This prayer is precisely the same in spirit, and almost the same in words, with that which Jesus gave in the Sermon on the Mount, and was followed with very similar instructions, urging importunity in prayer. In this discourse he introduced the parables of the rich man, the wise steward, the unfaithful servant, and the barren fig-tree.
While engaged in these various works of instruction and healing, he, on his tour of mercy, again visited Galilee. Some of the Jews came to him, and urged him to leave the dominions of Herod, as Herod was seeking to kill him. Jesus replied,—
“Go ye and tell that fox, Behold, I cast out devils, and I do cures to-day and to-morrow, and the third day I shall be perfected.” It is supposed that Herod had cunningly sent these men, hoping thus to frighten Jesus out of his realms. The reply, which was somewhat proverbial, was simply, “TellHerod not to be troubled. I am not violating the laws: I am engaged in works of mercy. For two or three days more I shall remain in his domains, and shall then go to Jerusalem: there my course will be ended.” Jesus added,—
“Nevertheless, I must walk to-day and to-morrow and the day following; for it cannot be that a prophet perish out of Jerusalem. O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee! how often would I have gathered thy children together as a hen doth gather her brood under her wings, and ye would not! Behold, your house is left unto you desolate; and verily I say unto you, Ye shall not see me until the time come when ye shall say, Blessed is he that cometh in the name of the Lord.”
Unremittingly Jesus continued in his walks of usefulness, preaching the gospel, healing the sick, comforting the afflicted, and silencing the cavils of his foes. The record we have of these tireless labors is very brief, and apparently without regard to chronology.It was probably at this time that he uttered the parables of the wedding and of the great supper.[34]
Multitudes continually thronged around him. To them he said, “If any man come to 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.” In Scripture phrase, “to hate” often signifies to love less. This was a declaration that Christ was to be loved supremely.No one could be his disciple who was not willing to forsake all earthly possessions and friends, if need be, for his cause.[35]
The self-righteous Pharisees complained that “this man receiveth sinners, and eateth with them.” Jesus replied in the beautiful parables of the lost sheep, the lost piece of money, and that most impressive, perhaps, of all his parables, the prodigal son; assuring poor sinners that not only God, with parental love, welcomed their return to him, but that there was joy in the presence of the angels of God over one repentant sinner.
Each parable seems to have been a reply to some inquiry, remark, or opposition, on the part of those who listened to him.Thus he introduced the parable of the unjust steward, and of the rich man and Lazarus.[36]
In this latter parable, it is clearly taught that the soul, immediately upon death, proceeds to a state of reward or of punishment; and as flame causes the most direful material anguish, so sin causes the acutest suffering of which the immaterial nature is susceptible.
Jesus was now on his route to Jerusalem through the villages and cities of Galilee and Samaria. He crossed the Jordan, and preached in the rural districts beyond. Large multitudes followed him. It is impossible now to ascertain the route he took in these journeyings. The Pharisees asked when the kingdom of God—that is, the reign of the Messiah—should commence. He made the memorable reply, which is still read with awe, as indicative of scenes of unspeakable sublimity and terror yet to come:—