reminded them, "he that walketh in darkness knoweth not whither he goeth." In conclusion the Lord admonished them thus: "While ye have light, believe in the light, that ye may be the children of light."m At the close of this discourse Jesus departed from the people "and did hide himself from them." The record of the first day of what has come to be known as the week of our Lord's passion" is thus concluded by Mark: "And when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve." NOTES TO CHAPTER 29. I. The Mother of James and John.-The mother of these two sons of Zebedee (Matt. 20:20; compare 4:21) is generally understood to have been the Salome mentioned as one of the women present at the crucifixion (Mark 15:40; compare Matt. 27:56 in which "the mother of Zebedee's children" is mentioned, and the name "Salome" is omitted), and one of those who arrived first at the tomb on the morning of the resurrection (Mark 16:1). From the fact that John mentions the mother of Jesus and "his mother's sister" (19:25) and omits mention of Salome by name, some expositors hold that Salome was the sister of Mary the mother of Jesus; and therefore the Savior's aunt. This relationship would make James and John cousins to Jesus. While the scriptural record does not disprove this alleged kinship, it certainly does not affirm the same. 2. Jericho. This was an ancient city, lying north-easterly from Jerusalem, a little less than fifteen miles in a straight line. In the course of the exodus it was captured by the people of Israel through a miraculous interposition of divine power. (Josh. 6). The productiveness of the region is indicated by the descriptive appellation "city of palm trees" (Deut. 34:3; Judg. 1:16; 3:13; 2 Chron. 28:15). The name Jericho means "place of fragrance." Its climate was semi-tropical, a consequence of its low altitude. It lay in a valley several hundred feet below the level of the Mediterranean; this explains Luke's statement (19: 28) that after Jesus had spoken the Parable of the Pounds when on the way from Jericho, "he went before, ascending up to Jerusalem." In the time of Christ, Jericho was an important city; and the abundance of its commercial products, particularly balsam and spices, led to the maintenance of a customs office there, over which Zaccheus seems to have presided. m Compare John 1:9; 3:19; 8:12; 9:5; 12:46; see page 407. o Mark 11:11. Note 9, end of chapter. 3. The Nobleman and the Kingdom.-The local setting of the part of the Parable of the Pounds that relates to a certain nobleman going into a far country to receive for himself a kingdom, had its parallel in history. Archelaus, who by the will of his father, Herod the Great, had been named king of the Jews, set out for Rome to ask of the emperor the confirmation of his royal status. He was opposed by a protest from the people. On the utilization of this circumstance in the parable, Farrar (p. 493, note) says: "A nobleman going into a far country to receive a kingdom' would be utterly unintelligible, had we not fortunately known that this was done both by Archelaus and by Antipas (Jos. Ant. xvii, 9:4). And in the case of Archelaus the Jews had actually sent to Augustus a deputation of fifty, to recount his cruelties and oppose his claims, which, though it failed at the time, was subscquently successful (Josephus, Ant. xvii, 13:2). Philipus defended the property of Archelaus, during his absence, from the encroachments of the Proconsul Sabinus. The magnificent palace which Archelaus had built at Jericho (Jos. Ant. xvii, 13:1) would naturally recall these circumstances to the mind of Jesus, and the parable is another striking example of the manner in which He utilized the most ordinary circumstances around Him, and made them the bases of His highest teachings. It is also another unsuspected indication of the authenticity and truthfulness of the Gospels." 4. "We Will Not Have this Man to Reign Over Us.”—On this phase of the parable, Trench (Miracles, p. 390) very aptly remarks: "Twice before He had gone to receive His kingdom, this very declaration found formal utterance from their lips,once when they cried to Pilate, 'We have no king but Cæsar'; and again when they remonstrated with him, 'Write not, The King of the Jews' (John 19:15, 21; compare Acts 17:7). But the stricter fulfilment of these words is to be found in the demeanor of the Jews after His ascension, their fierce hostility to Christ in His infant Church (Acts 12:3; 13:45; 14:18; 17:5; 18:6; 22:22; 23:12; 1 Thes. 2:15)." 5. The Day of the Supper at Bethany.-John places this event as having occurred on the day following Christ's arrival in Bethany, for as we see from 12:12, the triumphal entry into Jerusalem took place on the next day after the supper, and, as stated in the text, Jesus most probably reached Bethany on Friday. The joyous processional into Jerusalem did not occur on the day following Friday, for that was the Jewish Sabbath. Matthew (26:2-13) and Mark (14:1-9) give place to the incident of the supper after the record of the triumphal entry and other events, from which some have drawn the inference that these two writers place the supper two days before the Passover. This inference lacks confirmation. In this matter the chronological order given by John appears to be the true one. 6. The Family Home at Bethany.-The home of Martha, Mary, and Lazarus appears to have been the usual abiding place of Jesus when He was in Bethany. Undoubtedly He was on terms of very close and affectionate acquaintanceship with all members of the family, even before the miraculous raising of Lazarus from the dead, and, this supremely blessed occurrence must have intensified into worshipful reverence the esteem in which our Lord had been held in that household. As to whether this home was identical with the house of Simon the leper, the scriptural record does not state. John, who gives a fairly detailed account of the supper served by Martha, makes no mention of Simon or his house. It is noticeable that the synoptic writers say very little about this home in Bethany. Farrar has aptly remarked (p. 483): "We seem to trace in the Synoptists a special reticence about the family at Bethany. The house in which they take a prominent position is called 'the house of Simon the leper'; Mary is called simply 'a woman' by St. Matthew and St. Mark (Matt. 26:6, 7; Mark 14:3); and St. Luke contents himself with calling Bethany 'a certain village' (Luke 10:38), although he was perfectly aware of the name (Luke 19:29).' 7. Spikenard Ointment.-This was among the most highly prized of oriental unguents. That with which Mary anointed Jesus is described by Matthew and Mark as "very precious," and by John as "very costly." In the original the adjective "pistic" appears; this is translated by some as meaning "liquid," but by others as signifying "genuine." There were many inferior imitations of the real spikenard, or nard; and we are left without a doubt that Mary's precious gift was of the best. The plant from which the fragrant extract is obtained is a species of bearded grass indigenous in India. Spikenard is mentioned in Song of Solomon 1:12; 4:13, 14. 8. Hosanna!"Hosanna" is a Greek form of the Hebrew expression for "Save us now," or "Save, we pray," which occurs in the original of Psalm 118:25. It occurs nowhere in the English Bible except in the acclamations of the people at Christ's triumphal entry into Jerusalem, and in the joyous shouts of children in the temple (Matt. 21:9, 15). Note the rendering of the "Hosanna Shout" in the restored Church of Christ in the current dispensation on occasions of particular rejoicing before the Lord (see the House of the Lord, pp. 120, 150, 210). "Hallelujah," literally rendered, means "Praise ye Jehovah." It occurs in the Greek form "Alleluia" in Rev. 19:1, 3, 4, 6. 9. The First Day in Passion Week.-A comparison of the accounts of the Lord's triumphal entry into Jerusalem, and of certain events following, as recorded by the three synoptists, shows at least a possibility of discrepancy as to sequence. It appears certain that Jesus visited the temple grounds on the day of the royal advent into the city. From Matthew 21:12 and Luke 19:45 and the context preceding these passages, the inference has been drawn that the second clearing of the temple occurred on the day of the processional entry; while others interpret Mark II:II and 15 as meaning that the event took place on a later day. The question is admittedly an open one; and the order of presentation followed in the text is one of convenience of treatment based on rational probability. CHAPTER 30. JESUS RETURNS TO THE TEMPLE DAILY. AN INSTRUCTIVE INCIDENT ON THE WAY." On the morrow, which, as we reckon, was Monday, the second day of Passion week, Jesus and the Twelve returned to Jerusalem and spent the greater part of the day at the temple. The start from Bethany was an early one, and Jesus hungered by the way. Looking ahead He saw a fig tree that differed from the rest of the many fig trees of the region in that it was in full leaf though the season of fruit had not yet come. It is well known that the fruit-buds of a fig-tree appear earlier than do the leaves, and that by the time the tree is in full foliage the figs are well advanced toward maturity. Moreover, certain species of figs are edible while yet green; indeed the unripe fruit is relished in the Orient at the present time. It would be reasonable, therefore, for one to expect to find edible figs even in early April on a tree that was already covered with leaves. When Jesus and His party reached this particular tree, which had rightly been regarded as rich in promise of fruit, they found on it nothing but leaves; it was a showy, fruitless, barren tree. It was destitute even of old figs, those of the preceding season, some of which are often found in spring on fruitful trees. Jesus pronounced upon that tree the sentence of perpetual barrenness. "No man eat fruit of thee hereafter forever" He said according to Mark's account; or, as Matthew records the judgment, "Let no fruit grow on thee henceforward for ever." The latter writer tells us in immediate a Matt. 21:18-22; Mark 11:12-14, 20-26. b Note 1, end of chapter. THE BLIGHTED FIG TREE. 525 sequence that "presently the fig tree withered away"; but the former makes it appear that the effect of the curse was not observed until the following morning, when, as Jesus and the apostles were once again on the way between Bethany and Jerusalem, they saw that the fig tree had withered and dried from the roots up. Peter called attention to the blasted tree, and, addressing Jesus, exclaimed: "Master, behold, the fig tree which thou cursedst is withered away." Applying the lesson of the occasion, Jesus said, “Have faith in God"; and then He repeated some of His former assurances as to the power of faith, by which even mountains may be removed, should there be need of such miraculous accomplishment, and through which, indeed, any necessary thing may be done. The blighting of a tree was shown to be small in comparison with the greater possibilities of achievement through faith and prayer. But to so achieve one must work and pray without reservation or doubt, as the Lord thus made plain: "Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them." Prayer must be acceptable unto God to be effective; and it follows that he who desires to accomplish any work through prayer and faith must be fit to present himself before the Lord in supplication; therefore Jesus again instructed the apostles saying: "And when ye stand praying, forgive, if ye have ought against any that your Father also which is in heaven may forgive you your trespasses. But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses."c The blighting of the barren fig tree is regarded by many as unique among the recorded miracles of Christ, from the fact that while all the others were wrought for relief, blessing, and beneficent purposes generally, this one appears as an act of judgment and destructive execution. Neverthe c Page 240. |