PART IV
CHRIST'S SECOND PASSOVER AND SUBSEQUENT EVENTS UNTIL THE THIRD PASSOVER
(Time:  One Year)

     A.  The miracle at Bethesda and the controversy about the person of Jesus arising therefrom.  Place:  Jerusalem (John 5:1-47).

          1.  Near the sheep gate (Nehemiah 3:1-32; 12:39) there was a pool called in the Hebrew Bethesda (House of Mercy).  The pool had five porches probably to shelter waders to be healed when the waters were troubled by an angel.

          2.  A certain man had waited for some time at the pool.  He had no servant or helper or friend, and each time someone beat him to it.

               a.  The man had been afflicted for 38 years and his affliction could have been a result of his own personal sin (John 5:14, Clarke).

               b.  Jesus asked him the simple question, "Wilt thou be made whole" (John 5:6b A.B.).  The man at once stated his case.  He had no helper and was always beaten to it.  Jesus again startled him by saying, "Arise take up thy bed and walk" (John 5:8b).  He was at once healed and did as Jesus commanded.

          3.  The man was healed on the Sabbath, and the Jews accused him of breaking the Sabbath as he was carrying his bed.  He informed them that He who had healed him commanded him to do so.  They asked him who the healer was.  He did not know and Jesus had conveyed Himself away.  Jesus later (possibly on the same Sabbath) met him in the temple and told him that he was made whole and to sin no more.  He then knew that it was Jesus who healed him.  The Jews persecuted Jesus and condemned Him for so doing.  Then followed possibly the greatest discourse on the co-equality and deity of Jesus with the Father that we have.

               a.  Jesus said, "My father worketh even until now, and I work" (John 5:17).  This was a definite statement of equality with God and the Jews so understood it.  The Jews sought to kill Him for breaking the Sabbath and making Himself equal with God.

               b.  Jesus said, "The Son can do nothing of Himself (because of the inseparable union with the Father, nor the Father because of His infinite union in the Son), but what He seeth the Father doing, for what thing soever He doeth these the Son in like manner also doeth" (John 5:19bcd).  The Father loves the Son and has shown Him all things that He does.  The Father raises the dead and gives life (I Kings 17:22; II Kings 4:32-35), and the Son raises the dead and gives life as He sees fit (Mark 5:35-42; Luke 7:11-15; John 11:14-42).

               c.  Furthermore all judgment had been committed to the Son (John 5:22), and honor is due the Son as it is due the Father.  To refuse to honor the Son is to refuse to honor the Father.  "He that believes my words shall not come into judgment but is passed from death unto life."

               d.  The dead shall hear the voice of the Son and they that hear shall live.  This is true both spiritually and physically.  The hour is come; namely that period of time in which Christ was on earth as well as the future.  Both the Father and the Son have life in themselves.  Life was imparted to them by none.

               e.  Christ's prerogative of judgment is because He is the Son of Man as well as the Son of God.  All that are in the tombs are to hear His voice and when they hear they shall come forth (John 5:29; Daniel 12:1-2; Revelation 20:5).

               f.  Jesus did nothing of Himself and He sought not His own will (because of His close union with God).  To this He did not bear witness Himself.  Two others did.  John the Baptist bore witness of Him.  God the Father bore witness of Him.  "And the Father that sent me He has borne witness of me" (John 5:37a).  He did this by sustaining Him in His works and by direct declarations.  They were strangers to the Father.  Jesus then referred to the testimony of Moses.  "Ye search the scriptures because ye think that in them ye have eternal life.  And these are they which bear witness of me, and ye will not come to me that ye may have life" (John 5:39-40).

               g.  Jesus pointed out that it was unnecessary for Him to accuse them to the Father for Moses himself in whom they trusted did that.  Had they believed Moses they would have accepted the Person and claims of Christ as Moses wrote of Him.

SUMMARY:  (1)  Christ is the Lord of the Sabbath.  (2)  He is the Judge of all.  (3)  He is the Subject of the Old Testament.  (4)  He is divine and co-equal with the Father.  (5)  He is the Son of God and the Son of Man.

     B.  The disciples plucked ears of corn on the way to Galilee (Matthew 12:1-8; Mark 2:23-38; Luke 6:1-5).

          1.  The law permitted people to eat from fields on the wayside as did the disciples, but this was the Sabbath.  Miamonides said plucking ears of corn on the Sabbath was a form of thrashing; hence forbidden.

          2.  David, their hero, had done far worse than this.  He went into the tabernacle and ate the shewbread and did this on the Sabbath—three violations in one.  The human need was great so the letter of the law had to be set aside but the spirit of the law was not violated.  Law must give way to dire need (I Samuel 21:1-6).

          3.  The priests themselves in serving in the temple profaned the temple according to the letter of interpretation--put it to common use by slaying and sacrificing animals and doing the services of the temple as on common days (Exodus 29:38; Numbers 28:9).

          4.  One greater than the temple is here.  The lesser must give way to the greater for the Son of Man is Lord of the Sabbath.

NOTE:  Adam Clarke says that, "There are four ways in which positive laws may cease to oblige, by the natural law of necessity, by a particular law which is surperior, by the law of charity and mercy, and by the dispensation and authority of the lawgiver" (Clarke's notes on Matthew 12:7).

     C.  The healing of a withered hand on a Sabbath.  Place:  Galilee (Matthew 12:9-14; Mark 3:1-6; Luke 6:6-11).

          1.  On another Sabbath Jesus entered into a synagogue and found a man there with a withered hand.  They asked Him if it was lawful to heal on the Sabbath day that they might accuse Him.

          2.  Jesus then asked them if it was all right to pull an ox or a sheep out of a pit on the Sabbath.  The answer would naturally be "Yes."  Then said Jesus, "Therefore it is lawful to do good on the Sabbath day."

          3.  Jesus then ordered the man to stand forth in their midst.  Then He healed him and told him to stretch forth his hand.  They were filled with madness and the Pharisees and Herodians sought how they might kill Him (beginning of the end for Jesus).

     D.  Jesus then arrived at the sea of Tiberius and was followed by a multitude.  Place:  Lake of Galilee (Matthew 12:15-21; Mark 3:7-12).

          1.  Jesus then withdrew to the sea and a vast crowd from many quarters followed.  Mark gives a summary of them.  He spoke from a little boat on the lake.

          2.  Apparently He cast out many unclean spirits and healed many sick folks.

    E.  Jesus withdrew to the mountain and chose the Twelve.  The multitude also followed.  Place:  Near Capernaum (Matthew 10:2-4; Mark 3:13-39; Luke 6:12-19).

          1.  Luke informs us that He prayed all night in a mountain then in the morning called His disciples to Him and chose the Twelve to be Apostles.  By Mark and Luke it does not appear that they were immediately sent out after this call.  Rather He healed many and then preached the Sermon on the Mount.

          2.  There are four lists of the Twelve.  Three are given above and one in Acts 1:3.  They are not named in the same order but they are all named with the exception of Judas Ischariot who is dropped from the Acts account.

     F.  The Sermon on the Mount.  Place:  Near Capernaum (Matthew 5:1-8:1; Luke 6:20-49).  These two sermons are so familiar that it is probably correct to regard them identical in many respects.  Matthew implies that it was delivered at one place and Luke implies that it was delivered at another.  Yet the description is very close (Dummelow).  Luke has it in 30 verses and Matthew has it in 107 verses.  No less, however, than 34 other verses scattered throughout Luke's gospel resemble very closely Matthew's account of it.  Luke's chronological order is probably correct.  (1) He prayed all night,  (2) called His disciples together, (3) He chose the Twelve, (4) then He delivered this address to them and to the others as well.

It was thus an ordination sermon or a "commencement" address.

In this sermon Jesus sets forth the principles and standards of heaven itself and of the new age as well.  It contains the normal heart experience of the Church Age.  Inner righteousness is sharply contrasted with outer legalism.  Verse 20 contains a key verse to the whole sermon.  "For I say unto you that except your righteousness shall exceed the righteousness of the Scribes and the Pharisees ye shall in no wise enter into the kingdom of heaven."

          1.  The first 12 verses deal with the heart experience of the citizens of the new age.

               a.  "The poor in spirit."  That is, the one deeply conscious of his spiritual poverty and wretchedness, one who realizes that he is destitute of all true riches.  He who makes that discovery is on the first rung of the ladder to heaven as well as the heart experience of the new age.

               b.  "They that mourn."  Being conscious of their spiritual poverty they mourn because of that heart state and because of the plague of their own soul.

               c.  "The meek."  Those who are willing to take the lower places and who are willing to take the reproach that goes with the seats at the foot of the cross.  Such shall be exalted.

               d.  "Those who hunger and thirst after righteousness."  Every human requirement has been met and now the heart just longs for purity and for God.  "They shall be filled."  Emptied of sin and filled with God.

               e.  "The merciful."  Such hold no ill will against any.  "Leave there thy gift and be reconciled to thy brother and then come and offer thy gift.  From the heart they have done that with regard to all.  They have no unforgiving spirit.  "The word mercy among the Jews signified two things:  'Pardon of injuries and alms giving'" (Adam Clarke).  Mercy is not purchased, but at the price of mercy itself and even this is a gift of the mercy of God.

               f.  "The pure in heart."  Such a person is then right in line for heart purity.  In fact he is on believing ground.  Anything short of the foregoing five considerations and he is not.

The pure in heart are peacemakers.  They seek to have men reconciled to God and they make peace among men.  They are following the footsteps of the Prince of Peace.

Persecution, reviling, evil slander will follow when they are not true.  "Rejoice for your reward in heaven is great, for so persecuted the prophets which have gone on before you."

          2.  The influence of the citizens of the new age on the world (Matthew 5:13-48). 

               a.  They were to be the salt of the earth and the light of the world.  Salt prevents putrification and destruction .  When it looses that quality it is used to make paths (Clarke).

Christians are to be lights in a dark world to illuminate the minds and hearts of men.  The sun illuminates the earth physically and Christians were to illuminate the world spiritually.  Jesus was the Light of the world in that He brought spiritual light and revealed God.  Christians are co-workers with God and with Christ in this respect.

               b  Jesus had doubtless been accused of ignoring or setting aside the law of Moses.  Jesus, however, declared that He completed or fulfilled the law of Moses and then set aside or ignored it; and then He carried the law of grace and love beyond the legal law.  This was necessary for "except you righteousness shall exceed the righteousness of the Scribes and Pharisees ye shall in no wise enter into the kingdom of heaven."

Jesus carried every scriptural standard and force to the realm of the heart.  The law condemned killing but heart anger with a brother is murder (Matthew 5:22; I John 3:15).  Whoever said to his brother "Raca" (from the Hebrew "rack" meaning empty-headed fellow, a term of utter contempt) shall be in danger of the council (Sanhedrin).  He who called a person "Thou fool" (from the Hebrew "Moreh" meaning "thou apostate from God") shall be in danger of hell fire. 

Reconciliation had to be made and their lives had to be right before their offerings would be accepted (Matthew 5:23,24).  Better to agree with your opposer out of court than in court.  If both agreed out of court then the thing would be settled right.  Otherwise there would be a forced settlement, which is no settlement.

The law condemned the physical act of adultery but this higher law condemned the heart desire of lust.  If anything as dear as the right eye or as the right hand, better part with that thing than lose the soul.  It has been said that a bill of divorcement could break the marriage tie.  To do so save for the cause of fornication caused her to become an adulterer, and whoever married her thus put away also is guilty of adultery.

The Jews in Jesus' day declared by heaven, by the earth, by Jerusalem, and by their own heads and souls, when they made any statement in ordinary speech.  Jesus condemned all these false methods of oaths.  Just say "Yes" and "No."

The law and the precepts of the Rabbis said, "An eye for an eye and a tooth for a tooth" (Leviticus 24:20).  Jesus said that evil was not to be retaliated in any measure.  Offer the other cheek or let him have the cloak also.  The principle of teaching here must be observed and not the letter of the statement.

The statement that the neighbor was to be loved and the enemy was to be hated (Deuteronomy) was to be thrown out of court.  Both were to be loved.  The spiteful enemy was to be prayed for.  The heavenly Father poured His gifts to the righteous and on the wicked.  Sinners are good to those who are good to them but Christians must be far different and love and pray for their souls.  "Ye therefore shall be perfect as your heavenly Father is perfect" (Matthew 5:48).

          3.  The sixth and seventh chapters deal pretty much with the ethics of holiness (Holiness in action).

               a.  Tithes and offerings and alms are not to be given and done for the sake of being seen of men.  Prayer and church going, etc., were not to be practices to be seen of men.  God will recompense all such.  The heathen use much speaking when they pray.  Do not do this.  One should lock himself up with God and then pray.  The pre-pentecostal model prayer is then given (Matthew 6:9-13; Luke 11:2-4).  The Lord's prayer in Luke is out of the Sermon on the Mount area in Luke.  We must forgive as we hope to be forgiven.  How would a prayer like this do, "Oh, Lord, treat me just as I treat the man that I treat the worse."

               b.  When fasting do not make a public show of it.  Types of fasting:  (1) set fast, (2) soul fast, (3) practical fast, (4) hypocritical fast.

               c.  Do not lay up treasure on earth but lay up treasures in heaven.  We cannot serve two masters.  Bring the kingdom of God first and other things will be added.  The sparrows are fed and the lilies are clothed beyond the splendor of Solomon.  We are of more value than sparrows.  Hence God will take care of us.

               d.  We are not to judge lest we be judged with like measure.  Adam Clarke says that it refers to rash, harsh, and uncharitable judgments with regard to the faults of others.  A moat and beam comparison would lead us to this conclusion.  The judge in this case usually has a far greater fault himself.

               e.  Holy things were not to be constantly tossed before people.  The figure used is dogs and swine.

               f.  We now have a classic on persistent prayer.  It is supposed that this person is in the light of this mountain sermon.  He is to ask, to seek, and to knock.  All who do this shall receive in the will of God.  It is our Father's delight to give.  If a son asks of a father a loaf he does not get a stone.  If he asked a fish he does not get a serpent.  Here we have the golden rule—summary of the law and prophets (Matthew 7:12).

               g.  There are two gates, a broad one and a narrow one.  The line here seemed to have been drawn again in harmony with His opening statements, namely holiness.  Many go in at the broad one and few go in at the narrow one.

               h.  We are to beware of false prophets.  They are clothed as sheep but in heart they are wolves.  Here we are to judge the plant or the tree by its fruits.  Many will come and tell all they have done in the name of Christ, but they will be shut out.  That is one of the fearful statements of holy writ.  It is the heart doer of the will of God who is to enter.  What is the will of God?  This is the will of God, "even your sanctification."

               i.  Jesus' closing illustration to the sermon is as fearful as the sermon.  The hearer and doer of the word is like unto a house built on a rock.  It stood.  Those who did not do the word or will of God built their houses on the sand.  By no flight of the imagination can that sand-built house and the foolish virgins be regarded merely as good moral sinners.  They had spiritual light and life.  The rock-built house and wise virgins must forever be regarded as cleansed and Spirit-filled hearts.  The sermon begins on that issue and it closed on that same issue.  Jesus' whole range of teaching rests on this concept--namely, when a man gets saved he walks in the light; when he does so he walks into holiness shortly.  When he does not he walks back into sin.

     G.  The healing of the centurion's servant.  Place:  Capernaum (Matthew 8:5-13; Luke 7:1-10).

          1.  This could be two different occasions but it is almost certainly the same.  Yet Matthew has the centurion speaking himself and Luke has his representatives speaking.

          2.  The centurion sent Jews  who interceded for him to Jesus.  Those Jews commended him highly to Jesus (Luke 7:4-5).  Jesus went with them.  When He was near to the centurion's house, the centurion sent friends to Jesus and begged Him not to come because he was not worthy.  Neither was he worthy to have Him speak to him.  Neither to have Him under his roof.  But he merely said, "Speak and my servant shall be healed."  The servants returned and the servant was whole.  The centurion might have spoken to Jesus personally and entertained Him in his home, but evidently he did not.

     H.  The raising of the son of the widow.  Place:  Nain (Luke 7:11-17).

          1.  The Authorized Version says the next day, the R. V. says soon afterwards, He met a funeral procession.  An only son of a widowed mother was the dead person.

          2.  Jesus had compassion on the mother and told her not to weep.  He then touched the bier and the bearers stood still.  Jesus said, "Young man, I say unto thee, Arise."  He sat up and began to speak.  Jesus restored him to his mother.

     I.  From prison John the Baptist sent some of his followers to interrogate Jesus.  Place:  Galilee and Capernaum (Matthew 11:2-19; Luke 7:18-35).

          1.  This miracle at Nain traveled all over Judea and the disciples of John took the news to John in prison.

          2.  John delegated two of his disciples to interview Jesus about His person.  John asked nothing for himself.  He wanted to be assured that all was well with the Cause as he felt that he was nearing his end.  It might have been to swing the remainder of his disciples behind Jesus.

          3.  Jesus performed some of His greatest miracles in their sight then told them to go to John and tell him that the blind received sight, the lame walked, lepers are cleansed, the deaf hear, the dead are raised, the poor have the Gospel preached to them.  Then He said:  "Blessed is he who will not be offended in me."  The first group was proof.  The last seemed for John personally to strengthen his faith.

          4.  Jesus then asked the people if they had gone to the wilderness to see a reed shaken with the wind--a man without a backbone, easily moved in any direction; or a man clothed in soft raiment, or a prophet, then He said, "Yea, but more than a prophet, a forerunner of Christ" (Matthew 11:10).  All the old lead up to John.  Now this John is Elijah, which was for to come.  Not the person of Elijah, but one clothed with his power and occupying a similar position (Malachi 4:5; Mark 1:2; Matthew 11:14; Luke 1:76; Luke 7:27).

          5.  Jesus declared that the generation would neither dance nor mourn.  They would neither one nor the other but rejected both.  John came as a desert ascetic and they rejected him on that ground.  The Son of Man came eating and drinking with other men and they declared that He was a wine-bibber and a glutton.  "The wisdom of my methods are justified by their results" (Matthew 11:19).

     J.  Jesus denounces certain cities in which He had performed His greatest works.  Place:  Capernaum (Matthew 11:20-30).

          1.  A woe is pronounced against Chorazin (Mark 6:54), and against Bethsaida (John 1:44; Matthew 11:21—at least 3 disciples from Bethsaida).  If the mighty works had been done in Tyre and Sidon, two heathen and Gentile cities that we have no record that Jesus ever visited, they would have repented in sackcloth and ashes (Ezekial mentions the wickedness of these two cities in Ezekial 26,27,28—chapters).  It is to be more awful for Chorazin and Bethsaida in the day of judgment than for Tyre and Sidon.

          2.  Capernaum, which was exalted to heaven, was to be brought down to Hades.  Sodom would have repented and remained until Jesus' day had she had the chance of Capernaum.  In the wars with the Romans those three cities were destroyed and there is little or no evidence of their existence today.

          3.  Jesus then thanked His Father that although the Gospel was hidden from the wise and prudent by their own attitude it was disclosed to the honest and sincere in mind.  All had been delivered by the Father to the Son.  None knew the Father unaided save the Son and none knew the Son unaided save the Father.  The Father had to be revealed by the Son who had revealed Himself in flesh.

          4.  Then follows a gracious and sweeping invitation to all who labor and are heavy laden to come to Christ to find soul rest.

     K.  Jesus, while at meat with a Pharisee, is anointed by a woman who had been a sinner.  Place:  Capernaum (Luke 7:36-50).

          1.  A Pharisee by the name of Simon desired Jesus to dine with him.  Jesus did so.  During the meal a woman who was or had been a public character anointed His feet from an alabaster cruse of ointment, after having washed them with her tears and drying them with her hair.  It was an act of extreme humiliation on the part of the woman.

          2.  The Pharisee condemned Jesus in heart for permitting this.  He thought that if Jesus were a prophet He would have known about the woman.  Jesus said to Simon, "A certain lender had two debtors, the one owed him 500 shillings, the other 50.  When they had no wherewith to pay, he forgave them both.  Which of them therefore would love him most?"  Simon judged correctly.  He said the one who was forgiven the most.  Carrying this into the religious realm, it would mean forgiving completely and forgiven not at all.  Simon was not forgiven at all, and the woman was.

          3.  Jesus turned toward the woman and told Simon that he had intentionally violated the rules of common courtesy.  Simon had not given a kiss of welcome nor water to wash His feet nor oil to anoint His head.  This woman condemned by Simon had done what Simon was condemned for not doing.  Her sins were forgiven.  His were not.  Under these circumstances how could they be forgiven.  Forgiveness and peace were bestowed on the woman in the presence of Simon, who had neither.

     L.  Jesus with the Twelve makes a second tour of Galilee.  Place:  Galilee (Luke 8:1-3).

          1.  The record briefly says that Jesus with His disciples went throughout every city and village preaching the glad tidings of the kingdom.

          2.  He was also accompanied by a group of women who had been helped by Him.  "A certain woman who had been healed of evil spirits and infirmities, and Joannathe wife of Chuza Herod's steward, and Suzanna, and many others, which ministered unto Him of their substance" (Luke 8:1-3).

     M.  Jesus healed a demoniac, and the Scribes and Pharisees react unfavorably.  Place:  Galilee (Matthew 12:22-37; Mark 3:20-30; Luke 11:14, 15, 17-23).

          1.  One was brought to Jesus who was blind and dumb and devil possessed.  Jesus healed him and he spoke and saw and the demons were gone.  The people said, "Is not this David's son?"  meaning David's promised Son.

          2.  The Scribes and Pharisees admitted the miracle in that they attributed it to devil possession on the part of Jesus.  Jesus pointed out to them that Satan's kingdom would fall if it were thus at war within itself.

          3.  Your children (the Rabbis) claim to cast out devils.  By whom do they cast them out?  Of course, by the power of God.  Then Jesus informed them that He too cast out devils by the power of God.

          4.  Here we have a solemn warning with regard to the sin against the Holy Ghost.  That was not it, but Jesus used that as the occasion to warn them against their danger of that line.  If they continued their attitude to the Holy Ghost when He comes that would constitute the unpardonable sin (Charles Simeon's Work on Mark—The Unpardonable Sin).

     N.  The Scribes and Pharisees then sought of our Lord a sign.  Place:  Galilee (Matthew 12:38-45; Luke 11:16, 24-26; 29-36).

          1.  Certain Scribes and Pharisees asked of Him a sign.  Jesus cited the sign of Jonah and the whale.  As Jonah was expelled from the whale's belly so would the Son of Man be expelled from the heart of the earth.

          2.  "The men of Nineveh shall rise in judgment with this generation and shall condemn it:  because they repented at the teaching of Jonas; and, behold, a greater than Jonas is here.  The queen of the south shall rise up in the judgment with this generation and shall condemn it:  for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here" (Matthew 12:41-42). 

          3.  Jesus showed those who rejected Him that their last state would be worse than the first.

     O.  Believers are the true relatives of Jesus.  Place:  Galilee (Matthew 12:46-50; Mark 3:31-35; Luke 11:27-28; Luke 8:19-21).

          1.  The mother of Jesus and his brothers according to the flesh wished to see Jesus.  Jesus replied that His disciples were His mother and his brethren.

          2.  After Jesus started to preach He recognized no physical relationships as we do but only spiritual ones.  Mary had to believe on Him for the saving of her soul as well as anyone else.

     P.  Jesus denounced the Pharisees at the Pharisee's table.  Place:  Galilee (Luke 11:37-54).

          1.  A Pharisee invited Jesus to dine with him.  Jesus went with him and sat down at the table without first washing.  The Pharisee marveled.  Jesus then told him how that they were so careful to have everything on the outside spotless but the inside was as vile as vile could be.

          2.  Woes were then pronounced upon them.

               a.  For passing over the just judgment and love of God.  They tithed all but they forgot the love of God.

               b.  For loving uppermost seats and official greeting.

               c.  For being as dead and worthless as graves no one knows are there.

          3.  A lawyer hearing Him felt hit and said that Jesus had reproached them also.  Woes followed.

               a.  For loading men with burdens that they refused to carry themselves.

               b.  For building the sepulchers of the prophets and yet evidencing the same spirit that martyred them.  The martyr blood of all the ages would be required of them.

               c.  For taking away the key of knowledge and for refusing to enter themselves and for hindering those who wished to enter.

NOTE:  Those sayings aroused the Scribes and Pharisees to a tremendous degree.

     Q.  Jesus then delivered an address to His disciples and to the multitude.  Place:  Galilee (Luke 12:1-50).  This was evidently provoked by the discussion at the table of the Pharisee.

          1.  Beware of the hidden leaven of the Pharisees, for everything that is covered shall be uncovered.  Fear them not.  But fear God who can destroy both body and soul.

          2.  A man's life does not consist in what he has outwardly but on what he is inwardly.  The rich man had all that he could wish for.  Yet God called him a fool.  "So is he that layeth up treasures for himself is not rich toward God" (Luke 12:21).

          3.  Do not be overly anxious about the things of time.  God will take care of that but lay up treasures in heaven.

          4.  In verse 50 Jesus refers to His baptism of suffering that awaited Him in Gethsemene and the Cross.  He further added that he did not come to bring peace but divisions.  The Cross divides people as nothing else does.

     R.  Jesus makes reference to the slaughter of the Galileans and utters the parable of the barren fig tree.  Place:  Galilee (Luke 13:1-9).

          1.  Evidently a group of seditious Galileans of Herod's jurisdiction were slain by Pilot when they were in the act of sacrificing.  This was thought to have been a punishment (divine justice).

          2.  The Tower of Siloam (John 9:7; Nehemiah 3:15) had fallen upon a group of workmen and killed them.  This too was thought to have been a divine judgment on them because of sin.

          3.  Jesus said that it was not necessarily so but everyone that did not repent wold perish spiritually as surely as those had perished physically.

          4.  A fruitless fig tree was ordered by the owner of the garden to be cut down as it was a ground encumber.  The gardener begged for mercy for it.  Three years it had been fruitless and the gardener begged for more time.  This seemed to represent Israel.  The Gardener had secured a further lease on life to see if Israel would repent.

     S.  Parable of the Sower.  Place:  Galilean shore (Matthew 13:1-23; Mark 4:1-25; Luke 8:4-18).

          1.  The parable of the Sower is in three Gospels.  There are seven end-time parables in Matthew.  A parable is a window for the obedient and a mask of darkness for the disobedient.  Jesus now speaks in parables to hide the truth from those who had rejected it and to reveal it to those who had accepted it.

          2.  Let us notice the seven parables as they are given in Matthew.  Jesus is evidently sitting in a boat on the lake and the crowd is on the shore.

               a.  The Parable of the Sower:

                    i.  The wayside hearer who is careless and un-understanding.  He is robbed of the truth by the enemy.

                    ii.  The stony place hearer who joyfully receives the truth but has no depth of character and quickly falls away.

                    iii.  The thorn patch hearer represents the one absorbed by the cares and interests of the world.

                    iv.  The good ground hearer represents those who stick and bring forth fruit in a Christ-like manner.

               b.  Next we have a man sowing good seed in his field and while men slept an enemy sowed tares.  On the advice of the master the servants permitted both tares and wheat to grow until the harvest (Mark 4:26-29; Matthew 13:24-30). 

               c.  In the mustard seed parable we have a small seed growing to be a great tree (monstrosity); then the birds of the air (worldlings; backslidden church) find shelter in its branches (Matthew 13;31-32).

               d.  In the fourth parable we have leaven hid in three measures of meal and the whole was leavened.  Those who hold that the world is getting better and better hold that leaven is a principle of good placed within that will leaven or save the whole.  Those who hold that the world will wax worse and worse hold that leaven is the contaminating principle of evil or corruption (Exodus 12:15; Matthew 16:6, 11, 12; I Corinthians 5:5-8).

               e.  The fifth parable refers to treasure hidden in a field.  A man found it and sold his all to buy the field and get the treasure (Matthew 13:44).

               f.  The sixth parable is that of a merchant man seeking goodly pearls and found one of great price.  He sold all that he had and bought that pearl.  This is held to be the re-discovery of holiness by the Wesleys or the Wesleyan revival (Matthew 13:45-46).

               g.  We then have the dragnet parable.  The net scooped up every kind and drew them to shore.  The good and the bad were separated, doubtless referring to the separation of the good and the bad at the final judgment.  This refers to our drag-net church age.

     T.  Jesus directs to cross the lake and as they cross He falls asleep.  Place:  Lake of Galilee (Matthew 8:18-27; Mark 4:34-51; Luke 8:22-25; Luke 9:57-62).  Mark gives the order of time.  The conversation took place on the way from the house to the shore.

          1.  A recognized Rabbi (Scribe) offered to follow Jesus.  The offer was an attractive one as no distinguished person had as yet done so.  Jesus asked him to count the cost (Matthew 8:19-20).

          2.  A disciple, not necessarily one of the Twelve, asked Him for permission to go home and bury his father.  Jesus told him to let the spiritually dead bury the physically dead but for him to preach.  A man's first concern is to preach, if he is called to preach.

          3.  Luke has a third man who wished to follow but wished to return home to say farewell to those there (Luke 9:57-62).  Jesus replied, "No man having put his hand to the plow and looking back is fit for the kingdom of God."

          4.  He reached the boat and entered just as He was.  He commanded them to cross and Himself lay down on a cushion aft.  In a little while He was fast asleep.  He was asleep and yet He knew all.

          5.  A storm suddenly arose and looked as though they would be swamped and He slept on undisturbed.  They awoke Him and reproached Him for caring not whether they perished or survived.

          6.  Jesus arose and did two tremendous things:  He stilled the storm with three words, "Peace be still."  He then rebuked their lack of faith, probably in Him.  They were filled with wonder. 

     U.  The two demoniacs of Gaderra.  Place:  Southeast coast of Lake of Galilee (Matthew 8:28-9:1; Mark 5:1-21; Luke 8:26-40).  Gaderra was the capital of Perea about six miles southeast of the lake.  Matthew mentions Gaderra as the nearest well known town.  The demoniacs were in the tombs around Gerasa, near to the east side of the lake.

          1.  Matthew mentions two demoniacs but Mark and Luke mention but one.  The one was the leader and more fierce and possibly the spokesman.

          2.  The demons recognized Christ without an introduction.  "What have we to do with thee, thou son of God, art thou come hither to torment us before the time" (Matthew 8:29; Revelation 1:9; Revelation 20:3).

          3.  In Luke 8:31, they beg not to be cast into the deep—meaning hell.  They asked for permission to enter into a nearby herd of swine.

          4.  The leader then asked to follow Jesus.  Jesus sent him home to tell his folks and acquaintances what God had done.

          5.  The countryside asked Jesus to leave as He was ruining business.  This He did and it is not certain that He ever returned.  They meant it and He took them at their word.

     V.  The Feast of Levi (Matthew).  Place:  Capernaum (Matthew 9:10-17; Mark 2:15-22; Luke 5:29-39).  Being Matthew's feast we shall pay some attention to his account of it.  Yet for fear of undue modesty we shall check the others.

          1.  Jesus won a way to attract the publicans when He chose Matthew.  Here at the feast provided by Matthew many of that class came.  The Pharisees and Scribes accused Jesus of eating with publicans and sinners.  Jesus replied, "The well need not a physician but they that are sick."

          2.  The question was asked why the disciples of John fast oft and His never fast.  Jesus pointed out that there was no necessity for them to fast for He was with them.  After He was gone, then they would fast.

     W.  Jarrus' daughter is raised and a woman is healed.  Place:  Capernaum (Matthew 9:18-26; Mark 5:22-43; Luke 8:41-56).

          1.  The emphasized point is that his 12 year old daughter was dead (Luke 8:53).   Possibly just dead.  The widow's son at Nain was dead a day.  Lazarus was dead four days.

          2.  Jesus took Peter, James, and John and the father and mother of the girl and entered into the death chamber.  Jesus took the child by the hand and said, "Tabitha, cumi," meaning "Damsel, I say to thee arise."  She did so.

          3.  While Jesus was on His way to this house a sickly woman pressed her way through the throng and touched Him in faith and was healed.

     X.  Jesus then healed two blind men and cast out a dumb spirit.  Place:  Capernaum (Matthew 9:27-34).

          1.  As Jesus was departing, two blind men followed Him and cried, "Have mercy on us, thou son of David."  The recognition was correct.  Jesus asked them if they believed that He could heal them.  They said that they did believe.  They were healed according to their faith.

          2.  Then there met Him a dumb man possessed of a demon.  Jesus cast him out and the man spake.  The Pharisees again said that Jesus did this by the prince of demons.

     Y.  Jesus again visits Nazareth and is again rejected.  Place:  Nazareth (Matthew 13:54-58; Mark 6:1-6).

          1.  Jesus again visits Nazareth.  Matthew said that they called Him the carpenter's son.  Mark said that they called Him the carpenter.  He taught in the synagogue and they marveled at His word.  They still disbelieved.  Hence Jesus did not do much.  His reception was similar to His first reception but not so harsh.

          2.  The four half brothers of Jesus are named, and His sisters are referred to in the plural.  They all appeared to be very mediocre.  Hence the people wondered how Jesus, from the same family, could be so brilliant.  His brothers were James, Joseph, Simon, and Judas, "and His sisters are they not all with us"  (Matthew 13:55-56).

     Z.  Jesus again makes a circuit in Galillee (the third circuit).  He instructs His Twelve disciples and sends them forth.  Place:  Galillee (Matthew 9:35-10:1; Matthew 10:5-42; Matthew 11:1; Mark6:6b-13; Luke 9:1-6).

          1.  At this time He also said, "The harvest indeed is plenteous and the laborers are few.  Pray ye therefore the Lord of the Harvest that He will send forth laborers into His harvest"  (Matthew 9:37-38).

          2.  He then called His disciples to assist Him in this work.  He gave them power to heal the sick, to cast out devils, etc., and sent them forth.  They were to go neither to the Gentiles nor to the Samaritans, but only to the House of Israel and preach the immediacy of the kingdom of God.

          3.  They were to take no provision for the trip at their own charges as the workmen were worthy of their meat or hire (Matthew 10:9-10; I Corinthians 9:14; I Timothy 5:17-18).

          4.  Much of the admonitions given to them on this occasion refers also to the end of the Age.

     AA.  Herod fears Jesus lest He be John the Baptist resurrected.  Place:  Galillee or Perea (Matthew 14:1-2; 6-12;Mark 6:14-16; 21-29; Luke 9:7-9).

          1.  The fame of Jesus traveled far.  Many said that He was John the Baptist risen.  Others that He was Elijah.  Others, one of the prophets.  Herod's guilty conscience goaded him and he declared it was John whom he had beheaded.

          2.  Herodious' chance came when at the birthday party her daughter danced and pleased Herod, and he made her a rash promise up to anything to the half of his kingdom.  In consultation with her mother, she asked for the head of John.  She got it on a platter and then handed it to her mother.

          3.  The disciples of John came and took charge of the body of John and buried it.

     BB.  The Twelve returned and Jesus returned with them across the lake, where 5,000 were fed.  Place:  Capernaum (Matthew 14:13-21; Mark 6:30-44; Luke 9:10-17; John 6:1-14).

          1.  When they returned they told Jesus all that they had done and Jesus told them to come apart and rest awhile.  This they could not do as the crowd gathered.  Jesus healed their sick.

          2.  When evening came the disciples suggested the crowd be sent home as it was a desert place and they were hungry.  Jesus suggested that they feed them.  He asked Phillip what it would cost.  "200 pennyworth of bread would not be enough."

          3.  Andrew informed Him of a lad with five loaves and 2 fishes.  Jesus took these and blessed them and fed the crowd--five thousand men with women and children.  Twelve baskets were taken up.

     CC.  Jesus walked upon the waters of the Lake of Galilee.  Place:  Galilee (John 6:1; Matthew 14:22-36; Mark 6:45-56).

          1.  John informs us that the people wished to make Him a king so He urged His disciples into a boat and sent them to Capernaum.  He himself started for the mountains and found a place of prayer.

          2.  A storm arose and His disciples were in danger.  Jesus came walking on the sea.  They feared and cried out as they thought He was a spirit.  Jesus said, "Be of good cheer, it is I."  Peter asked for permission to walk on the water and then did so.  He took his eyes off Jesus and began to sink.  Jesus came to his rescue and accused him of little faith.  Those in the boat worshipped Jesus.

          3.  When they reached the land of Genesareth, the people knew Him and flocked to Him from every quarter and brought their sick and He healed them.

     DD.  Jesus' discourse in the synagogue in Capernaum and many of His disciples then turn back.  Peter then made his outstanding confession of faith.  Place:  Capernaum (John6:22-7:1).

          1.  The people took shipping and came to Jesus.  Jesus informed them that they sought Him because they had eaten of the loaves and fishes.  Jesus taught them to labor for the food that abideth to eternal life which the Son of Man can give for Him God the father hath sent.

          2.  Some group asked Him what they would have to do to work the works of God.  Jesus informed them that they would have to believe on Him whom He hath sent.  They asked for a sign declaring that their fathers ate manna in the wilderness and were dead.

          3.  Jesus informed them that that was not the true bread, merely the symbol of the true bread.  The bread of God is He who came down from heaven.  "I am the bread of life."  "He that comes to me shall never hunger and he that believeth on me shall never thirst."

          4.  Jesus then said that all that the Father gave Him He would keep and raise them up at the last day.

          5.  It bothered them because Jesus said that He was that bread that was to come down from heaven.  They said that they knew His father and mother.  How then could He come down from heaven (John 6:49-51).  Here we have a dramatic declaration that Jesus is the Bread of Life (John 6:63).  Jesus interprets His words spiritually.

          6.  It was unconditional surrender to Christ.  Many were offended and followed Him no more.  Jesus asked the Twelve if they too were going to leave.

          7.  This brought Peter's great confession, which referred to the others as well as himself.  They knew that Christ alone had eternal life to give to them.  It was death to self to follow Him and eternal death not to follow Him.  Here too, we have the first information about the treacherousness of Judas.  In heart he probably went back there too but continued to follow to see what he could get out of it.  It was about a year before Jesus died.