"And it was at Jerusalem the feast of the dedication, and it was
winter. And Jesus walked in the temple in Solomon's porch:" that is,
in a porch or colonnade, which stood on the same spot where Solomon's
porch had formerly stood; for the temple which existed in our
Saviour's time was the one built by the Jews, after their return from
their captivity in Babylon. The Jews came round about Jesus whilst He
was in this porch, and most unreasonably accused Him of keeping them
in doubt, as to whether He was the Messiah or not; saying, "If thou be
the Christ tell us plainly." Jesus in answer told them, that all the
works which they had seen would have convinced them of that fact, if
they had not been obstinately determined not to believe: and then,
when He did plainly declare that He was the Son of God, by saying, "I
and my Father are one," "the Jews took up stones again to stone him";
telling Him that they did so, because He had spoken blasphemy in
making Himself, or saying that He was, the Son of God. In spite of
all He could say, they persisted in their unbelief; and when He again
referred them to His works as proving Him to be really the Son of God,
"they sought again to take him: but he escaped out of their hand, and
went away again beyond Jordan into the place where John at first
baptized." "Many resorted," or went out to him, there: those who had
before listened to the teaching of John the Baptist, could not but see
that He was greater than the Baptist; for as they truly said, "John
did no miracle: but all things that John spake of this man were true.
And many believed on him there."
It seems to have been at this time, that those about our Saviour asked
Him, "Lord, are there few that be saved?" whereupon our Lord bid them,
"strive to enter in at the strait gate," by which He meant, that if
any one really wished to go to heaven, he must try with all his might
to walk in the path of holiness, by resisting the Devil and giving up
his own will or wishes, to do whatever would please God.
The same day there came certain of the Pharisees, saying unto him, Get
thee out, and depart hence: for Herod "will kill thee." The answer
that Jesus made meant, that neither Herod nor any other man could put
Him to death before the time appointed by God for His death; but that
when the proper time came, He should perfect or finish His work by
dying. He added, moreover, that He must return to Jerusalem to die,
"for it cannot be that a prophet perish out of Jerusalem."
By the Jewish Laws, a prophet could only be judged by the Sanhedrim,
or great Council of the Jews at Jerusalem. Jesus then lamented over
the troubles which he foresaw would fall upon Jerusalem, because the
Jews would not come to Him for safety.
Again we hear of a miracle of healing performed on the Sabbath day,
when Jesus cured a man of the dropsy. At the same time, He spake
various parables to the people, and taught them many things. Amongst
the parables now spoken, were those of "the Prodigal Son" and "the
Unjust Steward": the first of these was intended to teach the Jews,
that they who had always been the chosen people of God, did wrong to
be angry because the Gentiles were admitted to share their privileges;
and also to show that, although the Pharisees would have nothing to
say to those whom they looked upon as sinners, God was more merciful,
and would receive and bless sinners who were truly penitent. The
parable of "the Unjust Steward" was intended to teach all men, that
they ought to use as much diligence in seeking for spiritual
blessings, as they would make use of in regard to temporal blessings.
Shortly after this, we read of little children being brought to the
Lord, who received them kindly, and blamed those who would have kept
them from Him.
The parable of the Rich Man and Lazarus the beggar, was now told: an
awful warning to all who lead a life of luxury and self-indulgence,
denying themselves nothing.
"And it came to pass, when the time was come that he should be
received up, he stedfastly set his face to go to Jerusalem."
The appointed time being near, Jesus now began His last journey to
Jerusalem, in the course of which He said many things to His disciples
and the people in general, speaking often in parables; and He told His
disciples plainly that He was going up to Jerusalem, not to become an
earthly king, as they still hoped, but to be ill treated and put to
death. During this time Jesus healed the ten lepers, only one of whom,
and he was a Samaritan, "returned to give glory to God" for his cure.
To him our Lord spake the comfortable words, "Arise, go thy way: thy
faith hath made thee whole." Then a certain young Ruler came, and
asked Jesus, "Good Master, what good thing shall I do that I may have
eternal life." Jesus first shows him, that he must not look upon Him
as man only, but as God; and then tells him that, to enter into
eternal life, he must keep all the commandments and precepts of God;
and then, when the young man "went away sorrowful," Jesus warned His
followers of the danger of letting the love of riches draw their
hearts from God.
Another remarkable parable spoken by Jesus at this time was that of
the labourers in the vineyard. This parable taught two lessons; first
it showed to the Jews as a nation, that though they might be said to
have been labourers, from the time that they were first chosen by God,
they ought not to be envious and angry, because the Gentiles were now,
at the eleventh hour, called also to be the servants of God. The Jews
in general could not bear the idea of any other people sharing with
them, privileges, which they considered to belong to themselves alone;
and many of Christ's discourses and parables were meant to correct
this wrong feeling. The second lesson taught by this parable comes
home to every individual; and shows, that though those are most
blessed who from their childhood have truly served God, or, as it is
called, "worked in the vineyard," still, _all_ who, at any age, so
truly repent as to go and work, obeying the Word of God in everything,
will be graciously received by the Lord of the vineyard; and must not
therefore be despised by their fellow labourers, who were called at an
earlier age. Jesus next received a message from Martha and Mary, the
sisters of His friend Lazarus, saying, "Lord, behold he whom thou
lovest is sick." When, after a delay of two days, Jesus "saith to his
disciples, Let us go into Judaea again"; they reminded Him that the
Jews had of late sought to kill Him, and that He had better not go
back. But Jesus told them, that as long as it was day, that is, His
time for working, He was safe anywhere. He explained to them that
Lazarus was now dead, and that He was going to wake him out of the
sleep of death. The faith of the disciples seems to have been weak,
but their love was strong, for all agreed in Thomas's proposal, "Let
us also go, that we may die with him." "And as they went on their way,
Jesus took again the twelve disciples apart, and began to tell them
what things should happen unto him"; speaking plainly of being
betrayed, delivered unto the Chief Priests, mocked, spitefully
entreated, spitted on, scourged, and put to death by the Gentiles, and
rising again the third day. But "they understood none of these
things": so little idea had they of the literal meaning of our Lord's
words, that at this very time, James and John, the sons of Zebedee,
came with their mother, to beg that they might sit, one on His right
hand and the other on His left hand, in His kingdom.
In earthly courts, to be nearest the king's person, was a mark of
dignity and favour; and, misunderstanding still the nature of Christ's
kingdom, the sons of Zebedee made this request, to the indignation of
the other Apostles; who did not see why two of their number should be
favoured so far beyond the rest. But Jesus rebuked them all; and told
them, that His followers must not seek for power and greatness as the
Gentiles did; for that those who were humble and meek were most
pleasing to God. And He bid them, and all Christians in all times,
follow His example; reminding them, that although he was Lord of all,
He came on earth to serve men, and give His life for them.
Passing through Jericho, Jesus, when he came near the town, gave sight
to two blind men, who were sitting by the wayside begging. Hearing an
unusual bustle, as of many people passing by, they asked what it
meant; and being told that "Jesus of Nazareth passeth by," they,
believing in His power, cried out earnestly, "Have mercy on us, O
Lord, thou son of David:" and this prayer they continued to repeat,
although many of those who accompanied Jesus "rebuked them, that they
should hold their peace," and not trouble Him with their cries.
In the Gospel accounts of this miracle, St. Mark and St. Luke only
mention the healing of one blind man; but St. Matthew tells us there
were two. St. Matthew, who was one of the twelve Apostles, was present
on this occasion, so we may be sure that he saw two blind men healed.
St. Mark and St. Luke, writing many years afterwards, only mentioned
one of these men, who seems to have been the most known amongst the
Jews: for St. Mark speaks of him by his name, "Bartimaeus," as if those
for whom he wrote would know the man, and therefore think more of the
miracle, about which they could also ask him. Perhaps, too, Bartimaeus
is more particularly mentioned, because his faith was greater than
that of his companion; for St. Mark tells us, that Jesus said to him,
"Go thy way; thy faith hath made thee whole." However that may be,
these blind men cried to Jesus for mercy, and "Jesus had compassion on
them, and touched their eyes: and their eyes received sight, and they
followed him," "glorifying God: and all the people, when they saw it,
gave praise unto God."
"And Jesus entered and passed through Jericho": and now he gave
another lesson to the Pharisees, against despising any of their fellow
creatures.