Jesus Christ (continued) – Jesus Christ (continued)

Jesus Christ (continued)

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 (9:40), "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 (10:7-14). To those who enter by Him there is given security, liberty, provision (10:9). 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 (10:11,15,17). This laying down of His life is not an accident, but is His free, voluntary act (10:17,18). Again there was division among the Jews because of these remarkable sayings (10:19-21).

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 John 10:21 and 22--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 (Luke 10:1). Repulsed on the borders of Samaria (Luke 9:51–53), 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 (9:51-19:27). 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:

(Luke 9:51-55)

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 (Luke 9:53). 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, Luke 9:55,Luke 9:56).

2. Mission of the Seventy:

(Luke 10:1-20)

In the present connection Luke inserts the incidents of the three aspirants formerly considered (9:57-62; 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 (Luke 9:1–5; compare Matthew 10:1–42); a passage also found in Matthew in a different connection (11:21-24) is incorporated in this discourse, or had originally its place in it (11:13-15). 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 (Luke 10:9). The mission implies that a definite route was marked out by Jesus for Himself (compare Luke 13:22), but this would be subject to modification according to the reception of His emissaries (Luke 10:10,Luke 10:11,Luke 10:16). 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 (Luke 10:17). Jesus bade them rejoice rather that their names were written in heaven (Luke 10:20). Again a passage is inserted (Luke 10:21,Luke 10:22) found earlier in Matthew 11:25–27; compare also Luke 10:23,Luke 10:24, with Matthew 13:16,Matthew 13:17.

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

(Luke 10:25-37)

Jesus had now passed "beyond the Jordan," i.e. into Peraea, and vast crowds waited on His teaching (compare Matthew 19:1 f; Mark 10:1; Luke 12:1). 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 (Luke 10:38–42), comes in better later, when Jesus was nearer Bethany.

4. Discourses, Parables, and Miracles:

(Luke 11-14)

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 (Luke 11:1–4), and with portions of what Matthew includes in the Sermon on the Mount (e.g. 11:9-13,13-36; 12:22-34; compare Luke 13:24–27 with Matthew 7:13,Matthew 7:14,Matthew 7:22,Matthew 7:23), and in other discourses (e.g. Luke 11:42–52 = Matthew 23:23–36; Luke 12:2–12 = Matthew 10:26–33; Luke 12:42–48 = Matthew 24:45–51; Luke 13:18–21, parables of Mustard Seed and Leaven = Matthew 13:31,Matthew 13:32, 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 (11:5-8), 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 (12:13-21), 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 (13:1-9: "Nay," said Jesus, "but, except ye repent, ye shall all likewise perish"), and most of the teaching in Luke 14, referred to below. In 11:37,38, 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. Luke 11:53 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 13:31 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" (13:32). The woe on Jerusalem (13:34,35) 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 (Luke 11:14) is evidently the same incident as that already noted in Matthew 12:22 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" (Luke 13:10–17); 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 (Luke 14:1–6). The motive of the Pharisee's invitation, as in most such cases, was hostile (Luke 14:1). 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 (Luke 13:15,Luke 13:16; Luke 14:5).

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 (Luke 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 (Luke 14:25–35).

5. Martha and Mary:

At or about this time--perhaps before the incidents in Luke 14:1–35--Jesus paid the visit to Jerusalem at the Feast of the Dedication described in John 10:22–39. This seems the fitting place for the introduction of the episode of Martha and Mary which Luke narrates a little earlier (10:38-42). The "village" into which Jesus entered was no doubt Bethany (John 11:1). The picture given by Luke of the contrasted dispositions of the two sisters--Martha active and "serving" (compare John 12:2), 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. (Luke 10:42).

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" (Psalms 82:6, "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 (John 10:40; compare John 1:28, 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 Matthew 18:12–14), 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 (Luke 15:7).

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 Luke 16:13 with Matthew 6:24; Luke 16:16 with Matthew 11:12; Luke 16:18 with Matthew 5:32; Matthew 19:9, etc.), were spoken at this time--that of the Unjust Steward (Luke 16:1–9) and that of the Rich Man and Lazarus (Luke 16:19–31). 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 (Luke 16:31).

In this connection Luke (17:1-10) 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 Matthew 18:6,Matthew 18:7,Matthew 18:15,Matthew 18:21, 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 (John 11:6). 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 (John 11:4). Meanwhile Lazarus died, and was buried. When Jesus announced His intention of going into Judea, the disciples sought hard to dissuade Him (John 11:8); 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 (John 11:17), 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" (John 11:21,John 11:32). To Martha Jesus gave the pledge, "Thy brother shall rise again," strengthening the faith she already had expressed in Him (John 11:22) by announcing Himself as "the resurrection, and the life" (John 11:25,John 11:26); at Mary's words He was deeply moved, and asked to be taken to the tomb. Here, it is recorded, "Jesus wept" (John 11:35), the only other instance of His weeping in the Gospels being as He looked on lost Jerusalem (Luke 19:41). The proof of love was manifest, but some, as usual, suggested blame that this miracle-worker had not prevented His friend's death (John 11:37). 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" (John 11:43). 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 (John 11:50), 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:

(John 11:54-57)

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 (John 11:57) 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:

(Luke 17:11-19)

It is not easy to define the route which brought Jesus again to the border line between Samaria and Galilee (Luke 17:11), 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:

(Matthew 19:3-12; Mark 10:1-12) Was it lawful for a man to put away his wife for every cause? (Matthew 19:3). Jesus in reply admitted the permission to divorce given by Moses (Mark 10:3–5), 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 (Matthew 19:9; compare Matthew 5:31,Matthew 5:32; Mark has not even the exception, which is probably, however, implied). Comments follow to the disciples in Mt on the subject of continence (Matthew 19:10–12).

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 (Luke 17:24,Luke 17:25). He adds exhortations as to the suddenness of His coming, and the separations that would ensue (Luke 17:26–37), which Mt gives as part of the great discourse on the Last Things in chapter 24.

c) Parable of the Unjust Judge:

(Luke 18:1-8)

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 (Luke 18:7,Luke 18:8)! Yet men, in that supreme hour, will almost have lost faith in His coming (Luke 18:8).

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:

(Luke 18:9-14)

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" (Luke 18:13). Yet it was he who went down to his house "justified" (Luke 18:14).

b) Blessing of the Babies:

(Matthew 19:13-15; Mark 10:13-16; Luke 18:15-17)

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:

(Matthew 19:16-30; Mark 10:17-31; Luke 18:18-30)

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," Mark 10:21) 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. (Matthew 19:21; compare Mark, "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:

(Matthew 20:17-19; Mark 10:32-34; 18:31-33)

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 Lu were on the way, going to Jerusalem (compare Luke 9:51). His words gave the explanation. With them should be taken what is said in a succeeding incident of His baptism of suffering (Mark 10:38,Mark 10:39; compare Luke 12:50).

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:

(Matthew 20:20-28; Mark 10:35-45)

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" (Matthew 20:28; Mark 10:45).

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:

(Matthew 20:29-34; Mark 10:46-82; Luke 18:35-43)

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:

(Luke 19:1-10)

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 denouement to which everything tends from the first.

I. The Events Preceding the Last Super.

1. The Chronology:

The arrival in Bethany is placed by John "six days before the Passover" (12:1). 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 (Matthew 26:2; Mark 14:1), but parenthetically, in a way which leaves the other order open.

2. The Anointing at Bethany:

(Matthew 26:6-13; Mark 14:3-9; John 12:1-9)

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 (John 12:2). 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 John 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 (John 12:10).

3. The Entry into Jerusalem:

(Matthew 21:1-11; Mark 11:1-11; Luke 19:29-44; John 12:12-19)

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 Joh note, in fulfillment of prophecy, Zechariah 9:9), 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" (John 12:19). They bade Jesus rebuke His disciples, but Jesus replied that if they were silent, the very stones would cry out (Luke 19:40).

Jesus Weeping over Jerusalem--Return to Bethany.

One incident in this progress to Jerusalem is related only by Luke 19:41–44. As at a bend in the road Jerusalem became suddenly visible, Jesus paused and wept over the city, so blind to its day of visitation, and so near to its awful doom. Not His own sufferings, but the thought of Jerusalem's guilt and woes, filled Him with anguish. On reaching the city, Mark's testimony is explicit that He did no more than enter the temple, and `look round on all things' (Mark 11:11). Then eventide having come, He returned to Bethany with the Twelve.

4. Cursing of the Fig Tree--Second Cleansing of Temple:

(Matthew 21:12-22; Mark 11:12-26; Luke 19:45-48)

The morning of Monday found Jesus and His disciples again on their way to the city. Possibly the early hours had been spent by Jesus in solitary prayer, and, as they went, it is recorded that "he hungered." A fig tree from which, from its foliage, fruit might have been expected, stood invitingly by the wayside, but when Jesus approached it, it was found to have nothing but leaves--a striking symbol of the outwardly religious, but spiritually barren Jewish community. And in this sense Jesus used it in pronouncing on it the word of doom, "No man eat fruit from thee henceforward for ever" (Mark). Next morning (Tuesday), as the disciples passed, the tree was found withered from the roots. Matthew combines the events of the cursing and the withering, placing both on the second day, but Mark more accurately distinguishes them. Jesus used the surprise of the disciples as the occasion of a lesson on the omnipotence of faith, with added counsels on prayer.

Were There Two Cleansings?

Pursuing His journey on the first morning, Jesus reached the temple, and there, as His first act, is stated by Mt and Mr to have cleansed the temple of the traders. It is a diffcult question whether this is a second cleansing, or the same act as that recorded by John at the beginning of the ministry (John 2:13–22; see above), and here narrated out of its chronological order. The acts are at least quite similar in character and significance. In favor of a second cleansing is the anger of the priests and scribes (Mark 11:18; Luke 19:47), and their demand next day for His authority. No other incidents are recorded of this visit to the temple, except the healing of certain blind and lame, and the praises of the children, "Hosanna to the son of David"--an echo of the previous day's proceedings (Matthew 21:14–16). In the evening He went back to Bethany.

5. The Eventful Tuesday:

Far different is it with the third day of these visits of Jesus to the temple--the Tuesday of the Passion Week. This is crowded with parables, discourses, incidents, so numerous, impressive, tragical, as to oppress the mind in seeking to grasp how one short day could embrace them all. It was the last day of the appearance of Jesus in the temple (John 12:36), and marks His final break with the authorities of the nation, on whom His words of denunciation (Matthew 23:1–39) fell with overwhelming force. The thread of the day's proceedings may thus be briefly traced.

a) The Demand for Authority--Parables:

(Matthew 21:23-22:14; Mark 11:27-12:12; Luke 20:1-18)

On His first appearance in the temple on the Tuesday morning, Jesus was met by a demand from the chief priests, scribes and elders (representatives of the Sanhedrin), for the authority by which He acted as He did. Jesus met them by a counterquestion, "The baptism of John, was it from heaven, or from men?" The dilemma was obvious. If John was Divinely accredited, why did they not accept his testimony to Jesus? Yet they feared to say his mission was of men, for John was universally esteemed a prophet. They could therefore only lamely reply: "We cannot tell" (the King James Version). Matters had now come to an issue, and Jesus, reverting to the method of parable, set forth plainly their sin and its results to themselves and others.

The Two Sons--the Wicked Husbandmen--the Marriage of the King's Son.

The parables spoken on this occasion were: that of the Two Sons, one who said "I go not," but afterward repented and went, the other who said, "I go, sir," but went not--pointing the moral that the publicans and harlots went into the kingdom of God before the self-righteous leaders who rejected the preaching of John (Matthew 21:28–32); that of the Wicked Husbandmen, who slew the servants, and finally the son, sent to them, and were at length themselves destroyed, the vineyard being given to others--a prophecy of the transferring of the kingdom to the Gentiles (Matthew, Mark, Luke); and that of the Marriage of the King's Son (Matthew 22:2–14), akin to that of the Great Supper in Luke 14:16–24 in its gathering in of the outcasts to take the place of those who had been bidden, but distinguished from it by the feature of the wedding garment, the lack of which meant being thrust into the outer darkness. The Pharisees easily perceived that these parables were spoken of them (Matthew 21:45; Mark 12:12; Luke 20:19), and were correspondingly enraged, yet dared not touch Jesus for fear of the people.

b) Ensnaring Questions, etc.:

(Matthew 22:1-46; Mark 12:13-37; Luke 20:19-44)

The attempt was next made on the part of the Pharisees, Herodians and Sadducees--now joined in a common cause--to ensnare Jesus by captious and compromising questions. These attempts He met with a wisdom and dignity which foiled His adversaries, while He showed a ready appreciation of a candid spirit when it presented itself, and turned the point against His opponents by putting a question on the Davidic sonship of the Messiah.

(1) Tribute to Caesar--the Resurrection--the Great Commandment.