Jesus the Christ Part 45

[852] Matt. 5:21-48.

[853] Deut. 17:6, 7; also 13:9.

[854] Compare Rom. 2:1, 22; Matt. 7:1, 2; Luke 6:37; 2 Sam. 12:5-7.

[855] John 8:10, 11; compare 5:11. Consider another instance of mercy granted through contrition Luke 7:36-50.

[856] Note 5, end of chapter.

[857] John 8:12-20.

[858] Note 6, end of chapter.

[859] John 8:12; compare 1:4, 5, 9; 3:19; 9:5; 12:35, 36, 46. See also Doc. and Cov. 6:21; 10:58, 70; 11:11; 14:9; 84:45, 46; 88:6-13.

[860] Deut. 17:6; 19:15; Numb. 35:30; Matt. 18:16.

[861] John 8:21-59.

[862] Compare P. of G.P., Moses 4:4; 5:24; B. of M., 2 Nephi 2:18; Doc.

and Cov. 10:25; 93:25.

[863] Pages 174, 183.

[864] Exo. 3:14; compare 6:3.

[865] Compare Isa. 44:6; Rev. 1:4, 8; see also John 17:5, 24; Col. 1:17.

Page 36 herein.

[866] Page 13.

[867] John 9.

[868] Whether this incident occurred in immediate sequence to the events last considered, or at a later time after the return of Jesus to Jerusalem following an unrecorded departure therefrom, is not stated in the scriptural record. The value of the lesson is not affected by its place in the catalog of our Lord's works.

[869] Exo. 20:5; 34:7; Lev. 26:39; Numb. 14:18; 1 Kings 21:29; compare Ezek. chap. 18.

[870] Pages 192 and 208.

[871] Note 3, end of chapter.

[872] That is, "heed" or "believe".

[873] John 10:1-21.

[874] Note the promise of a Shepherd to Israel, Isa. 40:11; 49:9, 10; Ezek. 34:23; 37:24; compare Jer. 3:15; 23:4; Heb, 13:20; 1 Peter 2:25; 5:4; Rev. 7:17. Read studiously Psalm 23.

[875] Note 7, end of chapter.

[876] Matt. 7:15; compare 24:4, 5, 11, 24; Mark 13:22; Rom. 16:17, 18; Eph. 5:6; Col. 2:8; 2 Peter 2:1-3; 1 John 4:1; Acts 20:29.

[877] Pages 22 and 81.

[878] John 10:16; compare as to "one fold and one shepherd," Ezek.

37:22; Isa. 11:13; Jer. 3:18; 50:4. See "Articles of Faith,"

xviii,--"The Gathering of Israel."

[879] B. of M., 3 Nephi 15:21; read verses 12-24; see chapter 39 herein.

[880] 3 Nephi 16:1-5.

CHAPTER 26.

OUR LORD'S MINISTRY IN PEREA AND JUDEA.

When or under what attendant circ.u.mstances our Lord departed from Jerusalem after the Feast of Tabernacles, in the last autumn of His earthly life, we are not told. The writers of the synoptic Gospels have recorded numerous discourses, parables, and miracles, as incidents of a journey toward Jerusalem, in the course of which, Jesus, accompanied by the apostles, traversed parts of Samaria and Perea, and the outlying sections of Judea. We read of Christ's presence in Jerusalem at the Feast of Dedication,[881] between two and three months after the Feast of Tabernacles; and it is probable that some of the events now to be considered occurred during that interval.[882] That Jesus left Jerusalem soon after the Feast of Tabernacles is certain; whether He returned to Galilee, or went only into Perea, possibly with a short detour across the border into Samaria, is not conclusively stated. We shall here as heretofore devote our study primarily to His words and works, with but minor regard to place, time, or sequence.

As the time of His foreknown betrayal and crucifixion drew near, "he steadfastly set his face to go to Jerusalem,"[883] though, as we shall find, He turned northward on two occasions, once when He retired to the region of Bethabara, and again to Ephraim.[884]

HIS REJECTION IN SAMARIA.[885]

Jesus sent messengers ahead, to announce His coming and to prepare for His reception. In one of the Samaritan villages He was refused entertainment and a hearing, "because his face was as though he would go to Jerusalem." Racial prejudice had superseded the obligations of hospitality. This repulse is in unfavorable contrast with the circ.u.mstances of His earlier visit among the Samaritans, when He had been received with gladness and entreated to remain; but on that occasion He was journeying not toward but farther from Jerusalem.[886]

The disrespect shown by the Samaritans was more than the disciples could endure without protest. James and John, those Sons of Thunder, were so resentful as to yearn for vengeance. Said they: "Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias did?"[887] Jesus rebuked His uncharitable servants thus: "Ye know not what manner of spirit ye are of. For the Son of man is not come to destroy men's lives, but to save them." Repulsed in this village the little company went to another, as the Twelve had been instructed to do under like circ.u.mstances.[888] This was but one of the impressive lessons given to the apostles in the matter of tolerance, forbearance, charity, patience, and long-suffering.

Luke gives next place to the incident of three men who were desirous or willing to become disciples of Christ; one of them seems to have been discouraged at the prospect of hardship such as the ministry entailed; the others wished to be temporarily excused from service, one that he might attend the burial of his father, the other that he might first bid his loved ones farewell. This, or a similar occurrence, is recorded by Matthew in another connection, and has already received attention in these pages.[889]

THE SEVENTY CHARGED AND SENT.

The supreme importance of our Lord's ministry, and the shortness of the time remaining to Him in the flesh, demanded more missionary laborers.

The Twelve were to remain with Him to the end; every hour of possible instruction and training had to be utilized in their further preparation for the great responsibilities that would rest upon them after the Master's departure. As a.s.sistants in the ministry, He called and commissioned the Seventy, and straightway sent them forth,[890] "two and two before his face into every city and place, whither he himself would come." The need of their service was explained in the introduction to the impressive charge by which they were instructed in the duties of their calling. "Therefore said he unto them, The harvest truly is great, but the labourers are few: pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest."[891]

Many matters on which the Twelve had been instructed prior to their missionary tour were now repeated to the Seventy. They were told that they must expect unfriendly and even hostile treatment; their situation would be as that of lambs among wolves. They were to travel without purse or scrip, and thus necessarily to depend upon the provision that G.o.d would make through those to whom they came. As their mission was urgent, they were not to stop on the way to make or renew personal acquaintanceships. On entering a house they were to invoke peace upon it; if the household deserved the gift peace would rest therein, but otherwise the Lord's servants would feel that their invocation was void.[892] To any family by whom they were received they were to impart blessing--healing the afflicted, and proclaiming that the kingdom of G.o.d had come nigh unto that house. They were not to go from one house to another seeking better entertainment, nor should they expect or desire to be feasted, but they should accept what was offered, eating that which was set before them, thus sharing with the family. If rejected in any city, they were to depart therefrom, leaving, however, their solemn testimony that the city had turned away from the kingdom of G.o.d, which had been brought to its doors, and attesting the same by ridding themselves of the dust of that place.[893] It was not for them to p.r.o.nounce anathema or curse, but the Lord a.s.sured them that such a city would bring upon itself a fate worse than the doom of Sodom.[894] He reminded them that they were His servants, and therefore whoever heard or refused to hear them would be judged as having so treated Him.

They were not restrained, as the Twelve had been, from entering Samaritan towns or the lands of the Gentiles. This difference is consistent with the changed conditions, for now the prospective itinerary of Jesus would take Him into non-Jewish territory, where His fame had already spread; and furthermore, His plan provided for an extension of the gospel propaganda, which was to be ultimately world-wide. The narrow Jewish prejudice against Gentiles in general and Samaritans in particular was to be discountenanced; and proof of this intent could not be better given than by sending authorized ministers among those peoples. We must keep in mind the progressiveness of the Lord's work. At first the field of gospel preaching was confined to the land of Israel,[895] but the beginning of its extension was inaugurated during our Lord's life, and was expressly enjoined upon the apostles after His resurrection.[896] Duly instructed, the Seventy set out upon their mission.[897]

Mention of the condemnation that would follow wilful rejection of the authorized servants of G.o.d aroused in our Lord's mind sad memories of the repulses He had suffered, and of the many unrepentant souls, in the cities wherein He had accomplished so many mighty works. In profound sorrow He predicted the woes then impending over Chorazin, Bethsaida, and Capernaum.[898]

THE SEVENTY RETURN.

Considerable time may have elapsed, weeks or possibly months, between the departure of the Seventy and their return. We are not told when or where they rejoined the Master; but this we know, that the authority and power of Christ had been abundantly manifest in their ministry; and that they had rejoiced in the realization. "Lord," said they, "even the devils are subject unto us through thy name."[899] This testimony was followed by the Lord's solemn statement: "I beheld Satan as lightning fall from heaven." This was said with reference to the expulsion of the rebellious son of the morning, after his defeat by Michael and the heavenly hosts.[900] Commending the Seventy for their faithful labors, the Lord gave them a.s.surance of further power, on the implied condition of their continued worthiness: "I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you."[901] The promise that they should tread on serpents and scorpions included immunity from injury by venomous creatures if encountered in the path of duty[902] and power to prevail over the wicked spirits that serve the devil, who is elsewhere expressly called the serpent.[903] Great as was the power and authority thus imparted, these disciples were told not to rejoice in such, nor primarily in the fact that evil spirits were subject unto them, but rather because they were accepted of the Lord, and that their names were written in heaven.[904]