"Granny's Chapters" Part 10

Chapter XXIX.--DISCOURSES ON THE TUESDAY.

In the parable of the Marriage Feast just spoken of, we read that when the invited guests refused to come, beggars were compelled to come in from the highways; now, though this may seem to us a strange thing, it would not appear so to those who heard this parable, as it was according to the customs of the East.

Even now, the Arab princes often dine in the open air before their dwellings, and invite all that pa.s.s, even beggars, to share their meal: these guests sit down and eat, and when they have done, return thanks and go away.

Another custom of those times is also referred to in this parable: kings and great men, when they made a feast, provided garments or robes to be lent to any guests who came without a proper dress for the occasion. As every man who needed it could have a garment if he asked for it, there was no excuse for any person who sat down _without_ one.

The man spoken of in the parable, could have had a wedding garment if he had sought for it; and so we read that he "was speechless," had nothing to say in his own defence, and was cast from the presence of the Lord.

So it is with us; G.o.d will give faith, and love, and strength to keep His holy Word, to all who ask, and seek: therefore, if we are not covered with the garment of faith and holiness, it will be our own fault that we are not allowed to sit down with the righteous in the kingdom of Heaven.

The righteousness of Christ is the real wedding garment of believers; and this will cover and save all, whose faith is true and lively; such as will show itself in their words and deeds.

The Pharisees and Scribes saw that these parables were spoken against them, to show them how wrong they were; and this made them the more angry, and the more desirous to destroy Jesus. Being afraid to do this openly by violence, they "took counsel (or consulted together) how they might entangle him in his talk": that is, get Him to say something which would either offend the people, or give them a pretence for accusing Him to the Roman governor of teaching the people to rebel against the authority of Caesar.

They, therefore, sent forth certain of their own disciples, with the Herodians; spies, which should feign themselves just and good men, anxious to learn the truth by asking questions; whilst all the time, they hoped He would say something to enable them to "deliver him unto the power and authority of the governor." The Herodians here spoken of, seem to have been a party amongst the Jews, who were very favourable to the Romans; and thought they had the best right to appoint the kings and governors of Judaea. This party took its rise in the time of Herod the Great.

These Herodians, though Jews themselves, had been quite ready to join with Herod, when, to please the Romans, he set apart temples for the wors.h.i.+p of their false G.o.ds: by such means they had got into great favour with the Romans, as also with Herod the Great and all his family.

The Pharisees and Herodians then came to Jesus, and having first declared their belief, that no fear of man would prevent His telling them plainly what was the Will of G.o.d, they said, "Tell us therefore, What thinkest thou, Is it lawful to give tribute unto Caesar, or not?

Shall we give or shall we not give?"

The Romans had laid a tax upon Judaea when it became a Roman province: the Jews hated this mark of subjection, and the Pharisees taught, that as the Jews were G.o.d's chosen people, they ought not to pay tax or tribute to any foreign power. The Herodians held the contrary opinion; and some of the Jews followed them. Caesar was a common name or t.i.tle given to all the Roman Emperors, who had each their own particular name besides. Augustus Caesar was Emperor of Rome when Jesus Christ was born; and, at the time we are speaking of, Tiberius Caesar was the Emperor. If, to the question now asked, Jesus should answer, "Do not pay tribute," the Herodians would be offended, and would get the Roman governor to punish Him. If, on the other hand, Jesus should declare that it was lawful and right to pay tribute, the greater part of the Jewish people would be very indignant, and perhaps stone Him at once: at any rate, He would lose their favour, so that they would not oppose His destruction. Thus the Pharisees felt confident that Jesus must fall into the snare. "But Jesus perceived their wickedness; and knowing their hypocrisy, said, Why tempt ye me, ye hypocrites? Show me the tribute-money," that I may see it. "And they brought unto him a penny"--a Roman coin, equal to 7-1/2_d._ of our money, having upon it the image or figure of the Emperor's head, with some words, called the superscription, round it: just as our money has the Queen's image upon it, and writing also. "And he saith unto them, Whose is this image and superscription? They say unto him, Caesar's. Then saith he unto them, Render therefore unto Caesar the things which are Caesar's; and unto G.o.d the things that are G.o.d's." Thus teaching, that their duty to G.o.d as His people, did not interfere with their duty to the Romans as temporal rulers. The Pharisees could not take hold of such words: "they marvelled at his answer, and held their peace, and left him, and went their way." Let us remember that with us also, our duty to G.o.d will not interfere with our duty to man: on the contrary, those who most love G.o.d, will best do their duty as Parents and Children, Kings and Subjects, Masters and Servants, Friends and Neighbours.

The Pharisees having been put to silence in the matter of the tribute-money, another party or sect amongst the Jews, who did not believe in the future resurrection of the dead, came to Jesus, hoping also to entangle him in his talk. These Jews, who were called Sadducees, asked our Lord a question, which they thought it would be impossible for him to answer: but Jesus showed them, that only their own ignorance and inattention to what was written in their Scriptures, made them find any difficulty as to the resurrection of the dead: and He told them most plainly, that all the dead should certainly rise again; and that those who were worthy to live in Heaven, should "be as the angels of G.o.d." Some of the Scribes, who were present, agreed to the truth of all that Jesus spake, and said, "Master, thou hast well said."

But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together. Then one of them, which was a Lawyer, one of the Scribes, came, and having heard them reasoning together, and perceiving that he had answered them well, "asked him a question, tempting him"; that is, hoping that His answer might give an opportunity of finding fault with Him.

Before we speak of the question now asked, it is necessary to understand, that at this time the Scribes and Pharisees had taken up an opinion, that it was quite impossible for anybody to observe all the precepts and commandments contained in the Law of Moses; and that, therefore, every man might choose out one or two, and that if he observed these perfectly, he would be forgiven for not keeping the others. This was, of course, quite contrary to the teaching of Scripture, where we learn that all men must do their very best to keep the whole law of G.o.d, and do His Will in all things. The Pharisees having thus settled that they need only keep one Commandment, the question was, which it should be: some considered that the ordinances as to sacrifices were the most important; others thought attention to the wearing of phylacteries was the chief thing. No doubt it was much easier to attend to such outward observances, than to keep the temper in order and practise self-denial; but no outward service can please G.o.d if the heart is not right. As the Scribes and Pharisees were constantly disputing amongst themselves, as to which of the Commandments it was most important to keep, this Lawyer now asked Jesus, "Master, which is the first commandment of all?" which is the great commandment in the law? "And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our G.o.d is one Lord: and thou shalt love the Lord thy G.o.d with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first and great commandment." This answer could not be found fault with; for it agreed exactly with what Moses had said. But Jesus did not stop here. He knew that the Pharisees behaved with great unkindness to their Jewish brethren, who did not hold the same opinions as they did; and that they actually hated all their fellow creatures of a different religion: He therefore told them, that there was a second commandment, of almost equal importance to the first, and _both_ must be kept. He said, "And the second is like unto it, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these. On these two commandments hang all the Law and the prophets": meaning, that these two commandments contain all that the Law and the prophets had taught, and that any man who kept these, would indeed, keep the whole Law.

Just as in our Catechism we say, that from the Commandments of the Law we learn two things: our duty towards G.o.d, and our duty towards man: nor can they be separated; he who really does love G.o.d with heart, and mind, and soul, and strength, will try in all things to please Him, and will not willingly break the least of His commands.

He who so loves his fellow creatures, as to do them all the good he can, and treat them as he would himself wish to be treated, will certainly never injure any one in his person or his property; nor even be unkind to him, in word or deed.

The Scribe who had asked the question, "tempting him," appears to have been more honest than many of his brethren: he felt the truth of our Lord's words, and at once "said unto him, Well, Master, thou hast said the truth: for there is one G.o.d; and there is none other but he: and to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices. And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of G.o.d." Jesus meant, that this Scribe was not far from being a true believer and disciple, and, we may hope, that he did become a sincere follower of the Lord, and an inheritor of the kingdom of Heaven.

"And no man after that durst ask him any question." Seeing how all had failed to entangle Jesus in his talk, the Pharisees appear to have given up asking questions, which only gave Him an opportunity of showing His wisdom and holiness.

Chapter x.x.x.--WEDNESDAY--JUDAS COVENANTS TO BETRAY JESUS.

Whilst the Pharisees, who had asked questions in the hope of finding a fault, were gathered together, Jesus in His turn questioned them: He "asked them, What think ye of Christ? whose son is he? They say unto him, The son of David. He saith unto them, How then doth David in spirit call him Lord? for David himself said by the Holy Ghost, in the Book of Psalms, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool. David therefore calleth him Lord; if David then call him Lord, how is he his son?" The Pharisees could make no answer to this, without contradicting what David had said; or acknowledging that Christ, though in one sense the son of David, was more, and must be the Son of G.o.d spoken of by David and all the prophets. Therefore "no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. The common people heard him gladly," however, not being so prejudiced against Him.

Jesus at this time reproved the Scribes and Pharisees for their pride and hypocrisy; and for their observance of outward forms only, whilst they did not even try to act according to the real meaning and spirit of the Law of Moses. Jesus also told his disciples and the mult.i.tude, that though they ought to observe and do whatever the Scribes (whose business it was to explain and teach the Law) showed them that they ought to do, they must be careful not to follow their example: "The Scribes and the Pharisees sit in Moses's seat; all therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say and do not." Other things Jesus said at this time (Matt xxiii., Mark xii., Luke xx.), and he ended with again lamenting over the misery which Jerusalem was bringing upon herself, by refusing to receive Him, the Lord of Life and Glory: and He reminded His hearers, that He would have saved them had they been willing. "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 hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate." Jesus was teaching in that part of the temple where stood the chest, into which those who came to wors.h.i.+p, put gifts of money, to be used for the service of the temple.

"And Jesus sat over against the treasury. And he looked up and beheld how the people cast money into the treasury; and many that were rich cast in much. And there came also a certain poor widow, and she threw in two mites, which make a farthing." There was a curious law at this time amongst the Jews, forbidding any one to put into the treasury so small a sum as _one_ mite: this poor widow therefore put in the smallest sum she could. Many who saw her, most likely despised her offering; and thought that such a paltry sum was not worth giving. But He who seeth the heart, judged very differently: "He called unto him his disciples, and saith unto them, Verily I say unto you, that this poor widow hath cast more in, than all they which have cast into the treasury: for all these have of their abundance cast in unto the offerings of G.o.d: but she of her penury hath cast in all that she had, even all her living."

The difference was, that the rich men had given large sums, of which they would not feel the loss: but the poor widow had practised the greatest self-denial, in order to do something for the service of G.o.d.

She had to work hard to gain money to buy necessary food, and by giving all she had at this time, she would be obliged to go without a meal. Without self-denial, we cannot please G.o.d: and we can all practise self-denial, though it seems very hard to do so. If we give up our own wishes, and practise self-denial, in the most trifling things, though men may not know it at all, G.o.d does: and if He sees that we do it _because_ He has bid us deny ourselves, He will be pleased with us.

Our Lord now departed from the temple, and as he went out "his disciples came to him, for to show him, the buildings of the temple"; that is, to draw His attention to the strength of the walls, and the size of the stones used in building it; as if they thought it almost impossible that one stone should not be left upon another. But Jesus again a.s.sured them that the temple, as well as the city, should be utterly destroyed.

Jesus then spake of the misery that would come upon the Jews, when the destruction of their city should take place. From this, He went on to speak of the end of the world, which must surely take place some day or other: and He warned them, that as no man could know when this event would take place, it was necessary that every one should be prepared to meet their G.o.d.

Let us remember this: let each one of us try to live every day as if it was to be our last. Many things He spake, to enforce the duty of watching, so as to be always ready.

In order to impress more strongly upon His disciples the dreadful consequence of not being ready, when the Lord should come to judge the world, Jesus told them the parable of the Ten Virgins, five of whom were wise, and five foolish. These latter were shut out from the marriage; and Jesus showed how this parable applied to all men, by saying, "Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh."

Again, to show them the necessity of being found at the last day, doing the will of G.o.d, and improving the talents committed to our care, Jesus told His disciples another parable of the Servants and the Talents; greatly resembling one spoken before, as given by St. Luke, chap. xix. He likewise showed His disciples, that though here all men seem to go on much alike, so that it is often difficult to know who are really serving G.o.d with all their hearts, and who are not, there will be no difficulty in the last day, when the G.o.dly and the unG.o.dly shall be as easily divided, "as a shepherd divideth his sheep from the goats": and that while the Lord would take the one to live with Him for ever, the others should go away into everlasting punishment. Jesus also declared, that one way of gaining the favour of G.o.d, was by doing acts of kindness and self-denial, to help our suffering fellow creatures.

All these discourses, which followed the last cleansing of the temple, seem to have been uttered on the Tuesday in Pa.s.sion Week. "And in the day time he was teaching in the temple; and at night he went out, and abode in the mount, that is called the mount of Olives;" at Bethany, as is generally believed. We have now come to the Wednesday in Pa.s.sion Week, two days before the feast of the Pa.s.sover, called also the feast of unleavened bread. Jesus, to prepare His disciples for what was about to happen, said unto them, "Ye know that after two days is the feast of the Pa.s.sover, and the Son of man is betrayed to be crucified."

"Now the feast of unleavened bread drew nigh, which is called the Pa.s.sover. Then a.s.sembled together the Chief Priests and the Scribes, and the elders of the people" (who had long sought to destroy Jesus), "unto the palace of the High Priest, who was called Caiaphas, and consulted how they might take Jesus by craft and put him to death,"

without causing any uproar among the people. If once they could contrive to deliver Him up as a prisoner to the Roman governor, there would be no possibility of His being rescued by the people.

The Priests and elders were now offered help from an unexpected quarter. "Then entered Satan into Judas, surnamed Iscariot, being of the number of the twelve." Judas had probably taken offence at what Jesus said, when Mary anointed His feet: he was a bad man, without any real love for his Master; and instead of fighting against the sinful l.u.s.ts or desires of his own heart, he indulged them, and so let the Devil enter in, and lead him to betray the Lord. "And he went his way unto the Chief Priests, and communed with them how he might betray him unto them. And said unto them, What will ye give me, and I will deliver him unto you? And when they heard it they were glad, and promised to give him money. And they covenanted (or agreed with him) for thirty pieces of silver." Thirty shekels or pieces of silver (worth about 3_l._ 11_s._), was the sum which Moses had commanded to be paid by the owner of any beast, which had by accident killed the slave of another man: thus, in every respect, did Christ take upon Him the form and condition of a servant or slave.

Judas having consented to sell the life of his Master for thirty shekels, "from that time sought opportunity how he might conveniently betray him unto them in the absence of the mult.i.tude." It is a terrible thing when a man is so hardened, as to watch for an opportunity of committing a crime! That, indeed, is wilful sin. The next day, Thursday, was "the first day of unleavened bread, when they killed the Pa.s.sover. The disciples came and said unto Jesus, Where wilt thou that we go and prepare that thou mayest eat the Pa.s.sover?

And He sendeth forth two of his disciples, Peter and John, saying, Go ye into the city; and behold when ye are entered into the city, there shall meet you a man bearing a pitcher of water: follow him into the house where he entereth in; and say ye to the good man (or owner) of the house, The Master saith unto thee, My time is at hand; I will keep the Pa.s.sover at thy house: Where is the guest chamber, where I shall eat the Pa.s.sover with my disciples? And he will show you a large upper room furnished and prepared: there make ready for us. And his disciples went forth and came into the city, and found as He had said unto them: and they made ready the Pa.s.sover." What a strengthening of the Apostles' faith this must have been: He who could thus foretell all, even the most trifling events, must be G.o.d indeed. The blessed thought that G.o.d knows and governs all things, should make us trust in Him, and do our duty without any fear of the consequences.

Chapter x.x.xI.--MODE OF CELEBRATING THE Pa.s.sOVER.

In order to a better understanding of all that the Gospels tell us of the Last Supper, it will be well to see how the Jews at that time kept the Pa.s.sover.

In the first place, on the day when the Paschal Lamb was to be killed and eaten, the Jews were to put away out of their houses all leaven or yeast, and live for a whole week on cakes made of unleavened dough: hence the Feast of the Pa.s.sover was also called the "Feast of unleavened bread."

1. When the guests were a.s.sembled in the evening to eat the Pa.s.sover, the ceremonies began, by the master of the house giving to each one a cup of wine mixed with water, saying at the same time, "Blessed be He that created the fruit of the vine": then they all gave thanks and drank the wine.

2. All the guests after drinking the wine, washed their hands; and then the three things ordered by the Law of Moses, were placed on the table before the master of the house. These three things were, the Paschal Lamb roasted whole; two cakes of unleavened bread; and a dish of bitter herbs. To these were added the remains of the peace-offerings offered the day before, and some other meats; also a thick sour sauce, intended to remind the Jews of the bricks made by their forefathers in Egypt.

The master of the house, or whoever took the direction of the feast, then ate, and gave to each of the guests a small piece of lettuce; at the same time blessing G.o.d for the fruits of the earth; afterwards each person present, ate a bit of the unleavened bread dipped in the bitter herbs.

3. In the third place, all the dishes were taken off the table, and the children, who were not of age to keep the feast, were called in: the meaning of the Feast was then explained to them, in obedience to the commandment of the Lord, spoken by Moses, saying, "And it shall come to pa.s.s when ye be come to the land which the Lord will give you, and your children shall say unto you, What mean ye by this service?

that ye shall say, It is the sacrifice of the Lord's Pa.s.sover, Who pa.s.sed over the houses of the children of Israel in Egypt, when He smote the Egyptians and delivered our houses."

4. After the young people had been duly taught, the supper was, in the fourth place, again set upon the table. Each person then, in turn, lifted up the bitter herbs and the unleavened cakes, and afterwards joined in declaring, that they ate them in remembrance of the bondage in Egypt, and the deliverance from it: then they praised G.o.d, by singing the 113th and 114th Psalms; and having blessed the Lord, a second cup of wine was drunk.

5. In the fifth place, the guests again washed their hands; and then the master of the family took the two unleavened cakes, broke one of them into pieces, and placed the broken pieces on the top of the whole cake: after this, he blessed it; and each person taking one of the broken pieces with some of the bitter herbs, dipped them into the sour sauce, and ate them; they then blessed G.o.d again. Thanks were now given over the remains of the yesterday's peace-offering, and some of that eaten. The next step was to give thanks over the Paschal Lamb, of which all partook. The Pa.s.sover Feast was now, in fact, finished; but the Jews made the supper last longer, by eating any other food they liked; always taking care to _finish_ by swallowing a little morsel of lamb, as after partaking of that, they were not supposed to eat anything more that night.