of one whom he neither loved nor feared, by an importunity which annoyed him, the God of love and justice would answer the persevering supplications of his people whom he loveth. He may indeed leave them a long time under trouble and discouragements, but it is only to try their faithfulness, and strengthen it; and he will answer them at the fittest season. He next addressed the Pharisees in the parable of the two worshippers in the temple, and through them the selfrighteous of any age, who, proud of their freedom from gross sins, and their exact observance of the external duties of religion, esteem themselves the favourites of heaven. There is neither confession nor petition in the Pharisee's religious act, which consists merely of praise, and that for his own excellence; and he cannot be content with praising himself, except by the depreciation of his fellow worshipper. The address of the Publican, short as it is, contains both an acknowledgment of his unworthiness, and a petition for pardon; and the term he uses in his supplication, ixáoŋti, seems to be expressive of his hope of obtaining it through a propitiatory sacrifice. Our Lord remarked, that he was the most acceptable of these worshippers; the Pharisee, relying on his merits, and seeking to establish his own righteousness, remained under the condemnation of the law; the Publican, having "that broken and contrite heart which God will not despise," became a partaker of the blessing of the covenant of grace. 98. Jesus is entertained at Bethany in the house of Martha. Luke x. AT Bethany, near Jerusalem, lived a family to which our Lord was particularly attached, Lazarus, and his sisters Martha and Mary. On this occasion he visited them on his way to Jerusalem, and having entered as usual upon some edifying discourse, Mary, delighted with the opportunity, sat down at his feet, as was the custom of disciples, to profit from his instructions; but Martha, like many others engaged in the bustle of active life, was so immoderately anxious to provide an entertainment for her illustrious guest, that she would have had every other occupation give way to it, and was displeased with her sister for not coming to help her. She appealed to Jesus, and expostulated with him upon the supposed impropriety of her sister's conduct; but our perfect Teacher viewed it in a different light, and addressing Martha with a tender repetition of her name, observed that she was disquieted about many things not worthy of her regard, and that while she was busy in providing a needless plenty, her sister had chosen the better part, by seizing on the opportunity afforded of spiritual improvement, the effect of which was permanent, and would not be taken away. Though Martha was on this occasion faulty, yet she was a true believer, and we may therefore suppose that this affectionate reproof had its proper effect. Jesus was not displeased with her civility, but Mary's listening to his teaching was more acceptable to him, whose meat and drink was to do the will of his heavenly Father. 99. Jesus attends the feast of the Dedication; but declaring himself and the Father to be one, the Jews attempt to stone him for blasphemy, and he is obliged to retire beyond Jordan. John x. AFTER a two months' absence, Jesus, notwithstanding the danger he had been exposed to on his last visit, returned to Jerusalem for the feast of the Dedication. Only three were established by Divine authority, but the law did not forbid the institution of others; and we may infer from his presence, that he does not disapprove of such memorials of special national mercies in his Church. This had been appointed by Judas Maccabeus, in imitation of those of Solomon and Ezra, in commemoration of the cleansing of the second temple and altar, after they had been profaned by Antiochus Epiphanes; (1 Mac. iv.) and in the time of Josephus it was celebrated with much solemnity'. It commenced on the fifth of Decem Ant. xii. 2. ber, lasted eight days, and was also called the Feast of Lights, because the Jews illuminated their houses on the occasion. The whole time was spent in singing hymns, in offering sacrifice, and in diversions. It being winter, and the weather perhaps stormy, Jesus was walking in the colonnade on the east side; (described by Josephus, and mentioned in Acts iii. 11.) the usual place of resort for Jewish worshippers, and considered to be the only remaining part of the original building. The rulers came to him here, and asked him how long he meant to keep them in a painful state of suspense, that is, by speaking of himself as the "light of the world," "the door of the sheep," "the good Shepherd," &c. without plainly avowing without a figure that he was the Messiah. To this he answered, that he had told them, (at least in effect,) but that if he had not, his miracles were a sufficient declaration. But because they were not his sheep, they would not believe, whereas his sheep did "hear and obey him," and would never perish of their own accord, nor would any enemy be able to force them away from him; for his Father, whose power was irresistible, had given them to him, and he was one with him in being, and consequently in will and power. His conclusion, that being one with the omnipotent Father, he was able to defend his sheep against all enemies, sufficiently proves that he meant to claim divine power. The Jews deemed his claim blasphemy, as it certainly would have been, if he had been a mere man; and their preparing to stone him is the best exposition of his words. Our Lord, in his intercessory prayer, prays that all his disciples may be one, as He and the Father are one; but there the context shows, that he is speaking of unity of will and disposition, while here it is as plain that the attribute referred to is power. They then expressly declared, that they would stone him, because he made himself God. Our Lord did not deny the charge, but not judging it proper at that time to bring Xup is both a storm and winter, and may be used here in either sense. t['Ev, not sis-ov,] that is, one Deity, not in person but substance. that mysterious truth into discussion, he showed that in a subordinate sense their law called men gods", meaning their priests and magistrates, who were types of him the true God; and therefore they had no right to object to the title being claimed by one whom the Father had consecrated in a higher degree, and for a higher purpose. To this he added, that they might have had some reason for refusing credit to his words, if he did not do the works of his Father; but if he gave that evidence of almighty power, though they disregarded his testimony, they ought not to despise his credentials. The context must decide the nature of the union of which he speaks. He had just said as Messiah, "I do the works of my Father." Therefore, in justifying himself by the Scripture in taking the name of God, he only meant to refute the charge of blasphemy, not to deny that it belonged to him in the higher sense. And that they so understood him appears from their not being satisfied with his explanation, and his being obliged to withdraw from their violence. The discourse was abruptly closed by their endeavour to seize him; and the mildness and meekness of our Lord's replies, even while they were endeavouring to destroy him, are the more worthy to fix our attention, as we often see even very excellent persons exasperated by malicious opposition, very far short of the violence to which he was continually exposed, and which he always endured with perfect patience. He then retired to Bethabara, where John had originally baptized; and his ministry there of four months, in a part of the country in which he had not taught before, was attended with great success; many of the people, who remembered John's testimony to him, believing on him. 100. Jesus restores Lazarus to life. John xi. He was recalled into the vicinity of Jerusalem by Martha and Mary, who entreated him to come and cure their brother, "As in Psalm lxxii. who was dangerously ill. On hearing of the sickness of Lazarus, he remained two days where he was, to allow time for his death. His delay would excite anxiety, and perhaps hard thoughts of him in this family which was dear to him, and for a season it greatly augmented their distress. But the event showed the fitness of his proceeding, for the ensuing miracle redounded more to his glory and their benefit, than an immediate compliance with their request. His delay must also have given pain to himself, for on witnessing the sorrow of the sisters and their friends, he wept. On the third day he intimated his purpose of returning; and this surprised his disciples, who doubted whether he would be able to protect himself and them from the rage of his enemies. He answered in figurative language, implying, as men labour and travel securely while the sun affords light, but are liable to stumble in the night, so he was safe, and ought to walk in his vocation during his allotted period. The Apostles accompanied him, agreeing in sentiment with Didymus, who declared his intention to die with him rather than desert him. Jesus did not arrive till the fourth day after the death of his friend. As the village was scarcely two miles from Jerusalem, many of the inhabitants came to condole with the sisters; and this circumstance was over-ruled to make the miracle more extensively known, and more fully attested. Martha, on hearing of his arrival, left the company to meet and welcome him; and expressed her assurance, that he both could and would have cured her brother if he had been on the spot. She seems to have had a faint hope of her brother's restoration to life, but she addressed him only as a prophet who wrought miracles by faith and prayer, not as the incarnate God, who commanded by his own omnipotence. He assured her that Lazarus should rise again, and she declared her belief in the general resurrection. To enlarge her expectations, and to bring her to a right notion of him, he announced himself as "the author of the resurrection and life;" and such was the constraining influence of his conversation, that she acknowledged him for the Messiah. She |