  a  pang  of  intolerable  agony,  He  cried  aloud,  'Father, 
forgive  them  ;  for  they  know  not  what  they  do '  (Luke  xxiii.  34). 
It  was  a  prayer  for  the  soldiers  and  others  who,  without  any 
malice  to  Him,  were  at  the  command  of  their  superiors  subject- 
ing Him  to  acute  suffering.  It  was  a  prayer  also  for  the  great 
mass  of  those  who  had  clamoured  for  His  death,  because  insti- 
gated by  those  who  knew  better  than  to  regard  Him  as  a  great 
sinner.  And  it  was  a  prayer  even  for  many  of  the  rulers  of 
Israel,  who  honestly  thought  of  Him  as  chargeable  with  blas- 
phemy in  calling  Himself  the  Son  of  God.  It  embraced  all  to 
whom  Peter  afterwards  said,  'I  wot,  brethren,  that  through 
ignorance  ye  did  it,  as  did  also  your  rulers'  (Acts  iii.  17)-     For 

1  According  to  Matthew  (xxyii.  37),  the  superscription  ran  thus,  'This  is 
Jesus,  the  King  of  the  Jews  ;'  according  to  Mark  thus  (xv.  26),  'The  King 
of  the  Jews  ; '  according  to  Luke  (xxiii.  38),  *  This  is  the  King  of  the  Jews. 
John  is  the  only  one  of  the  evangelists  who  saw  the  superscription,  and  his 
version  of  it  may  therefore  be  accepted  as  the  correct  one.  But  all  the 
evangelists,  however  they  differ  as  to  the  words,  give  an  accurate  idea  ot  the 
substance  of  the  superscription. 


204  LESSONS    OX    THE    LIFE    OF    JESUS. 

all  who  had  no  suspicion,  or  but  a  dim  suspicion,  that  in  inflict- 
ing injury  on  Him  they  were  acting  wrongly,  Jesus  pled,  'Father, 
forgive  them  ;  for  they  know  not  what  they  do.5 

The  crucifixion  was  witnessed  by  a  great  multitude  of  people 
(Luke  xxiii.  35),  conspicuous  among  whom  were  men  seldom 
present  at  such  a  spectacle,  the  leading  representatives  of  the 
Sanhedrim  and  of  the  priesthood  (Matt,  xxvii.  41 ;  Luke  xxiii.  35). 
They  were  there  to  make  sure  of  the  death  of  Him  whom  they  had 
long  feared,  but  over  whom  they  had  at  length  triumphed.  Nor 
could  they  conceal  their  joy,  as  they  marked  every  circumstance 
of  shame  in  the  fate  of  the  sufferer.  Contrasting  His  present 
helplessness  with  the  mighty  powers  of  which  He  had  formerly 
shown  Himself  the  possessor,  they  said,  '  He  saved  others  ; 
himself  he  cannot  save.'  They  challenged  Him  to  give  proof  of 
His  being  the  Messiah  by  coming  down  from  the  cross.  They 
gloried  in  the  evidence  seemingly  furnished,  that  God,  whom 
He  had  claimed  and  trusted  as  His  Father,  had  utterly  disowned 
Him.  They  uttered  their  bitter  scoffs  in  tones  loud  enough  for 
Him  to  hear.  And  some  of  the  bystanders,  and  even  of  the 
bypassers,  were  heartless  enough  to  go  in  front  of  the  cross,  and, 
with  derisive  gestures,  to  address  to  Him  who  hung  on  it  such 
cutting  words  as  these,  '  Thou  that  destroyest  the  temple,  and 
buildest  it  in  three  days,  save  thyself;'  'If  thou  art  the  Son 
of  God,  come  down  from  the  cross'  (Matt,  xxvii.  39-43;  Mark 
xv.  29-32  ;  Luke  xxiii.  35-37). 

The  soldiers  also  could  not  be  withheld  from  flinging  their 
rude  jests  at  the  one  who,  as  they  understood,  had  brought 
Himself  into  so  pitiable  a  plight  by  raising  the  standard  of 
revolt  against  Rome  and  calling  Himself 'the  King  of  the  Jews' 
(Luke  xxiii.  36,  37). 

Even  one1  of  the  malefactors  crucified  along  with  Him  sought 

1  Matthew  (xxvii.  44)  and  Mark  (xv.  32)  say  that  'the  thieves  who  were 
crucified  with  Him '  reviled  Him.  From  this  some  have  inferred  that  both 
of  the  malefactors  at  first  joined  in  mocking  our  Lord.  It  would  seem, 
however,  that  what  these  two  evangelists  state  in  general  terms,  Luke  gives 


THE    DEATH    AND    BURIAL    OF   JESUS.  205 

to  get  some  relief  from  his  own  miseries  by  pouring  contempt 
on  this  Jesus  of  Nazareth,  who,  after  all  His  pretensions  to 
Messiahship,  had  been  nailed  to  the  cross,  and  still  thought  of 
Himself  as  the  Christ.  'Art  not  thou  the  Christ  ?'  said  he — 'Save 
thyself  and  us.'  But  the  other,  who  had  learned  to  regard  Jesus 
with  different  feelings,  amazed  at  the  reckless  audacity  of  his 
companion,  silenced  him  by  declaring  that,  while  they  were 
receiving  the  due  reward  of  their  deeds,  their  fellow  -  sufferer 
had  done  nothing  amiss.  And  then,  directing  his  words  to  the 
Saviour,  he  presented  the  earnest  petition,  'Jesus,  remember  me 
when  Thou  comest  in  Thy  kingdom.'  For  all  that  he  had  for- 
merly heard  and  known  regarding  Jesus,  and  all  that  he  had 
now  seen  in  Him,  convinced  him  that  He  was  indeed  the  Christ; 
and  that,  few  as  were  the  hours  He  had  to  live,  He  was  certain 
to  return  to  earth  as  a  King,  and  that  in  that  day  it  would  be 
well  with  those  whom  He  remembered  for  good.  And  with 
joy  unspeakable  did  Jesus  hear  Himself  in  His  hour  of  deep 
humiliation  recognised  as  a  King ;  and  to  the  lowly  appeal 
addressed  to  Him  He  gave  the  right  royal  answer,  'Verily,  I 
say  unto  thee,  To-day  shalt  thou  be  with  me  in  Paradise.' 
Instead  of  having  to  wait  till  He  returned  in  glory  to  reign 
over  a  subject  world,  ere  getting  any  token  of  being  graciously 
remembered  by  Him,  the  suppliant  was  that  very  day  to  enter 
along  with  Him  into  everlasting  bliss  (Luke  xxiii.  39-43). 

But  there  were  others,  besides  the  enemies  of  Jesus  and  the 
fickle  Jewish  populace,  in  the  neighbourhood  of  His  cross  ;  'All 
His  acquaintance,  and  the  women  that  followed  with  Him  from 
Galilee'  (Luke  xxiii.  49),  were  there,  'beholding  afar  off''  (Matt, 
xxvii.  55).  They  were  kept  at  a  distance  rather  by  horror  than 
by  fear.  They  could  not  look  on  the  pain  and  distress  of  the 
Holy  One  whom  men  had  nailed  to  the  accursed  tree.  They 
could  not  deepen  His  grief  by  bringing  under  His  eye  their  own. 

a  more  minute  and  exact  account  of.  They  mention  the  various  classes  that 
joined  in  the  mockery  ;  Luke  tells  us  that  of  the  thieves  crucified  with  Jesus, 
only  one  reviled  Him. 


206  LESSONS    ON    THE    LIFE    OF    JESUS. 

They  could  not  mix  with  those  who  were  outraging  and  insulting 
Him,  and  filling  the  air  with  their  scoffs  and  blasphemies.  But 
in  an  hour  or  two  the  crowd  around  the  cross  began  to  thin,  and 
the  tumult  to  subside  somewhat.  The  priests  and  rulers,  having 
obtained  their  desire,  could  go  away  satisfied  ;  and  the  mob 
would  gradually  follow  their  example.  And  the  friends  of  Jesus 
then  drew  nearer,  love  to  their  Lord  conquering  all  other  feelings, 
and  leading  them  to  press  as  close  to  the  cross  as  they  could  get. 
Most  prominent  among  them  were  His  broken-hearted  mother, 
and  Salome  the  wife  of  Zebedee,  and  Mary  the  wife  of  Clopas, 
and  Mary  Magdalene,  and  John  the  beloved  disciple.  The  eye 
of  Jesus  alights  on  this  little  company,  and  He  marks  their  deep 
distress.  Most  of  all  is  He  moved  by  the  sight  of  His  mother, 
and  He  would  fain  give  her  a  last  and  touching  evidence  of  His 
love.  The  cross  is  raised  but  a  foot  or  two  above  the  ground, 
so  that  the  gentlest  tones  of  His  voice  can  reach  those  standing 
below,  and  the  direction  of  His  every  glance  can  be  observed  by 
them.  And  very  gently,  as  He  looks  on  Mary,  and  draws  her 
eyes  away  to  John,  He  says  to  her,  '  Woman,  behold  thy  son.' 
Then  to  the  beloved  disciple  He  says,  '  Behold  thy  mother.' 
What  He  wished  was  that  John  should  give  His  mother  a  home, 
and  should  be  a  son  to  her  after  He  was  gone.  And  most 
willingly  did  John  accept  the  charge,  — '  From  that  hour  that 
disciple  took  her  to  his  own  home'  (John  xix.  25-27). 

It  was  now  the  hour  of  noon-tide, — the  sixth  hour, — and  all 
who  were  not  kept  in  the  neighbourhood  of  the  cross  by  some 
strong  necessity  had  sought  shelter  from  the  scorching  heat. 
But  just  when  the  sun  had  climbed  to  the  height  of  heaven,  a 
strange  funereal  gloom  spread  over  earth  and  sky.  'A  darkness 
came  over  the  whole  land  until  the  ninth  hour,  the  sun's  light 
failing'  (Luke  xxiii.  44,  Rev.  Vers.).  And  during  that  time  a 
darker  shadow  still  rested  on  the  Redeemer's  spirit.  From  the 
sixth  hour  onward  to  the  ninth  He  was  engaged  in  a  spiritual 
conflict  too  absorbing  to  permit  of  His  thinking  of  anything  that 
was  going  on  outside.     And  it  was  only  when  the  ninth  hour  had 


THE    DEATH    AND    BURIAL    OF    JESUS.  207 

come,  that  what  during  all  that  time  had  been  occupying  His 
soul  revealed  itself  in  the  loud  cry,  '  My  God,  my  God,  why  hast 
Thou  forsaken  me  ?'  It  was,  of  course,  only  the  sensible  comfort 
of  the  divine  presence  and  favour  that  was  at  this  time  with- 
drawn from  Jesus.  Yet  was  this  unspeakably  the  sorest  trial 
that  had  ever  come  to  Him — the  bitterest  drop  in  the  bitter  cup 
given  Him  to  drink.  But  this  moment  of  deepest  darkness  and 
intensest  agony  in  our  Lord's  experience  passed  by  ;  and  with  it 
also  the  darkness  that  had  settled  down  on  nature  gave  place  to 
returning  light  (Matt,  xxvii.  45,  46  ;  Mark  xv.  33,  34). 

It  was  in  the  Hebrew  tongue  that  Jesus  uttered  this  mournful 
plaint,  the  words  used  by  Him  being  those  of  Ps.  xxii.  1,  'Eli, 
Eli,  lama  sabachthani?'  Some  of  the  bystanders,  amid  the 
terror  and  bewilderment  caused  by  the  supernatural  darkness 
that  reigned  around,  mistook  the  cry  of  Jesus  for  a  summons  to 
Elijah  to  come  and  address  himself  to  the  work  to  be  accom- 
plished by  him  before  '  the  great  and  dreadful  day  of  the  Lord ' 
(Mai.  iv.  5).  But,  when  the  sun  shone  forth  again,  their 
courage  revived,  and  they  began  to  bandy  about  the  jest,  '  Let 
be,  let  us  see  whether  Elijah  cometh  to  save  him'  (Matt,  xxvii. 

47-49). 

Meanwhile,  Jesus  had  emerged  from  the  deep  sorrow  in  which 
He  had  been  plunged,  and  became  sensible  of  that  burning  thirst 
which  is  one  of  the  unfailing  accompaniments  of  crucifixion. 
And,  longing  for  something  wherewith  to  wet  His  parched  lips, 
He  said  to  those  near  Him,  '  I  thirst'  The  appeal  touched  the 
heart  of  one  of  the  guard  ;  and,  dipping  a  sponge  in  a  flagon  of 
wine  that  stood  at  hand  for  the  refreshment  of  himself  and  his 
comrades,  he  put  it  on  a  stalk  of  hyssop,  and  held  it  up  to  the 
sufferer.  Nor  did  Jesus  refuse  the  relief,  though  the  rough 
soldier,  in  the  very  act  of  offering  it,  lest  he  should  be  charged 
with  soft-heartedness,  took  up  the  sorry  jest  that  for  the  time 
found  currency  around  him,  and  said,  '  Let  be,  let  us  see 
whether  Elijah  cometh  to  take  Him  down  '  (Mark  xv.  36  ;  John 
xix.  28-30). 


20S  LESSONS    ON    THE    LIFE    OF   JESUS. 

As  soon  as  Jesus  had  tasted  the  wine,1  He  said,  c  It  is  finished.' 
His  life  was  now  over  ;  and,  though  He  might  seem  dying  in  the 
midst  of  His  days,  His  work  was  completed.  All  the  prophecies 
regarding  Him  had  been  fulfilled,  and  man's  redemption  had 
been  achieved  (John  xix.  30).  And  now,  turning  to  His  Father, 
He  said,  '  Father,  into  Thy  hands  I  commend  my  spirit/  and, 
bowing  His  head,  He  gave  up  the  ghost  (Luke  xxiii.  46). 

At  the  moment  at  which  Jesus  died,  the  thick  vail  of  purple 
and  scarlet  cloth,  suspended  in  front  of  the  Holy  of  Holies  in  the 
temple,  was  rent  in  twain  from  the  top  to  the  bottom,  as  if  by  an 
unseen  hand,  to  intimate  that  the  true  High  Priest  had  then 
entered  into  the  presence  of  God,  carrying  with  Him  tokens  of 
the  atonement  which  He  had  made  for  sin.  An  earthquake  also 
cleft  the  rocks  asunder,  and  opened  wide  the  tombs,2  as  if  the 
dead  were  about  to  issue  forth  to  judgment.  And  such  was  the 
impression  made  by  these  events,  that  the  centurion  who  kept 
watch  beside  the  cross  declared  his  conviction  that  Jesus  was 
not  only  a  righteous  man,  but  the  Son  of  God  ;  and  that  many  of 
the  spectators  returned  to  the  city,  smiting  their  breasts,  as  if 
bewailing  the  commission  of  a  signal  crime  (Matt,  xxvii.  51-54; 
Mark  xv.  38,  39  ;  Luke  xxiii.  45-48). 

It  was  the  Jewish  custom  that  those  executed  for  any  crime 
should  be  taken  down  and  buried  before  sunset  (Deut.  xxi.  22,  23). 
This  was  specially  desirable  in  the  case  of  Jesus  and  His  fellow- 
sufferers,  since  at  sunset  the  Sabbath  began,  and  '  that  Sabbath 
was  an  high  day,'  signalized  by  the  solemn  presentation  of  the 
first-fruits  of  harvest  in  the  temple  (Lev.  xxiii.  10,  n).  Pilate 
was  accordingly  requested  to  give  orders  that  the  death  of  Jesus, 
and  of  those  crucified  along  with  Him,  might  be  hastened  in  the 
usual  way.     This  was  granted  ;    and  the  legs  of  the  two  male- 

1  The  posca  given  to  soldiers  was  a  weak,  sour  wine,  mixed  with  water. 
Jesus  partook  of  this,  though  He  had  refused  to  partake  of  the  medicated 
draught,  designed  to  stupify  Him. 

2  The  opening  of  the  tombs,  signifying  that  the  power  of  death  was  over- 
come, took  place  when  our  Saviour  died.  The  rising  of  the  saints  who  lay 
asleep  in  them  took  place  'after  His  resurrection  '  (Matt,  xxvii.  53). 


THE    DEATH    AND    BURIAL    OF    JESUS.  209 

factors  were  shivered  by  blows  of  a  heavy  mallet.  But  when 
those  charged  with  the  performance  of  this  work  came  in  front  of 
Jesus,  a  glance  sufficed  to  show  them  that  He  was  dead  already. 
One  of  the  soldiers,  however,  to  make  sure  of  His  death,  pierced 
His  side  with  a  spear,  and  out  from  the  wound  there  flowed  a 
mingled  stream  of  blood  and  water.  Thus,  the  direction  with 
regard  to  the  Paschal  lamb,  '  Not  a  bone  of  him  shall  be 
broken '  (Ex.  xii.  46),  was  fulfilled  in  the  case  of  Jesus,  the  Lamb 
of  God  sacrificed  for  the  sin  of  the  world.  And  that  other 
prophecy  received  its  fulfilment,  '  They  shall  look  on  Him  whom 
they  pierced'  (Zech.  xii.  10). 

The  bodies  of  those  condemned  to  death  were  usually  buried  in 
a  spot  set  apart  for  the  purpose,  and  regarded  as  polluted  ground. 
But  God  would  not  permit  the  body  of  His  Son  to  be  cast  into  a 
felon's  grave.  It  had  been  foretold  that  He  should  be  'with  a 
rich  man  in  His  death'  (Isa.  liii.  9).  Accordingly,  Joseph  of 
Arimathea,  an  honoured  member  of  the  Sanhedrim,  who  had 
secretly  been  a  disciple  of  Jesus,  asked  the  Governor  for  the  body 
of  the  One  whom  he  had  revered  and  loved,  and  obtained  it. 
Assisted  by  a  brother  councillor,  Nicodemus,  he  carried  the  body 
to  his  own  garden,  which  was  close  at  hand,  that  he  might  bury 
it  in  a  rock-hewn  tomb  there,  in  which  no  one  had  ever  lain. 
Lovingly  and  tenderly  the  two  wrapped  it  in  fine  linen,  in  the  folds 
of  which  there  had  been  put  myrrh  and  aloes  and  other  spices, 
the  special  gift  of  Nicodemus,  and  then  laid  it  in  the  tomb,  in  the 
presence  of  some  of  the  women  who  had  followed  Jesus  from 
Galilee.  And  then,  having  rolled  a  great  stone  to  the  grave's 
mouth,  they  went  their  way  to  keep  the  Sabbath's  rest  (Matt. 
xxvii.  57-61;  Mark  xv.  42-47;  Luke  xxiii.  50-56;  John 
xix.  38-42). 

1.  Where  was  Golgotha  ?    And  hozo  did  it  obtain  its  name? 

2.  What  symptoms  of  exhaustion  appeared  in  our  Lord  as  He  moved 

onward  to  Calvary  ? 

3.  Reconcile  the  statements  made  by  the  different  evangelists  as  to  the 

time  of  day  at  which  the  crucifixion  too1:  place. 
O 


i  LESSONS    ON    THE    LIFE   OF    JESUS. 

4.  What  miracles  accompanied  and  followed  the  crucifixion  ? 

5.  What  prophecies  found  fulfilment  in  some  of  the  circumstances  of 

our  Lord's  death  ? 

6.  Where  and  by  whom  was  Jesus  buried? 


HINTS  TO   STUDENTS   AND   TEACHERS. 

1.  For  information  regarding  the  form  of  the  cross  on  which  Jesus 
suffered,  and  the  death  which  He  died,  consult  the  articles  '  Cross '  and 
'Crucifixion'  in  Smith's  Bib.  Diet.,  and  those  headed  'Kreuz'  and 
*  Kreuzigung '  in  Herzog. 

2.  There  is  no  better  book  on  the  sufferings  of  our  Lord  than 
Rambach's  Betrachhmgen  zieber  das  ganze  Leiden  Christi,  a.d.  1730. 

3.  In  a  treatise  on  The  Physical  Cause  of  the  Death  of  Christy  by  Dr. 
Stroud,  it  is  ably  argued  that  He  died  in  consequence  of  the  rupture  of 
the  heart,  caused  by  agony  of  spirit.  The  chief  evidence  of  this  is  found 
in  the  stream  of  blood  and  water  that  flowed  from  the  pierced  side  of 
Jesus  after  His  death  (John  xix.  34).  Dr.  Hanna  also  advocates  this 
view  in  chap.  xiii.  of  The  Last  Day  of  Our  Lord's  Passion,  and  gives  in 
an  interesting  appendix  medical  testimony  confirmatory  of  it. 

4.  George  Herbert  tells  in  his  own  quaint  way  the  story  of  the 
Saviour's  sufferings  in  his  poem,  entitled  The  Sacrifice,  each  verse  of  which 
ends  with  the  touching  refrain,  '  Was  ever  grief  like  mine  ?'  Some  of  the 
mediaeval  hymns  on  the  death  of  Christ  are  very  striking,  specially  'Stabat 
mater  dolorosa,'  and  'Salve,  caput  cruentatum.'  Among  modern  hymns 
on  this  subject  may  be  mentioned  those  in  Keble's  Christian  Year, 
Toplady's  '  Rock  of  Ages,  cleft  for  me,'  and  Faber's  '  Oh !  come  and 
mourn  with  me  awhile.* 


LESSON    XXXI. 

THE  RESURRECTION  OF  OUR  LORD. 

Read  Matt,  xxvii.  62-xxviii.  15  ;  Mark  xvi.  1-8  ;  Luke  xxiv.  1-49  ; 
John  xx.  1-23. 

The  day  after  our  Lord's  passion  was  the  saddest  that  His 
disciples  had  ever  seen.  Probably  up  to  the  moment  of  His 
death,  there  had  lingered  in  the  hearts  of  some  of  them  the  hope 
that  by  a  display  of  that  wondrous  power  of  which  He  had  often 
shown  Himself  the  possessor,  He  would  rescue  Himself  from 
His  enemies,  and  cover  them  with  confusion.  But  all  such  hopes 
had  been  dissipated.  And  other  hopes  cherished  with  regard  to 
Jesus  would  seem  to  have  well-nigh  vanished  too.  '  We  hoped,' 
said  they  in  despondent  tones,  'that  it  was  He  which  should 
redeem  Israel'  (Luke  xxiv.  21).  They  would  fain  have  retained 
their  faith  in  Jesus  still  as  the  Redeemer ;  but  how  could  they 
do  so,  now  that  He  was  dead  ?  Yet  was  there  greater  difficulty 
in  coming  to  the  conclusion  that  Israel's  Redeemer  He  was  not, 
after  all  that  they  had  seen  in  Him,  and  all  the  blessings  which 
they  owed  to  Him  alone.  All  that  they  could  do  in  this  dark 
hour  was  to  wait  and  pray  for  light. 

The  priesthood  and  elders  of  Israel,  on  the  other  hand,  moved 
about  with  an  air  of  triumph.  For  they  had  suppressed  a  for- 
midable revolt  against  their  authority,  and  had  conquered  a  foe 
whom  they  had  begun  to  dread.  Yet,  as  the  Sabbath  wore  on, 
a  feeling  of  uneasiness  took  possession  of  them.  Some  of  their 
number  remembered  having  heard  that  Jesus  had  not  only  fore- 
told His  death,  but  had  declared  that  on  the  third  day  He  would 
rise  from  the  grave.     They  mentioned  this  prediction  of  His 


212  LESSONS    ON    THE    LIFE    OF   JESUS. 

to  others  ;  and  the  news  regarding  it  spread,  and  excited  deep 
apprehension.  No  one  would  acknowledge  that  he  had  any  fear 
of  Jesus  rising  from  the  dead  ;  but  all  felt  that  something  might 
take  place,  fitted  to  awaken  the  belief  that  this  had  actually 
happened.  Might  not  some  of  His  disciples  remove  His  body, 
and  then  point  to  the  empty  tomb  as  evidence  of  His  resurrec- 
tion ?  So  great  did  the  risk  of  such  an  occurrence  seem,  that  at 
last  they  sent  a  deputation  to  Pilate  to  state  their  apprehensions, 
and  ask  him  to  take  the  precautions  which  the  circumstances  of 
the  case  imperatively  required.  And  they  at  once  obtained  their 
request,  having  a  guard  placed  at  their  disposal,  and  getting 
permission  to  take  whatever  measures  appeared  desirable. 
Accordingly,  ere  nightfall,  a  cord  was  passed  round  the  stone  at 
the  grave's  mouth,  and  fastened  at  either  end  to  the  rock  with 
sealing-wax  having  the  seal  of  the  Sanhedrim  impressed  on  it, 
and  a  detachment  of  Roman  soldiers  entered  on  sentinel  duty 
beside  the  tomb.  It  was  hoped  that,  in  the  face  of  such  a 
demonstration  of  ecclesiastical  and  civil  power,  the  most  daring 
of  intruders  would  be  deterred  from  drawing  near. 

The  hours  of  night  passed  by  ;  no  sight  or  sound  of  any  kind 
disturbing  the  guardians  of  the  sepulchre.  The  welcome  morn- 
ing was  at  hand  ;  and  it  seemed  as  if  they  would  soon  be  on 
their  way  to  the  Sanhedrim,  to  tell  that  the  grave  remained  closed, 
and  that  the  body  of  Jesus  lay  untouched  within  it.  But,  while 
it  was  yet  dark,  the  shock  of  an  earthquake  was  felt  ;  and  an 
angel,  descending  from  heaven,  rolled  away  the  stone  from  the 
tomb's  mouth,  and  sat  down  upon  it.  '  His  countenance  was  like 
lightning,  and  his  raiment  white  as  snow  ;  and,  for  fear  of  him, 
the  keepers  did  shake  and  became  as  dead  men.'  And  no  sooner 
was  the  stone  rolled  away  than  the  grave  gave  up  its  dead,  and 
the  Lord  Jesus  came  forth  from  it,  to  enter  on  an  immortal  life. 
No  one  saw  Him  emerge  from  the  tomb  ;  for  those  who  alone 
could  have  been  the  spectators  of  it  were  prostrated  and  blinded 
by  the  splendour  of  the  angel's  advent.  But  so  many  saw  Him 
after  He  had  risen,  and  have  left  on  record  their  testimony  to 


THE    RESURRECTION    OE    OUR    LORD.  213 

this  effect,  that  it  may  be  safely  affirmed  that  no  fact  that  has 
had  a  place  in  this  world's  history  is  better  authenticated  than 
the  resurrection  of  Christ. 

It  was  to  the  women  who  had  followed  Jesus  from  Galilee,  and 
had  been  witnesses  of  His  crucifixion  and  burial,  that  His  resur- 
rection first  became  known.  Some  of  them,  among  whom  Mary 
Magdalene,  Mary  the  mother  of  James  and  Joses,  Salome,  and 
Joanna,  are  mentioned  by  name,  having  prepared  spices  and 
ointments  for  the  purpose,  set  out  from  Jerusalem  on  the  first  day 
of  the  week  at  early  dawn,  to  embalm  the  body  of  their  beloved 
Lord.1  They  knew  nothing  of  the  precautions  that  had  been 
taken  to  prevent  approach  to  the  tomb,  but  thought  of  the  great 
stone  at  its  doorway  as  the  only  obstacle  to  their  entrance.  No 
sooner,  however,  had  they  come  within  sight  of  the  sepulchre 
than  they  saw  that  the  stone  had  been  rolled  away ; 2  and,  on 
pressing  forward  to  learn  the  cause  of  this,  a  glance  sufficed  to 
show  them  that  the  body  of  Jesus  was  no  longer  there.  Imme- 
diately on  making  this  discovery,  Mary  Magdalene  fled  from  the 
spot  to  communicate  the  startling  news  to  the  Eleven  (John  xx. 
1,  2).  The  others,  entering  the  sepulchre,  and  looking  around  in 
their  perplexity,  found  themselves  in  the  presence  of  two  angels, 
one  of  whom  addressed  them,3  calming  their  fears,  and  telling 
them  that  their  Lord  was  risen,  as  He  had  Himself  foretold;  he 

1  The  expressions,  '  As  it  began  to  dawn  '  (Matt,  xxviii.  i),  '  At  early  dawn  ' 
(Luke  xxiv.  1),  'While  it  was  yet  dark'  (John  xx.  1),  all  indicate  that  the 
visit  to  the  tomb  was  made  at  a  very  early  hour.  The  words  used  by  Mark 
(xvi.  2),  'When  the  sun  was  risen,'  must  therefore  be  understood,  not  as 
referring  to  sunrise  in  the  strict  sense,  but  to  the  first  appearance  of  morning 
light. 

2  The  only  thing  that  the  women  are  reported  as  having  noticed  outside  of 
the  sepulchre  is  that  the  stone  had  been  rolled  back  (Mark  xvi.  4  ;  Luke 
xxiv.  2  ;  John  xx.  1).  It  does  not  appear  that  they  saw  the  Roman  soldiers  ; 
for  the  latter  had  reached  the  city  and  delivered  their  account  of  matters  to 
the  Sanhedrists,  when  the  women  were  as  yet  only  on  their  way  to  the 
tomb  (Matt,  xxviii.  n).  Nor  does  it  appear  that  the  angel  who  rolled  away 
the  stone  from  the  door  was  seated  on  it  when  they  came.  The  incidents 
recorded  in  Matt,  xxviii.  2-4  took  place  before  the  awival  of  the  women. 

3  Matthew  and  Mark  speak  of  only  one  angel  as  seen  by  the  women,  Luke 


214  LESSONS   ON   THE    LIFE   OF   JESUS. 

gave  them  a  message  to  the  disciples  also,  and  specially  to 
Peter,  to  the  effect  that  He  was  going  before  them  into  Galilee, 
and  that  there  they  would  meet  with  Him.  And  with  feelings  of 
awe  and  of  ecstasy  they  left  the  tomb,  and  sped  towards  the  city, 
telling  no  one  whom  they  met  of  what  had  happened,  but 
reserving  the  glad  tidings  for  the  disciples  alone  (Matt,  xxviii. 
5-8  ;  Mark  xvi.  5-8  ;  Luke  xxiv.  3-9). x 

Before  their  arrival,  however,  the  disciples  had  learned  from 
Mary  Magdalene,  if  not  of  the  resurrection  of  Jesus,  yet  of  the 
disappearance  of  His  body  from  the  tomb.  Having  found  Peter 
and  John,  she  had  told  them  of  this  ;  and,  immediately  on 
receiving  the  information,  they  were  on  their  feet  to  accompany 
her  to  the  sepulchre.  John,  as  being  the  youngest  and  fleetest 
of  the  three,  was  the  first  to  reach  the  spot,  and,  looking  in, 
could  see  nothing  but  the  winding-sheet.  Peter  was  the  next  to 
arrive,  and  with  characteristic  impetuosity  pushed  past  his  brother 
disciple,  and  went  into  the  tomb.  John  followed  him ;  and,  as 
they  looked  around,  they  saw  not  only  the  shroud,  but  the  napkin 

of  two.  It  might  easily  be  that  some  of  the  women  in  their  bewildered 
excitement  noticed  only  one  of  the  two  angels  present,  the  one  who  addressed 
them.  The  statement  of  Luke  (xxiv.  4),  that  the  angels  '  stood  by  them,'  does 
not  ascribe  any  special  attitude  to  these  heavenly  beings,  but  merely  means 
that  they  presented  themselves  to  view,  and  is  quite  reconcilable  with  the 
representation  given  of  one  of  them  as  '  sitting  on  the  right  side '  (Mark  xvi.  5). 
1  It  is  said  in  Mark  xvi.  9,  '  He  appeared  first  to  Mary  Magdalene.'  Even 
if  the  section  extending  from  ver.  9  to  ver.  20  of  this  chapter  be  referred  to 
another  authorship  than  that  of  Mark,  it  is  unquestionably  of  great  antiquity 
(see  Irenaeus,  iii.  10.  6).  So  that  it  proves  the  belief  of  apostolic  times  to 
have  been,  that  the  Risen  Saviour  appeared  first  to  Mary.  This  is  mani- 
festly also  what  John  xx.  1-18  is  designed  to  teach.  But,  if  so,  Matt,  xxviii. 
9,  10,  does  not  contain  the  account  of  a  different  and  prior  appearance  of 
the  Saviour.  Rather  Matthew  is  to  be  regarded  as  giving  a  compendious 
account  of  the  proceedings  and  experiences  of  the  Galilean  women  generally, 
without  specializing  what  happened  to  one  of  their  number  as  an  incident  in 
which  she  alone  had  part ;  while  John  brings  into  special  prominence  Mary 
Magdalene  and  the  fact  that  she  was  the  first  to  whom  Jesus  appeared.  This 
is  the  view  taken  by  Ebrard  (Evang,  Gcschichlc,  pp.  574-578)  and  by  Keil 
(Comm.  iiber  Matth.  p.  601).  It  brings  Matthew,  Mark,  and  John  into  har- 
mony, and  solves  in  the  only  satisfactory  way  the  greatest  difficulty  in  this 
portion  of  the  Gospel  narrative. 


THE    RESURRECTION    OF    OUR    LORD.  215 

that  had  been  wrapped  round  the  head  folded  up  and  laid  in  a 
place  by  itself.  It  looked  as  if  the  sleeper  had  arisen  from  His 
slumbers  and  gone  forth  from  His  chamber  with  calm  dignity, 
and  as  if  His  attendants  had  come  and  taken  up  His  sleeping 
attire,  and  with  gentle  and  reverential  touch  had  smoothed  it  and 
laid  it  down.  And  John  at  least,  if  not  Peter  also,  '  saw  and 
believed.'  He  believed,  and  rejoiced  to  believe,  that  Jesus  had 
risen  from  the  dead.  Having  made  this  survey  of  the  sepulchre, 
the  two  disciples  took  their  way  homewards,  to  meditate  on  what 
they  had  seen. 

But  Mary  Magdalene,  who  had  reached  the  tomb  somewhat 
later  than  they,  remained  when  they  had  gone,  weeping  over  the 
outrage  seemingly  done  to  her  Lord's  body.    And,  stooping  down, 
she  looked  into  the  empty  sepulchre,  in  the  hope  of  getting  some 
insight  into  what  had  really  taken  place.     Nor  did  she  look  in 
vain;  for  she  saw  something  that  Peter  and  John  with  all  their 
keenness  of  inspection  had  missed.     She  saw  two  angels  seated, 
the  one  at  the  head,  and  the  other  at  the  feet,  where  the  body  of 
Jesus  had  lain.     It  seemed  as  if  these  were  the  guardians  who 
had  kept  watch  and  ward  over  the  body  of  the  Lord,  to  secure 
that  it  should  remain  unharmed,  and  should  not  see  corruption, 
and  as  if  they  still  kept  their  post,  to  show  that  they  had  dis- 
charged the  trust  confided  to  them.     Getting  sight  of  the  tear- 
bedewed  face  of  Mary,   as   she  looked  into   the  tomb,   these 
heavenly  watchers  asked  her,  ■  Woman,  why  weepest  thou  ?    and 
got  the  answer,  'Because  they  have  taken  away  my  Lord,  and  I 
know  not  where  they  have   laid   Him.'     At  any  other  time  it 
would  have  entranced  Mary  to  find  herself  in  the  presence  of 
angels  ;  but  even  beings  so  glorious  were  as  nothing  to  her  m 
comparison  with  the  treasure  which  she  had  lost,  and  which  she 
must  try  to  regain.     She  turned  away,  therefore,  from  the  angels  ; 
but,  as  she  did  so,  got  sight  of  a  seeming  stranger,  who  asked  her, 
'Woman,  why  weepest  thou?  whom  seekest  thou?'    Concluding 
that  this  was  the  gardener  who,  acting  on  his  master's  orders,  had 
removed  the  body  of  Jesus  from  what  was  only  meant  to  be  its 


2l6  LESSONS    ON    THE    LIFE    OF    JESUS. 

temporary  resting-place,  she  said,  '  Sir,  if  thou  hast  borne  Him 
hence,  tell  me  where  thou  hast  laid  Him,  and  I  will  take  Him 
away.'  But  the  speaker  was  Jesus  Himself,  who,  unwilling  to 
prolong  her  grief,  said  to  her,  '  Mary.'  And  that  one  word, 
uttered  in  the  old  familiar  tone,  drew  forth  from  her  the  instan- 
taneous response,  '  Rabboni,'  or  '  Master.'  She  would  seem  to 
have  at  the  same  time  sunk  on  her  knees  before  Him,  as  if  to 
embrace  His  feet.  For  He  had  to  say  to  her,  '  Touch  me  not,' 
and  to  intimate  that,  now  that  He  was  about  to  ascend  to  His 
Father,  the  old  relationship  between  them  must  give  place  to  one 
of  a  more  spiritual  kind.  Then,  charging  her  with  an  affectionate 
message  to  His  brethren,  He  disappeared ;  and  Mary  went  to 
tell  the  disciples  that  she  had  seen  the  Lord  (John  xx.  1-18). 
Further  on  in  the  day  Jesus  appeared  to  Simon  Peter,  and  had 
an  interview  with  him,  of  which  nothing  save  the  fact  of  its 
occurrence  is  recorded  (Luke  xxiv.  34 ;  1  Cor.  xv.  5). 

Noon  was  now  past,  and  two  disciples  of  Jesus  were  travelling 
along  the  road  leading  from  Jerusalem  to  Emmaus,1  a  village 
about  sixty  furlongs  distant.  As  they  moved  onward,  they  com- 
muned and  reasoned  about  all  that  had  befallen  their  Lord.  So 
absorbed  were  they  in  their  theme,  that  they  failed  to  note  the 
footfall  of  one  who  had  been  gradually  gaining  on  them,  and  who 
was  at  length  at  their  side.  With  an  air  of  interest  He  made 
inquiry  as  to  the  subject  of  their  conversation,  and  was  informed 
of  it  by  Cleopas,2  the  more  communicative  of  the  two.  They 
had  been  speaking,  he  said,  about  Jesus  of  Nazareth,  a  prophet 
mighty  in  deed  and  word  before  God  and  all  the  people,  of  whom 
they  had  thought  as  Israel's  Redeemer,  but  whom  their  priests 
and  rulers  had  crucified.  And,  to  add  to  their  perplexity,  that 
very  day  they  had  been  assured  that  His  tomb  had  been  found 

1  This  village  of  Emmaus  is  not  to  be  confounded  with  the  town  of  the 
same  name,  twenty-two  miles  west  of  Jerusalem.  It  is  mentioned  also  by 
Josephus  (/.  B.  vii.  6.  6),  and  is  described  as  only  threescore  furlongs  from 
the  capital. 

2  This  Cleopas  is  not  the  same  as  the  Clopas  or  Alphams  mentioned  else- 
where.    He  is  as  entirely  unknown  as  his  unnamed  companion. 


TITK    RESURRECTION    OF    OUR    LORD.  2  T  7 

empty,  and  that  angels  had  declared  Him  risen  from  the  dead. 
Their  companion,  after  listening  to  their  story,  chid  them  for 
their  ignorance  of  Scripture  ;  and,  carrying  them  with  Him  down 
the  stream  of  Messianic  prophecy,  He  showed  them  how  the  idea 
of  a  suffering  Saviour  came  ever  more  clearly  out.  As  they 
listened,  they  saw  that  all  that  had  seemed  to  them  incompatible 
with  the  Christhood  of  Jesus  went  to  prove  it ;  and  that,  if  He 
had  really  risen  from  the  dead,  it  would  be  put  beyond  a  doubt 
that  He  was  the  Christ. 

In  the  meantime,  however,  the  two  travellers  had  reached  their 
destination,  and  their  companion  looked  as  if  meaning  to  con- 
tinue His  journey.  But  they  had  got  much  enlightenment  and 
comfort  from  Him,  and  they  would  fain  get  more.  So  they 
besought  Him  to  stay  with  them,  and  He  consented,  and  by-and- 
by  sat  down  with  them  to  the  evening  meal.  But  as  He  took 
bread  in  His  hands  and  blessed  it  and  gave  it  to  them,  something 
in  His  words  or  in  His  manner  showed  them  that  it  was  Jesus 
who  had  appeared  to  them ;  and,  immediately  on  their  recognising 
Him,  He  vanished  out  of  their  sight.  And  at  once  they  arose, 
and  set  out  for  Jerusalem,  to  tell  their  fellow-disciples  all  that 
they  had  heard  and  seen  (Luke  xxiv.  13-35). 

When  Cleopas  and  his  companion  reached  the  city,  they  pro- 
ceeded to  the  house  known  as  the  rendezvous  of  the  Eleven,  and, 
though  the  doors  were  closed  for  fear  of  hostile  intrusion,  were  at 
once  admitted.  With  the  exception  of  Thomas,  all  the  apostles 
were  there,  and  received  them  with  the  joyful  greeting,  '  The 
Lord  is  risen  indeed,  and  hath  appeared  to  Simon.5  Brimful  of 
what  had  happened  to  themselves,  they  then  told  their  own  story, 
which  to  some  seemed  almost  too  strange  to  be  credited  (Mark 
xvi.  13).  But  just  at  this  point  Jesus  stood  in  the  midst  of  them, 
and,  looking  around,  said,  '  Peace  be  unto  you  ! '  It  seemed  to 
the  disciples,  who  as  yet  had  but  an  imperfect  conception  of  the 
transformation  which  had  passed  over  the  Saviour's  body,  and  of 
the  glorious  powers  with  which  it  was  now  invested,  as  if  it  must 
be  a  disembodied  spirit  that  had  so  suddenly  appeared  among 


2l8  LESSONS    ON    THE   LIFE    OF    JESUS. 

them.  But  showing  them  His  hands  and  feet,  with  the  marks  of 
recent  crucifixion  on  them,  and  His  side  with  the  gash  made  in  it 
by  the  soldier's  spear,  He  graciously  dissipated  their  fears.  And, 
to  strengthen  their  faith  still  further,  He  partook  of  some  food 
which  at  His  own  request  they  set  before  Him.  Then  He 
showed  them,  from  Moses  and  the  Prophets,  and  the  Psalms, 
that  all  that  had  happened  to  Him  was  foretold,  and  that  it  was 
necessary  for  the  Christ  to  suffer  as  He  had  done,  and  to  rise 
again  from  the  dead.  And  once  more  looking  around  on  them 
all,  and  saying  to  them,  '  Peace  be  unto  you,'  He  breathed  on 
them  to  intimate  that  His  Spirit  would  now  enter  them  to  make 
them  true  representatives  of  Him,  and  to  enable  them  to  preach 
in  His  name  repentance  and  remission  of  sins.  Having  given 
His  assembled  disciples  this  gladdening  evidence  of  His  resur- 
rection, He  left  them  as  mysteriously  as  He  had  come  (Luke 
xxiv.  36-48;  John  xx.  19-23). 

A  blessed  day  this  first  day  of  the  week  was  to  the  disciples  of 
Jesus.  But  to  His  enemies  it  was  a  day  of  deep  anxiety  and 
dread  forebodings.  It  was,  indeed,  easy  for  them  to  give  hush- 
money  to  the  soldiers  who  had  kept  guard  beside  the  tomb,  and 
to  set  in  circulation  the  falsehood  that  the  disciples  of  Jesus  had 
stolen  away  His  body  when  the  sentinels  were  overpowered  with 
sleep  (Matt,  xxviii.  1 1— 15).  But  however  they  may  have  tried  to 
suppress  the  conviction,  they  must  have  felt  that  they  had  been 
fighting  against  God,  and  that  for  them  there  was  certain  defeat, 
but  for  the  One  whom  they  had  crucified,  victory. 

1.  To  -whom  did  it  first  occur  that  Jesus  had  spoken  of  rising  from 

the  dead  on  the  third  day  ?     Hoio  do  you  account  for  this  ? 

2.  What   ?ncasurcs  wei'e   taken  by  the  Jewish  authorities  to  secure 

that  the  tomb  of  Jesus  should  not  be  entered?    And  what  good 
purpose  did  these  precautions  serve  ? 

3.  Narrate  the  circumstances  connected  with  our  Lonfs  resurrection. 

4.  What  are  the  chief  proofs  by  which  the  'resurrection  of  Jesus  can  be 

substantiated  ? 

5.  Give  reasons  for  regarding  the  resurrection  of  Christ  as  a  pact  cf 

vital  importance. 


THE   RESURRECTION    OF   OUR   LORD.  219 


HINTS  TO   STUDENTS   AND   TEACHERS. 

1.  The  actuality  of  our  Lord's  resurrection  has  from  the  beginning 
been  recognised  as  an  essential  part  of  the  historical  basis  on  which 
Christianity  rests.  'If  Christ  hath  not  been  raised,'  says  Paul,  'your 
faith  is  vain'  (1  Cor.  xv.  17).  Hence  the  opponents  of  Christianity  have 
always  felt  themselves  under  a  necessity  of  disparaging  the  evidence 
adduced  in  support  of  this  fundamental  truth.  The  argument  on  the 
Christian  side  is  well  stated  by  Neander,  and  the  leading  objections  to  it 
satisfactorily  disposed  of  {Life  of  Christ,  Book  v.  part  ii.  chap.  viii.). 
The  criticisms  of  Strauss  and  Bauer  are  subjected  to  a  searching  exami- 
nation, and  their  worthlessness  unsparingly  exhibited  by  Ebrard  {Evang. 
Gesch.  pp.  573-583)-  M°re  recently  Keim,  while  admitting  the  reality 
of  the  appearances  of  the  Risen  Saviour  attested  by  Paul,  explains  them 
as  merely  visions  due  to  the  influence  which  the  personality  of  Christ 
exercised  over  their  minds  {Gesch.  Jesu,  pp.  354-368).  But  this  view 
fails  to  account  for  the  sudden  transition  from  deepest  despondency  to 
hopeful  and  joyful  enthusiasm  in  the  case  of  the  disciples,  to  which  all 
the  evangelists  bear  testimony,  and  the  only  explanation  of  which  is, 
that  the  One  over  whose  death  they  mourned  had  been  restored  to  them. 

2.  Among  hymns  commemorative  of  the  Saviour's  victory  over  death 
may  be  mentioned  :  G.  Herbert's  exquisitely  beautiful  one,  beginning, 
'  Rise,  heart ;  thy  Lord  is  risen  ; '  C.  Wesley's  '  Christ  the  Lord  is  risen 
to-day  ; '  and  Haweis',  '  The  happy  morn  is  come. ' 


LESSON    XXXII. 

FROM   THE  RESURRECTION   TO  THE  ASCENSION. 

Read  Matt,  xxviii.  16-20  ;  Mark  xvi.  17-20  ;  Luke  xxiv.  49-53  ; 
John  xx.  26-xxi.  25  ;  Acts  i.  1-11. 

The  apostles  did  not  understand  their  Lord  as  meaning  that 
they  should  set  out  for  Galilee  at  once.  So  they  remained  in 
Jerusalem  till  the  Passover  week  was  over.  The  day  immediately 
following  on  it  was  the  Sabbath,  and  was  not  a  day  suitable  for 
starting  on  a  journey.  The  next  day  was  the  first  day  of  the 
week,  which  brought  to  mind  the  Saviour's  resurrection,  and 
was  held  sacred  on  that  account.  There  might  be  an  expectation 
also  that  on  the  evening  of  that  day  He  might  appear  to  them 
again,  and  make  some  fuller  disclosure  of  His  purposes  with 
regard  to  them. 

Accordingly  the  second  Lord's  Day  saw  the  apostles  assembled 
in  the  same  room  as  before,  Thomas  being  on  this  occasion  with 
them.  The  intervening  week  had  to  this  disciple  been  a  week  of 
profoundest  misery.  He  had  loved  his  Lord  with  an  intense  and 
tender  affection.  He  had  once  said  to  his  fellow-disciples,  when 
Jesus  seemed  to  him  about  to  set  out  on  a  most  perilous  adven- 
ture, 'Let  us  also  go,  that  we  may  die  with  Him'  (John  xi.  16). 
And  when  the  One  whom  he  so  loved  actually  died,  it  seemed 
as  if  life  had  lost  for  him  all  its  desirableness.  He  withdrew 
himself  from  every  one,  and  wept  for  his  Lord,  and  refused  to  be 
comforted.  When  the  first  rumours  of  the  resurrection  reached 
him,  he  treated  them  as  fond  delusions.  Even  when  his  brethren 
sought  him  out,  and  with  united  voice  assured  him  that  Jesus 
had  appeared  to  them,  and  had  bidden  them  handle  Him  and 

220 


FROM    THE    RESURRECTION    TO    THE    ASCENSION.         22  1 

certify  themselves  that  it  was  no  phantom  on  which  they  were 
gazing,  but  Himself,  Thomas  refused  to  believe.  The  news 
seemed  to  him  too  good  to  be  true.  And  his  answer  to  all  their 
representations  was,  '  Except  I  shall  see  in  His  hands  the  print 
of  the  nails,  and  put  my  finger  into  the  print  of  the  nails,  and  put 
my  hand  into  His  side,  I  will  not  believe.'  Yet  was  he  most 
desirous  to  believe,  if  he  only  could,  that  Jesus  had  actually 
risen.  And  so  he  was  prevailed  on  to  add  himself  to  the  number 
of  those  who  met  on  the  evening  of  the  second  Lord's  Day,  in 
the  anticipation  that  their  Master  might  again  appear  to  them. 

And  once  more,  at  about  the  same  hour  as  before,  the  doors 
being  again  shut,  Jesus  stood  in  the  midst  of  the  Eleven,  and, 
looking  round  on  them,  said,  'Peace  be  unto  you!'     But  after 
this  salutation  to  all,  turning  to  Thomas,  He  said  to  him,  '  Reach 
hither  thy  finger  and  see  my  hands,  and  reach  hither  thy  hand 
and  put  it  into  my  side,  and  be  not  faithless,  but  believing.' 
Thomas  felt  as  he  listened,  that  the  One  who  so  addressed  him 
must  have  been  near  him  when  he  knew  not  of  it,  must  have 
heard  his  unbelieving  words  and  made  acquaintance  with  his 
inmost  thoughts,   and   could  therefore  be  no   other   than    the 
Omnipresent  and  Omniscient  One  Himself.      Yet  the   pierced 
hands  and  wounded  side  showed  the  speaker  to  be  Jesus.     And 
he    -ave   utterance  to  both   these   convictions   in   the   adoring 
exclamation,  'My  Lord,  and  my  God!'     The  confession  was  a 
welcome  one  to  Jesus,  though  in  accepting  it  He  could  not  but 
add  the  gentle  reproof,  'Blessed  are  they  that  have  not  seen, 
and  yet  have  believed.'     The  chief,  if  not  the  only  object  of  tins 
appearance  of  our  Lord,  was  to  bring  His  chosen  Eleven  to  be 
of  one  mind  ;  and  it  was  gained.     And,  banded  now  in  a  closer 
union  than  ever,  they  could  set  out  hopefully  for  Galilee,  to  wait 
for  the  further  revelations  that  had  been  promised  them,  and 
that  were  in  due  time  to  be  given  (John  xx.  26-29). 

It  was  not  long  ere  the  Eleven  were  once  more  in  Galilee, 
moving  about  amid  scenes  hallowed  by  memories  of  their  Lord. 
Taking  up  their  abode  in  some  of  the  towns  or  villages  by  the 


2  22  LESSONS   ON   THE   LIFE   OF  JESUS. 

side  of  the  Lake,  they  supported  themselves  by  such  manual 
labour  as  was  familiar  to  them.  The  most  of  them  had  been 
fishermen,  and  resumed  their  old  occupation.  On  one  occasion 
seven  of  them  were  together — Simon  Peter,  the  sons  of  Zebedee, 
Thomas,  Nathanael,  and  two  others  whose  names  are  not  given. 
A  fishing  expedition  being  proposed  by  Peter,  they  all  joined  him 
in  it ;  but  after  being  out  the  whole  night,  they  found  their 
labours  fruitless.  But  a  stranger,  whom  in  the  grey  dawn  they 
saw  standing  on  the  beach,  after  inquiring  as  to  their  success, 
bade  them  cast  their  net  on  the  right  side  of  the  boat ;  and  no 
sooner  had  they  done  so,  than  the  net  was  full.  The  remem- 
brance of  a  former  miracle  very  like  to  this  flashed  across  the 
mind  of  John ;  and,  recognising  the  same  Being  as  the  doer  of 
both,  he  whispered  to  Simon,  '  It  is  the  Lord.'  And  that  im- 
pulsive disciple,  girding  his  fisher's  coat  about  him,  and  plunging 
into  the  sea,  swam  ashore,  and  threw  himself  at  the  Saviour's 
feet.  The  others  followed  in  the  boat,  drawing  the  net  after 
them,  full  of  great  fishes,  which,  when  counted,  were  found  to 
be  a  hundred  and  fifty  and  three.  A  fire  of  coals,  with  fish  laid 
on  it  and  bread,  had  been  prepared  for  the  hungry  and  weary 
fishermen ;  and,  at  the  invitation  of  Jesus,  all  gathered  around 
it,  to  break  their  fast ;  nor  did  any  one  think  of  asking  who  had 
provided  this  repast  for  them,  or  who  it  was  that  presided  at  it ; 
all  of  them  knowing  well  that  it  was  the  Lord. 

At  the  conclusion  of  the  meal,  Jesus,  turning  to  Simon  Peter, 
said  to  him,  '  Simon,  son  of  Jonas,  lovest  thou  me  more  than 
these  ? '  There  was  a  time  when  Peter  would  have  given  to  this 
question  the  prompt  answer,  'Yes.'  But  he  can  make  no  such 
boastful  declaration  now,  and  merely  says,  '  Yea,  Lord,  Thou 
knowest  that  I  love  Thee.'  The  answer  pleases  Jesus,  and  He 
says  to  him,  '  Feed  my  lambs.'  Yet  He  again  inquires,  '  Simon, 
son  of  Jonas,  lovest  thou  me  ? '  and  again  gets  the  answer, '  Yea, 
Lord,  Thou  knowest  that  I  love  Thee;'  and  the  answer  is 
followed  by  the  charge, '  Tend  my  sheep.'  But,  as  Peter  had  three 
times  over  denied  his  Saviour,  he  must  three  times  over  confess 


FROM    THE    RESURRECTION    TO    THE   ASCENSION.         223 

Him  ;  and  so  Jesus  once  more  asks,  '  Simon,  son  of  Jonas,  lovest 
thou  me  ? '  And  this  third  putting  of  the  question  deeply  grieves 
Peter,  and  with  a  throbbing  heart  he  answers,  '  Lord,  Thou 
knowest  all  things  :  Thou  knowest  that  I  love  Thee.'  Jesus  is 
fully  satisfied,  and,  after  again  saying  to  him,  ''  Feed  my  sheep,' 
tells  him,  in  the  hearing  of  his  brethren,  that  in  his  old  age  he 
shall  die  such  a  death  as  to  bring  glory  to  God.  And  after 
thus  solemnly  reinstating  this  apostle  in  his  office  as  one  of  the 
shepherds  appointed  to  watch  over  and  tend  the  sheep  and 
lambs  of  His  flock,  and  predicting  that  he  should  be  found 
faithful  unto  death,  the  Lord  closes  and  clenches  His  dealings 
with  him  by  saying  to  him,  '  Follow  me.' 

Suiting  the  action  to  the  word,  Jesus  arose  and  began  to  move 
away,  accompanied  by  Peter.  But  the  disciple  whom  He 
specially  loved  followed  closely  in  their  footsteps  ;  and  Peter, 
anxious  to  get  some  glimpse  of  the  future  that  lay  before  his 
dearest  friend,  could  not  refrain  from  asking,  'Lord, — and  this 
man,  what  of  him  ? '  '  If  I  will  that  he  tarry  till  I  come,'  was  the 
answer,  'what  is  that  to  thee?  Follow  thou  me.'  Instead  of 
making  anxious  inquiry  as  to  the  appointments  of  God  in  regard 
to  others,  Peter  is  bidden  throw  himself  with  undivided  interest 
and  energy  into  the  work  to  which  he  is  himself  summoned. 
And  yet  with  this  admonition  there  is  combined  the  hint  that 
John's  earthly  course  may  be  expected  to  stretch  far  beyond  his 
own,  and  to  end  only  when  his  Master's  cause  has  visibly 
triumphed  (John  xxi.  1-23). 

It  was  probably  on  occasion  of  His  interview  with  these 
seven  disciples  that  our  Lord  made  arrangements  for  a  still 
more  important  meeting  which  He  desired  to  hold.  Matthew 
describes  the  Eleven  as  going  to  Galilee,  '  unto  the  mountain 
where  Jesus  had  appointed  them'  (xxviii.  16).  And  Paul  tells 
us  that  the  Risen  Saviour  'appeared  to  above  five  hundred 
brethren  at  once,'  of  whom  the  greater  part  remained  till  his  day 
(1  Cor.  xv.  6).  It  was  very  desirable  that  our  Lord  should  show 
Himself  after  His  resurrection,  not  merely  to  the  Eleven,  or  to  a 


224  LESSONS    ON    THE    LIFE    OF   JESUS. 

few  outside  of  their  number,  but  to  His  disciples  generally.  It 
was  desirable  that  a  general  assembly  of  believers  should  be 
gathered  around  Him  and  get  demonstration  of  the  reality  of 
His  resurrection,  and  should  be  constituted  into  a  Church, 
and  should  learn  from  His  own  lips  what  He  expected 
His  Church  to  do.  And  it  is  scarcely  possible  that  such  a 
meeting  should  have  been  held,  and  that  there  should  have  been 
left  no  record  of  it.  Yet  no  record  of  it  has  been  left,  unless  it 
is  to  be  identified  with  the  meeting  described  in  Matt,  xxviii. 
16-20.  Matthew,  it  is  true,  only  mentions  the  Eleven  as  present 
on  that  occasion.  But  he  hints  the  presence  of  others,  when  he 
states  that  of  those  to  whom  Jesus  then  appeared  'some  doubted.' 
For  by  this  time  there  was  no  doubter  among  the  Eleven.  The 
one  of  their  number  whom  it  had  been  hardest  to  convince  of 
the  resurrection  of  his  Lord  had  been  fully  convinced  of  it.  So 
that  the  doubters  of  whom  Matthew  speaks  must  be  looked  for 
outside  the  circle  of  the  Eleven. 

But  such  a  meeting  as  this  needed  to  be  arranged  for.  The 
place  at  which  it  was  to  be  held,  and  the  day  for  which  it  was  to 
be  summoned,  had  to  be  previously  fixed.  This  would  seem  to 
have  been  done  at  some  such  preliminary  meeting  as  took  place 
between  Jesus  and  the  seven.  Accordingly,  on  the  mountain 
which  Jesus  had  appointed,  and  on  the  appointed  day,  there 
gathered  a  great  company  of  disciples.  They  had  been  cast 
into  perplexity  and  dismay  by  the  Saviour's  death  ;  but  they  had 
been  aroused  from  their  stupor  by  the  news  of  His  resurrection. 
The  greater  part  of  them,  influenced  by  the  testimony  of  the 
Eleven  and  of  other  trustworthy  witnesses,  had  believed  the 
welcome  tidings.  But  some,  like  Thomas,  felt  it  difficult  to  pass 
from  deep  despondency  to  faith.  Yet  the  doubters,  as  well  as  the 
believers,  have  responded  with  alacrity  to  a  summons  purport- 
ing to  come  from  Jesus  Himself,  and  inviting  them  to  meet 
Him.  And  they  are  met  together,  more  than  five  hundred  in 
number,  in  a  state  of  eager  expectation  ;  the  eleven  apostles 
occupying  the  most  conspicuous  place  among  the  waiting  crowd. 


FROM   THE    RESURRECTION    TO    THE    ASCENSION.         225 

At  length  Jesus  appears,  and  all  fall  down  before  Him  in  silent 
adoration,  even  the  doubters  yielding  to  the  general  impulse. 
And  soon  doubt  has  disappeared  ;  and  Jesus,  looking  on  His 
assembled  disciples,  speaks  to  them.  'All  authority,'  says  He, 
'  hath  been  given  unto  me  in  heaven  and  on  earth.  Go  ye  there- 
fore and  make  disciples  of  all  the  nations,  baptizing  them  into 
the  name  of  the  Father  and  of  the  Son  and  of  the  Holy  Ghost  : 
teaching  them  to  observe  all  things  whatsoever  I  commanded 
you:  and,  lo,  I  am  with  you  alway,  even  unto  the  end  of  the 
world.'  In  these  few  words  Jesus  marks  out  for  His  Church  its 
work  upon  this  earth.  His  servants,  acting  under  Him  as  the 
One  invested  with  supreme  rule,  are  to  proclaim  the  good  news 
of  salvation  throughout  the  whole  world,  and  are  to  follow  up  this 
evangelistic  work  by  patient  instruction  of  the  believing  in  truth 
and  duty.  And  they  are  encouraged  to  address  themselves  to 
this  great  enterprise  by  the  assurance  that  He  will  ever  be  with 
them,  to  countenance  and  help  them. 

When  this  important  meeting  was  over,  the  chief  purpose  for 
which  the  Eleven  had  come  to  Galilee  was  seen  to  have  been 
fulfilled  ;  and  they  returned  to  Jerusalem.  It  would  seem  to 
have  been  after  this  that  Jesus  appeared  to  James  (1  Cor.  xv.  7), 
— probably  that  James  who  is  known  as  'the  Lord's  brother.' 
There  may  have  been  other  appearances  also,  besides  those 
narrated  by  the  evangelists  or  alluded  to  by  Paul ;  for  Luke  says 
that  He  'showed  Himself  alive  after  His  passion  by  many  proofs 
during  the  space  of  forty  days  '  (Acts  i.  3). 

But  our  Lord  had  another  object  in  remaining  so  long  behind 
on  earth,  besides  that  of  proving  the  reality  of  His  resurrection. 
He  was  preparing  His  disciples  for  the  new  relationship  in  which 
He  and  they  were  to  stand  towards  each  other,  when  He  had 
fairly  left  them  and  entered  on  the  unseen  state.  The  sudden 
and  unexpected  way  in  which,  at  any  time  and  in  any  circum- 
stances, He  sometimes  appeared  to  them,  showed  them  that  He 
might  be  near  while  there  were  no  outward  signs  of  His  presence. 
Thus  they  learned   to  think  of  Him  as  looking  on  them  and 

P 


226  LESSONS   ON   THE   LIFE   OF   JESUS. 

listening  to  them,  and  as  ready  at  any  moment  to  interfere  for 
their  help.  And  by  the  time  that  it  became  necessary  for  Him 
to  leave  earth  for  heaven,  they  had  so  profited  by  their  training 
as  to  be  able  to  lean  on  Him  and  commune  with  Him  as  an 
unseen  Friend  and  Saviour. 

But  the  day  at  last  arrived  when  Jesus  must  take  farewell  of 
His  disciples.  He  appeared  to  them  that  day  in  Jerusalem,  in 
the  upper  chamber  in  which  they  were  wont  to  assemble.  And 
after  speaking  to  them  of  the  work  which  lay  before  them,  and  of 
the  baptism  of  the  Spirit  which  they  were  soon  to  receive,  and 
by  which  they  were  to  be  fitted  for  it,  He  led  them  out  of  the 
city,  He  Himself  going  before  them,  and,  crossing  the  Mount  of 
Olives,  reached  the  point  at  which  Bethany  appears.  Something 
unusual  in  His  manner  inspired  them  with  the  conviction  that 
something  extraordinary  was  about  to  happen,  and  they  asked 
Him, '  Lord,  dost  Thou  at  this  time  restore  the  kingdom  to  Israel  ?  ' 
The  question  showed  an  ignorance  which  Jesus  could  not  hope 
by  any  words  of  His  to  remove.  And,  merely  telling  them  that 
it  was  not  for  them  to  pry  into  what  the  Father  had  not  been 
pleased  to  reveal,  He  bade  them  wait  for  the  Holy  Spirit,  and  for 
the  power  with  which  He  should  endow  them,  that  they  might 
then  go  forth  and  be  witnesses  for  Him  '  both  in  Jerusalem,  and 
in  all  Judea  and  Samaria,  and  unto  the  uttermost  parts  of  the 
earth.' 

Having  spoken  thus  to  His  disciples,  He  lifted  up  His  hands 
to  bless  them.  And,  while  He  blessed  them,  heaven  began  to 
draw  Him  towards  itself,  and  He  gradually  ascended  towards 
His  Father's  home  above.  The  disciples  felt  it  befitting  that 
now  the  sojourn  of  the  Son  of  God  on  this  earth  should  end  ;  yet 
with  wistful  eye  they  followed  Him,  till  at  length  a  bright  cloud 
received  Him  out  of  their  sight.  While  they  stood  gazing  into 
heaven  two  angels  stood  beside  them,  and  said  to  them,  'Ye  men 
of  Galilee,  why  stand  ye  gazing  up  into  heaven  ?  This  Jesus 
which  was  received  up  from  you  into  heaven,  shall  so  come  in 
like  manner  as  ye  beheld  Him  going  into  heaven.' 


FROM   THE   RESURRECTION    TO   THE   ASCENSION.        227 

Thus,  when  His  work  on   earth  was   over,  Jesus  left  it,  and 
re-entering  heaven,  '  sat  down  at  the  right  hand  of  God.' 


1.  Hoio  was  the  unbelief  of  Thomas  removed? 

2.  What  was  the  object  of  the  question  three  times  pit  to  Simon  Peter, 

and  of  the  charge  three  times  addressed  to  him  ? 

3.  What  prophetic  intimation   did  our  Saviour  give  regarding  the 

future  of  Peter  and  of  John  respectively  ? 

4.  With  which  of  the  Saviour's  appearances  is  that  to  *  above  five 

hundred  brethren  at  once'  (1  Cor.  xv.  6)  to  be  identified? 

5.  What  %vas  the  Great  Commission  given  by  Jesus  to  His  Church  ? 
What  made  it  expedient  that  Jesus  should  ascend  from  earth  to 

heaven  ? 


6. 


HINTS  TO  STUDENTS  AND  TEACHERS. 

1.  The  concluding  part  of  Dr.  Hanna's  Life  of  Jesus,  entitled  'The 
Forty  Days  after  the  Resurrection,'  is  specially  worthy  of  study.  In 
pp.  592-594  he  seeks  to  answer  the  question,  'Why  did  Jesus  tarry  so 
long  upon  the  earth  when  His  work  appeared  to  have  been  finished  ? ' 
and  he  finds  the  key  that  unlocks  this  mystery  in  the  necessity  for 
training  the  disciples  to  think  of  Him  and  deal  with  Him  as  a  Divine 
Person,  and  yet  as  a  brother  alive  to  all  human  sympathies. 

2.  '  The  doubt  of  Thomas '  is  the  subject  of  one  of  F.  W.  Robertson's 
Sermons  (Second  Series). 

3.  The  ascension  of  our  Lord  forms  the  theme  of  some  noble  hymns,— 
such  as  Toke's  ■  Thou  art  gone  up  on  high,'  and  Kelly's  '  Look,  ye  saints, 
the  sight  is  glorious/ 


PASSAGES  OF  SCRIPTURE  REFERRED  TO. 


Genesis. 

Joshua. 

PAGE 

TAGE 

iii.  15,  . 

I 

xv.  25,  . 

.            56 

xii.  3,    . 

I 

xxviii.   14, 

I 

ii.  II-15 

2  Kings. 

.     no 

Exodus. 

xvii.  24, 

•       34 

iii.  6,     . 

.         171 

xvii.  33, 

34,  • 

.       34 

xi.  3,     . 

•         159 

xi.  6,     . 

.         I78 

2  Chronicles. 

xii.  8,    . 

•         154 

xiii.  19, 

.     150 

xii.  46, . 

.        209 

Ezra. 

xxi.  32, 
xxx.  11-16, 

.         I78 
.         Ill 

iv.  2,  3, 
vi.  20,  . 

• 

•       34 
.     179 

Leviticus. 
xii.  1-8, 

4 

Psalms. 

xiv.  1-32, 
xxiii.  10,  11, 

•       50 
.     208 

ii.  7,      • 
ii.  8,      . 
viii.  2,  . 

1 

20 
.     163 

Numbers. 

xxii.  I,  . 

.     207 

iv.  3,     .         .         . 

.       27 

lxix.  21, 

.     202 

xviii.  15,  16, 

4 

lxxxii.  6, 

.     144 

Deuteronom 

Y. 

ex.  I,     . 

cxiii.-exviii., 

• 

.     172 
.     184 

vi.  16,  . 
viii.  3,  . 

.          19 

.          18 

cxviii.  22 

.     169 

xvi.  2,  5,  6, 

.       179 

Isaiah. 

xvi.  6,  . 

•       154 

ix.  6,     . 

. 

1 

xviii.  15, 

.       88 

xi.  1,     . 

. 

1,  162 

xxi.  22,  23, 

.     208 

xxix.  18, 

19, 

.      64 

xxv.  5,  . 

.     171 

xlix.  6, 

a                 •                 « 

6 

22 

8 

PASS  ACES    OF    SCRIPTURE    REFERRED    TO. 


29 


Isaiah — continued. 

Matthew- 

-con/ in  itc  J. 

PAGE 

I  A(,'C 

liii.  9,    . 

.        209 

xii.  46-50,     .         .         .          70,  71 

lvi.  7,    . 

.         I64 

xiii.  I-50, 

71,  72 

Ixi.  1,    . 

.               .            64 

xiii.  54-58, 
xiv.  3-12, 

40-42 
84,85 

Jeremiah. 

xiv.  13-21, 

86-88 

vii.  11,  . 

.         I64 

xiv.  22-34, 

89,  90 

xxii.  30, 

2 

xv.  1-28, 

94-96 

xxxi.  15, 

7 

xv.  29-39, 

96,  97 

MlCAH. 

xvi. , 

98-103 

v.  2,       . 

2 

xvii.  1-13, 
xvii.  14-23,  . 

105-107 
107-110 

Zechariah. 

xvii.  24-27, 

in,  1 12 

be.  9,     . 

.     157 

xviii.  1-6, 

112,  113 

xii.  10,  . 

.    209 

xviii.  7-20, 

.     114 

Malachi. 

xviii.  21-35, 

115 
126 

.      65 

xix.  1,  2, 

iii.  I,     . 

iv.  5,  6, 

.     107 

xix.  13-15, 
xix.  16-26, 

133 
131 

iv.  5,     . 

.     207 

xix.  27-30, 

.     139 

Matt: 

SEW. 

xx.  I-  16, 

139 

i.-ii.  18, 

.     i-7 

xx.  17-19, 

151 

ii.  19-23,       . 

9 

xx.  20-28, 

151 

iii.  i-iv.  II,  . 

15-21 

xx.  29-34, 

152 

iv.  12,  . 

•       33 

xxi.  I-I  I, 

156-160 

iv.  13,  . 

.      41 

xxi.  12-22, 

161-164 

iv.  13-25,       • 

43-47 

xxi.  23-46, 

•     173 

v.  i-vii.  29,   . 

55-6o 

xxii.  I-14, 

.     169 

viii.  1-4, 

.       49 

xxii.  15-46, 

170-172 

viii.  5-13,      - 

.       61 

xxiii.,    . 

•     173 

viii.  14-17,    • 

.       47 

xxiv.,     . 

•      173,  174 

viii.  18-22,    . 

126,  127 

XXV. , 

.     174 

viii.  23-27,    . 

.       74 

xxvi.  1-4, 

176,  177 

viii.  28-34,    . 

76-78 

xxvi.  6-13, 

154-156 

ix.  1-8, 

5o,  51 

xxvi.  14-16, 

•     177 

ix.  9-17, 

52,  53 

xxvi.  17-35, 

.      178-184 

ix.  18-26,      . 

79-8i 

xxvi.  36-46, 

.      185-187 

x.  I-xi.  1, 

82,  83 

xxvi.  47-56, 

.      187,  18S 

xi.  2-19, 

63-66 

xxvi.  57-66, 

189-191 

xii.  1-32, 

68-70 

xxvi.  67,  68, 

.     192 

236 


PASSAGES    OF    SCRIPTURE    REFERRED    TO. 


Matthew- 

-continued. 

Mark- 

rontii 

ucd. 

page 

page 

xxvi.  69-75,  • 

.      191 

x.  35-45,       •        •        •        .151 

xxvii.  1,  2,    . 

.     192 

x.  46-52,    . 

.      152 

xxvii.  3-31,  . 

193-198 

xi.  i-ix, 

156-160 

xxvii.  31-61, 

200-209 

xi.  12-24, 

161-164 

xxvii.  62-66, 

211,  212 

xi.  27-33, 

168,  169 

xxviii.  I- 1 5,  . 

213-218 

xii.  1-12, 

.      169 

xxviii.  16-20,         .         .       223-225 

xii.  13-44, 

170-173 

Mark. 

xiii.  1-37, 

.     174 

i.  1-15,                                      15-21 

xiv.  1,  2, 

.     176 

i-  I5>     • 

.       40 

xiv.  3-9, 

154-156 

i.  16-38, 

43-47 

xiv.  10,  11, 

.     17S 

i.  39-45. 

49-50 

xiv.  12-31, 

178-184 

ii.  1-22, 

5o-53 

xiv.  32-42, 

1S5-187 

ii.  23-28, 

.       68 

xiv.  43-52, 

187,  188 

iii.  1-5, 

.       69 

xiv.  53-72, 

189-192 

iii.  21,  31-35 

J 

70,  71 

xv.  1-20, 

192-198 

iii.  22-30, 

.       69 

xv.  20-47, 
xvi.  1-8, 

200-209 

iv.  1-20, 

71,  72 

211-214 

iv.  26-29, 

•       72 

xvi.  2,  4, 

•     213 

iv.  30-32, 

•      73 

xvi.  5,    . 

.     214 

iv.  35-41, 

•      74 

xvi.  13, 

.     217 

v.  1-20, 

76-78 

Luk 

IE. 

v.  21-43, 

79-81 

i.  3i,     • 

4 

vi.  1-6, 

40-42 

i-  32,  35, 

1 

vi.  7-13, 

82,83 

ii.  1-38, 

•     i-7 

vi.  21-29, 

84,85 

ii.  I,  2, 

3 

vi.  30-32, 

•      S3 

ii.  40,  52, 

10-13 

vi.  33-44, 

86-88 

iii.  1-23, 

15,  16 

vi.  45-53, 

89,  90 

iii.  23-28, 

1 

vii., 

94-97 

iv.  1-13, 

16-21 

viii., 

97-103 

iv.  14-30, 

40,  41 

ix.  2-13, 

105-107 

iv.  31,  32, 

43,  44 

be.  14-32, 

107-109 

iv.  33-44, 

46,47 

".  33-50, 

112-114 

v.  i-n, 

45,  46 

x.  13-16, 

•     133 

v.  12-26, 

49-52 

x.  17-27, 

•     131 

v.  27-39, 

52,  53 

x.  28-31, 

•     139 

vi.  i-n, 

45,46 

X.  32-34, 

•     151 

vi.  12-49, 

55-6o 

PASSAGES    OF    SCRIPTURE    REFERRED    TO. 


23I 


Luke — continued. 


Luke — continued. 


TAGE 

PAGE 

vii.  1-10,       .         .         .          60-62 

xviii.  1-8,       .         .          .         .135 

vii.  11-17,     • 

.           62 

xviii.  9-14,    . 

138 

vii.  18-35,     • 

63-66 

xviii.  15-17,  ■ 

m 

vii.  36-50,     . 

66,  67 

xviii.  18-27,  . 

131 

viii.  1-3, 

.       68 

xviii.  28-30,  . 

139 

viii.  4-15,      . 

71,72 

xviii.  31-34,  • 

151 

viii.  19-21,    . 

70,  71 

xviii.  35-43,  . 

*52 

viii.  22-25,    . 

•       74 

xix.  1-10, 

152 

viii.  26-39,    • 

76-78 

xix.  11-27,    . 

153 

viii.  40-56,    . 

79-81 

xix.  28-44,    • 

156-160 

ix.  1-6, 

82,83 

xix.  45-48,    • 

163,    164 

ix.  10-17, 

86-88 

XX., 

168-173 

ix.  18-27, 

98-103 

xxi.  I-36, 

173,    174 

ix.  28-36, 

105-107 

xxi.  37,  38,    . 

.       I6l 

ix.  37-45,      • 

107-110 

xxii.  3-6, 

.     178 

ix.  46-50, 

112-114 

xxii.  7-16,     . 

178 

ix.  51,   • 

.     124 

xxii.  17,  18, 

.     18a 

ix.  52-56, 

125,  126 

xxii.  19,  20, 

.     182 

ix.  57-62, 

126,  127 

xxii.  24, 

.     180 

x.  1-16, 

.     127 

xxii.  31-34, 

.     182 

x.  17-24, 

.     128 

xxii.  35-38, 

.     1S2 

x.  25-37, 

•     131 

xxii.  39-46, 

185-187 

x.  38-42, 

141,  142 

xxii.  47-54, 

1 87,  iSS 

xi.  1-13, 

132,  133 

xxii.  55-62, 

191, 192 

xi.  14-20, 

.       69 

xxii.  63-66, 

.     192 

xi.  27,  28, 

•     133 

xxiii.  1-5, 

.     192-194 

xi.  37-52, 

•     134 

xxiii.  6-12, 

•    195 

xi.  53,  54, 

•         •     136 

xxiii.  13-25, 

196-198 

xii.  13-21, 

.     133 

xxiii.  25-56, 

200-209 

xiii.  1-10, 

•      135,  136 

xxiv.  1-49, 

211-218 

xiii.  II-I7, 

*33 

xxiv.  21, 

.       211 

xiii.  31-35, 

.        .     136 

xxiv.  49-53, 

.     226 

xiv.  1-24, 

•     134 

xiv.  25-33, 

•     137 

JOH 

N. 

XV. , 

•     137,  138 

i.  I9-51, 

22-24 

xvi.  1-9, 

•     139 

i.  46,     . 

12 

xvi.  19-31, 

•     139 

ii.  1-12, 

25,   26 

xvii.  1 1- 1 9, 

.     125 

ii.  i3-25» 

28-30 

xvii.  2C-37, 

•     135 

iii., 

30-32 

232 


PASSAGES    OF    SCRIPTURE    REFERRED    TO. 


Jon 

v—continu 

ed. 

John — continued 

I'AGE 

PAGE 

iv.  1-42, 

33-36 

xix.  17-42 

200-209 

iv.  35,  • 

•          36 

XX.    1-18, 

. 

2II-2I6 

iv.  43-54, 

38,39 

xx.  19  23, 

217,    2l8 

v.  1-18, 

44,  45 

xx.  24-29, 

220,   221 

vi., 

86-92 

xxi., 

221-223 

vii., 

viii.  i-ii, 
viii.  12-59, 
ix., 

1 17-120 
.     121 

120,  121 

121,  122 

i.  3, 
i.  4-11, 

Acts. 

.       225 
226,  227 

X.    1-21, 

122,    123 

1 

Corinthians. 

x.  22-42, 

•         I42-H5 

xv.  5,    . 

. 

.       216 

xi., 

•         I47-I50 

XV.    6,      . 

.       223 

xii.  1-19, 
xii.  20-36, 

154-166 
.         164-166 

xv.  7,    . 
xv.   17,. 

• 

.       225 
.       219 

x  iil. , 

1S0,  181 

juv.-xvi., 

.        •     183 

Galatians. 

xvii.,     . 

183,  184 

iv.  4,     . 

I 

xviii.  1- 12, 
xviii.  13,  14, 
xviii.  15-18, 

187,  188 
.     188 
•     179 

i.  16-18, 

2  Peter. 

.       I IO 

xviii.  19-23, 

.     189 

JUDE. 

xviii.  28-40, 

.      193-196 

Ver.  1, 

. 

•         56 

xix.  1-16, 

•      197,  198 

Vv.  6,  9, 

. 

.     no 

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THE    SYNOPTICAL   GOSPELS.      By 
Philip      Schaff,      D.D.,     and 
Matthew  B.  Biddle,  D.D. 


Volume  III.    {Just  Published.) 
ROMANS.    By  Philip  Schaff,  D.D., 

and  Matthew  B.  Riddle,  D.D. 
CORINTHIANS,    By  Principal  David 

Brown,  D.D. 
GALATIANS.      By  Philip   Schaff, 

D.D. 
EPHESIANS.       By     Matthew     B. 

Riddle,  D.D. 
PHILIPPIANS.       By     J.     Rawson 

Lumby,  D.D. 
COLOSSIANS.      By     Matthew     B. 

Riddle,  D.D. 
THESSALONIANS.  By  Marcus  Dods, 

D.D. 
TIMOTHY.    By  the  Very  Rev.  Dean 

Plumptre. 
TITUS.    By  J.  Oswald  Dykes,  D.D. 
PHILEMON.    By  J.  Rawson  Lumby, 

D.D. 


Volume  II. 
ST.  JOHN'S  GOSPEL.     By  W.  Milli- 
gan,  D.D.,  and  W.  F.  Moulton, 
D.D. 

THE  ACTS  OF  THE  APOSTLES.    By 

the    Very   Rev.   Dean   Howson 
and  Rev.  Canon  Spence. 


Volume  IV. 
By    Joseph 


Angus, 


By    Paton    J.     Gloag, 


HEBREWS. 
D.D. 

JAMES. 
D.D. 

I.  and  II.  PETER.    By  S.  D.  F.  Sal- 
mond,  D.D. 

I.,  II.,  and  III.  JOHN.    By  William 
B.  Pope,  D.D. 

JUDE.    By  Joseph  Angus,  D.D. 

REVELATION.     By  William  Milli- 

GAN,  D.D. 


Maps  and  Plans— Professor  Arnold  Guyot. 
Illustrations— W.  M.  Thomson,  D.D.,  Author  of '  The  Land  and  the  Book.' 


From  'The  Church  Quarterly  Review.' 

1  The  annotations  are  clear  and  intelligible,  and  have  a  certain  definiteness 
and  directness  of  tone  which  impresses  us  favourably,  and,  we  think,  will  be 
generally  liked.  .  .  .  Every  reader  must  gain  something  from  it.' 

From  'The  Literary  Churchman.' 

'From  so  many  contributors  we  are  led  confidently  to  expect  a  well-con- 
sidered, careful,  and  edifying  comment,  constructed  with  sufficient  learning 
and  Biblical  knowledge.  And  this  confidence  will  not  be  disappointed  on 
examination.  .  .  .  We  regard  the  work  as  well  done,  and  calculated  both  to 
instruct  and  to  benefit  those  who  consult  it.  The  printing,  paper,  illustra- 
tions, and  all  such  matters  are  of  unusual  beauty  and  excellence.' 


T.  and  T.  Clartfs  Publications. 


WORKS   BY  THE   LATE 
PATRICK    FAIRBAIRN,    D.D., 

PRINCIPAL  AND  PROFESSOR   OF  THEOLOGY  IN  THE   FREE  CHURCH 
COLLEGE,  GLASGOW. 

In  crown  8vo,  price  6s., 

PASTORAL  THEOLOGY :  A  Treatise  on  the  Office  and 

Duties  of  the  Christian  Pastor.     With  a  Biographical  Sketch 
of  the  Author. 


In  crown  8vo,  price  7s.  6d., 

THE  PASTORAL  EPISTLES.    The  Greek  Text  and 

Translation.     With  Introduction,  Expository  Notes,  and  Dis- 
sertations. 

'  "We  cordially  recommend  this  work  to  ministers  and  theological  students. 
— Methodist  Magazine. 

'  We  have  read  no  book  of  his  with  a  keener  appreciation  and  enjoyment 
than  that  just  published  on  the  Pastoral  Epistles.' — Nonconformist. 


In  Two  Volumes,  demy  8vo,  price  21s.,  Sixth  Edition, 

THE  TYPOLOGY  OF  SCRIPTURE,  viewed  in  con- 

nection  with  the  whole  Series  of  the  Divine  Dispensations. 


In  demy  8vo,  price  10s.  6d.,  Fourth  Edition, 

EZEKIEL,  AND  THE  BOOK  OF  HIS  PROPHECY: 

An  Exposition.     With  a  new  Translation. 


In  demy  8vo,  price  10s.  6d.,  Second  Edition, 

PROPHECY,  viewed  in   its   Distinctive   Nature,  its 

Special  Functions,  and  Proper  Interpretation. 


In  demy  8vo,  price  10s.  66.., 

HERMENEUTICAL    MANUAL;    or,  Introduction  to 

the  Exegetical  Study  of  the  Scriptures  of  the  New  Testament. 


In  demy  8vo,  price  10s.  6d., 

THE  REVELATION  OF  LAW  IN  SCRIPTURE,  con- 

sidered  with  respect  both  to  its  own  Nature  and  to  its  Relative 
Place  in  Successive  Dispensations.  (The  Third  Series  of  the 
'  Cunningham  Lectures.') 


6  T.  and  T.  Clark's  Publications. 

In  demy  8vo,  Third  Edition,  price  10s.  6d., 

THE   TRAINING   OF    THE    TWELVE; 

OR, 

EXPOSITION  OF  PASSAGES  IN  THE  GOSPELS  EXHIBITING 

THE  TWELVE  DISCIPLES  OF  JESUS  UNDER 

DISCIPLINE  FOR  THE  APOSTLESHIP. 

BY 

A.  B.  BRUCE,  D.D., 

PROFESSOR  OF  DIVINITY,  FREE  CHURCH  COLLEGE,  GLASGOW. 


'  Here  we  have  a  really  great  book  on  an  important,  large,  and  attractive 
subject — a  book  full  of  loving,  wholesome,  profound  thoughts  about  the 
fundamentals  of  Christian  faith  and  practice.' — British  and  Foreign  Evangeli- 
cal Review. 

1  It  is  some  five  or  six  years  since  this  work  first  made  its  appearance,  and 
now  that  a  second  edition  has  been  called  for,  the  author  has  taken  the  oppor- 
tunity to  make  some  alterations  which  are  likely  to  render  it  still  more  accept- 
able. Substantially,  however,  the  book  remains  the  same,  and  the  hearty 
commendation  with  which  we  noted  its  first  issue  applies  to  it  at  least  as  much 
now.' — Rock. 


BY      THE      SAME      AUTHOR, 


In  demy  8vo,  Second  Edition,  price  10s.  6d., 

THE    HUMILIATION    OF    CHRIST, 

IN  ITS  PHYSICAL,  ETHICAL,  AND  OFFICIAL  ASPECTS. 


SIXTH  SERIES  OF  CUNNINGHAM  LECTURES. 


'  These  lectures  are  able  and  deep-reaching  to  a  degree  not  often  found  in 
the  religious  literature  of  the  day;  withal,  they  are  fresh  and  suggestive.  .  . 
The  learning  and  the  deep  and  sweet  spirituality  of  this  discussion  will  com- 
mend it  to  many  faithful  students  of  the  truth  as  it  is  in  Jesus.' — Congrega- 
tionalist. 

1  We  have  not  for  a  long  time  met  with  a  work  so  fresh  and  suggestive  as 
this  of  Professor  Bruce.  .  .  .  We  do  not  know  where  to  look  at  our  English 
Universities  for  a  treatise  so  calm,  logical,  and  scholarly.' — English  Independent. 


T.  and  T.  Clark's  Publications. 


Just  published,  in  demy  8vo,  price  9s., 

THE  DOCTRINE  OF   THE  HOLY  SPIRIT. 

(The  Ninth  Series  of  the  Cunningham  Lectures.) 

By  GEORGE  SMEATON,  D.D., 

Professor  of  Exegetical  Theology,  New  College,  Edinburgh. 

'  The  theological  student  will  be  benefited  by  "a  careful  perusal  of  this 
survey,  and  that  not  for  the  moment,  but  through  all  his  future  life.'— 
Watchman. 

1  Very  cordially  do  we  commend  these  able  and  timely  lectures  to  the  notice 
of  our  readers.  Every  theological  student  should  master  them.'— Baptist 
Magazine. 

4 it  is  a  pleasure  to  meet  with  a  work  like  this.  .  .  .  Our  brief  account, 
we  trust,  will  induce  the  desire  to  study  this  work.' — Dickinson's  Theological 
Quarterly. 

BY  THE  SAME  AUTHOR. 
In  demy  8vo,  Second  Edition,  price  10s.  6J., 

THE  DOCTRINE  OF   THE  ATONEMENT, 

As  Taught  by  Christ  Himself;   or,  The  Sayings  op  Jesus  on  the 
Atonement  Exegetically  Expounded  and  Classified. 


'  We  attach  very  great  value  to  this  seasonable  and  scholarly  production. 
The  idea  of  the  work  is  most  happy,  and  the  execution  of  it  worthy  of  the 
idea.  On  a  scheme  of  truly  Baconian  exegetical  induction,  he  presents  us 
with  a  complete  view  of  the  various  positions  or  propositions  which  a  full 
and  sound  doctrine  of  the  Atonement  embraces.' — British  and  Foreign 
Evangelical  Review. 

In  One  Volume,  8vo,  Second  Edition,  price  12s., 

FINAL     CAUSES. 

By  PAUL  JANET,  Member  of  the  Institute,  Paris. 
TRANSLATED  FROM  THE  FRENCH  BY  WILLIAM  AFFLECK,  B.D. 


'  This  very  learned,  accurate,  and,  within  its  prescribed  limits,  exhaustive 
work.  .  .  .  The  book  as  a  whole  abounds  in  matter  of  the  highest  interest, 
and  is  a  model  of  learning  and  judicious  treatment.' — Guardian. 

'Illustrated  and  defended  with  an  ability  and  learning  which  must  command 
the  reader's  admiration.' — Dublin  Review. 

'A  great  contribution  to  the  literature  of  this  subject.  M.  Janet  has 
mastered  the  conditions  of  the  problem,  is  at  home  in  the  literature  of  science 
and  philosophy;  ...  in  clearness,  vigour,  and  depth  it  has  been  seldom 
equalled,  and  more  seldom  excelled,  in  philosophical  literature.' — Spectator. 

'  A  wealth  of  scientific  knowledge  and  a  logical  acumen  which  will  win  the 
admiration  of  every  reader.' — Church  Quarterly  Review. 


T.  and  T.  Clark's  Publications. 


HERZOG'S    ENCYCLOPEDIA. 


In  Three  Volumes,  Imperial  8vo,  Price  24s.  each. 
VOLUME  III.     Shortly. 

ENCYCLOPAEDIA 

OR 

DICTIONARY 

OF 

BIBLICAL,    HISTORICAL,   DOCTRINAL,   AND 
PRACTICAL   THEOLOGY. 

Based  on  the  Keal-Encyklopadie  of  Herzog,  Plitt,  and  Hanck. 

EDITED   BY 

Professor  PHILIP  SCHAFF,  D.D.,  LL.D., 

UNION  THEOLOGICAL  SEMINARY,  NEW  YORK. 


'  It  is  certain  that  this  Encyclopaedia  will  fill  a  place  in  our  theological 
literature,  in  which,  for  a  long  time,  it  will  Lave  no  rival.' — Prof.  Hodge, 
Princeton. 

'  This  Encyclopaedia  is  exceedingly  well  done.  .  .  .  "We  hope  that  this  new 
enterprise  will  be  successful,  and  that  no  minister's  library  will  long  remain 
without  a  copy  of  this  work.  ...  To  people  in  the  country,  far  from  libraries, 
who  cannot  lay  their  hands  on  books,  a  work  of  this  kind  would  simply  be 
invaluable.' — Daily  Review. 

'We  have  been  delighted  with  its  comprehensiveness.  We  have  never 
failed  to  find  what  we  wanted.' — Edinburgh  Courant. 

'  Herzog's  Protestant  Encyclopaedia,  to  be  condensed  into  three  volumes  by 
the  skilful  hands  of  Prof.  Schaff.'— Academy. 


T.  and  T.  Claries  Publications. 


HISTORY 

OF  THE 

CHRISTIAN     CHURCH. 


BY 


PHILIP   SCHAFF,   D.D.,   LL.D. 


%  |iefo  Edition,   tfjcrougfjlg  Kcbtsetr   anto  Enlarge*. 


Just  published,  in  Two  Volumes,  ex.  demy  8vo,  price  21s., 
SECTION  FIRST— APOSTOLIC  CHRISTIANITY,  A.D.  1-100. 


CONTENTS. 


General  Introduction. 
I.  Preparation  for  Christianity. 
II.  Jesus  Christ. 

III.  The  Apostolic  Age. 

IV.  St.  Peter  and  the  Conversion  of 

the  Jews. 
V.  St.  Paul  and  the  Conversion  of 
.  the  Gentiles. 
VI.  The  Great  Tribulation. 
VII.  St.  John  and  the  Last  Stadium 
of  the  Apostolic  Period — The 


Consolidation  of  Jewish  and 
Gentile  Christianity. 
VIII.  Christian  Life  in  the  Apostolic 
Church. 
IX.  Worship  in  the  Apostolic  Age. 
X.  Organization  of  the  Apostolic 
Church. 
XI.  Theology    of    the    Apostolic 

Age. 
XII.  The  New  Testament. 
Alphabetical  Index. 


'  I  trust  that  this  very  instructive  volume  will  find  its  way  to  the  library 
table  of  every  minister  who  cares  to  investigate  thoroughly  the  foundations 
of  Christianity.  I  cannot  refrain  from  congratulating  you  on  having  carried 
through  the  press  this  noble  contribution  to  historical  literature.  I  think 
that  there  is  no  other  work  which  equals  it  in  many  important  excellences.' — 
Eev.  Prof.  Fisher,  D.D. 

'  In  no  other  work  of  its  kind  with  which  I  am  acquainted  will  students  and 
general  readers  find  so  much  to  instruct  and  interest  them.' — Eev.  Prof. 
Hitchcock,  D.D. 


10  T.  and  T.  Clark's  Publications. 


PROFESSOR    DELITZSCH'S    WORKS. 


Just  published,  in  crown  Svo,  price  4s.  6d., 

OLD    TESTAMENT 
HISTORY    OF    REDEMPTION. 

LECTURES 

By    PROFESSOR    DELITZSCH. 

Erartglateti  from  fHamtsctfpt  Notes 

BY 

PROFESSOR  S.  I.  CURTISS. 


'We  have  read  this  book  with  great  pleasure  and  with  equal  profit.  It  is 
written  by  the  hand  of  a  master,  and  contains  midtum  in  parvo."1 — Watchman. 

'We  prize  this  work  as  a  devout  attempt  of  a  profound  and  profoundly- 
spiritual  mind  to  trace  anew  through  Old  Testament  History  the  central 
truths  of  the  Christian  faith.' — British  and  Foreign  Evangelical  Review. 


In  One  Volume,  8vo,  price  12s., 

A    SYSTEM    OF   BIBLICAL    PSYCHOLOGY. 

By  F.    DELITZSCH,    D.D. 

1  This  admirable  volume  ought  to  bo  carefully  read  by  every  thinking 
clergyman.  There  is  a  growing  gnosticism  which  requires  to  be  met  by 
philosophical  explanations  of  the  Christian  system,  quite  as  much  as,  and 
even  more  than,  by  dogmatic  statements  of  received  truths  ;  and  we  know  no 
work  which  is  better  calculated  as  a  guide  to  minds  already  settled  on  lines 
of  sound  theological  principle,  than  the  one  we  are  about  to  bring  before  the 
notice  of  our  readers. — Literary  Churchman. 

Just  published,  in  crown  8vo,  price  4s., 

OUTLINES    OF   BIBLICAL    PSYCHOLOGY. 

By     J.     T.     BECK,      D.D., 

PROF.  ORD.  THEOL.,  TUBIXGEX. 

£ranslatrtf  from  tTjc  Cfjtro  EnlargcD  ano  CorrrctrU  German  ^Dttton,  1S77. 

'  The  smallness  of  the  work  should  not  lead  to  its  being  undervalued ;  it 
well  deserves  a  place  side  by  side  with  Delitzsch  and  Heard.  .  .  .  We  do 
warmly  recommend  this  volume  as  one  of  the  most  fresh  and  valuable  contri- 
butions to  theological  literature  of  recent  date.' —  Wesleyan  Methodist  Maga- 
zine. 

'  We  quite  endorse  Bishop  Ellicott's  statement  that,  for  many  readers,  Beck's 
will  be  found  to  be  the  most  haudy  manual  on  the  subject.' — Church  Bells. 


T.  and  T.  Clark's  Publications.  11 

WORKS  BY  PATON  J.  GLOAG,  P.P. 

In  crown  8vo,  price  7s.  6d., 

THE    MESSIANIC    PROPHECIES 

{Being  the  '  Baird  Lecture '  for  1879). 

'We  regard  Dr.  Gloag's  book  as  a -valuable  contribution  to  theological 
literature.  "We  have  not  space  to  give  the  extended  notice  which  its  intrinsic 
excellence  demands,  and  must  content  ourselves  with  cordially  recommending 
it.' — Spectator. 

'  For  its  thoroughness  it  is  a  perfect  pleasure  to  get  hold  of  such  a  book ; 
and  amid  the  shallow  scepticism  which  prevails,  we  hail  its  appearance  as  a 
much  needed  antidote,  and  a  strong  and  convincing  demonstration  of  the 
faith  once  delivered  to  the  saints.' — English  Independent. 

In  demy  8vo,  price  12s., 

INTRODUCTION  TO  THE  PAULINE  EPISTLES. 

'  This  introduction  to  St.  Paul's  Epistles  is  a  capital  book,  full,  scholarly 
and  clear ;  ...  no  difficulty  is  shirked  or  overlooked,  but  dealt  with  fairly 
and  in  an  evangelical  spirit.  To  ministers  and  theological  students  it  will  be 
of  great  value.' — Evangelical  Magazine. 

'A  safe  and  complete  guide  to  the  results  of  modern  criticism.'— Literary 
Churchman. 

1  Altogether  it  is  one  of  the  most  satisfactory  books  we  have  on  the  themes 
it  discusses.' — Freeman. 

In  Two  Volumes,  demy  8vo,  price  21s., 

A   CRITICAL  AND  EXEGETICAL    COMMENTARY 

ON  THE 

ACTS  OF  THE  APOSTLES. 

1  The  Commentary  of  Dr.  Gloag  I  procured  on  its  first  appearance,  and  have 
examined  it  with  special  care.  For  my  purposes  I  have  found  it  unsurpassed 
by  any  similar  work  in  the  English  language.  It  shows  a  thorough  mastery 
of  the  material,  philology,  history,  and  literature  pertaining  to  this  range  of 
study,  and  a  skill  in  the  use  of  this  knowledge  which  (if  I  have  any  right  to 
judge)  place  it  in  the  first  class  of  modern  expositions.' — H.  B.  Hackett,  D.D. 

'  Dr.  Gloag's  work  is  very  acceptable.  .  .  .  The  volumes  are  scholarly, 
earnest,  trustworthy,  and  supply  materials  for  the  refutation  of  the  specula- 
tions of  the  critical  school.'— British  Quarterly  Review. 


12  T.  and  T.  Clark's  Publications. 


PROFESSOR  GODET'S  WORKS. 


In  Three  Volumes,  8vo,  price  81s.  6d., 

COMMENTARY  ON    THE   GOSPEL   OF 
ST.    JOHN. 

By  F.  GODET,  D.D., 

FROFESSOR  OF  THEOLOGY,  NEUCHATEL. 

1  This  work  forms  one  of  the  battle-fields  of  modern  inquiry,  and  is  itself 
so  rich  in  spiritual  truth,  that  it  is  impossible  to  examine  it  too  closely;  and 
we  welcome  this  treatise  from  the  pen  of  Dr.  Godet.  We  have  no  more  com- 
petent exegete;  and  this  new  volume  shows  all  the  learning  and  vivacity  for 
which  the  author  is  distinguished.' — Freeman. 

In  Two  Volumes,  8vo,  price  21s., 

A    COMMENTARY   ON    THE   GOSPEL    OF 
ST.    LUKE. 

TRANSLATED  FROM  THE  SECOND  FRENCH  EDITION. 

'Marked  by  clearness  and  good  sense,  it  will  be  found  to  possess  value  and 
interest  as  one  of  the  most  recent  and  copious  works  specially  designed  to 
illustrate  this  Gospel.'—  Guardian. 

In  Two  Volumes,  8vo,  price  21s., 

A   COMMENTARY  ON  ST.  PAUL'S  EPISTLE  TO 
THE  ROMANS. 

'  We  prefer  this  commentary  to  any  other  we  have  seen  on  the  subject. 

.  .  We  have  great  pleasure   in  recommending  it  as  not   only  rendering 

invaluable  aid  in  tho  critical  study  of  the  text,  but  affording  practical  and 

deeply  suggestive  assistance  in  the  exposition  of  the  doctrine.' — British  and 

Fweign  Evangelical  Review. 

1  Here  indeed  we  have  rare  spiritual  insight  and  sanctified  scholarship.'— 
Weekly  Review. 

Just  published,  Second  Edition,  in  crown  8vo,  price  6s., 

DEFENCE  OF  THE   CHRIST/AN  FAITH. 

TRANSLATED  BY  THE  HON.  AND  REV.  W.  H.  LYTTLETON. 

4  Will  at  once  take  rank  with  the  ablest  works  on  Christian  evidences.  .  .  . 
The  work,  wherever  known  must  be  appreciated.' — Baptist  Magazine. 


T.  and  T.  Clark's  Publications.  13 

In  demy  8vo,  price  9s., 

HIPP0LYTU8    AND    GALLI8TUS; 

OR, 

THE  CHURCH  OF   EOME   IN  THE  FIRST  HALF   OF  THE  THIRD 
CENT  URY. 

By  J.  J.  Ign.  von  DOLLINGER. 

TRANSLATED,    WITH  INTRODUCTION,   NOTES,    AND   APPENDICES, 

By  ALFRED  PLUMMER,  M.A., 

MASTER   OF  UNIVERSITY   COLLEGE,   DURHAM. 


1  That  this  learned  and  laborious  work  is  a  valuable  contribution  to  eccle- 
siastical history,  is  a  fact  of  which  we  need  hardly  assure  our  readers.  The 
name  of  the  writer  is  a  sufficient  guarantee  of  this.  It  bears  in  all  its  pages 
the  mark  of  that  acuteness  which,  even  more  than  the  unwearied  industry  of 
its  venerated  author,  is  a  distinguishing  feature  of  whatever  proceeds  from 
the  pen  of  Dr.  Dollinger.' — John  Bull. 

1  We  are  impressed  with  profound  respect  for  the  learning  and  ingenuity 
displayed  in  this  work.  The  book  deserves  perusal  by  all  students  in  eccle- 
siastical history.  It  clears  up  many  points  hitherto  obscure,  and  reveals 
features  in  the  Roman  Church  at  the  beginning  of  the  third  century  which 
are  highly  instructive.' — Athenaeum. 

In  Three  Volumes,  demy  8vo,  price  12s.  each, 

A    HISTORY  OF    THE  COUNCILS    OF    THE 
CHURCH. 

FROM  THE  ORIGINAL  DOCUMENTS. 

TRANSLATED  FROM  THE  GERMAN  OF 

C.  J.  HEFELE,  D.D.,  Bishop  of  Rottenburg. 


VOL.  I.  {Second  Edition)  TO  A.D.  325. 

By    Rev.    PREBENDARY    CLARK. 

VOL.  II.  A.D.  326  TO  429. 

By    H.    N.    OXENHAM,    M.A. 

VOL.  III.  A.D.  429  TO   THE   CLOSE   OF   THE  COUNCIL   OF 
CHALCEDON. 


4  This  careful  translation  of  Hefele's  Councils.' — Dr.  Pusey. 

'  A  thorough  and  fair  compendium,  put  in  a  most  accessible  and  intelligent 
form.' — Guardian. 

'  A  work  of  profound  erudition,  and  written  in  a  most  candid  spirit.  The 
book  will  be  a  standard  work  on  the  subject.' — Spectator. 

'  The  most  learned  historian  of  the  Councils.' — Pere  Gratry. 

4  "We  cordially  commend  Hefele's  Councils  to  the  English  student.' — John 
Bull. 


14  T.  and  T.  Clark's  Publications. 

In  Twenty  handsome  8vo  Volumes,  Subscription  price  £5,  5s., 

M  EYE  R'S 

COMMENTARY  ON   THE  NEW   TESTAMENT. 


'  Meyer  has  been  long  and  well  known  to  scholars  as  one  of  the  very  ablest  of 
the  German  expositors  of  the  New  Testament.  We  are  not  sure  whether  we 
ought  not  to  say  that  he  is  unrivalled  as  an  interpreter  of  the  grammatical  and 
historical  meaning  of  the  sacred  writers.  The  Publishers  have  now  rendered 
another  seasonable  and  important  service  to  English  students  in  producing 
this  translation.'— Guardian. 


(Yearly  Issue  of  Four  Volumes,  21s.) 
Each  Volume  will  be  sold  separately  at  (on  an  average)  10s.  Cc7.  to  Non-Subscribers. 


CRITICAL  AND  EXEGETICAL 

COMMENTARY   ON   THE   NEW   TESTAMENT. 

ST.   MATTHEW'S   GOSPEL  TO  JUDE. 

Br    Dr.    H.    A.    W.     MEYER, 
Oberconsistorialrath,  Hannover. 


First  Year.— Romans,  Two  Volumes;  Galatians,  One  Volume;  St.  John's 
Gospel,  Vol.  I.  Second  Year. — St.  John's  Gospel,  Vol.  II. ;  Philippians 
and  Colossians,  One  Volume ;  Acts  of  the  Apostles,  Vol.  I. ;  Corinthians, 
Vol.  I.  Third  Year. — Acts  of  the  Apostles,  Vol.  II. ;  St.  Matthew's 
Gospel,  Two  Volumes;  Corinthians,  Vol.  II.  Fourth  Year. — Mark  and 
Luke,  Two  Volumes;  Ephesians  and  Philemon,  One  Volume;  Thessa- 
lonians,  One  Volume  (Dr.  Lunemanii).  Fifth  Year. — Timothy  and  Titus, 
One  Volume  (Dr.  Euther) ;  Peter  and  Jude,  One  Volume  (Dr.  Hut  her) ; 
Hebrews,  One  Volume  (Dr.  Lilnemann)  ;  James  and  John,  One  Volume 
(Dr.  Euther). 

The  series,  as  written  by  Meyer  himself,  is  completed  by  the  publication  of  Ephesians  with 
Philemon  in  one  volume.  But  to  this  the  Publishers  have  thought  it  right  to  add 
Thcssalonians  and  Hebrews,  by  Dr.  Lilnemann,  and  the  Pastoral  and  Catholic  Epistles 
by  Dr.  Huther. 

1 1  need  hardly  add  that  the  last  edition  of  the  accurate,  perspicuous,  and 
learned  commentary  of  Dr.  Meyer  has  been  most  carefully  consulted  through- 
out; and  I  must  again,  as  in  the  preface  to  the  Galatians,  avow  my  great 
obligations  to  the  acumen  and  scholarship  of  the  learned  editor.' — Bishop 
Ellicott  in  Preface  to  his  '  Commentary  on  Ephesians.' 

1  The  ablest  grammatical  exegete  of  the  age.' — Philip  Schaff,  D.D. 

'  In  accuracy  of  scholarship  and  freedom  from  prejudice,  he  is  equalled  by 
few.' — Literary  Churchman. 

'  We  have  only  to  repeat  that  it  remains,  of  its  own  kind,  the  very  best 
commentary  of  the  New  Testament  which  we  possess.' — Church  Bells. 

'  No  exegetical  work  is  on  the  whole  more  valuable,  or  stands  in  higher 
public  esteem.  As  a  critic  he  is  candid  and  cautious;  exact  to  minuteness  in 
philology ;  a  master  of  the  grammatical  and  historical  method  of  interpreta- 
tion.'— Princeton  Review. 


T.  and  T.  Clark's  Publications.  15 

LANGE'S    COMMENTARIES. 

{Subscription  price,  nett)  15s.  each. 


THEOLOGICAL  AND  HOMILETICAL  COMMENTARY 
ON  THE  OLD  AND  NEW  TESTAMENTS. 
Specially  designed  and  adapted  for  the  use  of  Ministers  and  Students.  By 
Prof.  John  Peter  Lakge,  D.D.,  in  connection  with  a  number  of  eminent 
European  Divines.  Translated,  enlarged,  and  revised  under  the  general 
editorship  of  Eev.  Dr.  Philip  Schaff,  assisted  by  leading  Divines  of  the 
various  Evangelical  Denominations. 


OLD    TESTAMENT  — 14    VOLUMES. 

1.  Genesis.    With  a  General  Introduction  to  the  Old  Testament.    By  Prof.  J.  P.  Lange, 

D.D.    Translated  from  the  German,  with  Additions,  by  Prof.  Tayler  Lewis,  LL.D., 
and  A.  Gosman,  D.D. 

2.  Exodus.     By  J.  P.  Lange,  D.D.    Leviticus.    By  J.  P.  Lange,  D.D.    With  GENERAL 

INTRODUCTION  by  Rev.  Dr.  Osgood. 

3.  Numbers  and  Deuteronomy.— Numbers.  By  Prof.  J.  P.  Lange,  D.D.  Deuteronomy, 

By  W.  J.  SCHROEDER. 

4.  Joshua.    By  Rev.  F.  R.  Fat.    Judges  and  Ruth.    By  Prof.  Paclus  Cassell,  D.D. 

5.  Samuel,  I.  and  II.    By  Professor  Erdmann,  D.D. 

6.  Kings.     By  Karl  Chk.  W.  F.  Bahh,  D.D. 

7.  Chronicles,  I.  and  II.    By  Otto  Zockler.    Ezra.    By  Fr.  W.  Schultz.    Nehemiah. 

By  Rev.  Howard  Crosbt,  D.D.,  LL.D.    Esther.     By  Fr.  W.  Schultz. 

8.  Job.     With  an  Introduction  and  Annotations  by  Prof.  Tayler  Lewis,  LL.D.     A 

Commentary  by  Dr.  Otto  Zockler,  together  with  an  Introductory  Essay  on  Hebre  n 
Poetry  by  Prof.  Philip  Schaff,  D.D. 

9.  The  Psalms.    By  Carl  Bkrnhardt  Moll,  D.D.    With  a  new  Metrical  Version  of  the 

Psalms,  and  Philological  Notes,  by  T.  J.  Con  ant,  D.D. 

10.  Proverbs.  By  Prof.  Otto  Zockler,  D.D.  Ecclesiastes.  By  Prof.  0.  Zockler, 
D.D.  With  Additions,  and  a  new  Metrical  Version,  by  Prof.  Tayler  Lewis,  D.D. 
The  Song  of  Solomon.     By  Prof.  0.  Zockler,  D.D. 

11.  Isaiah.    By  C.  W.  E.  Naegelsbach. 

12.  Jeremiah.  By  C.  W.  E.  Naegelsbach,  D.D.  Lamentations.  By  C.  W.  E. 
Naegelsbach,  D.D. 

13.  Ezekiel.    By  F.  W.  Schr'o'der,  D.D.    Daniel.    By  Professor  Zockler,  D.D. 

14.  The  Minor  Prophets.  Hosea,  Joel,  and  Amos.  By  Otto  Schmoller,  Ph.D. 
Obadiah  and  Micah.  By  Rev.  Paul  Kleinert.  Jonah,  Nahum,  Habakkuk,  and 
Zephaniah.  By  Rev.  Paul  Kleinert.  Haggai.  By  Rev.  James  E.  M 'Curdy. 
Zechariah.    By  T.  W.  Chambers,  D.D.    Malachi.    By  Joseph  Packard,  D.D. 

The  Apocrypha.     (Just  pullislxcd.)    By  E.  C.  Bissell,  D.D.    One  Volume. 

NEW    TESTAMENT  — 10    VOLUMES. 

1.  Matthew.    With  a  General  Introduction  to  the  New  Testament.    By  J.  P.  Lange. 

D.D.    Translated,  with  Additions,  by  Philip  Schaff,  D.D. 
2    Mark.    By  J.  P.  Lange,  D.D.    Luke.    By  J.  J.  Van  Oosterzee. 

3.  John.    By  J.  P.  Lange,  D.D. 

4.  Acts.    By  G.  V.  Lechler,  D.D.,  and  Rev.  Charles  Gekok. 

5.  Romans.    By  J.  P.  Lange,  D.D.,  and  Rev.  F.  R.  Fay. 

6.  Corinthians.    By  Christian  F.  Kling. 

7.  Galatians.    By  Otto  Schmoller,  Ph.D.    Ephesians  and  Colossians.     By  Karl 

Braune,  D.D.    Philippians.    By  Karl  Braune,  D.D. 

8.  Thessalonians.    By  Drs.  Auberlen  and  Riggenbach.    Timothy.    By  J.  J.   Van 

Oosterzee,  D.D.    Titus.    By  J.  J.  Van  Oosterzee,  D.D.    Philemon.    By  J.  J.  Van 
Oosterzee,  D.D.    Hebrews.    By  Karl  B.  Moll,  D.D. 

9.  James.    By  J.  P.  Lange,  D.D.,  and  J.  J.  Van  Oosterzee,  D.D.    Peter  and  Jude.    By 

G.  F.  C.  Fronmuller,  Ph.D.    John.    By  Karl  Braune,  D.D. 

10.  The  Revelation  of  John.    By  Dr.  J.  P.  Lange.    Together  with  double  Alphabetical 

Index  to  all  the  Ten  Volumes  on  the  New  Testament,  by  John  H.  Woods. 


16  T.  and  T.  Clark's  Publications. 

In  One  large  8vo  Volume,  Ninth  English  Edition,  price  15s., 

A    TREATISE    ON    THE   GRAMMAR    OF 
NEW    TESTAMENT    GREEK, 

EEGAEDED  AS  THE  BASIS  OF  NEW  TESTAMENT  EXEGESIS. 

Translated  from  the  German  of  Dr.  B.  G.  WINER. 

With  large  additions  and  full  Indices.     Third  Edition,  Edited  by- 
Rev.  W.  F.  Moulton,  D.D.,  one  of  the  New  Testament 
Translation  Revisers. 


1  We  need  not  say  it  is  the  Grammar  of  the  New  Testament.  It  is  not  only 
superior  to  all  others,  but  50  superior  as  to  be  by  common  consent  the  one  work 
of  reference  on  the  subject.  No  other  could  be  mentioned  with  it.' — Literary 
Churchman. 


In  demy  8vo,  price  8s.  6d., 

SYNTAX  OF  THE  HEBREW  LANGUAGE  OF 
THE  OLD    TESTAMENT. 

Br   HEINRICH  EWALD. 

TEANSLATED  EEOM  THE  EIGHTH  GERMAN  EDITION 

By  JAMES  KENNEDY,  B.D. 


1  The  work  stands  unique  as  regards  a  patient  investigation  of  facts,  written 
with  a  profound  analysis  of  the  laws  of  thought,  of  which  language  is  the 
reflection.  Another  striking  feature  of  the  work  is  the  regularly  progressive 
order  which  pervades  the  whole.  The  author  proceeds  by  a  natural  grada- 
tion from  the  simplest  elements  to  the  most  complex  forms.' — British  Quarterly 
Review. 

'It  is  well  known  that  Ewald  was  the  first  to  exhibit  the  Hebrew  Syntax 
in  a  philosophical  form,  and  his  Grammar  is  the  most  important  of  his 
numerous  works.' — Athenaeum. 

In  demy  8vo,  Sixth  Edition,  price  7s.  Gd., 

AN   INTRODUCTORY   HEBREW   GRAMMAR; 

WITH  PROGRESSIVE  EXERCISES  IN  READING  AND  WRITING. 

By  A.  B.  DAVIDSON,  M.A.,  LL.D., 

Professor  of  Hebrew,  etc.,  in  the  New  College,  Edinburgh. 


Theological  Seminary-Speer 


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