International Standard Bible Encyclopedia: Jesus Christ (Part 2 of 2)

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International Standard Bible Encyclopedia: Jesus Christ (Part 2 of 2)


Subjects in this Topic:

Second Period - After the Mission of the Twelve till the Departure from Galilee

I. From the Death of the Baptist till the Discourse on Bread of Life.

1. The Murder of the Baptist and Herod's Alarms: (-12; Mark 6:14-29; -9; Compare -20)

Shortly before the events now to be narrated, John the Baptist had been foully murdered in his prison by Herod Antipas at the instigation of Herodias, whose unlawful marriage with Herod John had unsparingly condemned. Josephus gives as the place of the Baptist's imprisonment the fortress of Macherus, near the Dead Sea (Ant., XVIII, v, 2); or John may have been removed to Galilee. Herod would ere this have killed John, but was restrained by fear of the people (). The hate of Herodias, however, did not slumber. Her relentless will contrasts with the vacillation of Herod, as Lady Macbeth in Shakspeare contrasts with Macbeth. A birthday feast gave her the opening she sought for. Her daughter Saleme, pleasing Herod by her dancing, obtained from him a promise on oath to give her whatever she asked. Prompted by Herodias, she boldly demanded John the Baptist's head. The weak king was shocked, but, for his oath's sake, granted her what she craved. The story tells how the Baptist's disciples reverently buried the remains of their master, and went and told Jesus. Herod's conscience did not let him rest. When rumors reached him of a wonderful teacher and miracle-worker in Galilee, he leaped at once to the conclusion that it was John risen from the dead. Herod cannot have heard much of Jesus before. An evil conscience makes men cowards.

Another Passover drew near (), but Jesus did not on this occasion go up to the feast.

Returning from their mission, the apostles reported to Jesus what they had said and done (); Jesus had also heard of the Baptist's fate, and of Herod's fears, and now proposed to His disciples a retirement to a desert place across the lake, near Bethsaida (on the topography, compare Stanley, op. cit., 375, 381).

2. The Feeding of the Five Thousand: (-21; -44; -17; -14)

As it proved, however, the multitudes had observed their departure, and, running round the shore, were at the place before them (). The purpose of rest was frustrated, but Jesus did not complain. He pitied the shepherdless state of the people, and went out to teach and heal them. The day wore on, and the disciples suggested that the fasting multitude should disperse, and seek victuals in the nearest towns and villages. This Jesus, who had already proved Philip by asking how the people should be fed (), would not permit. With the scanty provision at command - 5 loaves and 2 fishes - He fed the whole multitude. By His blessing the food was multiplied till all were satisfied, and 12 baskets of fragments, carefully collected, remained over. It was astupendous act of creative power, no rationalizing of which can reduce it to natural dimensions.

3. Walking on the Sea: (-33; -52; -21)

The enthusiasm created by this miracle was intense (). Matthew and Mark relate (Luke here falls for a time out of the Synopsis) that Jesus hurriedly constrained His disciples to enter into their boat and recross the lake - this though a storm was gathering - while He Himself remained in the mountain alone in prayer. John gives the key to this action in the statement that the people were about to take Him by force and make Him a king (). Three hours after midnight found the disciples still in the midst of the lake, “distressed in rowing” (), deeply anxious because Jesus was not, as on a former occasion, with them. At last, at the darkest hour of their extremity, Jesus was seen approaching in a way unlooked-for - walking on the water. Every new experience of Jesus was a surprise to the disciples. They were at first terrified, thinking they saw a spirit, but straightway the well-known voice was heard, “Be of good cheer: it is I; be not afraid.” In the rebound of his feelings the impulsive Peter asked Jesus to permit him to come to Him on the water (Matthew). Jesus said “Come,” and for the first moment or two Peter did walk on the water; then, as he realized his unwonted situation, his faith failed, and he began to sink. Jesus, with gentle chiding, caught him, and assisted him back into the boat. Once again the sea was calmed, and the disciples watch found themselves safely at land. To their adoring minds the miracle of the loaves was eclipsed by this new marvel ().

4. Gennesaret - Discourse on the Bread of Life: (-36; -56; John 6:22-71)

On the return to Gennesaret the sick from all quarters were brought to Jesus - the commencement apparently of a new, more general ministry of healing (). Meanwhile - here we depend on John - the people on the other side of the lake, when they found that Jesus was gone, took boats hastily, and came over to Capernaum. They found Jesus apparently in the synagogue (). In reply to their query, “Rabbi, when camest thou hither?” Jesus first rebuked the motive which led them to follow Him - not because they had seen in His miracles “signs” of higher blessings, but because they had eaten of the loaves and were filled () - then spoke to them His great discourse on the bread from heaven. “Work,” He said, “for the food which abideth unto eternal life, which the Son of man shall give unto you” (). When asked to authenticate His claims by a sign from heaven like the manna, He replied that the manna also (given not by Moses but by God) was but typical bread, and surprised them by declaring that He Himself was the true bread of life from heaven (, ). The bread was Christ's flesh, given for the life of the world; His flesh and blood must be eaten and drunk (a spiritual appropriation through faith, ), if men were to have eternal life. Jesus of set purpose had put His doctrine in a strong, testing manner. The time had come when His hearers must make their choice between a spiritual acceptance of Him and a break with Him altogether. What He had said strongly offended them, both on account of the claims implied (), and on account of the doctrine taught, which, they were plainly told, they could not receive because of their carnality of heart (, , -64). Many, therefore, went back and walked no more with Him (, , ); but their defection only evoked from the chosen Twelve a yet more confident confession of their faith. “Would ye also go away?”

Peter's First Confession.

Peter, as usual, spoke for the rest: “Lord, to whom shall we go?... We have believed and know that thou art the Holy One of God” (). Here, and not first at Caesarea Philippi (), is Peter's brave confession of his Master's Messiahship. Twelve thus confessed Him, but even of this select circle Jesus was compelled to say, “One of you (Judas) is a devil” (, ).

II. From Disputes with the Pharisees till the Transfiguration.

The discourse in Capernaum seems to mark a turning-point in the Lord's ministry in Galilee. Soon after we find Him ceasing from public teaching, and devoting Himself to the instruction of His apostles (; , etc.).

1. Jesus and Tradition - Outward and Inward Purity: (Matthew 15:1-20; Mark 7:1-23)

Meanwhile, that Christ's work in Galilee was attracting the attention of the central authorities, is shown by the fact that scribes and Pharisees came up from Jerusalem to watch Him. They speedily found ground of complaint against Him in His unconventional ways and His total disregard of the traditions of the elders. They specially blamed Him for allowing His disciples to eat bread with “common,” i.e. unwashen hands. Here was a point on which the Pharisees laid great stress (, ). Ceremonial ablutions (washing “diligently,” Greek “with the fist”; “baptizings” of person and things) formed a large part of their religion. These washings were part of the “oral tradition” said to have been delivered to Moses, and transmitted by a succession of elders. Jesus set all this ceremonialism aside. It was part of the “hypocrisy” of the Pharisees (). When questioned regarding it, He drew a sharp distinction between God's commandment in the Scriptures and man's tradition, and accused the Pharisees (instancing “Corban” (which see), in support, -12) of making “void” the former through the latter. This led to the wider question of wherein real defilement consisted. Christ's rational position here is that it did not consist in anything outward, as in meats, but consisted in what came from within the man: as Jesus explained afterward, in the outcome of his heart or moral life: “Out of the heart of men evil thoughts proceed,” etc. (-23). Christ's saying was in effect the abrogation of the old ceremonial distinctions, as Mark notes: “making all meats clean” (). The Pharisees, naturally, were deeply offended at His sayings, but Jesus was unmoved. Every plant not of the Father's planting must be rooted up ().

2. Retirement to Tyre and Sidon - The Syrophoenician Woman: (-28; -30)

From this point Jesus appears, in order to escape notice, to have made journeys privately from place to place. His first retreat was to the borders, or neighborhood, of Tyre and Sidon. From it is to be inferred that He entered the heathen territory. He could not, however, be hid (). It was not long ere, in the house into which He had entered, there reached Him the cry of human distress. A woman came to Him, a Greek (or Gentile, Greek-speaking), but Syrophoenician by race. Her “little daughter” was grievously afflicted with an evil spirit. Flinging herself at His feet, and addressing Him as “Son of David,” she besought His mercy for her child. At first Jesus seemed - yet only seemed - to repel her, speaking of Himself as sent only to the lost sheep of Israel, and of the unmeetness of giving the children's loaf to the dogs (the Greek softens the expression, “the little dogs”). With a beautiful urgency which won for her the boon she sought, the woman seized on the word as an argument in her favor. “Even the dogs under the table eat of the children's crumbs.” The child at Jesus' word was restored.

3. At Decapolis - New Miracles: (-39; -37; -10)

Christ's second retreat was to Decapolis - the district of the ten cities - East of the Jordan. Here also He was soon discovered, and followed by the multitude. Sufferers were brought to Him, whom He cured (). Later, He fed the crowds.

The miracle of the deaf man is attested only by Mk. The patient was doubly afflicted, being deaf, and having an impediment in his speech. The cure presents several peculiarities - its privacy (); the actions of Jesus in putting his fingers into his ears, etc. (a mode of speech by signs to the deaf man); His “sign,” accompanied with prayer, doubtless accasioned by something in the man's look; the word Ephphathá () - “Be opened.”

A) The Deaf Man: (-37)

The charge to those present not to blazon the deed abroad was disregarded. Jesus desired no cheap popularity.

B) Feeding of Four Thousand: (-39; -9)

The next miracle closely resembles the feeding of the Five Thousand at Bethsaida, but the place and numbers are different; 4,000 instead of 5,000; 7 loaves and a few fishes, instead of 5 loaves and 2 fishes; 7 baskets of fragments instead of 12 (Mark's term denotes a larger basket). There is no reason for doubting the distinction of the incidents (compare , ; , ).

4. Leaven of the Pharisees, Etc. - Cure of Blind Man: (-12; Mark 8:11-26)

Returning to the plain of Gennesaret (Magdala, the King James Version; parts of Dalmanutha, ), Jesus soon found Himself assailed by His old adversaries. Pharisees and Sadducees were now united. They came “trying” Jesus, and asking from Him a “sign from heaven” - some signal Divine manifestation. “Sighing deeply” (Mark) at their caviling spirit, Jesus repeated His word about the sign of Jonah. The times in which they lived were full of signs, if they, so proficient in weather signs, could only see them. To be rid of such questioners, Jesus anew took boat to Bethsaida. On the way He warned His disciples against the leaven of the spirit they had just encountered. The disciples misunderstood, thinking that Jesus referred to their forgetfulness in not taking bread (Mark states in his graphic way that they had only one loaf). The leaven Christ referred to, in fact, represented three spirits: (1) the Pharisaic leaven - formalism and hypocrisy; (2) the Sadducean leaven - rationalistic skepticism; (3) the Herodian leaven () - political expediency and temporizing. Arrived at Bethsaida, a miracle was wrought on a blind man resembling in some of its features the cure of the deaf man at Decapolis. In both cases Jesus took the patients apart; in both physical means were used - the spittle (“spit on his eyes,” ); in both there was strict injunction not to noise the cure abroad. Another peculiarity was the gradualness of the cure. It is probable that the man had not been blind from his birth, else he could hardly have recognized men or trees at the first opening. It needed that Jesus should lay His hands on Him before he saw all things clearly.

5. At Caesarea Philippi - The Great Confession - First Announcement of Passion: (Matthew 16:13-28; -30; -27)

The next retirement of Jesus with His disciples was to the neighborhood of Caesarea Philippi, near the source of the Jordan. This was the northernmost point of His journeyings. Here, “on the geographical frontier between Judaism and heathenism” (Liddon), our Lord put the momentous question which called forth Peter's historical confession.

(1) The Voices of the Age and the External Truth.

The question put to the Twelve in this remote region was: “Who do men say that the Son of man is?” “Son of man,” as already said, was the familiar name given by Jesus to Himself, to which a Messianic significance might or might not be attached, according to the prepossessions of His hearers. First the changeful voices of the age were recited to Jesus: “Some say John the Baptist; some, Elijah,” etc. Next, in answer to the further question: “But who say ye that I am ?” there rang out from Peter, in the name of all, the unchanging truth about Jesus: “Thou art the Christ, the Son of the living God.” In clearness, boldness, decision, Peter's faith had attained a height not reached before. The confession embodies two truths: (1) the Divinity, (2) the Messiahship, of the Son of man. Jesus did honor to the confession of His apostle. Not flesh and blood, but the Father, had revealed the truth to him. Here at length was “rock” on which He could build a church. Reverting to Peter's original name, Simon Bar-Jonah, Jesus declared, with a play on the name “Peter” (pétros, “rock,” “piece of rock”) He had before given him (), that on this “rock” (pétra), He would build His church, and the gates of Hades (hostile evil powers) would not prevail against it (). The papacy has reared an unwarrantable structure of pretensions on this passage in supposing the “rock” to be Peter personally and his successors in the see of Rome (none such existed; Peter was not bishop of Rome). It is not Peter the individual, but Peter the confessing apostle - Peter as representative of all - that Christ names “rock”; that which constituted him a foundation was the truth he had confessed (compare ). This is the first New Testament mention of a “church” (ekklēsı́a). The Christian church, therefore, is founded (1) on the truth of Christ's Divine Sonship; (2) on the truth of His Messiah-ship, or of His being the anointed prophet, priest and king of the new age. A society of believers confessing these truths is a church; no society which denies these truths deserves the name. To this confessing community Jesus, still addressing Peter as representing the apostolate (compare ),gives authority to bind and loose - to admit and to exclude. Jesus, it is noted, bade His disciples tell no man of these things (; ; ).

(2) The Cross and the Disciple.

The confession of Peter prepared the way for an advance in Christ's teaching. From that time, Matthew notes, Jesus began to speak plainly of His approaching sufferings and death (). There are in all three solemn announcements of the Passion (-23; , ; -19 parallel). Jesus foresaw, and clearly foretold, what would befall Him at Jerusalem. He would be killed by the authorities, but on the third day would rise again. On the first announcement, following His confession, Peter took it upon him to expostulate with Jesus: “Be it far from thee, Lord,” etc. (), an action which brought upon him the stern rebuke of Jesus: “Get thee behind me, Satan,” etc. (). The Rock-man, in his fall to the maxims of a worldly expediency, is now identified with Satan, the tempter. This principle, that duty is only to be done when personal risk is not entailed, Jesus not only repudiates for Himself, but bids His disciples repudiate it also. The disciple, Jesus says, must be prepared to deny himself, and take up his cross. The cross is the symbol of anything distressing or painful to bear. There is a saving of life which is a losing of it, and what shall a man be profited if he gain the whole world, and forfeit his (true, higher) life? As, however, Jesus had spoken, not only of dying, but of rising again, so now He encourages His disciples by announcing His future coming in glory to render to every man according to His deeds. That final coming might be distant (compare ); but (so it seems most natural to interpret the saying parallel) there were those living who would see the nearer pledge of that, in Christ's coming in the triumphs and successes of His kingdom (compare ; ; ).

6. The Transfiguration - The Epileptic Boy: (Matthew 17:1-20; Mark 9:2-29; Luke 9:28-43)

About eight days after the announcement of His passion by Jesus, took place the glorious event of the transfiguration. Jesus had spoken of His future glory, and here was pledge of it. In strange contrast with the scene of glory on the summit of the mountain was the painful sight which met Jesus and His three companions when they descended again to to the plain.

A) The Glory of the Only Begotten:

Tradition connects the scene of the transfiguration with Mount Tabor, but it more probably took place on one of the spurs of Mount Hermon. Jesus had ascended the mountain with Peter, James and John, for prayer. It was while He was praying the wonderful change happened. For once the veiled glory of the only begotten from the Father () was permitted to burst forth, suffusing His person and garments, and changing them into a dazzling brightness. His face did shine as the sun; His raiment became white as light (“as snow,” the King James Version, Mark). Heavenly visitants, recognized from their converse as Moses and Elijah, appeared with Him and spoke of His decease (Luke). A voice from an enveloping cloud attested: “This is my beloved Son, in whom I am well pleased.” Little wonder the disciples were afraid, or that Peter in his confusion should stammer out: “It is good for us to be here: if thou wilt, I will make here three tabernacles (booths).” This, however, was not permitted. Earth is not heaven. Glimpses of heavenly glory are given, not to wean from duty on earth, but to prepare for the trials connected therewith.

B) Faith's Entreaty and Its Answer:

The spectacle that met the eyes of Jesus and the chosen three as they descended was distressing in the extreme. A man had brought his epileptic boy - a sore sufferer and dumb - to the disciples to see if they could cast out the evil spirit that possessed him, but they were not able. Their failure, as Jesus showed, was failure of faith; none the less did their discomfiture afford a handle to the gainsayers, who were not slow to take advantage of it (). The man's appeal was now to Jesus, “If thou canst do anything,” etc. (). The reply of Jesus shifted the “canst” to the right quarter, “If thou canst (believe)” (). Such little faith as the man had revived under Christ's word: “I believe; help thou mine unbelief.” The multitude pressing around, there was no call for further delay. With one energetic word Jesus expelled the unclean spirit (). The first effect of Christ's approach had been to induce a violent paroxysm (); now the spirit terribly convulsed the frame it was compelled to relinquish. Jesus, taking the boy's hand, raised him up, and he was found well. The lesson drawn to the disciples was the omnipotence of faith (, ) and power of prayer (, ).

III. From Private Journey Through Galilee till Return from the Feast of Tabernacles.

1. Galilee and Capernaum:

Soon after the last-mentioned events Jesus passed privately through Galilee (), returning later to Capernaum. During the Galilean journey Jesus made to His disciples His 2nd announcement of His approaching sufferings and death, accompanied as before by the assurance of His resurrection. The disciples still could not take in the meaning of His words, though what He said made them “exceeding sorry” ().

A) Second Announcement of Passion: (, ; -33; , )

The return to Capernaum was marked by an incident which raised the question of Christ's relation to temple institutions. The collectors of tribute for the temple inquired of Peter: “Doth not your teacher pay the half-shekel?” (Greek dı́drachma, or double drachm, worth about 32 cents or 1s. 4d.).

B) The Temple Tax: (-27)

The origin of this tax was in the half-shekel of atonement-money of -16, which, though a special contribution, was made the basis of later assessment (-10; in Nehemiah's time the amount was one-third of a shekel, ), and its object was the upkeep of the temple worship (Schurer). The usual time of payment was March, but Jesus had probably been absent and the inquiry was not made for some months later. Peter, hasty as usual, probably reasoning from Christ's ordinary respect for temple ordinances, answered at once that He did pay the tax. It had not occurred to him that Jesus might have something to say on it, if formally challenged. Occasion therefore was taken by Jesus gently to reprove Peter. Peter had but recently acknowledged Jesus to be the Son of God. Do kings of the earth take tribute of their own sons? The half-shekel was suitable to the subject-relation, but not to the relation of a son. Nevertheless, lest occasion of stumbling be given, Jesus could well waive this right, as, in His humbled condition, He had waived so many more. Peter was ordered to cast his hook into the sea, and Jesus foretold that the fish he would bring up would have in its mouth the necessary coin (Greek, statḗr, about 64 cents or 2s. 8d.). The tax was paid, yet in such a way as to show that the payment of it was an act of condescension of the king's Son.

C) Discourse on Greatness and Forgiveness: (Matthew 18:1-35; Mark 9:33-50; -50)

On the way to Capernaum a dispute had arisen among the disciples as to who should be greatest in the Messianic kingdom about to be set up. The fact of such disputing showed how largely even their minds were yet dominated by worldly, sensuous ideas of the kingdom. Now, in the house (), Jesus takes occasion to check their spirit of ambitious rivalry, and to inculcate much-needed lessons on greatness and kindred matters.

(1) Greatness in Humility.

First, by the example of a little child, Jesus teaches that humility is the root-disposition of His kingdom. It alone admits to the kingdom, and conducts to honor in it. He is greatest who humbles himself most (), and is the servant of all (). He warns against slighting the “little ones,” or causing them to stumble, and uses language of terrible severity against those guilty of this sin.

(2) Tolerance.

The mention of receiving little ones in Christ's name led John to remark that he had seen one casting out demons in Christ's name, and had forbidden him, because he was not of their company. “Forbid him not,” Jesus said, “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” (, ).

(3) The Erring Brother.

The subject of offenses leads to the question of sins committed by one Christian brother against another. Here Christ inculcates kindness and forbearance; only if private representations and the good offices of brethren fail, is the matter to be brought before the church; if the brother repents he is to be unstintedly forgiven (“seventy times seven,” ). If the church is compelled to interpose, its decisions are valid (under condition, however, of prayer and Christ's presence, -20).

(4) Parable of the Unmerciful Servant.

To enforce the lesson of forgiveness Jesus speaks the parable of the Unmerciful Servant (-35). Himself forgiven much, this servant refuses to forgive his fellow a much smaller debt. His lord visits him with severest punishment. Only as we forgive others can we look for forgiveness.

2. The Feast of Tabernacles - Discourses, Etc.: (John 7 Through 10:21)

The Gospel of John leaves a blank of many months between chapters 6 and 7, covered only by the statement, “After these things, Jesus walked in Galilee” (). In this year of His ministry Jesus had gone neither to the feast of the Passover nor to Pentecost. The Feast of Tabernacles was now at hand (October). To this Jesus went up, and Jn preserves for us a full record of His appearance, discourses and doings there.

A) The Private Journey - Divided Opinions: (-10)

The brethren of Jesus, still unpersuaded of His claims (), had urged Jesus to go up with them to the feast. “Go up,” in their sense, included a public manifestation of Himself as the Messiah. Jesus replied that His time for this had not yet come. Afterward He went up quietly, and in the midst of the feast appeared in the temple as a teacher. The comments made about Jesus at the feast before His arrival vividly reflect the divided state of opinion regarding Him. “He is a good man,” thought some. “Not so,” said others, “but He leadeth the multitude astray.” His teaching evoked yet keener division. While some said, “Thou hast a demon” (), others argued, “When the Christ shall come, will he do more signs?” etc. (). Some declared, “This is of a truth the prophet,” or “This is the Christ”; others objected that the Christ was to come out of Bethlehem, not Galilee (-42). Yet no one dared to take the step of molesting Him.

B) Christ's Self-Witness: (John 7:14-52)

Christ's wisdom and use of the Scriptures excited surprise. Jesus met this surprise by stating that His knowledge was from the Father, and with reference to the division of opinion about Him laid down the principle that knowledge of the truth was the result of the obedient will: “If any man willeth to do his will, he shall know of the teaching, whether it is of God” (). It was objected that they knew who Jesus was, and whence He came. In a sense, Jesus replied, this was true; in a deeper sense, it was not. He came from the Father, whom they knew not (, ). The last and great day of the feast - the eighth () - brought with it a new self-attestation. Jesus stood and cried, “If any man thirst, let him come unto me and drink. He that believeth on me ... from within him shall flow rivers of living water” (, ). The words are understood to have reference to the ceremony of pouring out a libation of water at this feast - the libation, in turn, commemorating the gift of water at the striking of the rock. The evangelist interprets the saying of the Spirit which believers should receive. Meanwhile, the chief priests and Pharisees had sent officers to apprehend Jesus (), but they returned without Him. “Why did ye not bring him?” The reply was confounding, “Never man so spake” (, ). The retort was the poor one, “Are ye also led astray?” In vain did Nicodemus, who was present, try to put in a moderating word (, ). It was clear to what issue hate like this was tending.

C) The Woman Taken in Adultery: (John 8)

The discourses at the feast are at this point interrupted by the episode of the woman taken in adultery (-11), which, by general consent, does not belong to the original text of the Gospel. It is probably, however, an authentic incident, and illustrates, on the one hand, the eagerness of the official classes to find an accusation against Jesus, and, on the other, the Saviour's dignity and wisdom in foiling such attempts, His spirit of mercy and the action of conscience in the accusers. In His continued teaching, Jesus put forth even higher claims than in the foregoing discourse. As He had applied to Himself the water from the rock, so now He applied to Himself the symbolic meaning of the two great candelabra, which were lighted in the temple court during the feast and bore reference to the pillar of cloud and fire. “I am the light of the world,” said Jesus (). Only a Divine being could put forth such a claim as that. The Jews objected that they had only His witness to Himself. Jesus replied that no other could bear adequate witness of Him, for He alone knew whence He came and whither He went (). But the Father also had borne witness of Him (). This discourse, delivered in the “treasury” of the temple (), was soon followed by another, no man yet daring to touch Him. This time Jesus warns the Jews of the fate their unbelief would entail upon them: “Ye shall die in your sins” (). Addressing Himself next specially to the Jews who believed in Him, He urged them to continuance in His word as the condition of true freedom. Resentment was again aroused at the suggestion that the Jews, Abraham's seed, were not free. Jesus made clear that the real bondage was that of sin; only the Son could make spiritually free (-36). Descent from Abraham meant nothing, if the spirit was of the devil (-41). A new conflict was provoked by the saying, “If a man keep my word, he shall never see death” (). Did Jesus make Himself greater than Abraham? The controversy that ensued resulted in the sublime utterance, “Before Abraham was born, I am” (). The Jews would have stoned Him, but Jesus eluded them, and departed.

D) The Cure of the Blind Man: (John 9)

The Feast of Tabernacles was past, but Jesus was still in Jerusalem. Passing by on a Sabbath (), He saw a blind man, a beggar (), well known to have been blind from his birth. The narrative of the cure and examination of this blind man is adduced by Paley as bearing in its inimitable circumstantiality every mark of personal knowledge on the part of the historian. The man, cured in strange but symbolic fashion by the anointing of his eyes with clay (thereby apparently sealing them more firmly), then washing in the Pool of Siloam, became an object of immediate interest, and every effort was made by the Pharisees to shake his testimony as to the miracle that had been wrought. The man, however, held to his story, and his parents could only corroborate the fact that their son had been born blind, and now saw. The Pharisees themselves were divided, some reasoning that Jesus could not be of God because He had broken the Sabbath - the old charge; others, Nicodemus-like, standing on the fact that a man who was a sinner could not do such signs (, ). The healed man applied the logic of common-sense: “If this man were not from God, he could do nothing” (). The Pharisees, impotent to deny the wonder, could only cast him out of the synagogue. Jesus found him, and brought him to full confession of faith in Himself (-38).

E) The Good Shepherd: (John 10:1-21)

Yet another address of Jesus is on record arising out of this incident. In continuation of His reply to the question of the Pharisees in John (), “Are we also blind?” Jesus spoke to them His discourse on the Good Shepherd. Flocks in eastern countries are gathered at night into an enclosure surrounded by a wall or palisade. This is the “fold,” which is under the care of a “porter,” who opens the closely barred door to the shepherds in the morning. As contrasted with the legitimate shepherds, the false shepherds “enter not by the door,” but climb over some other way. The allusion is to priests, scribes, Pharisees and generally to all, in any age, who claim an authority within the church unsanctioned by God (Godet). Jesus now gathers up the truth in its relation to Himself as the Supreme Shepherd. From His fundamental relation to the church, He is not only the Shepherd, but the Door (-14). To those who enter by Him there is given security, liberty, provision (). In his capacity as Shepherd Christ is preeminently all that a faithful shepherd ought to be. The highest proof of His love is that, as the Good Shepherd, He lays down His life for the sheep (, , ). This laying down of His life is not an accident, but is His free, voluntary act (, ). Again there was division among the Jews because of these remarkable sayings (-21).

Chronological Note.

Though John does not mention the fact, there is little doubt that, after this visit to Jerusalem, Jesus returned to Galilee, and at no long interval from His return, took His final departure southward. The chronology of this closing period in Galilee is somewhat uncertain. Some would place the visit to the Feast of Tabernacles before the withdrawal to Caesarea Philippi, or even earlier (compare Andrews, Life of our Lord, etc.); but the order adopted above appears preferable.

D. Last Journey to Jerusalem - Jesus in Peraea

Departure from Galilee:

An interval of two months elapses between and - from the Feast of Tabernacles (October) till the Feast of the Dedication (December). This period witnessed the final withdrawal of Jesus from Galilee. Probably while yet in Galilee He sent forth the seventy disciples to prepare His way in the cities to which He should come (). Repulsed on the borders of Samaria (-53), He passed over into Peraea (“beyond Jordan”), where he exercised a considerable ministry. The record of this period, till the entry into Jerusalem, belongs in great part to Luke, who seems to have had a rich special source relating to it (9:51 through 19:27). The discourses in Luke embrace many passages and sections found in other connections in Matthew, and it is difficult, often, to determine their proper chronological place, if, as doubtless sometimes happened, portions were not repeated.

I. From Leaving Galilee till the Feast of the Dedication.

1. Rejected by Samaria: (-55)

Conscious that He went to suffer and die, Jesus steadfastly set His face to go to Jerusalem. His route was first by Samaria - an opportunity of grace to that people - but here, at a border village, the messengers He sent before Him, probably also He Himself on His arrival, were repulsed, because of His obvious intention to go to Jerusalem (). James and John wished to imitate Elijah in calling down fire from heaven on the rejecters, but Jesus rebuked them for their thought (the Revised Version (British and American) omits the reference to Elijah, and subsequent clauses, , ).

2. Mission of the Seventy: (Luke 10:1-20)

In the present connection Luke inserts the incidents of the three aspirants formerly considered (-62; compare p. 1645). It was suggested that the second and third cases may belong to this period.

A new and significant step was now taken by Jesus in the sending out of 70 disciples, who should go before Him, two by two, to announce His coming in the cities and villages He was about to visit. The number sent indicates how large a following Jesus had now acquired. (Some see a symbolical meaning in the number 70, but it is difficult to show what it is.) The directions given to the messengers are similar to those formerly given to the Twelve (-5; compare Mt 10); a passage also found in Matthew in a different connection (-24) is incorporated in this discourse, or had originally its place in it (-15). In this mission Jesus no longer made any secret of His Messianic character. The messengers were to proclaim that the kingdom of God was come nigh to them in connection with His impending visit (). The mission implies that a definite route was marked out by Jesus for Himself (compare ), but this would be subject to modification according to the reception of His emissaries (, , ). The circuit need not have occupied a long time with so many engaged in it. The results show that it aroused strong interest. Later the disciples returned elated with their success, emphasizing their victory over the demons (). Jesus bade them rejoice rather that their names were written in heaven (). Again a passage is inserted (, ) found earlier in -27; compare also , , with , .

3. The Lawyer's Question - Parable of Good Samaritan: (-37)

Jesus had now passed “beyond the Jordan,” i.e. into Peraea, and vast crowds waited on His teaching (compare f; ; ). At one place a lawyer put what he meant to be a testing question, “What shall I do to inherit eternal life?” Jesus referred him to the great commandments of love to God and one's neighbor, eliciting the further query, “And who is my neighbor?” In reply Jesus spoke to him the immortal parable of the Good Samaritan, and asked who proved neighbor to him who fell among the robbers. The lawyer could give but one answer, “He that showed mercy on him.” “Go,” said Jesus, “and do thou likewise.”

The incident of Martha and Mary, which Luke inserts here (-42), comes in better later, when Jesus was nearer Bethany.

4. Discourses, Parables, and Miracles: (Luke 11 Through 14)

At this place Luke brings together a variety of discourses, warnings and exhortations, great parts of which have already been noticed in earlier contexts. It does not follow that Luke has not, in many cases, preserved the original connection. This is probably the case with the Lord's Prayer (-4), and with portions of what Matthew includes in the Sermon on the Mount (e.g. , ; ; compare -27 with , , , ), and in other discourses (e.g. -52 = -36; -12 = -33; -48 = -51; -21, parables of Mustard Seed and Leaven = , , etc.).

A) Original to Luke:

Of matter original to Luke in these chapters may be noted such passages as that on the Friend at Midnight (-8), the incident of the man who wished Jesus to bid his brother divide his inheritance with him, to whom Jesus spoke the parable of the Rich Fool (-21), the parable of the Barren Fig Tree, called forth by the disposition to regard certain Galileans whom Pilate had slain in a tumult at the temple, and eighteen on whom the tower of Siloam had fallen, as sinners above others (-9 : “Nay,” said Jesus, “but, except ye repent, ye shall all likewise perish”), and most of the teaching in Luke 14, referred to below. In , , we have the mention of a Pharisee inviting Jesus to dine, and of his astonishment at the Lord's neglect of the customary ablutions before eating. gives a glimpse of the fury to which the scribes and Pharisees were aroused by the severity of Christ's denunciations. They “began to press upon him vehemently ... laying wait for him, to catch something out of his mouth.” In ff it is told how the Pharisees sought to frighten Jesus from the district by telling Him that Herod would fain kill Him. Jesus bade them tell that “fox” that His work would go on uninterruptedly in the brief space that remained (“day” used enigmatically) till He was “perfected” (). The woe on Jerusalem (, ) is given by Matthew in the discourse in chapter 23.

B) The Infirm Woman - The Dropsied Man:

Of the miracles in this section, the casting out of the demon that was mute ( ff) is evidently the same incident as that already noted in ff. Two other miracles are connected with the old accusation of Sabbath breaking. One was the healing in a synagogue on the Sabbath day of a woman bowed down for 18 years with “a spirit of infirmity” (-17); the other was the cure on the Sabbath of a man afflicted with dropsy at a feast in the house of a ruler of the Pharisees to which Jesus had been invited (-6). The motive of the Pharisee's invitation, as in most such cases, was hostile (). In both instances Jesus met the objection in the same way, by appealing to their own acts of humanity to their animals on the Sabbath (, ; ).

C) Parable of the Great Supper:

This feast at the Pharisee's house had an interesting sequel in the discourse it led Jesus to utter against vainglory in feasting, and on the spirit of love which would prompt to the table being spread for the helpless and destitute rather than for the selfish enjoyment of the select few, closing, in answer to a pious ejaculation of one of the guests, with the parable of the Great Supper (Lk 14:7-24). The parable, with its climax in the invitation to bring in the poor, and maimed, and blind, and those from the highways and hedges, was a commentary on the counsels He had just been giving, but it had its deeper lesson in picturing the rejection by the Jews of the invitation to the feast God had made for them in His kingdom, and the call that would be given to the Gentiles to take their place.

D) Counting the Cost:

The injunctions to the multitudes as to the sacrifice and cross-bearing involved in discipleship are pointed by the examples of a man building a tower, and a king going to war, who count the cost before entering on their enterprises (-35).

5. Martha and Mary:

At or about this time - perhaps before the incidents in Lk 14 - Jesus paid the visit to Jerusalem at the Feast of the Dedication described in Jn 10:22-39. This seems the fitting place for the introduction of the episode of Martha and Mary which Luke narrates a little earlier (-42). The “village” into which Jesus entered was no doubt Bethany (). The picture given by Luke of the contrasted dispositions of the two sisters - Martha active and “serving” (compare ), Mary retiring and contemplative - entirely corresponds with that in John. Martha busied herself with preparations for the meal; Mary sat at Jesus' feet, and heard His word. To Martha's complaint, as if her sister were idling, Jesus gave the memorable answer, “One thing is needful: for Mary hath chosen the good part,” etc. ().

6. Feast of the Dedication: (John 10:22-39)

The Feast of the Dedication, held in December, was in commemoration of the cleansing of the temple and restoration of its worship after its profanation by Antiochus Epiphanes (164 BC). Great excitement was occasioned by the appearance of Jesus at this feast, and some asked, “How long dost thou hold us in suspense? If thou art the Christ, tell us plainly.” Jesus said He had told them, and His works attested His claim, but they were not of His true flock, and would not believe. To His own sheep He gave eternal life. The Jews anew wished to stone Him for claiming to be God. Jesus replied that even the law called the judges of Israel “gods” (, “I said, Ye are gods, and all of you sons of the Most High”): how could it then be blasphemy for Him whom the Father had sanctified and sent into the world to say of Himself, “I am the Son of God?” The Jews sought to take Him, but He passed from their midst.

II. From the Abode at Bethabara till the Raising of Lazarus.

After leaving Jerusalem Jesus went beyond Jordan again to the place where John at first baptized (; compare , called in the King James Version “Bethabara,” in the Revised Version (British and American) “Bethany,” distinct from the Bethany of John 11). There He “abode,” implying a prolonged stay, and many resorted to Him. This spot, sacred to Jesus by His own baptism, may be regarded now as His headquarters from which excursions would be made to places in the neighborhood. Several of the incidents recorded by Luke are probably connected with this sojourn.

1. Parables of Lost Sheep, Lost Piece of Silver, Prodigal Son: (Luke 15)

The stronger the opposition of scribes and Pharisees to Jesus became, the more by natural affinity did the classes regarded as outcast feel drawn to Him. He did not repel them, as the Pharisees did, but ate and drank with them. Publicans and sinners gathered to His teaching, and He associated with them. The complaining was great: “This man receiveth sinners, and eateth with them.” The defense of Jesus was in parables, and the Pharisees' reproach may be thanked for three of the most beautiful parables Jesus ever spoke - the Lost Sheep (compare -14), the Lost Piece of Silver, and the Prodigal Son (Luke 15). Why does the shepherd rejoice more over the one lost sheep brought back than over the ninety-nine that have not gone astray? Why does the woman rejoice more over the recovery of her lost drachma than over all the coins safe in her keeping? Why does the father rejoice more over the prodigal son come back in rags and penitence from the far country than over the obedient but austere brother that had never left the home? The stories were gateways into the inmost heart of God. There is joy in heaven over one sinner that repenteth more than over ninetynine just persons that need no repentance ().

2. Parables of the Unjust Steward and the Rich Man and Lazarus: (Luke 16)

Two other parables, interspersed by discourses (in part again met with in other connections, compare with ; with ; with ; , etc.), were spoken at this time - that of the Unjust Steward (-9) and that of the Rich Man and Lazarus (-31). The dishonest steward, about to be dismissed, utilized his opportunities, still dishonestly, to make friends of his master's creditors; let the “children of light” better his example by righteously using mammon to make friends for themselves, who shall receive them into everlasting habitations. The rich man, pampered in luxury, let the afflicted Lazarus starve at his gate. At death - in Hades - the positions are reversed: the rich man is in torment, stripped of all he had enjoyed; the poor man is at rest in Abraham's bosom, compensated for all he suffered. It is character, not outward estate, that determines destiny. The unmerciful are doomed. Even a messenger from the unseen world will not save men, if they hear not Moses and the prophets ().

In this connection Luke (-10) places exhortations to the disciples on occasions of stumbling, forgiveness, the power of faith, renunciation of merit (“We are unprofitable servants”), some of which are found elsewhere (compare , , , , etc.).

3. The Summons to Bethany - Raising of Lazarus: (John 11)

While Jesus was in the trans-Jordanic Bethabara, or Bethany, or in its neighborhood, a message came to Him from the house of Martha and Mary in the Judean Bethany (on the Mount of Olives, about 2 miles East from Jerusalem), that His friend Lazarus (“he whom thou lovest”) was sick. The conduct of Jesus seemed strange, for He abode still two days where He was (). As the sequel showed, this was only for the end of a yet more wonderful manifestation of His power and love, to the glory of God (). Meanwhile Lazarus died, and was buried. When Jesus announced His intention of going into Judea, the disciples sought hard to dissuade Him (); but Jesus was not moved by the fears they suggested. He reached Bethany (a distance of between 20 and 30 miles) on the fourth day after the burial of Lazarus (), and was met on the outskirts by Martha, and afterward by Mary, both plunged in deepest sorrow. Both breathed the same plaint: “Lord, if thou hadst been here, my brother had not died” (, ). To Martha Jesus gave the pledge, “Thy brother shall rise again,” strengthening the faith she already had expressed in Him () by announcing Himself as “the resurrection, and the life” (, ); at Mary's words He was deeply moved, and asked to be taken to the tomb. Here, it is recorded, “Jesus wept” (), the only other instance of His weeping in the Gospels being as He looked on lost Jerusalem (). The proof of love was manifest, but some, as usual, suggested blame that this miracle-worker had not prevented His friend's death (). Arrived at the rock-tomb, Jesus, still groaning in Himself, caused the stone at its mouth to be removed, and, after prayer, spoke with a loud voice, “Lazarus, come forth” (). The spirit returned, and the man who had been dead came forth bound with his grave-clothes. He was released and restored to his sisters.

Even this mighty deed did not alter the mind of the Pharisees, who held a council, and decided, on the advice of Caiaphas (), that for the safety of the nation it was “expedient” that this man should die.

The circumstantiality of this beautiful narrative speaks irresistibly for its historical truth, and the objections raised by critical writers center really in their aversion to the miraculous as such.

III. From the Retirement to Ephraim till the Arrival at Bethany.

1. Retreat to Ephraim: (-57)

The hostility of the ruling classes was now so pronounced that, in the few weeks that remained till Jesus should go up to the Passover, He deemed it advisable to abide in privacy at a city called Ephraim (situation uncertain). That He was in secrecy during this period is implied in the statement () that if anyone knew where He was, he was to inform the chief priests and Pharisees. The retirement would be for Jesus a period of preparation for the ordeal before Him, as the wilderness had been for the commencement of His ministry.

2. The Journey Resumed:

On His leaving this retreat to resume His advance to Jerusalem the narratives again become rich in incident and teaching.

3. Cure of the Lepers: (-19)

It is not easy to define the route which brought Jesus again to the border line between Samaria and Galilee (), but, in traversing this region, He was met by ten lepers, who besought Him for a cure. Jesus bade them go and show themselves to the priests, and on the way they were cleansed. Only one of the ten, and he a Samaritan, returned to give thanks and glorify God. Gratitude appeared in the unlikely quarter.

4. Pharisaic Questionings:

At some point in this journey the Pharisees sought to entrap Jesus on the question of divorce.

A) Divorce: (-12; -12)

Was it lawful for a man to put away his wife for every cause? (). Jesus in reply admitted the permission to divorce given by Moses (-5), but declared that this was for the hardness of their hearts, and went back to the original institution of marriage in which the two so joined were declared to be “one flesh.” Only one cause is admissible as a ground of separation and remarriage (; compare , ; Mk has not even the exception, which is probably, however, implied). Comments follow to the disciples in Mt on the subject of continence (-12). See DIVORCE.

B) Coming of the Kingdom: (Luke 17:20-37)

Another question asked by the Pharisees of Jesus was as to when the kingdom of God should come. The expectation excited by His own ministry and claims was that it was near; when should it appear? Rebuking their worldly ideas, Jesus warned them that the kingdom did not come “with observation” - was not a “Lo, there! Lo, here!”; it was “within” them, or “in their midst,” though they did not perceive it. In the last decisive coming of the Son of Man there would be no dubiety as to His presence (, ). He adds exhortations as to the suddenness of His coming, and the separations that would ensue (-37), which Mt gives as part of the great discourse on the Last Things in chapter 24.

C) Parable of the Unjust Judge: (-8)

In close connection with the foregoing, as furnishing the ground for the certainty that this day of the Son of Man would come, Jesus spoke the parable of the Unjust Judge. This judge, though heedless of the claims of right, yet yielded to the widow's importunity, and granted her justice against her adversary. How much more surely will the righteous, long-suffering God avenge His own elect, who cry unto Him day and night (, )! Yet men, in that supreme hour, will almost have lost faith in His coming ().

A series of sayings and incidents at this time throw light upon the spirit of the kingdom.

5. The Spirit of the Kingdom:

The spirit of self-righteousness is rebuked and humble penitence as the condition of acceptance is enforced in the parable of the Pharisee and Publican.

A) Parable of Pharisee and Publican: (-14)

The Pharisee posing in his self-complacency at his fastings and tithes, and thanking God for his superiority to others, is set in vivid contrast to the abased publican, standing afar off, and able only to say, “God, be thou merciful to me a sinner” (). Yet it was he who went down to his house “justified” ().

B) Blessing of the Babies: (-15; -16; -17)

A similar lesson is inculcated in the beautiful incident of the blessing of the babes. The disciples rebuked the mothers for bringing their little ones, but Jesus, “moved with indignation” (Mark), received and blessed the babes, declaring that to such (to them and those of like spirit) belonged the kingdom of heaven. “Suffer the little children, and forbid them not, to come unto me,” etc.

C) The Rich Young Ruler: (-30; -31; -30)

A third illustration - this time of the peril of covetousness - is afforded by the incident of the rich young ruler. This amiable, blameless, and evidently sincere young man (“Jesus looking upon him loved him,” ) knelt, and addressing Jesus as “Good Teacher,” asked what he must do to inherit eternal life. Jesus first declined the term “good,” in the easy, conventional sense in which it was applied, then referred the ruler to the commandments as the standard of doing. All these, however, the young man averred he had observed from his youth up. He did not know himself. Jesus saw the secret hold his riches had upon his soul, and revealed it by the searching word, “If thou wouldest be perfect, go, sell that which thou hast,” etc. (; compare Mk, “One thing thou lackest,” etc.). This was enough. The young man could not yield up his “great possessions,” and went away sorrowing. Jesus bases on his refusal earnest warnings against the love of riches, and points out, in answer to a question of Peter, that loss for His sake in this life is met with overwhelmingly great compensations in the life to come.

6. Third Announcement of the Passion: (-19; -34; -33)

Not unconnected with the foregoing teachings is the third solemn announcement to the disciples, so hard to be persuaded that the kingdom was not immediately to be set up in glory, of His approaching sufferings and death, followed by resurrection. The disciples had been “amazed” and “afraid” (Mk) at something strange in the aspect and walk of Jesus as they Lk were on the way, going to Jerusalem (compare ). His words gave the explanation. With them should be taken what is said in a succeeding incident of His baptism of suffering (, ; compare ).

7. The Rewards of the Kingdom:

The spirit of the kingdom and sacrifice for the kingdom have already been associated with the idea of reward, but the principles underlying this reward are now made the subject of special teaching.

First by the parable of the Laborers in the Vineyard the lesson is inculcated that reward in the kingdom is not according to any legal rule, but is governed by a Divine equity, in accordance with which the last may often be equal to, or take precedence of, the first.

A) Parable of the Laborers in the Vineyard: (Matthew 20:1-17)

The laborers were hired at different hours, yet all at the end received the same wage. The murmuring at the generosity of the householder of those who had worked longest betrayed a defectiveness of spirit which may explain why they were not more highly rewarded. In strictness, the kingdom is a gift of grace, in the sum total of its blessings one and the same to all.

B) The Sons of Zebedee: (-28; -45)

Still there are distinctions of honor in God's kingdom, but these are not arbitrarily made. This is the lesson of the reply of Jesus to the plea of the mother of the sons of Zebedee, James and John, with, apparently, the concurrence of the apostles themselves, that they might sit one on the right hand and the other on the left hand in His kingdom. It was a bold and ambitious request, and naturally moved the indignation of the other apostles. Still it had its ground in a certain nobility of spirit. For when Jesus asked if they were able to drink of His cup and be baptized with His baptism, they answered, “We are able.” Jesus told them they should share that lot of suffering, but to sit on His right hand and on His left were not favors that could be arbitrarily bestowed, but would be given to those for whom it had been prepared of His Father - the preparation having regard to character and fitness, of which the Father alone was judge. Jesus went on to rebuke the spirit which led one to seek prominence over another, and laid down the essential law, “Whosoever would become great among you shall be your minister,” enforcing it by His own never-to-be-forgotten example, “Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom, for many” (; ).

8. Jesus at Jericho:

Accompanied by a great throng, possibly of pilgrims to the feast, Jesus drew near to the influential city of Jericho, in the Jordan valley, about 17 miles distant from Jerusalem. Here two notable incidents marked His progress.

A) The Cure of Bartimeus: (-34; -52; -43)

As they approached the city (Luke) (Matthew and Mark place the incident as they “went out”) a blind beggar, Bartimeus, hearing that “Jesus the Nazarene” (Mark) passed by, loudly called on Him as the “Son of David” to have mercy on him. The multitude would have restrained the man, but their rebukes only made him the more urgent in his cries. Jesus stopped in His way, called the blind man to Him, then, when he came, renewing his appeal, healed him. The cry of the beggar shows that the Davidic descent, if not the Messiahship, of Jesus was now known. Matthew varies from the other evangelists in speaking of “two blind men,” while Matthew and Mark, as noted, make the cure take place on leaving, not on entering the city. Not improbably there are two healings, one on entering Jericho, the other on going from the city, and Matthew, after his fashion, groups them together (Luke's language is really indefinite; literally, “as they were near to Jericho”).

B) Zaccheus the Publican: (-10)

The entrance of Jesus into Jericho was signalized by a yet more striking incident. The chief collector of revenue in the city was Zaccheus, rich, but held in opprobrium (“a sinner”) because of his occupation. Being little of stature, Zaccheus had climbed into the branches of a sycomore tree to see Jesus as He passed. To his amazement, and that of the crowd, Jesus stopped on His way, and called Zaccheus by name to hasten to come down, for that day He must abide at his house. Zaccheus joyfully received Him, and, moved to a complete change in his views of duty, declared his purpose of giving half his goods to the poor, and of restoring fourfold anything he might have taken by false accusation. It was a revolution in the man's soul, wrought by love. “Today,” Jesus testified, “is salvation come to this house.... For the Son of man came to seek and to save that which was lost.”

C) Parable of the Pounds: (Luke 19:11-27)

The expectations of the multitude that the kingdom of God should immediately appear led Jesus to speak the parable of the Pounds, forewarning them that the consummation they looked for might be longer delayed than they thought, and impressing on them the need of loyalty, faithfulness and diligence, if that day, when it came, was not to prove disastrous to them. The nobleman went into a “far country” to receive a kingdom, and his ten servants were to trade with as many pounds (each = 100 drachmas) in his absence. On his return the faithful servants were rewarded in proportion to their diligence; the faithless one lost what he had; the rebellious citizens were destroyed. Thus Jesus fore-shadowed the doom that would overtake those. who were plotting against Him, and checked hopes that disregarded the moral conditions of honor in His kingdom.

Arrival at Bethany.

From Jericho Jesus moved on to Bethany, the abode of Lazarus and his sisters. To His halt here before His public entrance into Jerusalem the next events belong.

E. The Passion Week - Betrayal, Trial and Crucifixion

Importance of the Last Events:

We reach now the closing week and last solemn events of the earthly life of Jesus. The importance attached to this part of their narratives is seen by the space the evangelists devote to it. Of the Gospels of Matthew and Mark fully one-third is devoted to the events of the Passion Week and their sequel in the resurrection; Luke has several chapters; John gives half his Gospel to the same period. It is obvious that in the minds of the evangelists the crucifixion of Jesus is the pivot of their whole narrative - the dénouement to which everything tends from the first.

I. The Events Preceding the Last Supper.

1. The Chronology:

The arrival in Bethany is placed by John “six days before the Passover” (). Assuming that the public entry into Jerusalem took place on the Sunday, and that the 14th of Nisan fell on the following Thursday, this would lead to the arrival being placed on the Friday or Saturday preceding, according to the mode of reckoning. It is in the highest degree unlikely that Jesus would journey from Jericho on the Jewish Sabbath; hence He may be supposed to have arrived on the Friday evening. The supper at which the anointing by Mary took place would be on the Saturday (Sabbath) evening. Matthew and Mark connect it with events two days before the Passover (; ), but parenthetically, in a way which leaves the other order open.

2. The Anointing at Bethany: (-13; -9; -9)

This beautiful deed occurred at a supper given in honor of Jesus at the house of one Simon, a leper (Matthew and Mark) - probably cured by Jesus - at which Martha, Mary and Lazarus were guests. Martha aided in serving (). In the course of the meal, or at its close, Mary brought a costly box of nard (valued by Judas at “300 shillings,” about $50, or 10 pounds; compare the American Revised Version margin on Jn 6:7), and with the perfume anointed the head (Matthew, Mark) and feet (John) of Jesus, wiping His feet with her hair (Matthew and Mark, though not mentioning the “feet,” speak of the “body” of Jesus). Indignation, instigated by Judas (John), was at once awakened at what was deemed wanton waste. How much better had the money been given to the poor! Jesus vindicated Mary in her loving act - a prophetic anointing for His burial - and declared that wherever His gospel went, it would be spoken of for a memorial of her. It is the hearts from which such acts come that are the true friends of the poor. The chief priests were only the further exasperated at what was happening, and at the interest shown in Lazarus, and plotted to put Lazarus also to death ().

3. The Entry into Jerusalem: (-11; -11; Luke 19:29-44; -19)

On the day following - Palm Sunday - Jesus made His public entry as Messiah into Jerusalem. All the evangelists narrate this event. The Mount of Olives had to be crossed from Bethany, and Jesus sent two disciples to an adjacent village - probably Bethphage (this seems to have been also the name of a district) - where an ass and its colt would be found tied. These they were to bring to Him, Jesus assuring them of the permission of the owners. Garments were thrown over the colt, and Jesus seated Himself on it. In this humble fashion (as Mt and Jn note, in fulfillment of prophecy, ), He proceeded to Jerusalem, from which a multitude, bearing palm branches, had already come out to meet Him (John). Throngs accompanied Him, going before and after; these, spreading their garments, and strewing branches in the way, hailed Him with hosannas as the Son of David, the King of Israel, who came in the name of the Lord. Very different were the feelings in the breasts of the Pharisees. “Behold,” they said, “how ye prevail nothing; lo, the world is gone after him” (). They bade Jesus rebuke His disciples, but Jesus replied that if they were silent, the very stones would cry out ().

Jesus Weeping over Jerusalem - Return to Bethany.

One incident in this progress to Jerusalem is related only by -44. As at a bend in the road Jerusalem became suddenly visible, J