Читать книгу "Granny's Chapters" (on scriptural subjects) - Lady Mary Ross - Страница 28

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"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 Judæa again"; they reminded Him that the Jews had of late sought to kill Him, and that He had better not go back. But Jesus told them, that as long as it was day, that is, His time for working, He was safe anywhere. He explained to them that Lazarus was now dead, and that He was going to wake him out of the sleep of death. The faith of the disciples seems to have been weak, but their love was strong, for all agreed in Thomas's proposal, "Let us also go, that we may die with him." "And as they went on their way, Jesus took again the twelve disciples apart, and began to tell them what things should happen unto him"; speaking plainly of being betrayed, delivered unto the Chief Priests, mocked, spitefully entreated, spitted on, scourged, and put to death by the Gentiles, and rising again the third day. But "they understood none of these things": so little idea had they of the literal meaning of our Lord's words, that at this very time, James and John, the sons of Zebedee, came with their mother, to beg that they might sit, one on His right hand and the other on His left hand, in His kingdom.

In earthly courts, to be nearest the king's person, was a mark of dignity and favour; and, misunderstanding still the nature of Christ's kingdom, the sons of Zebedee made this request, to the indignation of the other Apostles; who did not see why two of their number should be favoured so far beyond the rest. But Jesus rebuked them all; and told them, that His followers must not seek for power and greatness as the Gentiles did; for that those who were humble and meek were most pleasing to God. And He bid them, and all Christians in all times, follow His example; reminding them, that although he was Lord of all, He came on earth to serve men, and give His life for them.

Passing through Jericho, Jesus, when he came near the town, gave sight to two blind men, who were sitting by the 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, "Bartimæus," as if those for whom he wrote would know the man, and therefore think more of the miracle, about which they could also ask him. Perhaps, too, Bartimæus is more particularly mentioned, because his faith was greater than that of his companion; for St. Mark tells us, that Jesus said to him, "Go thy way; thy faith hath made thee whole." However that may be, these blind men cried to Jesus for mercy, and "Jesus had compassion on them, and touched their eyes: and their eyes received sight, and they followed him," "glorifying God: and all the people, when they saw it, gave praise unto God."

"And Jesus entered and passed through Jericho": and now he gave another lesson to the Pharisees, against despising any of their fellow creatures.