"Granny's Chapters" Part 7

Nothing more was at this time said or done, and the Pharisees probably broke up the council in anger, vexed at not having got Jesus into their power. "Every man went unto his own house."

Jesus now went unto the Mount of Olives, or Mount Olivet, where He doubtless pa.s.sed part of the night in prayer. This Mount rose about half a mile east of Jerusalem, and the brook Kedron ran between it and the city. It took its name from the number of Olive trees which grew upon it; they were cultivated for the purpose of extracting oil from the fruit. On this Mount there were several villages: Bethphage was on that side farthest from Jerusalem; and on the side nearest to the city, stood the village of Gethsemane. The word Gethsemane means "the place of oil presses"; which shows that the people of the village were occupied in squeezing the oil out of the olives that were brought down from other parts of the Mount. It was up the Mount of Olives that King David went weeping, when the rebellion of Absalom had forced him to quit Jerusalem.

After spending the night on the Mount of Olives, or in one of its villages, Jesus, early in the morning, "came again into the temple, and all the people came unto him; and he sat down and taught them."

The Scribes and Pharisees, always trying to find some cause of complaint against Him, now brought a woman who had committed a sin, for which the Law of Moses p.r.o.nounced death to be the punishment: they now asked Jesus, whether this woman should be stoned or not. If Jesus condemned the woman to death, they could accuse Him to the Romans of trespa.s.sing upon their authority: if He acquitted the woman, they could hold Him up to the people as acting contrary to the Jewish Law.

But Jesus knew the wickedness of their hearts, and that in the sight of G.o.d, their guilt was as great, if not greater, than that of this woman; therefore He gave them no answer, but "He that is without sin among you, let him first cast a stone at her. And they which heard it, being convicted by their own conscience, went out one by one." None of these Scribes or Pharisees could dare to p.r.o.nounce themselves free from sin, therefore they all retired. Then Jesus dismissed the woman with the warning, "Go, and sin no more."

At this time, Jesus spake many things to all who came into the temple to hear Him. He spake to them of His death: He told them that if they were really the children of Abraham, spiritually as well as by natural descent, they would do the works of Abraham: and that if G.o.d were their Father, as they pretended, they would love Him, who was the Son of G.o.d; but that they were, in fact, the children of the Devil, who was a liar from the beginning. During these discourses, "many believed on him"; but many others would gladly have "laid hands on him": and when at length, in answer to their questions, Jesus declared unto them, "Verily, verily, I say unto you, Before Abraham was, I am,"

their rage could no longer be repressed: "then took they up stones to cast at him": but "his hour was not yet come" to die, and therefore "Jesus hid himself, and went out of the temple, going through the midst of them, and so pa.s.sed by," disappointing the malice of His enemies.

After this, the seventy disciples, whom Jesus had sent out to preach and to teach in the different cities, "returned again with joy, saying, Lord, even the devils are subject unto us through thy name."

He then told them, that this need not surprise them, since G.o.d had begun to destroy the power of Satan: and He also told them, that they had a far greater cause for joy than the subjection of evil spirits; even that they had been chosen to be the servants and children of G.o.d, and were thereby set in the way that would, if they walked steadily in it, bring them to everlasting life.

The parable of the Good Samaritan was now told by Jesus to one of the Scribes, or Lawyers, who came and asked Him a question: not from any real desire to learn, but from a wish to make our Lord say something that he could find fault with. To his question, "Master, what shall I do to inherit eternal life?" he expected that Jesus would make an answer not quite agreeing with the Law of Moses: but our Lord at once showed him that His teaching was the same as that of Moses; for He asked him, "What is written in the Law? How readest thou?" "And he answering, said, Thou shalt love the Lord thy G.o.d with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself." These words, taken from the Books of Deuteronomy and Leviticus, were repeated twice every day in the synagogue service, as a short statement of all that the Law was intended to teach; that is, Love to G.o.d and Man. These same words were written on some of the Phylacteries, or strips of parchment which the Jews wore on their foreheads, and on the left wrist. Most likely, the Lawyer who questioned Jesus had these very words written on his Phylactery; and that Jesus pointed to the words when He asked, "How readest thou?" The Gospel, as well as the Law, teaches us to love G.o.d and Man; and shows us, that those who really and truly do so are sure to find favour with G.o.d, who can alone admit us to eternal life. The Scribe's answer was right, under the Gospel as well as under the Law: and Jesus therefore replied, "Thou hast answered right: this do, and thou shalt live": by obeying the words of Moses, he would, through the tidings made known by the Gospel, inherit eternal life. May these words be written in all our hearts, and may we make them the guide of all our actions.

Chapter XXII.--THE LORD'S PRAYER.

The answer which Jesus gave, as to loving G.o.d with all the heart, and his neighbour as himself, did not silence the Lawyer: he, "willing to justify himself," being anxious to prove that he was a just and righteous man, now asked, "Who is my neighbour?" The Jews had in many points altered or explained the Law, to suit their own feelings and wishes; and they would not look upon any man as a neighbour, unless he were of their own religion.

This Lawyer had probably always been kind to his Jewish brethren, and if our Lord had, as he expected, told him that his neighbour meant one of his Jewish brethren, he would have been able to boast that he had obeyed this command. But very different was our Saviour's teaching: instead of giving him a direct answer, He in a beautiful parable taught him and us, that any fellow creature who needs our help, is our neighbour in the sight of G.o.d: even though he be an enemy, or one hated, as the Jews hated the Samaritans.

The Lawyer could not but own that the Samaritan in the parable had best obeyed the commandment of Moses; and in answer to the question, "Which now of these three, thinkest thou, was neighbour unto him that fell among thieves?" he said, "He that showed mercy on him." "Then said Jesus unto him, Go and do thou likewise," that is, copy this example; and look upon every man that needs your help as a neighbour and brother, whom you are to love; and take care that your love is not in word and tongue only, but in deed and in truth.

Journeying through the land of Judaea with His disciples, Jesus "entered into a certain village"; this was Bethany, on the eastern side of the Mount of Olives: "and a certain woman named Martha received him into her house. And she had a sister called Mary, which also sat at Jesus's feet and heard His word. But Martha was c.u.mbered about much serving." Both these sisters loved the Lord, though they showed it in a very different way: Mary, delighted to have such an opportunity of listening to His teaching, sat at His feet to learn all that He might teach her; Martha, anxious to show her pleasure at receiving Jesus as her guest, appears to have busied herself in preparing a feast in His honour. Presently, tired with her exertions, and fearing that all might not be ready, "she came to him, and said, Lord, dost thou not care that my sister hath left me to serve alone?

bid her therefore that she help me." But instead of doing this, Jesus rebuked Martha for thinking too much of worldly matters, instead of giving her mind to the "one thing needful" for the salvation of man: that one thing was faith in Jesus as the Son of G.o.d; such faith, as would produce piety and holiness; and that as Mary had chosen that good part, she must not be disturbed, but that Martha would do well to follow her example. When, therefore, Martha asked that Mary might be bid to help her, "Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things: but one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her."

Now, from this little history we should all learn this lesson: that though worldly business must be done, and well done, too, it must not take up too much of our thoughts and hearts, and so make us careless in our religious duties: to please and serve G.o.d in every way is the one thing needful for us.

On one occasion, when Jesus had been praying, according to His constant custom, "when he ceased, one of his disciples said unto him, Lord, teach us to pray as John also taught his disciples." Jesus then gave them that beautiful prayer, called the Lord's Prayer, because the very words of it were dictated by the Lord Himself, in whose name we pray unto G.o.d, the Father Almighty. The Prayer begins by acknowledging G.o.d to be "Our Father"; and these words should ever remind us of two things: that as "our Father," all we His children are bound to love and obey Him; and, secondly, that we must love all our fellow creatures as brethren, seeing that we are all the children of one Heavenly Father.

Next we pray, "Hallowed be Thy Name"; in which words we ask that all men everywhere may hallow, or treat as holy, His name, His word, His day, and all things that belong to Him.

By "Thy Kingdom come," we ask that all mankind may become Christians, and so be brought into the Lord's kingdom on earth: also, that we, and all who are Christians, may have the kingdom of G.o.d in our hearts; that is, may obey, and love, and serve Him with all our hearts; so that when we die we may be admitted into His glorious kingdom in heaven. Further, we pray, that the Will of G.o.d may be done by man on earth, as perfectly and entirely as it is done by the Angels in heaven. Let us remember that the sole object and work of the holy Angels is to do the Will of G.o.d; and that therefore we, who use this prayer, must always try to do the same, and not think of doing what will only please ourselves.

The next pet.i.tion of the Lord's Prayer is, "Give us this day our daily bread." By these words we ask for all things which are needful both for our souls and bodies: the body needs daily food to preserve it in life, and make it strong to do its work; the Soul also wants food, to nourish and increase the spiritual life; and render it more active in the service of G.o.d. The word of G.o.d, Prayer, religious teaching, all the services of our religion, are the food of the Soul; by the proper use of which, the love of G.o.d will be more and more shed abroad in our hearts, producing the fruit of holy obedience, and devotion to His service.

Next we pray, that G.o.d will forgive us our sins, on condition that we forgive all those who have sinned against us. When we consider how dreadful will be our condition, if G.o.d does _not_ forgive us, we should be very careful never to indulge angry, revengeful feelings against those who have injured us. Nothing that man can do to us, can be as bad as what we have done against G.o.d; and therefore we may well forgive our fellow creatures; and we _must_ do so, if we would obtain forgiveness of our heavenly Father.

We then ask the Lord not to suffer us to give way to temptation, but to keep us from all evil; to keep our bodies in safety, and above all to keep our souls from the great evil of sin, from the power of our ghostly or spiritual enemy, the Devil, who is always watching to do us harm. We end the Lord's Prayer by declaring our firm belief, that G.o.d is able to do all that we can ask or think.

Now we often _say_ the Lord's Prayer with our lips, but do we really say it with our hearts, wishing and striving to gain what we are asking for? This we should all do; and besides this, throughout the day, we must each of us try to _do_ those things that we pray may be done. We must each of us try to reverence and obey our heavenly Father; to be satisfied with whatever He gives us for our bodies; to take every opportunity of feeding our souls, by learning all we can about Him, and praying earnestly for His grace. We must also try to keep down all angry feelings, and be kind to those who are unkind to us; and we must watch over ourselves continually, and strive to resist the Devil, and practise self-denial, that we may not fall into sin.

The Lord's Prayer teaches us what things we ought to ask of G.o.d; and we may do so more particularly in our own words; G.o.d is well pleased when we do so.

After giving His disciples this beautiful form of words, to be a model for all their prayers, Jesus exhorted and entreated them to pray earnestly for the help of the Holy Spirit: and told them to go on praying, and not to be discouraged, because they did not immediately receive those things for which they asked; for that the Lord would hear their prayers, and "give the Holy Spirit to them that ask Him."

"And as Jesus spake, a certain Pharisee besought him to dine with him; and he went in and sat down to meat." The word here translated "dine"

means to eat the first meal of the day, and so ought rather to have been called breakfast. The Jews were accustomed to have only two regular meals in the day: breakfast, or dinner, as it is here called, about twelve of the middle of the day; and supper, which was the princ.i.p.al meal, in the evening, after the heat of the day was past.

The Pharisees were very particular about washing before they sat down to meals, and this one who had besought the Lord to eat with him, "marvelled that he had not first washed before dinner."

The Lord took this opportunity of teaching, that no outward washings can be pleasing in the sight of G.o.d, if the heart be full of sinful, evil pa.s.sions: no outward forms and observances of any kind, can ever please G.o.d, unless those who do such things really love G.o.d, and try to do their duty and please Him in everything. Many things also Jesus said, rebuking the Scribes and Pharisees.

He likewise spake to the people who crowded to hear Him, and warned them to fear G.o.d rather than man; for though men might kill their bodies, they had no further power. "And one of the company said unto him, Master, speak to my brother, that he divide the inheritance with me."

It would seem that this brother had acted very unkindly, if not unjustly, in not sharing with his brother the money left by their father; and the one who felt himself aggrieved came, hoping that Jesus would interfere. But Jesus answered, "Man, who made me a judge or a divider over you?"--meaning, that He was not come upon earth to act as a Judge or Magistrate in settling such matters, but to teach men their duty to G.o.d. He then took this occasion to warn his hearers against covetousness, or the too eager desire for riches, or for any of the good things this world can give: bidding them rather be contented, and try to please G.o.d by doing good with what they have. Covetousness is, as we are elsewhere told, idolatry,--and truly, if our hearts are set upon riches, pleasures, or anything else, they will be drawn away from G.o.d.

Chapter XXIII.--HEALING OF THE MAN BORN BLIND.

Much did the Lord say upon the subject of covetousness; an evil pa.s.sion which, if indulged, must draw the heart more and more from heavenly things to things of the earth; saying unto them, "For where your treasure is there will your heart be also."

Jesus, then, in a short parable, showed the necessity of constantly watching, that we may not be found unready whenever we are summoned to die.

Many other things Jesus said, and continued to teach through the cities and villages: on one occasion He raised the indignation of the ruler of a synagogue, because He had healed a poor woman, who was "bowed down by a spirit of infirmity," which she had had for eighteen years.

But Jesus rebuked those who blamed Him, and so spake that "All his adversaries were ashamed; and all the people rejoiced for the glorious things that were done by him."

"And as Jesus pa.s.sed by, he saw a man which was blind from his birth.

And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind?"

Some of the Jews seem at this time to have taken up an idea held by the heathen, that, after the death of a man, his soul was sent into another body; and that the souls of bad men even went into the bodies of animals.

Another false notion of the Jews was, that any one who was a great sufferer upon earth must have been a greater sinner than others, who did not so suffer: an idea quite contrary to all the teaching of Jesus. With these two ideas in their minds, some of those who had become followers of Jesus, asked him, whether this blind man was born so, as a punishment for sins he had committed in another body; or whether his blindness was a punishment for the sins of his parents.

Jesus immediately answered, that it was neither for one nor the other of these causes, that this man was born blind; but that G.o.d in His wisdom had allowed it to be so, "That the works of G.o.d should be made manifest in him." Jesus then, in a very remarkable manner, gave sight to the blind man; clearly proving that it was the power of G.o.d only, and not the means used, which had effected his cure: and He also enabled the blind man to show his faith, by making the final restoration of his sight, depend upon his obedience to the command, "Go, wash in the pool of Siloam: he went his way therefore, and washed, and came (back) seeing."

"The neighbours and they which before had seen him that he was blind,"

were much surprised; and began questioning whether he were indeed the same man, or one like him; but he quickly put an end to all doubts, and said, "I am he."

Then, in answer to their questions, he told them the exact manner in which this cure had been effected, by "a man that is called Jesus": for at this time, he had no knowledge of Jesus as the Son of G.o.d, the promised Messiah. Whether from a good or bad motive we do not know, but "they brought to the Pharisees him that aforetime was blind." And it was the Sabbath day when Jesus made the clay, and opened his eyes.

Then the Pharisees also asked him how he had received his sight. He said, "He put clay upon mine eyes, and I washed, and do see." The Pharisees could not deny the miracle; but immediately some of them raised the objection, "This man is not of G.o.d, because he keepeth not the Sabbath day." Others, however, less determined to disbelieve even the testimony of their own senses, said, "How can a man that is a sinner do such miracles? And there was a division among them. They say unto the blind man again, What sayest thou of him, that he hath opened thine eyes?" The blind man, though still ignorant of the real character of Jesus, felt that He was most certainly more than a common man, and said, "He is a prophet."

But the Jews now affected to disbelieve that the man had ever been blind, and called his parents, asking them, "Is this your son, who ye say was born blind? how then doth he now see? His parents answered them and said, We know that this is our son, and that he was born blind: but by what means he now seeth, we know not; or who hath opened his eyes, we know not: he is of age; ask him: he shall speak for himself. These words spake his parents, because they feared the Jews,"

who "had agreed already, that if any man did confess that he was the Christ, he should be put out of the synagogue." His parents, therefore, not wishing to bring this punishment upon themselves, merely bore witness to the fact that he was their son who was born blind: as to the rest, they told the Jews to let him speak for himself. "Then again called they the man that was blind, and said unto him, Give G.o.d the praise: we know that this man is a sinner."

That is, they called upon the man, who had been healed, to acknowledge that Jesus was merely a sinful mortal, and had in reality no part in his cure, which was the work of the G.o.d of Israel alone. The man, however, would by no means allow this: "He answered and said, Whether he be a sinner or no, I know not: one thing I know, that, whereas I was blind, now I see." This answer by no means pleased the Jews, and again they asked, "How opened he thine eyes?" He answered them, "I have told you already, and ye did not hear (or believe): wherefore would ye hear it again? will ye also be his disciples? Then they reviled him, and said, Thou art his disciple; but we are Moses's disciples. We know that G.o.d spake unto Moses: as for this fellow, we know not from whence he is." All the doubts and disputes of the Pharisees, so far from shaking the faith of this man, seem to have strengthened it; and now, fearless of consequences, he spake out boldly the words of common sense, and said, "Why herein is a marvellous thing, that ye know not from whence he is, and yet he hath opened mine eyes. Now we know that G.o.d heareth not sinners: but if any man be a worshipper of G.o.d and doeth His will, him he heareth. Since the world began was it not heard that any man opened the eyes of one that was born blind. If this man were not of G.o.d, he could do nothing."

The answer of the man who had been born blind, made the Pharisees very angry. They could not contradict what he said; but they were determined not to allow that Jesus came from G.o.d, and as they chose to believe that this man was a greater sinner than other men because he had been born blind, they immediately cried out, "Thou wast altogether born in sins, and dost thou teach us? And they cast him out:" that is, expelled him from the synagogue, as they had resolved to do to any one who should confess that Jesus was the Christ. This casting out of the synagogue, or excommunication, was a very severe punishment; there seem to have been three degrees of it. In the first instance, the person under sentence of excommunication was forbidden to enter a synagogue, or to join in the services of the temple; and he was to be looked upon as no longer belonging to the chosen people of G.o.d. After such a sentence had been pa.s.sed, no Jew would speak to, or have any intercourse with, the excommunicated person: this was the sentence now pa.s.sed upon the man who had been so wonderfully healed. In the second degree of excommunication, the loss of property was added to the former sentence; all the goods possessed by the excommunicated person were taken from him, and given to the service of G.o.d. The third degree of this terrible punishment ordained the death of the unfortunate wretch, who had already been cut off from all his friends, and deprived of his property. When Jesus heard that the blind man had for His sake been cast out, He appears to have gone in search of him; "and when he had found him, he said unto him, Dost thou believe on the Son of G.o.d?" The man, in doubt as to the real nature of Him who had healed him, and anxious to know the truth, "answered and said, Who is he, Lord, that I might believe on him?" Jesus, ever ready to teach those who heartily seek to learn the truth, plainly answered, and "said unto him, Thou hast both seen him, and it is he that talketh with thee."

All doubts now vanished; "and he said, Lord, I believe. And he worshipped him." We may surely hope that this man, to whom the Lord had given both spiritual and bodily sight, became a true and sincere disciple of Jesus.

After this, Jesus blamed the Pharisees for not believing in Him themselves, and for trying to prevent others from doing so either.

Then He spake of Himself as the good Shepherd; comparing the people to a flock of sheep. The meaning of what Jesus now said, was, that He who came to teach the people the way of salvation is the only good Shepherd; and that all who do not come to them in the way appointed by G.o.d, teaching as He has commanded, are like thieves and robbers; who only come to do mischief in the flock, and must be shut out; just as the porters, who took care of the sheep brought up to be sold for sacrifice, would not let any but the rightful owner enter into the sheepfold.