JESUS AGAIN FORTELLS HIS DEATH AND RESURRECTION.[1039]
Each of the three synoptic writers has made record of this last journey to Jerusalem and of occurrences connected therewith. The deep solemnity of the developments now so near at hand, and of the fate He was setting out to meet so affected Jesus that even the apostles were amazed at His absorption and evident sadness; they fell behind in amazement and fear. Then He paused, called the Twelve about Him, and in language of absolute plainness, without metaphor or simile, He said: "Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of man shall be accomplished. For he shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated, and spitted on: And they shall scourge him, and put him to death: and the third day he shall rise again."
It is to us an astounding fact that the Twelve failed to comprehend His meaning; yet Luke unqualifiedly affirms: "And they understood none of these things: and this saying was hid from them, neither knew they the things which were spoken." This avouchment of the Savior's approaching death and resurrection spoken in confidential certainty to the Twelve was the third of its kind; and still they could not bring themselves to accept the awful truth.[1040] According to Matthew's account, they were told of the very manner by which the Lord should die—that the Gentiles should crucify Him; yet they understood not. To them there was some dreadful incongruity, some dire inconsistency or inexplicable contradiction in the sayings of their beloved Master. They knew Him to be the Christ, the Son of the living God; and how could such a One be brought into subjection and be slain? They could not fail to realize that some unprecedented development in His life was impending; this they may have vaguely conceived to be the crisis for which they had been waiting, the open proclamation of His Messianic dignity, His enthronement as Lord and King. And such indeed was to be, though in a manner far different from their anticipations. The culminating prediction—that on the third day He would rise again—seems to have puzzled them the most; and, at the same time, this assurance of ultimate triumph may have made all intermediate occurrences appear as of but secondary and transitory import. They persistently repelled the thought that they were following their Lord to the cross and the sepulchre.
THE QUESTION OF PRECEDENCE AGAIN.[1041]
Notwithstanding all the instructions the apostles had received concerning humility, and though they had before them the supreme example of the Master's life and conduct, in which the fact that service was the only measure of true greatness was abundantly demonstrated, they continued to dream of rank and honor in the kingdom of the Messiah. Perhaps because of the imminence of the Master's triumph, with which they all were particularly impressed at this time though ignorant of its real significance, certain of the Twelve appealed to the Lord in the course of this journey with a most ambitious request. The petitioners were James and John, though according to Matthew's record their mother[1042] was the first to ask. The request was that when Jesus came into possession of His kingdom, He would so signally honor the aspiring pair as to install them in seats of eminence, one on His right hand, the other on His left. Instead of sharply rebuking such presumption, Jesus gently but impressively asked: "Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with?" The answer was full of self-confidence inspired by ignorant misapprehension. "We are able," they replied. Then said Jesus: "Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with: but to sit on my right hand, and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Father."
The ten apostles were indignant at the two brothers, possibly less through disapproval of the spirit that had prompted the petition than because the two had forestalled the others in applying for the chief posts of distinction. But Jesus, patiently tolerant of their human weaknesses, drew the Twelve around Him, and taught them as a loving father might instruct and admonish his contentious children. He showed them how earthly rulers, such as princes among the Gentiles, domineer over their subjects, manifesting lordship and arbitrarily exercizing the authority of office. But it was not to be so among the Master's servants; whoever of them would be great must be a servant indeed, willingly ministering unto his fellows; the humblest and most willing servant would be the chief of the servants. "For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many."[1043]
SIGHT RESTORED TO THE BLIND NEAR JERICHO.[1044]
In the course of His journey Jesus came to Jericho, at or near which city He again exerted His wondrous power in opening the eyes of the blind. Matthew states that two sightless men were made to see, and that the miracle was enacted as Jesus was leaving Jericho; Mark mentions but one blind man, whom he names Bartimeus or the son of Timeus, and agrees with Matthew in saying that the healing was effected when Jesus was departing from the city; Luke specifies but one subject of the Lord's healing mercy, "a certain blind man," and chronicles the miracle as an incident of Christ's approach to Jericho. These slight variations attest the independent authorship of each of the records, and the apparent discrepancies have no direct bearing upon the main facts, nor do they detract from the instructional value of the Lord's work. As we have found to be the case on an earlier occasion, two men were mentioned though but one figures in the circumstantial accounts.[1045]
The man who is more particularly mentioned, Bartimeus, sat by the wayside, asking alms. Jesus approached, accompanied by the apostles, many other disciples, and a great multitude of people, probably made up largely of travelers on their way to Jerusalem to attend the Passover festival, the time for which was about a week ahead. Hearing the tramp of so great a company the sightless beggar inquired what it all meant, and was answered, "Jesus of Nazareth passeth by." Eager lest the opportunity of gaining the Master's attention be lost, he immediately cried in a loud voice: "Jesus, thou son of David, have mercy on me." His appeal, and particularly his use of the title, Son of David, show that he knew of the great Teacher, had confidence in His power to heal and faith in Him as the promised King and Deliverer of Israel.[1046] Those who were in advance of Jesus in the company tried to silence the man, but the more they rebuked him the louder and more persistently did he cry: "Thou son of David, have mercy on me." Jesus halted in His course and directed that the man be brought to Him. Those who but a moment before would have stopped the blind man's yearning appeal, now that the Master had noticed him were eager to be of service. To the sightless one they brought the glad word: "Be of good comfort, rise; he calleth thee"; and he, casting aside his outer garment lest it hinder, came in haste to Christ. To the Lord's question, "What wilt thou that I shall do unto thee?" Bartimeus answered: "Lord, that I may receive my sight." Then Jesus spake the simple words of power and blessing: "Receive thy sight: thy faith hath saved thee." The man, full of gratitude and knowing that nothing short of divine interposition could have opened his eyes, followed his Benefactor, glorifying God in heartfelt prayers of thanksgiving, in which many of those who had witnessed the miracle fervently joined.