Jesus The Messiah

Jesus The Messiah
By J. Prescott Johnson, Ph.D., Northwestern University
Professor Emeritus of Philosophy, Monmouth Col. Il.

Book 1

The Preparation for the Gospel

Preface

The Gospels give four different views of the historical Jesus: the divine promise, the Messiah, the Savior, and the Son of God. Since Jesus was a Jew, it is necessary to view Him in the terms of that ancient culture. But secondly, His thought and influence extended beyond the limitation of His historical sphere and swept over the world of all humanity. He spoke to the ages. As the Greek so eloquently puts it: “He is throughout all ages, world without end,” In the original Greek, it reads: ες πάσας τς γεvες τo αvoς τv αώvωv, “unto all generations of the age of the ages.” The relevant phrase in Galatians 1:5 is “for ever and ever,” ες τoς αvας τv αώvωv, unto the ages of the ages.

There is the theory that the record of Jesus is but mythical, wholly unreal. But it must be emphasized that the materials we posses indicate that the historical record is valid. It show that Jesus was, in the direction of His teaching and work, unique and charismatic. Indeed, this is the witness of the Apostles and the early Church.

The Gospel reference to Jesus’ miracles is often regarded as invalidating the claims of the Gospel. However, the miraculous is essential to our thinking of the Divine. It indicates that the origin of religion is not within us, that is, subjective, but from without us, or objective.

Chapter 1
The Jewish World in the Days of Christ
The Jewish Dispersion in the East

The centralization of Hebrew faith and worship in Jerusalem preserved the integrity of Judaism. The history of Israel was intertwined with their religion. Without their religion they had no history, and without their history they had no religion. Their history, patriotism, religion and hope were centered in Jerusalem and the Temple as the focal point of their unity. In times of great distress, they had rallied to their cause and restored and purified their sacred Temple, insuring that their faith would live on to bring salvation, not only to them, but to the nations of the world. The integrity of monotheism would remain as a purifying force in world history. When the dispersion of Jews over the world occurred, their faith took on new meaning: it became a salutary force in the life of peoples of other nations.

During the Babylonian captivity, the Jews continued their study of Jewish scripture. However, when the Law had fallen into oblivion, Ezra of Babylon restored it. Later, when Jerusalem was destroyed, it was the Babylonians who who restored the Law.

Chapter 2
The Jewish Dispersion in the West

The Jews of the West were know as The Hellinists. They translated the Bible into Greek, thus creating the Greek Bible, both the New and Old Testaments. It is known as The Septuagint. It became the people’s bible to the Jewish world through which Christianity later addressed itself to mankind.

Chapter 3
The New Faith

The translation the Old Testament into Greek is the beginning of Hellenism. It insured that what had been confined to a select few would become to the wider world. But much had to be done. While the religion of the Old Testament bad become accessible to the Grecian world of thought, it was still necessary to make Greek thought closer to Judaism. The Aprocypha achieved this result. Greek philosophy was connected with the Bible. Thus a deeper meaning was found beneath the Scripture, which would accord with philosophic truth.

Chapter 4
The Final Development of Hellenism

Philo of Alexandria

He was born 20 years before Christ. He was a descendent of Aaron. He was the ardent advocate of philosophy and the Christian faith, combining the two in his in his system.

He viewed the Logos, not as a real being, yet not strictly impersonal, but as the shadow that the light of God casts. The Logos is the real being of the world. “All things were made by him; and without him was not any thing made that was made” (John 1:2).

Chapter 5
Alexandria and Rome
The Jewish Communities

Alexandria was a comparatively modern city, in Egypt and yet not of Egypt. It was built by Alexander the Great It was the second place in the Empire. It was wholly covered by the royal palaces with their gardens and similar buildings, including the royal museum, where the body of Alexander the Great, preserved in honey, was kept in a glass coffin. Three worlds met in the city: Europe, Asia, and Africa. It was a commercial city. There was trade from Alexandria to Italy.

There was a large population of Jews in the city. Alexander the Great had welcomed the Jews and granted them equally exceptional privileges with the Macedonians. Trade with the surrounding world flourished. The wealth of the Jewish population occasioned a great deal of hatred of the Jews. Many Jews found their way to Rome, where they felt more comfortable.

Chapter 6
Political and Religious Life

The Jews who lived in Asia Minor enjoyed the rights of Roman citizenship. Government officials were friendly to the Jews and bestowed largess on the Temple in Jerusalem and the Synagogues in the provinces. However this occasioned jealousy, even persecution, by the inhabitants among whom they lived.

Their deepest conviction was that of their common centre, which bound them to Palestine and to Jerusalem, the city of God, the joy of all the earth, the glory of His people Israel. Yet there was a stronger bond in their common hope: the coming of the Messiah. It was a promise that Israel’s kingdom would be

Chapter 7
The Jews and Gentiles in Palestine

For the Jews the idea of religion dominated every aspect of life. This set them apart from the surrounding Hellenic cities, which were politically constituted after the model of the Greek cities. They were characterized by a mixture of Greek and Syrian worship.

Chapter 8
The Dawn of a New Day

Rabbinism had no system of theology. It was a mass of incongruities. Thus the coming of Christ was needed. The Lord did indeed appear. The golden light of a new day dawned upon the horizon. The Lord arose upon the horizon, revealing His effulgent glory.

Book 2
From the Manger to Baptism

Chapter 1
In Jerusalem When Herod Reigned

A Jewish king reigned, the city was filled with riches and adorned with palaces, and monuments. The city city was crowdes with visitors. In the Temple the Shekhinah shown forth visibly. The hills upon which the city was built were as they had ever been. The Mount of Olives remained the same, as were the Pool of Siloam and the royal gardens. There were several changes beyond the city walls. There was a plurality of synagogues. There were temples to the pagan gods and even unto Caesar, a reminder of the cruelty of the ever-watchful tyranny to which the city was subjected.

Chapter 2
The History of Herod
The Two Worlds in Jerusalem

Herod took back 2½ centuries to the time when Alexander the Great conquered Palestine. The High Priesthood was corrupt. The persecution of Antiochus Antiphanes nearly destroyed Judaism in Palestine. When Judas the Maccabee defeated the Syrians a temporary revival of Judaism followed, only to be followed a decline in Israel’s national cause.

There were now two worlds in Palestine: Grecianism with its theater and amphitheater, and Judaism, now becoming ossified and spiritually sterile.

Chapter 3
The Annunciation of John the Baptist
(Luke 1:5-5)

It was the time of the Morning Sacrifice. As the Temple gates opened, the trumpets awakened the city to the new day. The lamb was brought, washed and laid in mystic fashion, as tradition prescribed for the binding of Isaac, on the north side of the altar, with its face to the West.

That morning the superintending Priest was Zacharias. It was the last day he was to perform this office. Then he saw an angelic from standing at the side of the altar. He was troubled and overcome with fear. The angel then spoke to him: A child was to be born to him and his wife Elizabeth and he was to bear the name of John, which means “The Lord is Gracious.”

Chapter 4
The Annunciation of Jesus and the birth of John
(Matt. 1; Luke 1:26-80)

The Temple and its services were becoming a superfluity for Rabbinism. Yet Zacharias remained a true and good priest. The family at Nazareth was a true Israelitish household. Joseph had broght the maiden to whom he was bethrothed. The couple was of the royal lineage of David. They were very poor financially. Their betrothal was very simple. It concluded with a benediction: “Blessed art Thou, O Lord our God, King of the world, Who hath sanctified us hy His Commandments, and enjoined us about incest, and forbidden the betrothed, but allowed us those wedded by Chuppak (the marriage baldachino) and betrothal.”

The Angel Gabriel appeared to Elizabeth, a cousin to Mary. “Peace to thee,” He said. “The Lord is with thee. Thou art highly favored.” It was the announcement that she should be the mother of Jesus the Messiah.

Chapter 5
What Messiah Did The Jews Expect?

The conception that the Rabbis formed of Jesus differed totally from His true nature. His true nature consists in the combination of Son and Servant. This is the unique significance of Jesus.

The history of the Kingdom of God begins with Abraham. As Jesus said, “Your father Abraham rejoiced that he should see My day, and he saw it, and was glad” (John 8:56). The Messiah bore a two-fold impress: heavenwards, that of Son; earthwards, that of Servant. No other man bears this role. This idea signified three factors in the life and service of Jesus: (1) Kingship in Israel, (2) Priesthood in Israel, and (3) Servant in Israel.

Chapter 6
The Nativity of Jesus The Messiah
(Matt. 1:255; Luke 2:1-20)

There is a legendary hypothesis that the account of the birth of Jesus was but a fabrication, that it did not occur as the Scripture records, but at a much later time. But it is impossible to sustain that hypothesis. The facts of the birth of Jesus as reported in the Scriptures cannot be refuted. The historical record of the Romans is clear that the Roman registration did occur, and that for Joseph and Mary the registration did occur at Bethlehem.

In addition, Luke would not have so confidentially reported the event if it had not been at that time a subject of common knowledge. This fact strengthens the validity of the record.

The shepherds were watching their flocks by night in the place where the Messiah was to be first revealed. Heaven and earth seemed to be united as they
were clothed in a mantle of streaming light. Suddenly an angel stood before them. Surprise and fear threatened to overcome them. From the angel they heard the glad news that the long-awaited Savior, the Messiah, was born in the City of David and that they could go and see and recognize Him in the circumstance of His humble surroundings.

When the Herald-Angel had spoken, a great company of angels hymned the glad tidings of Messiah’s birth:

Glory to God in the Highest—
And upon earth peace—
Among Men good pleasure!

Chapter 7
The Purification of the virgin and the
Presentation in the temple
(Luke 2:21-38)

Mary, the mother of Jesus, thought constantly about her Son. He was hers, yet was not hers, He belonged to her, yet dis not seem to belong to her. All of His history seemed to glow with wondrous light. Yet she could not look upon the present and feared to gaze towards the future. He seemed to her an impenetrable mystery.

This was necessary, essential to His future ministry. He could not be subject to his parents, His mission and the salvation of the world required that he be distanced from His family. Strange as it seems, this very distance made possible His role as The Great Companion of humanity. Otherwise He would have been but an earthly companion, known only as an human companion. Finally and essentially, albeit paradoxically, His redemptive work for humanity required His distance from humanity, the distance of Divinity.

Eight days after His birth the child received the name Jeshua (Jesus). Other ordinances were also observed. One was the purification of the mother, which occurred at a later time. It was essentially a sin-offering for the Levitical defilement symbolically attaching to the beginning of life.

Chapter 8
The visit and homage of the Maji and the flight into Egypt
(Matt. 2:1-18)

Shortly after the presentation of the infant Jesus in the Temple, the Magi arrived in Jerusalem. They had seen a sidereal appearance, which they regarded as an indication of the birth of the birth of the Messiah. They had come to Jerusalem to pay homage to Him. Herod, who had heard of the birth of the child, was filled with rage and suspicion of one who might threaten his political predominance.

He called together the High Priests and Rabbis and asked them where the child was born. The pretense for his request was that he wished to pay homage to the child. In fact he wanted to have the child killed. Therefore they went to Egypt, in order to save the life of their Son. The flight into Egypt is the fulfilment of the expression in Hosea: “Out of Egypt have I called my Son” (Hos. 11:1). The murder of the infants is the fulfilment Rachael’s lament, (Jer. 31:15, who died and was buried in Ramah.)

Chapter 9
The Child-Life in Nazareth
(Matt. 19-23; Luke 2:38, 40)

Herod, at the age of seventy, was seriously ill and,as he knew, was close to death. H tried several remedies in the hope to regain his health. But all attempts to regain his health failed. Two of his Rabbis had revolted and attempted to sweep away all traced of his evil rule. In this they failed, in consequence of which the zealots were burned alive and the High-Priest, who was suspected of connivance, was deposed.

Herod received a letter from Augustus allowing Herod to execute his son, who had murdered his half-brother. Overcome by his rage at these, and other events that he disliked, his life was shortened and he soon died. Soon his horrible rule passed from his descendants. A century more, and the race of Herod had completely passed away.

The time came when the Holy Family returned to Palestine. Jesus spent His childhood, His youth, and early manhood in Nazareth. The Scripture speaks of His childhood: “He grew and waxed strong in spirit, filled with wisdom, and the grace of God was upon Him” (Luke 2:40); Of His youth, it speaks of His being subject to His parents, and that “He increased in wisdom and in stature and in favour with God and man.” He would bear the distinctive designation: “of Nazareth,”  (Nostri), Ναζωρας, “the Nazarene.”

The designation grew as the Branch, springing out of Jesse’s roots. It I
is true to the whole history of Jesus.

Chapter 10
The House of His Heavenly and Earthly Father
The Retirement at Nazareth
(Luke 2:41-52)

At the age of twelve, Jesus was taken by His parents to the Temple in Jerusalem. On this occasion His parents found him in the Temple the discussing the Scriptures. They had spent three days searching for the Child whom they had lost. To their reproach, He replied that He had been “about His Father’s business.” At this early age, Jesus knew something about His calling and destiny.

We must not suppose that it is easy and comfortable to dwell in different and apposite spheres. There is tension occasioned by those incompatible spheres. Doubt and fear may come upon the individual. Beyond the circle of faith, there lurks the tempter, seeking to destroy faith. Thus the Scripture directs us to “work out your own salvation with fear and trembling (Phil. 2:12). We must always be diligent in maintaining our faith.

The tension mentioned in the above is what the Danish philosopher Soren Kierkegaard calla a qualitative dialect. A qualitative dialectic is a combination of opposites that cannot be reconciled or removed. There is no higher synthesis that can remedy the situation. One must live and endure the contrariety.

If this analysis is accepted, then Jesus must have suffered the contrariety of the forces that assuaged Him. In the Scriptures we read of the terror that beset Him.

And about the ninth hour Jesus cried with a loud voice, saying “Eli, Eli, Lama azabhtani”?, that is to say, My God, My God, why hast thou forsaken me?” (Matt. 27:46).

Just before this transpired, Jesus expressed to His disciples different worlds in which they live. This is unavoidable. We must live through and endure the solicitations of the two worlds. Me must have the faith and courage to live in these worlds. It is not easy, in this world, to maintain our balance in the tension of these two worlds. Suffering is part of the meaning of being a Christian.

With His return to Nazareth, Jesus was in His youth and early manhood. The influences that determined His character were those of home, nature, and prevailing ideas. Jesus had brothers and sisters. We can assume that the children were close to each other and that the family exercised a wholesome influence upon Him. He obviously knew Hebrew and probably knew Greek. Nature was probably an influence upon as he walked in the fields. The idea of the spiritual Kingdom must have been another influence on Him.

Chapter 11
A Voice in the Wilderness
(Matt. 3:1-12; Mark 1:2-8; Luke 3:1-18)

There is a similarity between Elijah and John the Baptist. Both suddenly appeared to pronounce terrible judgment but also to open unthought of possibilities of good. John came suddenly out of the wilderness of Judaea, as Elijah from the wilds of Gilead. The Roman world had reached its limits. Before them lay, as alternatives, only ruin or regeneration.

The burden of John was the announcement of the approach of the Kingdom of Heaven and the needed preparation of his hearers for that kingdom.

Chapter 12
The Baptism od Jesus
(Matt. 3:13-17; Mark 1:7-11;Luke 3:21-23: Johm 1:3234)

The baptism of John was not a baptism of repentance. It was a consecration to, and preparatory initiation for, the coming of the new Covenant of the Kingdom. And Jesus came for the baptism for one reason only: it was an act of specific obedience, and thus a “fulfillment of all righteousness.”

Book 3
The Ascent:

From the River Jordan to the
Mount of Transfiguration

Chapter 1
The Temptation of Jesus
(Matt. 4:1-11; Mark 1:12, 13; Luke 4:1-13)

The significance of the temptation is this: To point to the glory and grandeur of Jesus, it must involve more than its mere assertion; it must also rest upon the fact that all this is achieved only by triumph over the kingdom of darkness. And this is what Jesus achieved at the beginning of His earthly ministry.

Chapter 2
The Deputation from Jerusalem

(John 1:19-24)

The religious leaders initiated a deputation to enquire of John the Baptist as to His identity and the meaning of his message, His answer as recorded in John 1:23 reads “I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet -âi’-âs.”

Chapter 3
The Beginning of Jesus’ Ministry
(John 1:13-51)

John the Baptist, who had announced that his hearers were obliged to fulfill completely all righteousness, was to assume a subordinate position, that it was Christ who fulfilled that imperative, who was the living fountain from which flowed the source of redeeming grace. The evidence came when the heavens opened, the Spirit descended, and the Divine voice announced “Upon whom thou shalt see the Spirit descending, and remaining on him, the same ia he which baptizeth with the Holy Ghost. And I saw and bear record that this is the Son of God” (1:33, 34).

John pointed the bystanders to the figure of Jesus walking towards them, and said “Behold the Lamb of God, which taketh away the sin of the world” ((John 1:29). This clear and decisive reply resolved the question fully. That day Andrew, Peter, John, and James announced “We have found the Ms-s’-s, which is, being interpreted, the Christ” (John 1:41).

Chapter 4
The Marriage Feast in Cana of Galilee
(John 2:1-12)

Jesus called Himself the “Son of Man.” Here He referred to the voluntary humiliation of His humanity, as being the necessary basis of His work. Without this His divinity would of been a barren, speculative abstraction, and that of His Kingship but a Jewish fleshly dream. If He were not the Son of Man, He would not have been the Christ of Prophecy, nor the Christ of Humanity, nor the Christ of Salvation, nor the Christ of sympathy, help, and example.

Without His designation as The Son of Man, the miracle of the marriage at Cana could have no explanation. We see Him now as mingling with humanity, sharing its joys and sorrows, entering into family life, sanctifying all by His presence and blessing.

Chapter 5
The Cleansing of the Temple
(John 2:13-25)

Immediately after the marriage at Cana Mary and the “brethren of Jesus” wnt with him to Capernaum, which became “his own city.” “And again he entered into Capernaum after some days” (Mark 2:1). His sisters, being married, remained at Nazareth (Mark 6:3). Since the Passover was at hand, Jesus went to Jerusalem to observe the feast. It was time to pay the Temple-Tribute. The money changers were busy in carrying on their work. Jesus wa greatly grieved by this activity in the House of God. He made a scourge of small cords and drove them out of the Temple, overthrowing the tables of the money-changers. “And he taught, saying unto them, is it not written, My house shall be called of all nations a house of prayer? But ye have made it a den of thieves (Mark 11:17).

The Temple officials then challenged Jesus to give a sign to provide warrant for His action. He answered: “He then, as always, gave only one answer: `An evil and adulterous generation seeketh after a sign; and there shall be no sign given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth`” (Matthew 12:39, 40).

Chapter 6
The Teacher
(John 3:1-21)

As Jesus spoke to the Temple-officials the disciples silently watched Him. They remembered the old Scripture-saying: “The zeal of Thine house eateth me up” (Ps. 69:9). They realized that the saying referred, finally, to their Master, Jesus: the suffering, self-forgetful Servant of God. “When therefore He was risen from the dead, His disciples remembered that He had said this unto them; and they believed the Scripture, and the word which Jesus had said unto them” (John 2:22).

Those who heard Jesus now knew that He was, indeed, a Teacher from God. One person who heard Him was Nicodemus, a Pharisee and a member of the Jerusalem Sanhedrin. He approached Jesus by night and said: “Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him” (John 3:2).

Jesus then talked with the inquirer and instructed him about the Kingdom of God and how to become a member of the Kingdom.

Chapter 7
In Judea and Through Samaria
(John 4:1-4)

The opposition to the Baptist had extended to Jesus. A report was extended to the Pharisaic authorities, “Jesus maketh and baptizeth more disciples than John” (John 3:23). Ths baptism of John was a repentance for the coming of the Kingdom. It not the later Christian baptism, which was only introduced after the death of Christ (Romans 2:3). It is not grounded on the mission of John, but only on the mission of Jesus.

Jesus departed to Galilee and took the shorter road that led through Samaria (John 4:1-4). He was thirsty and when He came to Jacob’s well He asked a Samaritan woman for a drink of water. She was puzzled that a Jew would make a request to a Samaritan. This was Jesus’ answer: “If thou knewest the gift of God, and who it is that saith to thee, give me to drink; thou wouldest have asked of him, and he would have given thee living water. … Whosoever shall drink of this water shall thirst again; but whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life” (John 4:13, 14.)

Chapter 8
Jesus at the Well of Sychar
(John 4:1-42)

At the evening of a summer day, Jesus waited at the well of Jacob while His disciples went to buy necessary provisions in neighboring Sychar. A Samaritan woman presently came by to draw water from the well, and Jesus, being thirsty, asked her to draw water from the well and give him a drink. She saw that He was a Jew. The relations between Jews and Samaritans were strained, and she was puzzled that a Jew would ask a favor of a Samaritan. She asked Him why He would make such a request. He answered: “If thou knowest the gift of God, and who it is that saith to thee, give me a drink; thou wouldest have asked of him, and he would given thee living water” (John 4:10).

He then explained, for her benefit, the meaning and import of “Living water”“ that having drank of it she would never thirst. “But whosoever shall drink of the water that I shall give him shall thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life” (John 4:14).

She then requested a drink of that marvelous water. He asked her to bring her husband. She replied that she had no husband. Jesus replied that he knew this, and that she had been married to five husbands and that the man she was now living with was not her husband. He then explained to her the meaning and significance of salvation. She then left her water pot and went into the city, and said to the man with whom she lived: “Come, see a man which told me all things that ever I did: is not this the Christ” (John 4:29).

Chapter 9
Cana and Capernaum

When Jesus had heard that John was put in prison, He left Nazareth and went to Cana. It formed the beginning of His Galilean ministry, “when the Galileans received Him, having seen all the things that he did at Jerusalem at the feast: for the also went unto the feast” (John 4:45).

A nobleman’s son was sick, and when the father heard that Jesus was at Galilee he went to him and asked Hin to heal his son. Jesus did not go to Capernaum. Instead he said to the father: “Go thy way; thy son liveth. And the man believed the word that Jesus had spoken unto him, and he went his way” (John 4:50).

Chapter 10
The Synagogue at Jerusalem
Luke 4:16

The chapter is a description of the Synagogue and the worship in the Synagogue. “And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the sabbath day and stood up for to read” (Luke 4:16). He closed his reading in these words: “This day is this scripture fulfilled in your ears” (Luke 4:21).

Plan of the Temple
Court of the Gentiles

Court of the Israelites

The Holy Place

Court of the Israelites

Court of the Gentiles

Chapter 11
The First Galilean Ministry
(Matt. 4:13-17; Mark 1:14, 15; John 4:15-32)

The visit to Nazareth was decisive. It was an epitome of the history of Christ. He came to His own, and His own received Him not. When He had in the Synagogue, as well in the Temple, thy cast Him out. When Jesus began the service in Nazareth, He spoke before the Ark the appropriate eulogies: the prayer, the text of the Prophets, the Haphtarah, which included the passages in Isa. 61: 1, 2: “The Spirit of the Lord God is upon me; because the Lord hath annointed me to preach good tidings unto the meek; he hath sent me to bind up the broken-hearted,
to proclaim liberty to the captives, and the opening of the prison to them that are bound. To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn.” His words struck the keynote of His Galilean ministry. “This day,” Jesus said, “Is the Scripture fulfilled in your ears,”

Chapter 12
The Unknown Feast in Jerusalem
John 5

It was autumn, as Jesus passed from Galilee to a feast in Jerusalem..We do not know the name of the feast. It was either the “Feast of Wood-offering,” held on the l5th of Abh (August) or the “Feast of Trumpets,” held on the the 1st of Tishri (September). John recorded this feast, but gave no further information.

After His return from the feast, Jesus was accosted by the Jewish authorities. There He made known for the first time His Messianic claims. Immediately after this event He called His disciples to a new Apostleship. Also, His teaching became more full, and the display of his power was enhanced.

Bethesda was a pool water, beside which afflicted persons gathered, hoping to be cured by the medicinal properties of the pool. A man lay by the pool. Jesus saw him there and asked him “wilt thou be made whole?” Jesus spoke and the man was made whole. He immediately got up and tried to find Jesus, but failed to do so.

Chapter 13
By the Sea of Galilee
(Matt. 4:8-22; Mark 1:16-20; Luke 5:1-11)

The sea of Galilee supplied a large amount of fish for the local people and for trade abroad. It was Jesus’ first walk by the lake after his return from Judaæ. He had come that morning to call four of these fishermen to permanent discipleship and to prepare them for the work to which He would call them.

The expression that He used, “follow me,” meant, in those days, the call to permanent discipleship. Thus neither Peter and Andrew, nor the sons of Zebedee, could have misunderstood the call of Christ, or even thought that it was strange. They had learned to know Him as the Messiah (John 1:37 ff), and they followed Him.

Chapter 14
A Sabbath in Capernaum
(Matt. 8:14–17; Mark 1:21-34; Luke 4:33-41)
It was morning, and Jesus spoke to the people assembled in the synagogue at Capernaum. There He met a man who was mentally deranged. Jesus spoke to him the words of healing, and, with a wild paroxysm, the man was set free.

Jesus then went, with His disciples, to the home of Peter. His mother-in-law was sick with a burning fever. Bending over the woman He again spoke the words of healing, and the woman was healed.

The night was slowly making its appearance. The day ended in Capernaum. Throughout the regions of Galilee the fame Jesus spread.

Chapter 15
The Second Journey Through Galilee

(Matt. 4:23; 8:2-4; Mark 1:35-45; Luke 4:42-44; 5:12-16)

Jesus experienced an inward necessity to aid the sick and infirm. Yet He was pained when He saw that those whom He had helped inordinately sought for signs. “Except ye see signs and wonders,” He said, “ye will not believe;” “an evil and adulterous generation seeketh a sign”; “blessed are they that have not seen, and yet have believed.”

At dawn the next morning Jesus entered on His second Galilean ministry. Jesus had earlier presented His claims to the Sanhedrists, and they had been rejected by the scribes and other people. He therefor turned away from those who had rejected Him. The systematic persecution soon followed.

Chapter 16
The Return to Capernaum
(Matt. 9:1-8; Mark 2:1-12; Luke 5:17-26)

The Scribes accused Jesus that in forgiving sins He blasphemed (Mark 2:6, 7). Secondly, that He had no authority (έζoυσία) to forgive sins. Finally, that He had absolutely no authority from the Father in Heaven at all.

During winter Jesus Jesus returned to Capernaum. He stayed with Peter. As soon as the people heard that Jesus was at Capernaum many people went to Peter’s home. Among the people were the Scribes and Pharisees and doctors of the Law. Suddenly those bearing a paralytic appeared, having been let down through a hole in the ceiling. Jesus went to hi, and spoke: “Son be of good cheer; thy sins be forgiven thee.” Some of Scribes and Pharisees accused of blaspheme. Jesus replied: “Wherefore think ye evil in your hearts? For whether it is easier to say, Thy sins be forgiven thee; or to say, arise and walk”? (Matt. 9:4, 5). He then told the man to rise and walk.

Chapter 17
The Call of the Twelve

Certain non-Christian religions can only point to God for the forgiveness of sin. What is here an abstraction is a concrete reality in Christ. Non-Christian religions first make the individual s penitent, and then bid him welcome to God. Christ first welcomes him to God, and so makes him a penitent. The one demands, the other imparts, life. Thus Christ is the physician. “They that be whole need not a physician, but they that be sick. But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance” (Matt. 9:12, 13).

Jesus was walking by the sea of Galilee. It was there that He saw the men whom He wished to become His disciples. They were: Matthew, Peter, Andrew, James, John, Philip, Bartholomew, Nathanael, Thomas, James the son of Alphaeus, Simon the Zealot, Judas the traitor. He called to them: “Follow me, and I will make you fishers of men” (Matt. 4:19) They were fishermen, and for that reason Jesus used the appropriate words in making His call.

With the exception of Judas, who committed suicide, the disciples met their death by murder.

Chapter 18
The Sermon on the Mount
(Matt. 5:1-7;29

Jesus had spent the preceding night in the solitude of prayer. As the soft spring morning brike, He called the twelve. Already the eager multitude gathered around Him, received help in releiving their needs and ills of both body and soul. He then returned to mountain height and spoke what has since been called “The Sermon on the Mount” (Luke 6:17).

The Sermon is an unfolding of the inmost, and yet hidden, meaning of the Old Testament. It presents the full delineation of the ideal individual person who is devoted to God. In short, it speaks of the inward and outward manifestation of righteousness: first, the right relationship between the individual and God; second of the nature of sin; and third, of the nature of salvation.

In the first part of the sermon the Kingdom of God is delineated, first positively, ans then negatively, marking especially how its righteousness goes deeper than the mere letter of even the Old Testament Law. It opens with The Beatitudes, which are the New Testament counterpart to the Ten Commandments. They present, not the observance of the Law written on stone, but the realization of the Law that, by the Spirit, is written on the fleshly tables of the heart (Matt. 5:3-12).

The second part carries the criticism of the Law deeper. The mere outer routine of observance of the Law is not sufficient; It must spring from the depth of spirituality.

The third part, as set forth in Matt., chapter 7. First, the Kingdom of Gd cannot be circumscribed. Secondly, it cannot be extended; it comes from God. Third, it cannot be preached when thoughts of it are merely of the external. Lastly, it is not manifested in a common way, but only spiritually. It then appears as very real, and true, ans good in its effects (Matt. 7:17-20).

Chapter 19
The Return to Capernaum
(Matt. 8:1, 5-15; Mark 3:20, 21; Luke 7:1-10)

A Centurion contacted Jesus and requested Jesus to heal his servant. He confessed his unworthiness to to have Jesus come to his home. It would be sufficient, the Centurion said, if Jesus would but speak the healing word. To this, Jesus responded that He had found no greater faith. Then He told the man to go his way and that his servant would be healed.

Chapter 20
The Raising the Young Man at Nain
(Luke 7:11-17)

Jesus left Capernaum for Nain. It was evening, and as the shadows were gathering, Jesus met a funeral procession. The mother was laying out her son for burial. She was weeping. Jesus came to her and showed compassion for her and her grief. He touched the bier, and the lad sat up and began to speak. Jesus gave him to his mother. He spoke, not of the dark world of death, but of the worls of dazzling brightness. Life incarnate had conquered death.

Chapter 21
The Woman That Was a Sinner
(Luke 7:36-50)

It was evening, and the Pharisee and his guests were sitting around the table. Through an open door a woman joined the crowd. She came to have her dismal life pardoned and saved by Jesus, whom she had been seeking. She bedewed His feet with her tears and wiped them with her hair, kissing and anointing them. He spoke to her: “Thy sins have been forgiven. Thy faith has saved thee, go in peace.” She went out into the better light, into the peace of faith, peace of rest, and into the eternal peace of the Kingdom of Heaven.

Chapter 22
The Ministry of Love
(Luke 8:1-3)

The Gospels do not present a factual history of the temporal life of Christ. Rather, they present the history of the Kingdom of God in its progressive manifestation.

On His return to Capernaum, Jesus was accompanied by His Apostles and others who had benefitted by His ministry of healing and teaching. A new stage in the Messianic course had begun. It characterized by a fuller and completer unfolding of His teaching and working, and pari passu more by more fully developed opposition the the Pharisaic party.

Chapter 23
New Teaching in Parables
(Matt. 13:1-52; Mark 4:1-34; Luke 8:4-18)

Jesus was with His disciples by Lake of Galilee. It was early in the morning, the light laying its golden shadows on the still waters. Jesus and His disciples had entered a ship, from which He spoke to the people in parables. The parables concerned the mystery of of the Kingdom of God. Parabolic interpretation may be the best way to elucidate those mysteries. There is a limit to the efficacy of literalism.

The subject of the parables ia, first, the identity of the sower; second, concerning the wheat and tares; third, concerning the mustard seed; fourth, concerning the leaven.

Chapter 24
The Lake of Galilee
(Matt. 8:18, 23-27: Mark 4:35-41l Luke 8:22-25)

It was the evening of the day when Jesus spoke in parables. Jesus and His disciples passed to the other side of the lake of Galilee. During their journey a violent storm overtook them. “Lord, save us: we perish” (Matt. 8:25). He then rebuked the storm, and the storm subsided.

Chapter 25
At Gerasa
(Matt. 8:28-34; Mark 5:1-20; Luke 8:26-39)

It was after the calming of the storm that Jesus, seeing two man in a demonic condition, proceeded to healed them. They cried out: “What have we to do with thee, Jesus, thou Son of God? Art thou come hither to torment us before the time?” The healing resulted in the swine that were in the vicinity casting themselves in the sea.

Chapter 26
The Ministry of Healing
(Matt: 9:18-26; Mark 5;21-43; Luke 8:40-56)

The morning after the storm, Jesus and His disciples returned to Capernaum. The multitude gathered around Him. Both Jairus, the ruler of the Synagogue, and a woman were ill, and they appealed to Him for healing. The woman thought that if she should but touch the hem of His garment she would be healed. She did so, and Jesus inquired as to who touched Him. She had the courage to confess that it was she who touched Him. He spoke a word of assurance to her: “Daughter, be of good comfort: thy faith hath made thee whole—go forth into peace, and be healed of thy scourge”

Jesus then asked the crowd that had gathered around the family of Jairus to leave, which they did. He then took the daughter’s hand and spoke only two words:   “Talyetha Qum” (Maiden, arise!) And immediately the maiden arose. The people were astonished, saying “He hath done all things well: he maketh both the deaf to hear, and the dumb to speak” (Mark 7:37).

Chapter 27
The Mission of the Twelve

Capernaum had ceased to be the center of Jesus’ activity. Indeed, he had no certain dwelling place; “He hath not where to lay His head.”

The twelve were to go forth two and two (Mark 6:7) “with power and authority.” They were to proclaim the near advent of the Kingdom. When they entered a city they were to ask hospitality of worthy people. They were not to enter Gentile or Samaritan teritory.

Jesus’ discourse concluded with the description of the condition and the laws of His Kingdom and the final revelation of that which is now covered and hidden (Mark 10:40-42). When His claims were set before a hostile world they would provoke only war. For those who would abide by His claims, it would not be easy. Bur they must not compromise.

Chapter 28
John the Baptist

While the Apostles were on their first mission, Jesus taught and preached in the towns around Capernaum (Matt. 11:1). In the summer of the year 27 in our era John was baptizing in Aenon, near to Salim. In the neighborhood Jesus and His disciples were similarly engaged. Thus John, who had earlier introduced Jesus to the people, found himself superceded by the Christ. He accepted this with magnanimity.

The scene was now changed. John had become the poisoner of Herod Antipas. At first Herod was afraid to put the Baptist to death on account of the people’s opinion of him. The time came, however, when Herod organized a grand banquet. Herodius, the daughter of Herod, engaged in an erotic dance. The dance pleased Herod, and he promised to give her anything she wished. Prompted by her mother, whom the Baptist had earlier condemned for her lasciviousness, she asked for the head of the Baptist on a platter. He was obliged to grant her request. John’s disciples took the body and buried it and then told Jesus what had happened.

Chapter 29
The Miraculous Feeding of the Five Thousand
(Matt. 14:13-21; Mark 6:30-44; Luke 9:10-17; John 6:1-14)

Jesus decided to leave Capernaum, to remove Himself and His followers from the power of Herod. He chose the place outside yhe dominions of Antipas, nearest to Capernaum. This was Beth-Saida (the house of fishing), on the eastern border of Galilee. The people saw where Jesus was going, and followed Him on foot.

The evening came on. The people who followed Him were tired and hungry. Jesus was “moved with compassion towards them” (Mark 4:14). He turned to Phil1p and asked him: “Whence are we to buy bread, that these may eat?” There was a lad there who had a scant provision of food. Obviously, it was not sufficient to feed the multitude. Jesus took the bread, gave thanks, and broke it into smaller portions. The disciples distributed the bread to the people. Miraculously, it was sufficient for the people. A murmur ran through the ranks of the people: “This is truly the Prophet, ‘the Coming One’” (habba, ) into the world.

Chapter 30
The Night of Miracles on the Lake of Gennesart
(Matt. 14:22-36; Mark 6:45-56;John 6:15-21)

The last time the Baptist spoke in public he said: “Art thou the Coming One, or look we for another?” The question had been partially answered, when a murmur passed through the ranks: “This One is truly the Prophet, the Coming One.”

Jesus, seeing that they were about to come and insist that He should become King, withdrew into a mountain. “He became an anchorite again . . . Himself alone” (John 6:15). He prayed till far on, “when the second evening had come (Matt. 14:23).

The little vessel that bore the disciples across the lake was almost destroyed by the rising waves. The disciples seemed to perceive Jesus coming to them, wasking on the water. He commanded the waves to subside, which the soon did. They were then no longer afraid.

Peter then said to Jesus; “lord, if it be Thou, bid me to come to thee on the water.” Jesus then stretched forth His hand to peter and saved him from the deep waters. Peter had not known for certain that the figure he had seen was Jesus. But as the two sat safe in the boat, his gave way to assurance.

Chapter 31
The Cavils of the Pharisees
(Matt.15:1-20; Mark 7:1-23)

Jesus departed from Capernaum in order to find rest, but a great multitude soon found and gathered around Him, wishing to proclaim Him King.

The Jerusalem Pharisees confronted Him and accused Him of breaking the Law because on the previous occasion when He had distributed food to the multitude, He had allowed the people to eat with unwashed hands. He answered them: “Why do ye also transgress the commandment of God by your tradition?” Then He pointed that what one places in one’s mouth does not defile but what proceeds from the mouth (Matt. 15:11).

Chapter 32
Discourses in the Synagogue
John 6:22-71

When Jesus rejected the popular demand that He become their Messiah-King, the people were perplexes as to why He refused the offer. They misunderstood the Person and mission of Christ. They asked Him: “What shall we do, that we might work the works of God”?. In this question there is revealed that they could of themselves do the works of God. Thus Jesus pointed out that this they could not do, that their only spiritual work is to believe: “This is the work of God, that ye believe on him whom he hath sent” (John 6:29).

Chapter 33
Jesus and the Syro-Phoenician Woman
(Matt. 15:21-28l Mark 7:24-30)

Jesus now found it necessary to withdraw and cease His public work and to withdraw from that part of Galilee. After the Sabbath, He returned to Capernaum. He then resumed His journey.

He came to the borders of Tyre and Sidon. There He sought shelter in a Jewish home. The mother of a sick child learned of Jesus’ presence and entreated Him to help her sick child. The relations between the Hebrews and Phoenicians was mutually strained. But Jesus ignored this situation. He replied: “O woman, great is thy faith: be it done unto thee even as thy wilt.” Ane her daughter was instantly healed.

Chapter 34

A Group of Miracles
(Matt. 16:29-31; Mark 7:31-37; Mark 8:22-26; Matt. 11:27-31)

When the two Paschal days were ended Jesus resumed His journey. He reached the south-eastern shore of the Lake of Galilee. There He healed a deaf person.

Mark records another miracle. He healed a person who had an impediment in his speech (Mark 8:22-26).

He performed yet a third miracle, Two blind men sought His assistance. “Son of David,” they cried, “have mercy on us” They were instantly healed (Matt. 9:27-31).

Chapter 35
Continuation
(Matt. 12:1-21; Mark 2:23-26; Luke 6:1-11)

The Jerusalem Scribes now resumed their hateful task and once again confronted Christ. The Pharisees condemned Him for picking corn on the Sabbath in order to provide nourishment to His disciples, who were hungry. He replied: “The Sabbath was made for man, and not man for the Sabbath” (Mark 2:27)

Chapter 36

The Feeding of the Four Thousand; To Dalmatia; The Sign From Heaven; Journey to Caesarea Philippi; The Leaven uf the Pharisees (Mark 15:32-16:12; Mark 8:1-21)

The Galilean ministry of Jesus now closes. He went with His disciples to “the borders of Magadan” (Matt. 15:39). For a short time, He was silent. He then broke His silence and warned His disciples of of the leaven which the Pharisees and Sadducees had corrupted. The disciples misunderstood the warning. They thought that in His view they had not forgotten to bring bread, but had omitted to do so, in order “to seek of Him a sign” of His Divine Messiahship. Jesus reproved them for their “little faith.” A sign was not necessary—not even appropriate.

Chapter 37
Confession, Commission, Instruction, Temptation, Decision
(Matt. 26:13-28; Mark 8:27-9:1; Luke 9-18-27)

The time came when Jesus turned from the lingering multitudes to elicit the faith of His disciples. “Whom do men say that I the Son of man am?” (Matt. 16:13). Peter immediately answered: “”Thou art the Christ, the Son of the living God (Matt. 16:16). To this Jesus replied: ”Thou art “Peter” (Petros) and upon this rock (Petra) I will build my Church” (Matt: 16:18).

Peter (Petros) is masculine gender; Petra is feminine gender. It is significant that Petros is used in Greek for stone and sometimes used for rock. Petra always means a rock.

The significance is this: The Church is built, not on the stone of Peter, but on the rock of confession.

Book 4
The Descent
From the Mount of Transfiguration Into The
Valley of Humiliation and Death

Chapter 1
The Transfiguration
(Matt. 12:1-8; Mark 9:2-8; Luke 9:28-36)

The confession of Peter laid the foundations of the Church. It openly declared that Jesus was the very Christ of God. It also marked the high-point of the Apostle’s faith. It was followed by the crushing realization that Christ was destined to suffer and die at Jerusalem.

It was evening and Jesus and three of His disciples climbed the heights of Hermon. There He prayed that if it were the will of the Father He might be spared of suffering and death. But He resigned Himself to suffering and death, if that were the will of the Father: “O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt” (Matt. 26:39).

The disciples were weary and had been sleeping. When they awakened they beheld Jesus as transformed: “And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them” (Mark 9:3).

Soon there was a cloud, brilliant as the noonday sun, that passed over Jesus and the disciples. A voice came out of the cloud, saying: “This is my beloved Son: hear him” (Mark 9:7).

Chapter 2
On the Morrow of the Transfiguration
(Matt. 17:9-21; Mark 9:9-29; Luke 9:37-43)

It was the morning after the Transfiguration. Jesus asked His disciples to tell nobody of His vision the previous day until He was risen from the dead.

A father had brought his son, who was a lunatic to Jesus. He said to Jesus: “If Thou canst do anything, have compassion on us, and help us.” He rebuked the unclean spirit and healed the son.

Chapter 3
The Last Events in Galilee
(Mark 17:22-18:22; Mark 9:30-50; Luke 9:43-50)

Jesus and His disciples were in Galilee to prepare for the journey to the Feast of the Tabernacles. The events may be summed up as follows.

1. He told the disciples, again and with emphasis, of His death and resurrection. This He did to sear in their consciousness and memories His prediction of His death and resurrection.

2. The disciples were discussing the question of who among them should be greatest in the coming Kingdom of God. Jesus called a little child, and as the child sat in the group, gave the answer to the question: “Except ye be converted, and become as little children, ye shall not enter the kingdom of heaven” (Matt. 18:3).

Chapter 4
The Journey to Jerusalem
(John 7:1-16; Luke 9:1-56; 57-62; Matt. 8:12-22)

The events we have now reached is found only in Luke’s Gospel, from chapter 9:15 to chapter 18:14. The sequence of the events is not there listed. In John’s Gospel, however, the sequence is listed. There are three appearances of Christ at that period: at the feast of the Tabernacles (John 7:1-10:21; at the dedication (John 10:22-420, and His final entry, which is referred to by all the other evangelists (Matt. 20:17.ff.; Mark 10:32ff.; Luke 17:llff.).

At this time, there was a Scribe who declared his readiness to follow Christ. At that very moment, his father was near death. He therefore asked Jesus if he, the Scribe, might be relieved of his declaration, so that he could bury his father, and then fulfill his declaration. This seemed to him a reasonable request, wholly in concordance with Jewish law. Jesus refused this request, on the ground that there are higher duties than those of Jewish law. The highest spiritual obligation cannot become subservient to relative duties.

Chapter 5
Further on the Journey to Jerusalem
(Luke 10:1-16; Matt. 9:36-38; 11:50-24; Luke 10:17-24; Matt. 11:25-30; 13:16; Luke: 10:25; 38-42)

At this time Jesus designated the “Seventy” to notify the people of His mission and work. Unlike the twelve Apostles, no power and authority was conferred upon them, their mission being only temporary. Their primary task was to prepare for the coming of the Master to the places where they were sent.

Chapter 6
The Feast of Tabernacles—First Discourse
John 7:11-36

The Feast for foreign visitors was being observed. It was a cool of early autumn. Jesus did not appear in the temple during the first two festive days. When He did appear, He began to teach. The assembly was astonished at the beauty and truth of His teaching. They said: ‘How knoweth this man letters, having never learned?” (John 7:15). They did not know that the answer to the question lay in the fact that He was sent from God the Father, and that in that commission He received the enlightenment.

The leaders of the Pharisees, who overheard the words of Jesus, were disturbed and frightened, and gave orders that, on the first occasion, He be apprehended.

Jesus then remarked: “yet a little while I am with you, then I go away to Him that sent Me. Ye shall seek Me, and not find Me; and where I am, thither ye cannot find Me” (John 7:33, 34).

Chapter 7
In the Last, the Great Day of the Feast
(John 7:37-8:11)

It was the concluding day of thr Feast. It signified the the great, yet unfulfilled of the Church: the ingathering of Earth’s nations to Christ.

The morning service in the Temple, with its appropriate rituals, was observed. Here Jesus asserted, in the hearing of ajj, His claim the be regarded as the fulfillment of all, the true Messiah. The learned and the great rejected Jesus’ claim, saying to the simple people, with a harsh sneer, “Are ye also led astray?”

Nicodemus, a member of the Sanhedrin, was standing among the Temple authorities. He could bot hold his peace. “Does not our law,” he said, “judge a man, except it first hear from himself and know what he doeth?”

Chapter 8

Teaching in the Temple
(John 8:12-59)

On that day, Christ was first in the Treasury (John 8:20) and then (John 8:21) on some part of the building, probably one of the porches. Here there occurred a dialogue between Christ and the Pharisees. It concerned the nature of sin and the remedy for sin, the understanding of the teaching of Christ and the personal reception of Christ as saviour.

The Pharisees objected to the teaching of Jesus, and tried to turn it aside by an appeal to the external and visible. They asked for some witness or evidence of the truth of His words. There could not, however, be any such evidence. The true and sufficient evidence is a personal experience of an inward morning that is lighted by the brilliance of glory: “Then shall ye perceive that I am. And of myself I do nothing, but as the Father taught Me, these things do I speak. And He that sent Me is with Me. He hath not left Me alone, because what pleases Him I do always” (John 8:29)

Chapter 9
The Healing of the Man Born Blind
(John 9)

On a Sabbath evening a blind man sat in the entrance to the Temple court soliciting alms. Saliva was regarded as a remedy for diseases of the eye. Jesus, therefore, made clay and applied it to the man’s eyes and told the man to go and wash in the pool of Siloam. His sight was then restored.

The Pharisees brought charges against Jesus for breaking the law by working on the Sabbath day. The also drove the man who had been healed from their midst. When Jesus heard that the man was cast out, He met the man and said to him: “Dost thou believe on the Son of God?” (John 9:35). After inquiring as to the identity of Jesus, they confessed that they believed Him.

Chapter 10
The Good Shepherd; The Last Discourse at the Feast of Tabernacles
(John 10:1-21)

The Rabbinists has entered the Sheepfold, not by the door by which God bad broutht His flock into the fold, but by a spurious way.

How different is God’s way, the door by which He brings His flock, the door of covenant-mercy and gospel-promise.

This, of course, an allegory. Those that heard it did not understand it. They were not of His flock and did not know His voice. It speaks of two ideas: Entrance by the door, and the characteristics of the good shepherd.
The door is Christ. Entrance is only through that of which Christ is the reality. “Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climeth up some other way, the same is a thief and robber. But he that entereth in by the door is the shepherd of the sheep. To him the porter openeth, and the sheep heareth his voice: and he calleth his own sheep by name, and leadeth them out. And when he putteth forth hos own sheep he goeth before them, and the sheep follow him: for they know his voice” (John 10:1-4).

Chapter 11
The First Peraean Discourses
(Matt. 12:22-45; Luke 11:14-36)

The activity consisted almost exclusively of discourses and parables, with a few narrative portions interspersed. He upbraided certain cities for their refusal to repent.

Chapter 12
Morning Meals
Warning to Pharisaism
(Luke 11:37-54)

Jesus was invited to the home of a Pharisee for a morning meal. He did not wash his hands before eating. The host wondered about this, as, for the Pharisees, this was the custom. However, Jesus responded by upbraiding them for their barren legalism and lack of spirituality.

Chapter 13
To the disciples
(Luke 12:1-13:12)

After the last warning to the Pharisees, Christ taught, summarily, His disciples. It was entirely different than that to the Pharisees. It was for prevention, not denunciation.

1. There was a great crowd gathered. He began to say: “First, (above all, ) beware of the leaven of the Pharisees, which id hypocrisy.” His contention was that Pharisaism, while pretending to what it was not, concealed what it was.

2. This discourse was occasioned by a request for judicial interposition on the part of Christ. He explained this by a parable: the parable of the covetous rich man who wished to amass stores and enjoy a wealthy fortune and be comfortable and merry in this life, only to be correctly informed: “But God said unto Thou fool, this night this night thy soul shall be required of thee. So is he who that layeth up treasure for himself, and is not rich toward God” (Luke 12:20, 21).

3. Jesus was away from the disciples. They waited eagerly for His return. The account of the disciples in this regard consists of three parts.

(1) The disciples as servants in the absence of their Master (Luke 12:35-38). Peter interrupted Christ’s discourse. He asked, “to whom does this parable apply?”

(2) Jesus answered: it applies to those working for Christ, and as well as to a personal relation to Him.

(3) Then Jesus said that the parable applied to all others as well.

Somewhat later Jesus spoke another parable, the parable of the fig-tree (Luke 13:6-9) This parable showed the need and urgency of national repentance.

Chapter 14
The Feast of the Dedication of the Temple
(Luke 13:22; John 10:22-42)

Two months had passed and Jesus had left Jerusalem after the Feast of Tabernacles. A week or more later Jesus was once agin in Jerusalem. People crowded around Him. He was asked “How long holdest Thou us in suspense?” They wanted Him to tell them if He were the Christ. Their motive was to ground the answer on an accusation.

Chapter 15
The Second Series of Parables
(Luke 10:25-37; 11:5-13)

These parables were different from preceding parables, which were rather occult. They could easily be understood by all. They were not symbolical but typical, requiring no translation. They were essentially hortatory, designed to bring the Gospel to all.

The parables are: (1) The parable of the good Samaritan (Luke 10:25-37; (2) This second parable amplifies the preceding one: it is love that bends to our need.

Chapter 16
The Three Parables of Warning
(Luke 12:13-21; 13:6-9; 14:16-24)

(1) The parable of the foolish rich man (Luke 12:13-21). It consists of two parts: (1) The first part shows the folly of the care of what is beyond our need; the second part shows the sin and danger ot that care.

(2) The second warning is conveyed by the parable of the barren fig-tree. If it is beyond bearing figs, it must be cut down. The parable is a warning to Israel: If Israel forsakes God, it must be destroyed.

(3) The third parable of warning is that of the Great Supper. It refers to the dissolute state of the ecclesiastical status of Israel, and their continuance as possessors and representatives of the Kingdom of God. The master of the house sent his servant to bid his guests to come. However, they all refused the gracious invitation. And the master responded: “For I say unto you, That none of these men which were bidden shall taste of my supper” (Luke 14:24). The point is that the refusal of the offer of Grace leaves no other avenue of salvation.

Chapter 17
The Three Parables of the Gospel
(Luke 15)

These parables are of the recovery of the lost: (1) through unwearied labor, (2) through the anxious care of the owner, (3) through the love of the Father. They tell of forgiveness, of what the Saviour was doing, and the Father purposed and felt for them, and that not in the future, but now in the immediate present.

They record the recovery of the lost sheep, of the lost son, and of the lost drachm.

Chapter 18
Parables of unrighteousness
(Luke 16)

They concern (1) the unrighteous steward, (2) the unrighteous owner, and (3) the unrighteous judge.

They are followed by the parables of self-righteous: self-righteousness in its ignorance, and its dangers as regards the self, and its dangers as regards oneself; and self-righteousness in its harshness, and its dangers as regards others.

Chapter 19
Three Last Parables of the Peræan Series
(Luke 18:1-14; Matt. 18:23-35)

The parable of the unjust judge

This parable refers to the second coming of Christ. The lesson in the parable is the contrast between the unrighteous judge and the righteous Divine Judge. The inference from the parable is not, that the Church will be vindicated because she preserves in prayer, but that she ultimately preserves because God will surely right her cause. This is the lesson to be learned by a comparison of the unjust judge with the Jusr and Holy God in His dealings with His Own.

The Parable of the Pharisee and the Publican (Luke 18:9-14)

The parable concerns, not unrighteousness, but self-righteousness. It is marked by trust in its own state and contempt of others.

The Parable of the Unmerciful Servant (Matt. 18:23-25)

This parable is about the servant who was in danger of ruination, but was, after pleading for assistance; reinstated in the house of his lord. But he did not do likewise and restore one who was in debt to him.

“Then his lord, after that he had called him, and said unto him, O thou wicked servant, I forgave thee all that debt because thou desiredst me: shouldest not thou also have had compassion on thy fellow-servant even as I had pity on thee?” (Matt: 18:22, 23).

Chapter 20
Christ’s Discourse in Peræa-Close of the Peræn Ministry
(Luke 13:23-30, 31-35; 14:1-11, 25-35; 17:1-10)

The first discourse recalls some passages in the “Sermon on the Mount (Luke 13:23-30). The next discourse concerns Jesus’ insistence to continue His work and mission in Judea, despite the enmity of Herod. The Jews inquired of Jesus whether He was the Christ. Jesus told them that He was the Christ, but that they had refused to believe Him:

I told you and ye believed not: the works that I do in my Father’s name, they bear witness of me. But ye believed not, because ye are not of my sheep, as I said unto you (John 10:25, 26).

The third discourse argues that it is indeed appropriate to perform works of mercy on the Sabbath (Luke 14:3-5).

The fourth discourse concerns the cost of discipleship:

If any man come unto me, and hate not his father, and mother, and wife, and children, and brethren and sisters, yea, and his own life also, he cannot be my disciple. And whosoever doth not bear his cross, and come after me, cannot be my disciple (Luke 14:26, 27).

The fifth discourse is intended to impress upon the new disciples four items: be careful to give no offence (Luke 17:1, 2), to be careful to take no offence, to be careful to be simple and earnest in their faith, to trust completely the prevailing power of their faith.

Chapter 21
Lazarus, Miracles, Criticism, History
(John 11:1-54)

The Sanhedrin formally resolved on Jesus’ death. It now remained only to form plans for the execution of their resolve.

The raising of Lazarus is a significant event in the history of Israel. Here we have the first clear outlook on the death and resurrection of Christ. It was the prelude to the victory of Christ over the pathos of death.

Christ had conquered death before. But now the victory occurred in Jerusalem and was witnessed by all the people. There could be no questioning of its truth, and the truth that Christ was indeed the Son of God.

The event is recorded in Scripture. Jesus was in Bethany at the home of His friends, Mary and Martha. They told Him that Lazarus was seriously ill and not expected to live. Jesus responded: “This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby” (John 11:4). Then, at the tomb, “. . . He cried with a loud voice, Lazarus, come forth.” Lazarus did so, bound in his grave-clothes. Jesus then instructed that they should be removed.

Chapter 22
The Journey to Jerusalem
(Matt. 19:1-15; Mark 10: 2-13; Luke 17:11-19; Luke 18:15-17)

Jesus now prepared His last visit to Jerusalem. On this journey He healed and taught many of the multitude who followed Him. The subject of His discourse was the Jewish law and practice of divorce. He pointed out that Moses had not endorsed divorce, but only permitted it because of the hardness of their hearts.
The next incident concerned the little children who gathered around Him. He put His hands upon them and prayed.

Chapter 23
The Last Incidents in Peraea

As He left the house where He had stayed overnight, Jesus met a young man who asked Him: “Good Master, what good thing shall I do, that I may have eternal life”? Jesus listed some duties that must be kept. The man said that he kept the, then asked what more he should do. Jesus answered: “If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven; and come and follow me.” But when the man heard this he went away sorowful, because he was very wealthy (Matt. 19:16-22).

Peter then asked Jesus what reward could the disciples who followed Him expect. Jesus answered that their reward is heaven and its riches.

Chapter 24
In Jericho and Bethany

Once more the fords of Jericho were passed, and Christ was on the soil of Judaea. He going up to Jerusalem to accomplish His Decease, “to give His Life a Ransom for many” (Mark 10:45). The first station reached was Jericho. Zacchaeus was in the crowd that had come to see Jesus. Zacchaeus was small in stature, and he climbed a Sycamore tree the better to see. Jesus saw him, and said to him: “Make haste, and come down; for today I must abide at thy house”. The crowd “. . . murmured, saying, That he was gone to be guest with a man that is a sinner”. Zacchaeus was moved to tell Jesus that he would make restitution of any harm he had done to the people. And Jesus responded: “This day is salvation come to this house, forsomuch as he also is a son of Abraham” ((Luke 19:9).

The next morning Jesus healed two blind men that were sitting by the road. They cried “Have mercy on us, O Lord, thou Son of David” (Matt. 20:29). Jesus touched their eyes and immediately their sight was restored. Those who saw this gave praise to God.

Book 5
The Cross and the crown

Chapter 1

The end-time had arrived, and Jesus was to enter Jerusalem, not as worldly king in the proud trappings of conquest, but in the meek rule pf peace.

It was the spring of the year 29. The festive procession went from Bethany to Jerusalem. Jesus entered the city riding on a small colt. He was met by a great multitude of people, bearing palm-branches and greeting Him with shouts of Hosanna. When He saw the city, He wept over it. “O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a n gathers her chickens under her wings, and ye would not”! (Matt. 23:37; Luke 13:34). With them were the Pharisees. Their hearts were hardened with thoughts of bitterness and jealousy. (Luke 19:39, John 12:12).

Chapter 2
The Second Day in Passover Week
(Matt. 12:12-22; Mark 11:15-26; Luke 19:45-48)

It was Monday morning, the second day in Passion-week. Jesus was hungry, There was a fig-tree nearby. It was in leaf, but had no fruit. Jesus had recently spoken the parable of the barren fig-tree. Now the barren tree recalled to Jesus the fact that Israel was like that barren tree: devoid of grace.

Chapter 3
The Third Day in Passover Week

This day was Christ’s last working day—the last of His public mission to Israel, the last day in the Temple, the last, of teaching and warning to Pharisees and Sadducees, the last, of His call to national repentance.

On this occasion Jesus was accosted by the Scribes and Pharisees. They questioned His authority to teach: “By what authority doest thou these things?” (Mark 11:28). Jesus answered them by placing them in an impossible dilemma from which they could not escape. He asked them whether the baptism of John was from heaven or of men. Either answer would embarrass them: “If we shall say, From heaven; he will say, Why then did ye not believe him? But if we shall say, Of men; they feared the people; for aa men counted John, that he was a prophet indeed” (Mark 11:31, 32). So they said to Jesus: “We cannot tell.” Then said to them that He would not tell them by what authority He accomplished His works.

Jesus sat on the steps leading into the Temple. A solitary figure, a woman dressed poorly, and who was a sinner, came to Him, having an alabaster box of precious ointment. She stood at His feet, weeping, washed His feet with her tears, and dried His feet with her hair, and kissed His feet and anointed them with the ointment. The Disciples disapproved of this, saying that the procedure was too costly and that the cost should be given to the poor. Jesus, however, rebuked them: “Why trouble ye the woman? for she hath wrought a good work upon me. For ye have the poor always with you; bur me ye have not always. For in that she hath poured this ointment on my body, she did it for my burial” (Matt. 26:10-12). Immediately thereafter Judas Iscariot went to the Chief Priests and made arrangements to betray Jesus.

There were certain Greeks who asked to see Jesus. He spoke to them, telling them that His death was soon coming. His death was necessary to bring life to others. As a seed is buried in the earth, so does its death bring forth life. “Now is my soul troubled, and what shall I say? Father, save me from this hour: but for this cause I came unto this hour. Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again (John 16:27, 28).

Chapter 4
The Third Day in Passover Week; Controversies and Discussions

On this day Christ took a different position: His supreme authority. He challenged the leaders of Israel. They chose to use the weapon of ridicule. The subject of attack was the Resurrection. The Sadducees maintained that references to the Resurrection were symbolic and not literal.

In the view of Christ it was literally true. It was the innermost shrine in the sanctuary of His mission. At the same time it was the living corner-stone of the Church He was to establish.

He answered the Sadducees by pointing out that the whole tenor of revelation firmly held the reality of the Resurrection. It was the indispensable core of His mission to humanity. It means a living relationship: “For he is not a God of the dead, but of the living, for all love unto Him (Luke 20:38).

The Sadducees were astonished. “Master,” they said, “Thou hast said the truth: for there is one God; and there is none other but he” (Mark 12:32). Thereafter, no questions were asked of Christ.

Chapter 5
The Third Day im Passover Week; The Way to Jerusalem

The day came when Jesus gave His last series of parables. First, there is the parables of the laborers in the vineyard (Matt. 19:30-20:16). It teaches us that spiritual pride and self assertion regarding our work for the Kingdom of God is a serious misunderstanding of God’s relation to us. There are the “first” and the “last”. They receive the same reward for the work done. The work for God is not a ponderable quantity that can be calculated. “So the last shall be first, and the first last: for many be called, but few chosen” (Matt. 20:16).

The second parable was spoken in the Temple. Jesus referred to the twofold testimony of John the Baptist—on the one hand, by the Publicans and harlots, and, on the other, by the Pharisees. A man asked his son to do some work, but the son refused. The father then asked his other son to carry out the work, and the son agreed to do so.

The first son changed his mind and agreed to do the work. Meantime the father, when refused by the one, has gone to the other son on the same errand. The first son represents the Publicans and harlots who refused their father’s call because of their sin. The second son, neglecting their obligations, represents the Pharisees with their hypocritical and empty professions.

The third parable is about the the Evil Husbandmen in the Vineyard (Matt. 21:33ff.). It signifies the patience and goodness of the owner, even towards the evil. It calls attention to the love of God and His willingness to forgive and restore His people.

Chapter 6
The Evening of the Third Day in Passion Week
(Matt.24; Mark 13; Luke 21:5-38; 12:35-48)

Having denounced Jerusalem and spoken judgment upon the Temple, Jesus had quitted it forever and those who ruled it. The Rabbis, who had heard Jesus’ denunciation, were filled with dread and gloom. The Disciples were themselves apprehensive. They thought of the words that Jesus had added to His denunciation: “Ye shall not see me henceforth, till ye shall say, Blessed is He that cometh in the Name of the Lord” (Matt. 24:39). In their view this could only refer to His Second Coming and the end of the world. They asked Him: “Tell us when these things shall be? and what shall be the sign of thy coming, and the end of the world?” (Matt. 24:3). Jesus then listed the world-events that would precede the end-time.

Chapter 7
Evening of the Third Day in Passion-Week
(Matt. 25:1-30; Luke 19-28)

The Parable of the Ten Virgins enjoins personal preparation, preparation for any length of time, and preparation to go to Him directly. “Watch therefore, for ye know neither the day nor the hour wherein the Son of Man cometh” (Matt. 25:13).

Chapter 8
The Fourth Day in Passion-Week
(Matt. 26:1-5, 14-16; Mark 14:1, 2, 10, 11; Luke 22:1-6)

The instruction to the Disciples had been concluded. What now followed was exhortation, advice, and consolation. The three days of Passion-Week were over. Jesus spent the next day with His Disciples, resting and preparing for the great agony that was soon to come.

On the evening of that day, Jesus observed the Passover with His disciples. “And as they sat and dis eat, Jesus said, verily, I say unto you, One of you which eateth with me shall betray me” (Mark 14:18). The betrayer was identified as Judas Iscariot, who immediately left to do his ignoble work.

The little band retired to the Mount of Olives. Jesus became exceedingly sorrowful, and spoke to His Disciples of His blood and body as the means of humanity’s redemption. “And as they did eat, Jesus took bread and blessed and brake it, and gave to them, and said, take, eat: this is my body. And he took the cup, and when he had given thanks, he gave it to them: and they all drank of it. And he said unto them, this is my blood of the new testament, which is shed for many” (Mark: 14:22-24).

Chapter 9
The Fifth Day in Passover-Week
(Matt. 26:17-19; Mark 14:12-16; Luke 22:7-13; John 13″1)

When the traitor returned from Jerusalem on the Wednesday afternoon, the Passover was close at hand. It began on the 14th Nisan (April). Judas had been assigned the task of finding and preparing a house for the celebration of the Passover. But he was nowhere to be found. Therefore, Jesus sent Peter and John to fulfill the task. Jesus, knowing the infamous designs of Judas, instructed them not to contact Judas.

When a suitable house was found, the loyal disciples instructed the master of the house: “The Master saith, Where is the guestchamber, where I shall eat the passover with my disciples? And he will shew you a large upper room furnished and prepared there made ready for us” (Mark 14:14, 15).

The Disciples did not ask for the chief or “Upper Chamber,” but for an unpretentious room, as an “hostelry” or “hall”—κατλυα (kataluma), a place where beasts of burden were unloaded or dusty garments were placed.

The only other reference to this place occurs where the Scripture describes the place where Jesus was born.

The observance of this supper—the Last Supper—is described in Scripture” “As they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat, for this is my body. And he took the, and gave thanks, and gave it to them, saying, Drink ye all of it; for this is my blood of the new testament, which is shed for many for the remission of sins” (Matt. 26:26-28).

Chapter 10
The Paschal Supper—The Institution of the Lord’s Supper

The period designate as “between the two evenings” (Ex. 12:6; Lev. 23:5; Num. 9:3, 5) when the Paschal Lamb was slain was past. Jesus Himself had offered the sacrifice. It was the only sacrifice that Jesus offered as symbolic in character. He “sanctified water to the mystical washing away of sin.” As He sat down with His Disciples, He spoke to them: “With desire have I desired to eat this passover (Pascha) before I suffer” (Luke 22:15).

As the head of the group, Jesus took the first cup. He spoke the traditional words: “Blessed art Thou, Jehovah our God, Who created the fruit of the Vine.” He passed the cup to the circle of the Disciples. He would never again, He told them, speak the benediction over the fruit of the wine. “But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father’s kingdom” (Matt. 26:29).

Chapter 11
The Last Discourses of Christ
(John 14; 15; 16; 17)

The institution of the Lord’s Supper did not fully close the celebration of the Passover. The cup was filled a fourth time, and the remaining part of the Hallel (Ps. 115-118) repeated. The Supper was followed by a discourse recorded in John 14. Then the concluding Psalms of the Hallel were sung (Matt. 26:20; Mark 14:26). Jesus then left the Upper Chamber. The discourse of Christ recorded in John 16 and His prayer (John 17) was given after they had risen from the Supper and before had crossed the brook Kidron (John 18:1).

The first discourse (John 14) was spoken while they were at the table. Here Jesus told them that where He was going they could not come. This announcement brought over them a great sorrow.

The Discourse included the following themes: Explanatory and corrective (John 14:1-4); explanatory and teaching (John 14:5-14); hortatory and promissory (John 14:5-24); Promissory and consolatory (John 14:24-31).

After Jesus returned, He again spoke to the Disciples: “Let not your heart be troubled; ye believe in God, believe also in me. In my father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself, that where I am, there ye may be also. And wither I go ye know” (John 14:1-4).

As He arose from the table, Jesus continued to address the Disciples. He explained the the meaning of His impending departure: it was the necessary prelude to the Father’s sending the Holy Spirit—The Comforter—to them.

Now, with this sending, the relation of the Church to Christ is one of Union—corporate, vital, and effective (John 15:9-17). It involves separation from the world. Yet they must not gor oyt of the world, for their mission is to the world. It is carried out by the power of the Holy Spirit—, that of uplifting the testimony of Christ (John 15-18-27).

Christ said “I am the true vine, and my Father is the husbandman. … I am the vine, ye are the the branches: he that abideth in me, and I in him, the same bringeth forth much fruit; for without me ye can do nothing” (John 15{1, 5). It means that The Father and the disciples stand in the same relationship as the
Vine, the Husbandman, and the branches.

The last parting discourses of Christ concern the new relationship of Christ and the coming of the other Advocate, the Comforter. The mission of the Comforter would be to go forth into the world and assist the disciples in their preaching of Christ.

“Nevertheless, I tell you the truth. It is expedient for you that I go away, for if I go not away, the Comforter will not come unto you, but if I depart I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and judgement” (John 16:7, 8).

The time came when Jesus end His disciples went to the Mount of Olives. The full light of the moon was shining on them as they crossed the Kidron. “And the Lord said Simon, Simon,” using the old name when referring to the old man in him, “Behold, Satan hath desired (out-asked, ξτςατo) to have you, that he may sift you as wheat. But I have prayed for thee, that thy faith fail not, and when thou art converted, strengthen thy brethren” (Luke 22:31, 32). Peter then protested and proclaimed his loyalty to Jesus. Jesus then told him the truth, that he would deny The Master three times, which was soon to occur.

Jesus and the Disciples then came to Gethsemane. “Sit ye here,” Jesus said, “while I go and pray yonder (Matt. 26:36). He took with Him Peter and the two sons of Zebedee. He became extremely sorrowful. “Then he saith unto them, My soul is exceeding sorrowful, even unto death: tarry ye here and watch with me” (Ibid., vs. 38). Going a little farther, He fell on His face, and uttered that pathetic prayer: “O my Father, if it br possible, let this cup pass from me, nevertheless, not as I will, but as thou wilt” (Ibid., vs. 39).

Then He said to His Disciples, who had fallen to sleep: “Sleep on now, and take your rest behold, the hour is at hand, and the Son of Man is betrayed into the band if sinners” (Ibid., vs. 45.

Chapter 12
Gethsemane
(Matt. 26:30-56; Mark 14:26-52; Luke 22:31-53; John 18:1-11

A Roman detachment, armed with swords and staves and accompanied by servants from the high-Priest’s Palace and other Jewish officers came to arrest Jesus. The carried torches and lamps on the top of poles, so as to prevent concealment (John 18:3).
Judas received this band and proceeded on his errand. They went to the house where the Supper had been celebrated. Learning that Jesus and His Disciples had left, Judas directed the band to Gethsemane. Judas went ahead of his cohorts and reached Jesus as He roused the three and prepared Himself to meet His captors. “Hail, Rabbi,” he said and kissed Him. Jesus then said to him: “Judas, betrayest thou the Son of Man with a kiss”? (Luke 22:48). They led Him and brought Him to the house of the High Priest and blindfolded and struck Him.

The elders of the people and the Chief Priests led Him into their council and asked Him if He were the Christ. “And he said unto them, if I tell you, ye will not believe: And if I ask you, ye will not answer me, not let me go” (Ibid., vs, 67, 68).

Chapter 13
Thursday Night—Before Annas and Caiaphas—Peter and Jesus

The soldiers led the bound Christ to the palace of Annas. He was not the actual High Priest. The office now devolved on Caiaphas, his son-ln-law. He had been the first to advocate the murder of Christ (John 11:50). The home of Annas was chosen because it was nearer to the place where Jesus was apprehended, thus permitting quick action of the soldiers.

The discussion between Jesus and Caiaphas bore on two point: the Disciples of Jesus, and His teaching—the former to implicate Christ’s followers, the latter to incriminate Jesus. He did not condescend to return an answer to the first inquiry, He answered the second inquiry with His characteristic openness. “… I speak openly to the world; I ever taught in the synagogue, and in the temple, wither the Jews always resort, and in secret have I said nothing” (John 18:20).

Peter followed Jesus from afar and sat with the servants. The chief priests. The elders, and the council sought false witnesses to put Jesus yo death. Peter was joined by John, and the two followed the melancholic procession that escorted Jesus to the High Priest.

It was a cold evening, and people gathered around a fire. He listened to what was being said. He was careful, however, to distance himself from the people, fearful of being recognized as a follower of Jesus.

The maid who had admitted Peter to the group, She charged Peter with being one among the followers of Jesus. The charge was repeated. Peter then denied the charge three time. At this tome a cock crowed as each denial was made. Then Peter sorrowfully realized what he had done, went outside and bitterly wept.

The Sanhedrin met, but they did not formally charge Jesus with criminal action. They knew that such a charge was inconsistent with the strictures of the Sanhedrin. Therefore, they used false witnesses to complete their designs. The soldiers then stripped Him and placed upon His head a crown of thorns, clothed Him with a scarlet robe, placed a reed in His hand, and ridiculed Him, “saying, Hail, King of the Jews” (Matt. 27:28). They spit on Him and smote Him on the head with the reed. Placing His clothes upon Him, they led Him away to be crucified.

Yet, as it turned out, finally and ultimately this derision was replaced with the song of victory: “My Lord, my lovely crucified” (Charles Wesley, “Sacred Hymns”). Beyond the horror and agony of The Cross, there is the glory and beauty of Resurrection and salvation.

Chapter 14
The Morning of Good Friday

It was early morning and once again the Sanhedrists assembled in the palace of Caiaphas. They deliberated, not over the question of Christ’s guilt, for they had already judged Him as guilty, but as to how the sentence against Christ should be carried into effect. The result was to “bind” Jesus and hand Him over to Pilate as a malefactor.

The first question Pilate asked was, what accusation they brought against Jesus. They replied that if He had not been a malefactor, they would not have given Him over to Pilate. The answer displeased Pilate, who had a high regard for Roman law, and decided that the accusation should be handled by Roman law, not by a prejudicial Jewish law.

Pilate asked Jesus if He were the King of the Jews. He answered the question, and affirmed that His Kingdom was not of this world, but of another world, the Kingdom of Grace: “Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice” (John 18:37).

Pilate then informed the people that at this time of the year, they could choose the criminal to be set free. They responded by choosing the robber, Barabbas. Jesus’ fate was now insured.

Judas, who had betrayed Jesus, underwent a certain change of mind. It was not repentance, but a dim realization that he had done wrong. He returned the thirty pieces of silver. He sought solitude in the the Valley of Hinnom. He climbed to the top of a great rock. He unwound the long girdle that held his garments. Then he hanged himself.

Chapter 15
Crucified, Dead, and Buried

Jesus, now arrayed in His own blood-stained garments, was led away to be crucified. The Cyrenian Simon was compelled to bear the cross. At 9 o’clock A.M., the bloody procession reached Golgotha. Jesus was placed on a cross and nailed to it.

He was offered a drink of wine, to relived the pain, but He refused it. At about the ninth hour, He cried with a loud voice: ’-, ’-, lä’-mä’ sä-bch’-th-n-? that is to say, My God, My God, why hast thou forsaken me (Matt. 27-46)?

The veil of the Temple was rent, the earth quaked, the rocks were shattered, and graves were opened. The centurion and his associates were amazed, and said: “Truly this was the Son of God” (Matt. 27″54).

Joseph of Arimathaea received permission from Pilate to remove the body from the Cross. He, with those who attended him, wrapped the body in a clean linen cloth and carried it to a rock tomb where the body was laid.

Chapter 16
The Resurrection of Christ

The Gospel of Luke gives the Jerusalem account of the resurrection. Matthew’s Gospel gives the Galilean account. Yet each implies and corroborates the other. Matthew describes the full evidence of the Easter Morning on friend and foe and then hurries us from Jerusalem stained with blood to the purity of the Lake and Mount where He first spoke. Mark gives only a summary.

The history of the Resurrection has been called a mere fabrication. However, the account of the Resurrection with all its details in the four Gospels and by St. Paul cannot well be explained on that assumption of fabrication.

Chapter 17
Ascension

The early grey morning found those who had watched Christ’s burial making their way to the rock-hewn Tomb in the Garden. The most prominent person was Mary Magdalene. She saw that the stone that had covered the entrance had been rolled away. She thought that the body of her Lord had been removed. She ran back to Peter and John, to tell them the news

The disciples returned to their home. Mary Magdelene lingered at the Tomb. She entered the Tomb for a final farewell. It seemed no longer empty. Two angels were seated at the head and feet where the body had lain. She was weeping. “Woman, why weepest thou?” they asked. She answered: “Because they have taken away my Lord, and I know not where they have laid him” (John 20:13.

As she spoke she became conscious of another presence. Quickly turning around, she gazed on one whom she did not recognize, but regarded as a gardener. After a short pause, he turned to her and spoke her name “Mary.” She recognized Him and answered: “Rabboni, which is to say, Master” (John 16). Jesus then asked her not to touch Him, since he had not ascended to the Father.

Soon other women reached the Tomb, their intent to place new and fresh garments on the body of their Lord. They entered the vestibule of the Sepulchre. The appearance of the Angel filled them with fear. The Heavenly Messenger bade them dismiss apprehension. He them that Christ was not there, nor yet any longer dead, but risen, as, indeed, He had foretold in Galilee to His disciples; finally, he bade them hasten with the announcement to the disciples, and with this message, that, as Christ had directed them before, they were to meet Him in Galilee. There they would have opportunity for a final conversation and reception of instruction.

It was now the afternoon of a spring day when two men from the circle of disciples left the city. One was name Cleopas. The other is unnamed. It may have been Luke. They were traveling on the road to Emmaus. A mysterious stranger whom they did not know joined them. They talked about the recent events, particularly those regarding Jesus. Their faces bore the mark of sadness.

The stranger referred to the Scriptures from Moses and the prophets. Some time later, the stranger seemed about to leave the Emmaus road. But they could not part from him. It was toward evening, and they went to an inn to have supper.

The stranger assumed the position of “master.” He took the bread, and speaking the words of blessing, he broke the bread and gave it to them. Then they knew Him. And then He vanished.

Copyright © 2016 by J. Prescott Johnson