Jesus the Christ Part 44

individual wickedness may and does bring physical ills in its train, man is liable to err in his judgment as to the ultimate cause of affliction.

The Lord's reply was sufficing; the man's blindness would be turned to account in bringing about a manifestation of divine power. As Jesus explained respecting His own ministry, it was necessary that He do the Father's work in the season appointed, for His time was short. With impressive pertinency as relating to the state of the man who had been in darkness all his days, our Lord repeated the affirmation before made in the temple, "I am the light of the world."

The outward ministration to the blind man was different from the usual course followed by Jesus. "He spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay"; and then directed him to go to the pool of Siloam and wash in its waters.[871] The man went, washed, and came seeing. He was evidently a well-known character; many had seen him in his accustomed place begging alms, and the fact that he had been blind from birth was also of common knowledge. When, therefore, it was noised about that he could see, there was much excitement and comment. Some doubted that the man they questioned was the once sightless beggar; but he a.s.sured them of his ident.i.ty, and told how he had been made to see. They brought the man to the Pharisees, who questioned him rigorously; and, having heard his account of the miracle, tried to undermine his faith by telling him that Jesus who had healed him could not be a man of G.o.d since He had done the deed on the Sabbath. Some of those who heard demurred to the Pharisaic deduction, and asked: "How can a man that is a sinner do such miracles?"

The man was questioned as to his personal opinion of Jesus, and promptly answered: "He is a prophet." The man knew his Benefactor to be more than any ordinary being; as yet, however, he had no knowledge of Him as the Christ.

The inquisitorial Jews were afraid of the result of such a wondrous healing, in that the people would support Jesus whom the rulers were determined to destroy. They a.s.sumed it to be possible that the man had not been really blind; so they summoned his parents, who answered their interrogatories by affirming that he was their son, and they knew him to have been born blind; but as to how he had received sight, or through whose ministration, they refused to commit themselves, knowing the rulers had decreed that any one who confessed Jesus to be the Christ should be cast out from the community of the synagog, or, as we would say today, excommunicated from the Church. With pardonable astuteness the parents said of their son: "He is of age; ask him: he shall speak for himself."

Compelled to acknowledge, to themselves at least, that the fact and the manner of the man's restoration to sight were supported by irrefutable evidence, the crafty Jews called the man again, and insinuatingly said unto him: "Give G.o.d the praise: we know that this man is a sinner." He replied fearlessly, and with such pertinent logic as to completely offset their skill as cross-examiners: "Whether he be a sinner or no, I know not: one thing I know, that, whereas I was blind, now I see." He very properly declined to enter into a discussion with his learned questioners as to what const.i.tuted sin under their construction of the law; of what he was ignorant he declined to speak; but on one matter he was happily and gratefully certain, that whereas he had been blind, now he could see.

The Pharisaical inquisitors next tried to get the man to repeat his story of the means employed in the healing, probably with the subtle purpose of leading him into inconsistent or contradictory statements; but he replied with emphasis, and possibly with some show of impatience, "I have told you already, and ye did not hear:[872] wherefore would ye hear it again? will ye also be his disciples?" They retorted with anger, and reviled the man; the ironical insinuation that they perchance wished to become disciples of Jesus was an insult they would not brook. "Thou art his disciple," said they, "but we are Moses' disciples. We know that G.o.d spake unto Moses: as for this fellow, we know not from whence he is." They were enraged that this unlettered mendicant should answer so boldly in their scholarly presence; but the man was more than a match for all of them. His rejoinder was maddening because it flouted their vaunted wisdom, and withal was unanswerable. "Why herein is a marvellous thing," said he, "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."

For such an affront from a layman there was no precedent in all the lore of rabbis or scribes. "Thou wast altogether born in sins, and dost thou teach us?" was their denunciatory though weak and inadequate rejoinder.

Unable to cope with the sometime sightless beggar in argument or demonstration, they could at least exercize their official authority, however unjustly, by excommunicating him; and this they promptly did.

"Jesus heard that they had cast him out; and when he had found him, he said unto him, Dost thou believe on the Son of G.o.d? he answered and said, Who is he, Lord, that I might believe on him? And Jesus said unto him, Thou hast both seen him, and it is he that talketh with thee. And he said, Lord, I believe. And he worshipped him."

In commenting upon the matter Jesus was heard to say that one purpose of His coming into the world was "that they which see not might see; and that they which see might be made blind." Some of the Pharisees caught the remark, and asked in pride: "Are we blind also?" The Lord's reply was a condemnation: "If ye were blind, ye should have no sin: but now ye say, We see; therefore your sin remaineth."

SHEPHERD AND SHEEPHERDER.[873]

"Verily, verily, I say unto you, He that entereth not by the door into the sheep fold, but climbeth up some other way, the same is a thief and a robber. But he that entereth in by the door is the shepherd of the sheep." With these words Jesus prefaced one of His most impressive discourses. The mention of shepherd and sheep must have brought to the minds of His hearers many of the oft-quoted pa.s.sages from prophets and psalms.[874] The figure is an effective one, and all the more so when we consider the circ.u.mstances under which it was used by the Master.

Pastoral conditions prevailed in Palestine, and the dignity of the shepherd's vocation was very generally recognized. By specific prophecy a Shepherd had been promised to Israel. David, the king of whom all Israelites were proud, had been taken directly from the sheepfold, and had come with a shepherd's crook in his hand to the anointing that made him royal.

As the Teacher showed, a shepherd has free access to the sheep. When they are folded within the enclosure of safety, he enters at the gate; he neither climbs over nor creeps in.[875] He, the owner of the sheep loves them; they know his voice and follow him as he leads from fold to pasture, for he goes before the flock; while the stranger, though he be the herder, they know not; he must needs drive, for he cannot lead.

Continuing the allegory, which the recorder speaks of as a parable, Jesus designated Himself as the door to the sheepfold, and made plain that only through Him could the under-shepherds rightly enter. True, there were some who sought by avoiding the portal and climbing over the fence to reach the folded flock; but these were robbers, trying to get at the sheep as prey; their selfish and malignant purpose was to kill and carry off.

Changing the figure, Christ proclaimed: "I am the good shepherd." He then further showed, and with eloquent exactness, the difference between a shepherd and a hireling herder. The one has personal interest in and love for his flock, and knows each sheep by name, the other knows them only as a flock, the value of which is gaged by number; to the hireling they are only as so many or so much. While the shepherd is ready to fight in defense of his own, and if necessary even imperil his life for his sheep, the hireling flees when the wolf approaches, leaving the way open for the ravening beast to scatter, rend, and kill.

Never has been written or spoken a stronger arraignment of false pastors, unauthorized teachers, self-seeking hirelings who teach for pelf and divine for dollars, deceivers who pose as shepherds yet avoid the door and climb over "some other way," prophets in the devil's employ, who to achieve their master's purpose, hesitate not to robe themselves in the garments of a.s.sumed sanct.i.ty, and appear in sheep's clothing, while inwardly they are ravening wolves.[876]

With effective repet.i.tion Jesus continued: "I am the good shepherd, and know my sheep, and am known of mine. As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep." For this cause was Jesus the Father's Beloved Son--that He was ready to lay down His life for the sake of the sheep. That the sacrifice He was soon to render was in fact voluntary, and not a forfeiture under compulsion, is solemnly affirmed in the Savior's words: "Therefore doth my Father love me, because I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father." The certainty of His death and of His subsequent resurrection are here reiterated. A natural effect of His immortal origin, as the earth-born Son of an immortal Sire, was that He was immune to death except as He surrendered thereto. The life of Jesus the Christ could not be taken save as He willed and allowed. The power to lay down His life was inherent in Himself, as was the power to take up His slain body in an immortalized state.[877] These teachings caused further division among the Jews. Some pretended to dispose of the matter by voicing anew the foolish a.s.sumption that Jesus was but an insane demoniac, and that therefore His words were not worthy of attention.

Others with consistency said "These are not the words of him that hath a devil. Can a devil open the eyes of the blind?" So it was that a few believed, many doubted though partly convinced, and some condemned.

As part of this profound discourse, Jesus said: "And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd."[878] The "other sheep" here referred to const.i.tuted the separated flock or remnant of the house of Joseph, who, six centuries prior to the birth of Christ, had been miraculously detached from the Jewish fold in Palestine, and had been taken beyond the great deep to the American continent. When to them the resurrected Christ appeared He thus spake: "And verily, I say unto you, that ye are they of whom I said, other sheep I have which are not of this fold; them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd."[879] The Jews had vaguely understood Christ's reference to other sheep as meaning in some obscure way, the Gentile nations; and because of their unbelief and consequent inability to rightly comprehend, Jesus had withheld any plainer exposition of His meaning, for so, He informed the Nephites, had the Father directed. "This much did the Father command me," He explained, "that I should tell unto them, That other sheep I have, which are not of this fold; them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd." On the same occasion the Lord declared that there were yet other sheep, those of the Lost, or Ten, Tribes, to whom He was then about to go, and who would eventually be brought forth from their place of exile, and become part of the one blessed fold under the governance of the one supreme Shepherd and King.[880]

NOTES TO CHAPTER 25.

1. The Feast of Tabernacles.--In the order of yearly occurrence this was the third of the great festivals, the observance of which was among the national characteristics of the people of Israel; the others were the Pa.s.sover, and the feast of Weeks or Pentecost; at each of the three all the males in Israel were required to appear before the Lord in formal celebration of the respective feast (Exo. 23:17). The feast of Tabernacles was also known as the "feast of ingathering" (Exo. 23:16); it was both a memorial and a current harvest celebration. In commemoration of their long journeying in the wilderness following their deliverance from Egypt, in the course of which journey they had to live in tents and improvized booths, the people of Israel were required to observe annually a festival lasting seven days, with an added day of holy convocation. During the week the people lived in booths, bowers, or tabernacles, made of the branches or "boughs of goodly trees" wattled with willows from the brook (Lev. 23:34-43; Numb. 29:12-38; Deut.

16:13-15; 31:10-13). The festival lasted from the 15th to the 22d of the month Tizri, the seventh in the Hebrew calendar, corresponding to parts of our September and October. It was made to follow soon after the annual Day of Atonement which was a time of penitence and affliction of the soul in sorrow for sin (Lev. 23:26-32). The altar sacrifices at the feast of Tabernacles exceeded those prescribed for other festivals, and comprized a daily offering of two rams, fourteen lambs, and a kid as a sin offering, and in addition a varying number of young bullocks, thirteen of which were sacrificed on the first day, twelve on the second, eleven on the third, and so on to the seventh day, on which seven were offered, making in all seventy bullocks (Numb. 29:12-38).

Rabbinism invested this number, seventy, and the graded diminution in the number of altar victims, with much symbolical significance not set forth in the law.

At the time of Christ, tradition had greatly embellished many of the prescribed observances. Thus the "boughs of goodly trees," more literally rendered "fruit" (Lev. 23:40), had come to be understood as the citron fruit; and this every orthodox Jew carried in one hand, while in the other he bore a leafy branch or a bunch of twigs, known as the "lulab," when he repaired to the temple for the morning sacrifice, and in the joyous processions of the day. The ceremonial carrying of water from the spring of Siloam to the altar of sacrifice was a prominent feature of the service. This water was mingled with wine at the altar and the mixture was poured upon the sacrificial offering. Many authorities hold that the bringing of water from the pool was omitted on the last or great day of the feast, and it is inferred that Jesus had in mind the circ.u.mstance of the omission when He cried: "If any man thirst, let him come unto me, and drink." At night, during the progress of the feast, great lamps were kept burning in the temple courts, and this incident Christ may have used as an objective ill.u.s.tration in his proclamation: "I am the light of the world."

For fuller account see any reliable and comprehensive Bible Dictionary, and Josephus Ant. viii, 4:1; xv, 3:3, etc. The following is an excerpt from Edersheim, _Life and Times of Jesus The Messiah_, vol. ii, p.

158-160: "When the Temple-procession had reached the Pool of Siloam, the priest filled his golden pitcher from its waters. Then they went back to the Temple, so timing it that they should arrive just as they were laying the pieces of the sacrifice on the great altar of burnt-offering, towards the close of the ordinary morning-sacrifice service. A threefold blast of the priests' trumpets welcomed the arrival of the priest as he entered through the Water Gate, which obtained its name from this ceremony, and pa.s.sed straight into the Court of the Priests....

Immediately after the 'pouring of the water,' the great 'Hallel,'

consisting of Psalms 113 to 118 inclusive, was chanted antiphonally, or rather, with responses, to the accompaniment of the flute.... In further symbolism of this Feast, as pointing to the ingathering of the heathen nations, the public services closed with a procession round the altar by the priests.... But on 'the last, the Great Day of the Feast,' this procession of priests made the circuit of the altar, not only once, but seven times, 'as if they were again compa.s.sing, but now with prayer, the Gentile Jericho which barred their possession of the promised land.'"

2. The Test of our Lord's Doctrine.--Any man may know for himself whether the doctrine of Christ is of G.o.d or not by simply doing the will of the Father (John 7:17). Surely it is a more convincing course than that of relying upon another's word. The writer was once approached by an incredulous student in college, who stated that he could not accept as true the published results of a certain chemical a.n.a.lysis, since the specified amounts of some of the ingredients were so infinitesimally small that he could not believe it possible to determine such minute quant.i.ties. The student was but a beginner in chemistry; and with his little knowledge he had undertaken to judge as to the possibilities of the science. He was told to do the things his instructor prescribed, and he should some day know for himself whether the results were true or false. In the senior year of his course, he received for laboratory a.n.a.lysis a portion of the very substance whose composition he had once questioned. With the skill attained by faithful devotion he successfully completed the a.n.a.lysis, and reported results similar to those, which in his inexperience he had thought impossible to obtain. He was manly enough to acknowledge as unfounded his earlier skepticism and rejoiced in the fact that he had been able to demonstrate the truth for himself.

3. The Pool of Siloam.--"The names 'Shiloah' ('Shelah,' Neh. 3:15, 'Siloah' in authorized version) and 'Siloam' are the exact equivalent in Hebrew and Greek, respectively, of 'Silwan' in the modern Arabic name ('Ain Silwan') of the pool at the mouth of El-Wad. All the ancient references agree with this identification (compare Neh. 3:15; Josephus, Wars of the Jews, v, 4:1, 2; 6:1; 9:4; 12:2; ii, 16:2; vi, 7:2; 8:5). In spite of its modern designation as an 'ain' (spring), Siloam is not a spring, but is fed by a tunnel cut through the rock from the Gihon, or Virgin's Fountain."--L. B. Paton, in article "Jerusalem," _Stand. Bible Dictionary_.

4. Whence was the Messiah to Come?--Many stifled their inward promptings to a belief in Jesus as the Messiah, by the objection that all prophecies relating to His coming pointed to Bethlehem as His birthplace, and Jesus was of Galilee. Others rejected Him because they had been taught that no man was to know whence the Messiah came and they all knew Jesus came from Galilee. The seeming inconsistency is thus explained: The city of David, or Bethlehem in Judea, was beyond question the fore-appointed place of the Messiah's birth; but the rabbis had erroneously taught that soon after birth the Christ Child would be caught away, and after a time would appear as a Man, and that no one would know whence or how He had returned. Geikie (ii, p. 274), citing Lightfoot in part, thus states the popular criticism: "'Do not the rabbis tell us' said some, 'that the Messiah will be born at Bethlehem, but that He will be s.n.a.t.c.hed away by spirits and tempests soon after His birth, and that when He returns the second time no one will know from whence He has come?' But we know this man comes from Nazareth."

5. The Record Relating to the Woman Taken in Adultery.--Some modern critics claim that the verses John 7:53 and 8:1-11 inclusive are out of place as they appear in the authorized or King James version of the Bible, on the grounds that the incident therein recorded does not appear in certain of the ancient ma.n.u.script copies of John's Gospel, and that the style of the narrative is distinctive. In some ma.n.u.scripts it appears at the end of the book. Other ma.n.u.scripts contain the account as it appears in the English Bible. Canon Farrar pertinently asks (p. 404, note), why, if the incident is out of place or not of John's authorship, so many important ma.n.u.scripts give place to it as we have it?

6. The Treasury, and Court of the Women.--"Part of the s.p.a.ce within the inner courts was open to Israelites of both s.e.xes, and was known distinctively as the Court of the Women. This was a colonnaded enclosure, and const.i.tuted the place of general a.s.sembly in the prescribed course of public worship. Chambers used for ceremonial purposes occupied the four corners of this court; and between these and the houses at the gates, were other buildings, of which one series const.i.tuted the Treasury wherein were set trumpet-shaped receptacles for gifts." (See Mark 12:41-44.)--_The House of the Lord_, pp. 57-58.

7. The Sheepfold.--Dummelow's _Commentary_ says, on John 10:2: "To understand the imagery, it must be remembered that Eastern folds are large open enclosures, into which several flocks are driven at the approach of night. There is only one door, which a single shepherd guards, while the others go home to rest. In the morning the shepherds return, are recognized by the doorkeeper, call their flocks round them, and lead them forth to pasture."

FOOTNOTES:

[834] John 7:1-10.

[835] Page 343.

[836] John 7:5; compare Mark 3:21 in which "friends" is an inaccurate rendition for "kinsmen".

[837] Compare Christ's answer to His mother, John 2:4; see also 7:30; 8:20.

[838] John 7:11-53.

[839] Note 1, end of chapter.

[840] Note 2, end of chapter.

[841] John 5; see pages 206-208 herein.

[842] Page 69.

[843] Note 3, end of chapter.

[844] This was regarded as a literal fulfilment of Isa. 12:3.

[845] John 7:37, 38; compare with the a.s.surance respecting "living water" given to the Samaritan woman, 4:10-15.

[846] John 7:39; compare 14:16, 17, 26; 15:26; 16:7; Luke 24:49; Acts 2:4.

[847] Note 4, end of chapter.

[848] John 3; page 158 herein.

[849] According to many excellent authorities, Jonah, Nahum, and Hosea were all of Galilee; and it is further believed that Elijah also was of Galilean nativity.

[850] John 8:1-11.

[851] Deut. 22:22-27.