LIFE OF CHRIST SERIES VOLUME XII

Christ Teaches the Apostles

by Gordon Lindsay

Published By

Christ For The Nations

Dallas, Texas

The Year 1971

Reprinted 1975

All Rights Reserved

Contents

I The Great Confession. ..............................................................5

II Who Is the Greatest?. .............................................................13

III The Last Journey to Jerusalem. ............................................17

IV Discipline in the Church. ......................................................23

V The Rich Young Ruler. ..........................................................29

VI The Conversion of Zacchaeus. .............................................35

Chapter I

The Great Confession

I

When Jesus came into the coasts of Caesarea

Philippi, he asked his disciples, saying, Whom do

men say that I the Son of man am? And they said,

Some say that thou art John the Baptist: some, Elias;

and others, Jeremias, or one of the prophets. He

saith unto them, But whom say ye that I am?

And Simon Peter answered and said, Thou art

the Christ, the Son of the living God. And Jesus

answered and said unto him, Blessed art thou, Simon

Barjona: for flesh and blood hath not revealed it

unto thee, but my Father which is in heaven.

And I say also unto thee, That thou art Peter,

and upon this rock I will build my church; and the

gates of hell shall not prevail against it. And I will

give unto thee the keys of the kingdom of heaven:

and whatsoever thou shalt bind on earth shall be

bound in heaven: and whatsoever thou shalt loose on

earth shall be loosed in heaven. (Matt. 16:13-19).

It was shortly after Jesus fed the four thousand that He and

His disciples made the trip north to Caesarea Philippi. The city

had a long history and had experienced many vicissitudes.

Recently it had become the capital of Herod-Philip, and had

been renamed in honour of him and Emperor Tiberius. It lay just

beyond the border of Galilee at the base of the beautiful Mt.

Hermon. From there spring forth the waters of the river Jordan.

It was here that Jesus found the retreat that He had so long

desired, and He then addressed Himself to the task of giving

special instruction to His disciples. The Lord realized His own

days with them were numbered and that He must lose no time

teaching them certain things they had to know if they were to

5

Christ Teaches the Apostles

carry on His work successfully after He left them.

Apparently Jesus did not go into Caesarea Philippi itself. It

had nothing to offer but the poor mimicry of Roman culture.

Somewhere in the vicinity at a secluded spot, perhaps in view of

majestic snow-covered Hermon silhouetted against the sky, His

disciples halted. After a time of prayer (Luke 9:18), Jesus looked

earnestly at His disciples and propounded to them two

momentous questions. The first question was, “Who do men

say that I the Son of man am?” the disciples told the truth, and

they were compelled to admit that men as a whole had not

accepted Him as the Messiah. People in general regarded Him as

a prophet. Some, echoing the guilty conscience of Herod had

declared that He was John the Baptist risen from the dead.

Others saw in His stern denunciation of sin the voice of Elijah.

Nevertheless, the people who were looking for a warrior-

Messiah did not see in Jesus the marks of His Messiahship.

But the Lord came to His second question—and had it been

answered differently the destiny of the world might have been

changed. The mission of Christ might have failed and we would

have never known the message of Christianity. The second was

simply this—“But whom say ye that I am?” This was a

searching and a momentous question.

It is interesting to note the previous confessions of the

various apostles. Once Andrew had said to Peter, “We have

found the Messiah” (John 1:41). Philip had declared to

Nathanael, “We have found him of whom Moses in the law,

and prophets, did write, Jesus of Nazareth, the son of

Joseph.” Nathanael when he had seen Jesus had said, “Rabbi,

thou art the Son of God; thou art the King of Israel” (John

1:49).

And after Jesus walked on the sea the disciples had

exclaimed, “Of a truth thou art the Son of God” (Matt.

14:33).

And still again in Capernaum Peter had declared, “And we

believe and are sure that thou art that Christ, Son of the

6

The Great Confession

living God” (John 6:69).

But most of these declarations had something tentative in

them. In this utterance in which Peter spoke for the apostolic

band, there was an element of certitude. The prompt and

unwavering answer carried the ring of absolute conviction. It

was the great confession that Jesus was none other than the long-

awaited Messiah who was to redeem Israel. Other disciples had

also supposed He was the Messiah, but when He deliberately

evaded the opportunity to receive the kingship and fulfill what

they imagined was the true ideal of the Messiahship they were

disillusioned and left Him. The Twelve, on the other hand, even

though Jesus seemed to have failed to fulfill their Messianic

expectations, still clung to their faith in Him as the Saviour of

Israel.

The answer of Peter was of transcendent importance. Jesus

had not inquired to find out what the chief priests and the

Pharisees had thought about Him. Clearly they believed He was

an impostor and a religious mountebank. By way of contrast the

people believed He was a prophet. They had great admiration for

His teachings, and wondered at His miracles. But the question in

Christ’s mind was what His chosen apostles thought of Him.

And impetuous Peter, without a moment’s hesitation not only

ascribed to Him the title of Messiah, but also the Son of God.

Jesus received the confession with exultant rapture. And

with solemnity ratified it saying, “Blessed art thou, Simon

Barjona: for flesh and blood hath not revealed it unto thee,

but my Father which is in heaven.” Here was a revealed fact

that no man can acknowledge Jesus as Christ save those to

whom the Spirit of God reveals this great truth. This explains

why the proud critic, the philosopher, those wise in their own

eyes, fail to be convinced of the deity of Christ even when the

proofs are infallible, for they approach the matter in their human

wisdom rather than humility and the great truth is withheld from

them, as Jesus said at another time:

At that time Jesus answered and said, 1 thank thee, O

Father, Lord of heaven and earth, because thou hast hid

7

Christ Teaches the Apostles

these things from the wise and prudent, and hast revealed

them unto babes. Even so, Father: for so it seemed good in

thy sight. All things are delivered unto me of my Father:

and no man knoweth the Son, but the Father; neither

knoweth any man the Father, save the Son, and he to

whomsoever the Son will reveal him. (Matt. 11:25-27).

In answer to the great confession Jesus made some

remarkable statements, around which controversy has raged for

the centuries. It was a promise that the Church, founded upon

the great confession, should be unconquered by the powers of

hell; but in the person of its representatives it should have power

to open and shut, bind and loose, and that power faithfully

exercised on earth should be ratified in heaven.

Yet of all the sayings of Christ this is the one that has been

most sorely abused. David Smith in The Days of His Flesh

makes these pertinent remarks on the matter:

It is the Papacy's grand proof-text; and it is surely no less

a tragedy, a pathetic evidence of human perversity that on the

saying of Him, who combatted the priestcraft of His day even

unto death, a new priestcraft should have been built, more

enduring than the old, more widespread in its dominion, and

more malign in its influence. Suffice it to observe that the

Romanist interpretation is sanctioned by none of the great

fathers. Origen insists that the promise was not made to Peter

alone, but to every disciple who joins in Peter’s confession. St.

Chrysostom holds that the rock was not Peter, but Peter’s faith,

‘the faith of his confession.’

It may well be said that the words of Jesus meant that even

though He was the light He granted the disciples to be the “light

of the world” (Matt. 5:14). And likewise as He was the rock, so

they too would become rocks in the foundation.

The Bible teaches that the Church is a living temple built of

living stones. Peter quoted from the old prophets, telling of this

temple of living stones:

To whom coming, as unto a living stone, disallowed

indeed of men, but chosen of God, and precious, Ye also, as

8

The Great Confession

lively stones, are built up a spiritual house, an holy

priesthood, to offer up spiritual sacrifices, acceptable to

God by Jesus Christ. (I Peter. 2:4-5).

In a sense, Peter by his confession became the first stone to

be built into the edifice. Others would follow him and become a

part of the structure. But that Peter would become the

foundation is of course ridiculous. Christ is the foundation,

though Peter, as well as all the disciples, had a part in it:

And I will give unto thee the keys of the kingdom of

heaven: and whatsoever thou shalt bind on earth shall be

bound in heaven: and whatsoever thou shalt loose on earth

shall be loosed in heaven. (Matt. 16:19).

That Peter was not the sole recipient of this promise is

clearly seen from Matthew 18:18 in which the keys of the

kingdom of heaven, which included the power of binding and

loosing, were given to the other apostles as well as Peter.

To Peter the promise had a singular fulfillment. It was he

who on the day of Pentecost opened the doors of the Christian

Church to 3,000 Jews who were converted through his sermon.

And it was also he who at the house of Cornelius admitted the

first Gentiles into the privileges of Christian fellowship (Acts

10; 15:7).

But the promise has a far wider scope than just to Peter. It is

given to the Church, but only as she abides in the unity of the

Body of Christ.

One more circumstance should be mentioned concerning the

promise that Christ gave which was miserably perverted by the

medieval church. In Old Testament days all believers went to

hades, or sheol at death. Even Jacob and David went to sheol

(Gen. 37:35), although not to the same compartment as the

wicked (Luke 16:19-31). But at the resurrection of Christ

paradise was no longer left in sheol, but was transferred to the

third heaven (Eph. 4:8-10; II Cor. 12:1-4). Therefore, the

departed saints of the New Testament era do not go to hades, but

ascend to the third heaven, for now being “absent from the

9

Christ Teaches the Apostles

body” is to be “present with the Lord” (II Cor. 5:8). Thus it

can literally be said that the “gates of hades” do not prevail

against the believer, for he will never pass through them. Alas,

that the medieval church perverted this to mean that the believer

at death goes to torment in the fires of purgatory until enough

masses have been said for him to escape.

Jesus cautioned His disciples that the time had not yet come

for them to reveal this great truth. The people were too ignorant

of all that it meant. He was their Messiah but He was not the

Messiah of the popular conception. After His resurrection they

would fully understand and then they would preach it as the

central truth of their message.

Christ Foretells His Death and Resurrection

From that time forth began Jesus to shew unto his

disciples, how that he must go unto Jerusalem, and suffer

many things of the elders and chief priests and scribes, and

be killed, and be raised again the third day. Then Peter

took him, and began to rebuke him, saying. Be it far from

thee, Lord: this shall not be unto thee. But he turned, and

said unto Peter, Get thee behind me, Satan: thou art an

offence unto me: for thou savourest not the things that be

of God, but those that be of men. (Matt. 16:21-23).

It was a happy moment for Christ when He knew that the

disciples had recognized who He really was. But although they

knew that He was the Son of God, He also realized that they had

little conception of the way His mission to this world was to be

carried out. He had to begin to disabuse their minds of their

earthly hopes for a kingdom of outward splendor. Jesus had

already hinted at the fact that death awaited Him (John 2:19;

3:14) but the disciples had missed the meaning altogether. Then

in plain speech He told the disciples what would happen to Him,

how that He would be rejected by the rulers, be killed and would

arise on the third day.

But the human mind has a peculiar capacity for rejecting

what it does not want to believe. The announcement fell like a

10

The Great Confession

thunderbolt on the ears of the disciples. This prediction was

alien to every conception of the mission of the Messiah. The

matter of His resurrection from the dead was something so

mysterious that they questioned among themselves what it could

possibly mean (Mark 9:32).

The impetuous Peter thought he understood and felt it was

his duty to set the Lord right. Aghast over the announcement,

Peter took Him aside and said, “Be it far from thee, Lord: this

shall not be unto thee.” Although it was an ill-advised speech

on Peter’s part, Jesus knew it had been prompted by love. But

for that reason it distressed Him even the more. Although Jesus

knew what His mission called for Him to do, His flesh

shuddered before the prospect and the temptation had ever been

for Him to choose an easier way. The devil had presented the

temptation in the wilderness. “All these things will I give thee,

if thou wilt fall down and worship me” (Matt. 4:9). Jesus

recognized the voice of Satan speaking through the lips of Peter

with the importunity of tender affection.

Much as He loved Peter, Jesus recognized the seriousness of

the temptation and saw a severe rebuke was necessary, and He

said, “Get thee behind me, Satan.” It is remarkable that a few

minutes before Peter had spoken by divine revelation, but had

now come under the influence of Satan and had become his tool

to such a degree that Jesus in answering him did not address

Peter, but Satan instead! This shows—if it does not fully explain

—that ministers may speak great truths under the anointing of

the Spirit of God, and yet because of human pride or carnal bias

in their thinking, of which they are not aware, become the tools

to propagate some absolutely unscriptural teaching which

divides and mars the Body of Christ. And as Peter, they will

hold on to it with blind tenaciousness and preach it with great

vehemence as long as they live, thus substantially reducing the

amount of good that they might do.

The fact was that the strength of Peter’s argument lay in his

great love for Jesus, and he thought that what he was saying was

honoring Christ. But actually it was inspired by Satan, and Jesus

11

Christ Teaches the Apostles

had to rebuke him and tell him that his doctrine was the doctrine

of Satan. Even so, Peter was not convinced; nor could he

comprehend what Christ was telling him. Neither did he

understand until after the resurrection when the course of events

at last opened his eyes.

12

Chapter II

Who Is the Greatest?

II

After the vision of the transfiguration and the healing of the

demoniac boy (considered elsewhere), Jesus and His disciples

who were at the utmost northern limit of Palestine began to

retrace their steps southward. Despite the fact that Jesus had

clearly explained that His forthcoming trip to Jerusalem was not

to accept the kingdom, but to be rejected and killed. His

disciples did not seem to understand. They could not see Christ

dying and being taken from them. Therefore, they were

compelled to assume that His words on this matter were

figurative and not to be taken literally.

The disciples did appear to realize that some profound

development in the ministry of Christ was about to take place,

but they believed this would result in the ushering in of the

Messianic kingdom. That expectation, therefore, produced the

very opposite effect to what it should have had. Instead of being

motivated to self-denial and humility, their thoughts became

focused on the glorious kingdom and the individual roles that

they should play in it. Judas no doubt saw himself as the

treasurer of the kingdom’s finances. Others remembering the

preference shown James and John at the Mt. of Transfiguration,

were moved to jealousy, and they disputed among themselves as

to which should have the greatest position. Although the Lord

knew what they were saying among themselves, He took no

apparent notice of the matter at the time. But when they reached

Capernaum Jesus asked them what they had been disputing

about on the way:

And he came to Capernaum: and being in the house he

asked them, What was it that ye disputed among

yourselves by the way? But they held their peace: for by

the way they had disputed among themselves, who should

be the greatest. And he sat down, and called the twelve,

13

Christ Teaches the Apostles

and saith unto them, If any man desire to be first, the same

shall be last of all, and servant of all. And he took a child,

and set him in the midst of them: and when he had taken

him in his arms, he said unto them, Whosoever shall

receive one of such children in my name, receiveth me: and

whosoever shall receive me, receiveth not me, but him that

sent me. (Mark 9:33-37).

For once Peter had nothing to say, and neither did any of the

other disciples. Shame kept them silent. Jesus then sat down and

showed them that he who would be first should be the servant of

all. Then to illustrate His lesson on humility He called to Him a

little child, perhaps Peter’s, and taking him in His arms warned

them that unless they should become as humble as a little child

they could not enter the Kingdom of Heaven. A child is a

stranger to ambition and the selfishness that it breeds. The

motive that possessed the disciples was wrong. True, in the sight

of the world that which makes a man great is his superiority over

others. The concept of greatness in the kingdom of God is

altogether different. Greatness is determined by a willingness to

serve others—even those who are the weakest and the most

despised. Jesus concluded His admonition by saying,

“Whosoever shall receive one of such children in my name,

receiveth me.”

The Rebuke of Sectarianism

But Jesus said, Forbid him not: for there is no man

which shall do a miracle in my name, that can lightly speak

evil of me. (Mark 9:39).

The words “in my name” perhaps called to John’s mind an

incident that had occurred, probably when he and James were on

a preaching tour. John desired to change the subject as to who

was the greatest, and also to show Jesus that even if they merited

censure they were busy promoting the Master’s interests.

They had met an unknown worker who was doing the same

work they had been engaged in, that is, casting out devils in

Jesus’ Name. This had immediately raised their suspicions. They

14

Who Is the Greatest?

asked the man whether he had the proper credentials. If not, he

must cease his ministry until he secured them. Were not James

and John leaders in the apostolic party? Surely any outsider who

might engage in the ministry should get authorization from them

first. They were ready to issue franchises to those who properly

recognized their authority.

The spirit of James and John, alas, has never departed

entirely from the Church. Ecclesiastics always look with

displeasure upon a any who seek to minister without their

sanction. The Roman church for example, boldly presumed that

in the dispensation of its sacraments, any sacraments performed

save by an authorized priest are null and void. Even marriage,

which they recognize as a sacrament, when performed by a

Protestant minister is considered invalid and any children

issuing from such a union are declared illegitimate. Protestant

churches, while not taking such an extreme position, not

uncommonly refer to their denomination as the only true church

and some go so far as to question the genuineness of the

salvation of members of other churches.

The Lord, foreseeing that denominational barriers would

arise and divide His people used this incident as a warning

against sectarianism. He therefore revoked the interdict of James

and John saying, “Forbid him not: for he that is not against

us is for us” (Luke 9:50).

The motive behind this petty sectarianism is often

selfishness. The religious establishment comes to be considered

a sort of corporation which hands out franchises to protect the

membership from competition. That there may be tens of

thousands of souls perishing in the city without Christ seems not

to have occurred to those engaged in such selfish protection of

their interests. Is not this a great evil in the Church today?

Certainly Jesus spoke against sectarianism. The fact that the

man was having success in casting out devils indicated that the

anointing of God was upon him. Jesus noted also that “there is

no man which shall do a miracle in my name, that can lightly

speak evil of me” (Mark 9:39).

15

Chapter III

The Last Journey to Jerusalem

III

And it came to pass, when the time was come that he

should be received up, he stedfastly set his face to go to

Jerusalem, And sent messengers before his face: and they

went, and entered into a village of the Samaritans, to make

ready for him. And they did not receive him, because his

face was as though he would go to Jerusalem. And when

his disciples James and John saw this, they said, Lord, wilt

thou that we command fire to come down from heaven,

and consume them, even as Elias did? But he turned, and

rebuked them, and said, Ye know not what manner of

spirit ye are of. For the Son of man is not come to destroy

men’s lives, but to save them. And they went to another

village. (Luke 9:51-56).

The time had come for Jesus to make His final journey to

Jerusalem. He had sent out the Seventy to prepare the way in the

towns and villages that He was to visit. He remembered that He

had been so warmly received by the Samaritans during an earlier

visit (John 4). As it drew toward evening He sent messengers

into one of their villages to make arrangements for His disciples

to stay overnight. It is possible that the messengers were James

and John, though the narrator does not specifically say so.

Whoever they were, they brought back a report that the

inhabitants apprized of their approach had refused them their

hospitality. What was the reason for this incivility? And why

had the Samaritans, who had been so friendly before and who

had even sought to detain Him in their midst, been so rude this

time? For one thing, Jesus was on His way to Jerusalem where

the temple was located that they so despised. They believed that

Gerizim was the place where men ought to worship (John 4:20)

and had this been their destination they would probably have

gladly given His disciples hospitality.

17

Christ Teaches the Apostles

It must be remembered too that on this journey there were

not just a few disciples, but a large number accompanying Him.

The caravans of the pilgrims to the Feast of Tabernacles had

lately passed by, and their passage was resented by the

inhabitants. So it is no wonder that when the disciples made

inquiry for accommodations that they refused Him admission,

upon learning that the company was on the way to Jerusalem.

The embarrassment and humiliation of this refusal angered

the fiery-spirited sons of thunder, James and John. It is very

disappointing to be on a journey and become tired and ready for

rest and refreshment, and be refused food and shelter. More than

that, the disciples, despite all the warnings that the Lord had

given, thought they were on the eve of the proclamation of the

Kingdom. The two brothers were ready to usher it in with

Sinaitic vengeance!

So they said to the Lord, “Wilt thou that we command fire

to come down from heaven, and consume them, even as Elias

did?” Jesus had named the brothers the sons of thunder and as

someone has said, it is not surprising that they wished to flash

lightning on those who opposed them. Of course they were not

certain that this would meet with the approval of Jesus and so

they astutely justified their request by adding the words, “even

as Elias did.” The idea was that it was even more necessary to

vindicate the honor of the Messiah and His disciples than just

one lone prophet.

To this inquiry Jesus gave a sharp rebuke, “Ye know not

what spirit ye are of.” Christ had come into the world not to

destroy men’s lives, but to save them. And they went on to

another village.

It is probable that John recalled many times these words of

Jesus when he and Peter joined the evangelistic party of Philip

down in Samaria some years later (Acts 8). Had they been

permitted to destroy those who had mistreated them, it is very

likely that some of those they laid hands on to receive the Holy

Spirit would not have been there to receive the blessing.

Was it on this occasion that Jesus delivered His discourse

18

The Last Journey to Jerusalem

that if any man wished to follow Him he must count the cost?

He must be willing to expect and receive persecution, be ready

to abandon all earthly ties, and to take up his cross and follow

Him. No man could go in two directions at once; he could not

serve God and mammon.

The Lord, seeing that a wave of anti-Jewish feeling was

spreading through Samaria, was compelled to give up His plans

of a preaching mission in that territory. He had to alter His plans

and go down the valley of Bethshean into Peraea on His way to

Jerusalem. Somewhere along the way the party met the Seventy,

who having accomplished their mission returned to tell Him of

their great success.

And the seventy returned again with joy, saying, Lord,

even the devils are subject unto us through thy name. And

he said unto them, I beheld Satan as lightning fall from

heaven. Behold, I give unto you power to tread on serpents

and scorpions, and over all the power of the enemy: and

nothing shall by any means hurt you. Notwithstanding in

this rejoice not, that the spirits are subject unto you; but

rather rejoice, because your names are written in heaven.

(Luke 10:17-20).

Jesus received their report with mingled feelings. Their

testimony that they had entered into the authority of the believer

filled Him with joy. Jesus commended them and showed them

that Satan was defeated. “I beheld Satan as lightning fall from

heaven.” Jesus assured His followers that they had complete

dominion over Satan, that they need not fear him, but that they

would tread on serpents and scorpions. It is doubly significant

that these words were spoken to the Seventy rather than the

Twelve, for it showed the position of all believers over the

power of Satan if they would exercise their authority.

This is a great truth that has been missed by the Church to

no little degree. Believers, failing to recognize their authority are

subject to continuous attacks of Satan, and alas, because they do

not recognize their position of dominion in Christ they are

repeatedly overcome by a defeated foe!

19

Christ Teaches the Apostles

Jesus could rejoice and thank the Father that although these

great truths were withheld from the wise and prudent, they had

been revealed unto babes, that is, the lowly and humble.

In that hour Jesus rejoiced in spirit, and said, I thank

thee, O Father, Lord of heaven and earth, that thou hast

hid these things from the wise and prudent, and hast

revealed them unto babes: even so, Father, for so it seemed

good in thy sight. (Luke 10:21).

Nevertheless, the Lord detected a hidden danger affecting

the Seventy. Undue elation is dangerous. In the first place, their

great joy should be not in the power they had to cast out devils,

but rather that their names were written in heaven. It is possible

that when men find that they have power to cast out evil spirits

and to heal the sick, that their elation will lead to exaltation and

personal pride and this could result in a grievous fall. Hence, the

higher that a man rises the lower and lower he must become in

his own spirit if he is to avoid dangerous pitfalls that have

overthrown more than one who is unwary.

In the Home of Mary and Martha

Now it came to pass, as they went, that he entered into

a certain village: and a certain woman named Martha

received him into her house. And she had a sister called

Mary, which also sat at Jesus’ feet, and heard his word.

But Martha was cumbered about much serving, and came

to him, and said, Lord, dost thou not care that my sister

hath left me to serve alone? bid her therefore that she help

me. And Jesus answered and said unto her, Martha,

Martha, thou art careful and troubled about many things.

But one thing is needful: and Mary hath chosen that good

part, which shall not be taken away from her. (Luke 10:38-

42).

Apparently, when Jesus left Galilee He did not intend

immediately to go up to Jerusalem. He sent the Seventy before

Him to prepare the way in various villages where He was to

minister, and then later He would arrive in Jerusalem for the

Passover. But Jesus, even as we, walked daily by faith and was

20

The Last Journey to Jerusalem

guided in each step by the will of the Heavenly Father. As it

was, the circumstances in Samaria compelled Him to move on

into Judea.

As He drew near to Jerusalem, He went aside to a little

village by the name of Bethany, where dwelt Mary and Martha

and their brother Lazarus. The circumstances whereby Jesus

became acquainted with the family are open to conjecture.

Whether Mary is the Mary Magdalene, or that Martha was a

widow, that her husband was or had been Simon the Leper, or

that Lazarus is to be identified with a rabbi by that name in the

Talmud—all are guesses and may or may not be true.

Apparently the family was in better than average

circumstances and of sufficient prominence to be well-known

not only in Bethany, but also in Jerusalem (John 11:45-46).

Since it was the Feast of Tabernacles (John 7:2,14), the feast of

harvest, there was great excitement among the populace. This

feast was the most joyous of all the feasts and the people

prepared them booths to commemorate the departure of the

children of Israel from Egypt.

The little village always possessed a certain charm to Jesus.

It was situated on the other side of the Mt. of Olives and was

shut off from the tense atmosphere of Jerusalem. The family was

one of the very closest to Jesus, and when He was in their home

He spent some of His happiest hours. It was natural that with the

coming of such a guest there was a great hustle and bustle in the

little household. Martha, the mistress of the house, was an

extraordinarily efficient hostess and hovered about to see that

nothing in the way of proper entertainment was lacking.

Oblivious of all else, Mary seated herself at the feet of Jesus

to behold His face and drink in every word He had to say.

Martha had visions of providing an elaborate banquet by which

she could honor the Lord, and to accomplish her purpose she

had counted on the help of Mary. As Martha toiled in her task,

she became a little jealous that while she was in the midst of her

work Mary sat idly at the feet of their visitor, leaving all the care

upon her. Reverence for her guest restrained her for a while, but

21

Christ Teaches the Apostles

finally unable to contain herself she came to Jesus and rather ill-

humoredly said, “Lord, dost thou not care that my sister hath

left me to serve alone? bid her therefore that she help me” !

What a very typical and human scene! If Martha had gently

asked Mary to assist her she would probably have heard.

However, Martha was something like the impetuous Peter and

burst out in an impatient address to the Lord with words which

carried the inference, “It’s no use for me to tell her—so Lord,

you do it.” Is it not typical that impatient people desire to get

others to do what they want them to do, act in the very way that

seems to produce the greatest resentment! When they fail to get

cooperation, they call upon more tactful people whom they think

might have more influence with the person to enforce their

demands. Martha carried this to the point that she was not

unwilling to reproach her guest for what she thought was neglect

on His part.

Jesus, great soul that He was, was prone to overlook many

of the little petty weaknesses of human nature and would have

said nothing about the unnecessary sumptuousness of the feast

Martha was preparing. But since Martha had brought up the

subject, a gentle reproof was needed. We can see a half-sad and

half-playful smile on Jesus’ face as He gently speaks to her,

repeating her name twice, “Martha, Martha, thou art careful

and troubled about many things. But one thing is needful:

and Mary hath chosen the good part, which shall not be

taken from her” ! Much simpler fare would have sufficed. But

now Jesus to heal even the slight reproof He had given, gives a

slight nod of His head for Mary to go to the help of her sister.

And we can see Martha returning to her kitchen wishing she had

said nothing.

Yet good things can be learned from Martha. They who

would fulfill their mission in the Christian calling must be

willing to work. There is a place for fervent activity, but too

much labor can be wasted on ostentation or superfluous

hospitality which can interfere with the more important

objectives.

22

Chapter IV

Discipline in the Church

IV

Jesus, in teaching these things was coming to one of the

most important truths which concerned His future church—the

relation of the members one to another. Jesus knew that there

would be many weak members in the Church, and He would

instill in the minds of His disciples their obligation to them. He

gave a parable that He, the Good Shepherd, who had ninety-nine

in the fold, would go out into the wilderness for the lost one, and

when it was safely back in the fold He would rejoice more over

that sheep than all the others that had been safely in the fold.

Indeed, even the angels of heaven rejoice over the salvation of

the little ones, and some of them are their guardian angels:

Take heed that ye despise not one of these little ones;

for I say unto you, That in heaven their angels do always

behold the face of my Father which is in heaven. (Matt.

18:10).

Here the Lord gave a solemn warning to those who despised

the weak or offended the “little ones which believe in me.” “It

were better,” Jesus said, “that a millstone were hanged about

his neck, and that he were drowned in the depth of the sea,”

than to offend one of the little ones. In view of these warnings

one wonders at the callous disregard some professing Christians

show to the weaker members of the Church, often manifesting a

harsh and critical spirit to them. Behind each backslider there is

often someone who has acted in a tactless and unchristian way

toward them.

Nevertheless, Jesus would not have Himself misunderstood

or men to suppose that there is no such thing as discipline in the

Church. Christ has ordained a means by which offenders should

be dealt with. He laid down certain rules for Church discipline.

Although Jesus never ordained a particular form of ecclesiastical

23

Christ Teaches the Apostles

government, He realized that when a community of people lived

together it was necessary to have certain rules governing

conduct and human relations. Some would be very carnal

Christians.

Others would appear to be saints but actually were far from

being so. Unfortunately, these instructions that Jesus gave to a

great extent have been ignored, or at least not followed. In their

place men have developed human methods to force compliance

to the ecclesiastical will.

These methods gradually evolved into the terrible tyrannies

of the inquisition that brought a blot on the cause of Christianity

that centuries could not wipe out—all done supposedly in the

name of Christ. Did not the bloody inquisitors think they did

God service in killing a heretic, since upon his death he could no

longer propagate what in their opinion were unorthodox

doctrines? But it is not our purpose to dwell upon these infamies

of the centuries past. Let us consider the method that Christ

introduced to preserve peace and order in His Church as

recorded in Matthew 18:15-18:

Moreover if thy brother shall trespass against thee, go

and tell him his fault between thee and him alone: if he

shall hear thee, thou hast gained thy brother. But if he will

not hear thee, then take with thee one or two more, that in

the mouth of two or three witnesses every word may be

established. And if he shall neglect to hear them, tell it

unto the church: but if he neglect to hear the church, let

him be unto thee as an heathen man and a publican. Verily

I say unto you, Whatsoever ye shall bind on earth shall be

bound in heaven: and whatsoever ye shall loose on earth

shall be loosed in heaven.

To begin with, Jesus said that if our brother offends us we

are to go to him alone and perhaps the difficulty can be worked

out. Certainly in many cases this is possible. If this rule were

followed many of the evil feuds that exist in the Church would

never have continued. When reasonable men get together they

can usually find a way to agree, and all are the happier.

24

Discipline in the Church

Nevertheless, there are situations that arise in which there

are conflicts of interest, and from these problems may arise

which are not so easily worked out. When men work together it

is necessary that they have understandings, so that each one

knows what to expect of the other. But as time goes on it may be

that circumstances change and one of the parties is tempted to

break his part of the agreement, forgetting that the Scripture has

said, “But he honoureth (him) ... that sweareth to his own

hurt, and changeth not” (Psa. 15:4). In the world it is common

for men to violate their word, and for that reason it is necessary

to have policemen and courts of law to force such men to keep

their agreements.

In the Christian community similar temptations arise. Some

professors of religion violate their word when it seems

convenient and they adjust their consciences accordingly as it

may best serve their personal interests. If the ingredient of

human ambition is also present, the result often ends in a

flagrant violation of another’s rights. The one who has kept his

word thus finds himself sustaining an injury. What is he to do?

Go to the courts? Jesus said, not so.

If the matter is serious, Jesus tells the Church that the next

step is to take the case before two or three other brethren as

witnesses and meet with the offender and see if the situation can

be worked out. If so, the injured one must freely forgive his

brother. Unfortunately, as Jesus knew full well, there are those

who will not only justify themselves in their wrong doing, but

will actually convince themselves that the other person is the

one who is at fault. What to do then?

In any case the wronged person must not harbor bitterness in

his heart. Moreover, if an offender asks forgiveness the injured

party must be prepared to give it. But in case the other person

will not listen the next step is to place the matter before the

Church. If the offender hears not the Church, then the man may

be considered “as a heathen man and a publican.”

There the matter is to rest unless the man, driven by a

passion to vindicate himself, becomes vindictive and actually

25

Christ Teaches the Apostles

causes trouble in the Church. The Church in medieval times

forgot that she was a supernatural organism and stooped to

methods ordained only to civil government—the use of physical

force. God has established the means of preserving law and

order both in the nation and in the Church, but the means

ordained for each are entirely different. God has ordained

spiritual means to be used in the Church—the power of binding

and loosing. This power is not to be used for personal or selfish

purposes, but to maintain order in the Church and to subdue

lawless elements that cause confusion and division among God’s

people. Thus we see such means in operation where Ananias and

Sapphira lied to the Holy Ghost. Paul used it when false

ministers brought unscriptural doctrines in the Church (I Tim.

1:19-20). He employed this method of discipline when flagrant

immorality occurred in an assembly (I Cor. 5). Paul effectively

understood the meaning of Christ’s injunction concerning

binding and loosing, and was not hesitant to use it when it

appeared necessary. “Whatsoever ye shall bind on earth shall

be bound in heaven: and whatsoever ye shall loose on earth

shall be loosed in heaven” (Matt. 18:18).

The Institution of the Church

Again I say unto you, That if two of you shall agree on

earth as touching anything that they shall ask, it shall be

done for them of my Father which is in heaven. For where

two or three are gathered together in my name, there am I

in the midst of them. (Matt. 18:19-20).

Jesus is talking about His Church. One person alone does

not comprise the Church. There is no place for hermits who

claim to worship God in remote places, and who never come to

the house of God. But if as many as two or three are gathered

together in the Name of the Lord, there Christ shall be in their

midst. The promise was prophetic—referring to the time when

by the Spirit, the glorified Christ would be able to project

Himself into any place in the world, no matter where.

And then Christ gave His disciples a great promise. If any

26

Discipline in the Church

two should agree as touching any one thing, it should be done of

His Father in heaven. With such a promise, believers who

walked with God would never experience defeat or failure.

Supernatural power awaited their command to accomplish any

task that God called them to do.

27

Chapter V

The Rich Young Ruler

V

And when he was gone forth into the way, there came

one running, and kneeled to him, and asked him, Good

Master, what shall I do that I may inherit eternal life? And

Jesus said unto him, Why callest thou me good? there is

none good but one, that is, God. Thou knowest the

commandments, Do not commit adultery, Do not kill, Do

not steal, Do not bear false witness, Defraud not, Honour

thy father and mother. And he answered and said unto

him, Master, all these have I observed from my youth.

Then Jesus beholding him loved him, and said unto him,

One thing thou lackest: go thy way, sell whatsoever thou

hast, and give to the poor, and thou shalt have treasure in

heaven: and come, take up the cross, and follow me. And

he was sad at that saying, and went away grieved: for he

had great possessions. (Mark 10:17-22).

As Jesus and His disciples left the place where He had

blessed the little children, a rather remarkable incident took

place. A young man of importance, for he was a ruler of a

synagogue and wealthy besides, came and knelt before Him. The

young man had come to the conclusion that he was neglecting a

great opportunity and had come to see Jesus at the house where

He was staying. As he drew near he saw that Jesus and His

disciples had already begun their journey. He ran to catch up,

and when he did he knelt down at the feet of Jesus and asked

Him a question: “Good Master, what shall I do that I may

inherit eternal life?”

This was the same question that the captious lawyer had

asked in the synagogue (Luke 10:25). It is possible that the

young man, a ruler of a synagogue, had heard the matter talked

around and in his heart there came a longing that he too might

get an answer from Jesus. As chief of a synagogue he apparently

was a Pharisee, but one of a nobler sort than most of those who

29

Christ Teaches the Apostles

belonged to that sect. The young ruler had meticulously obeyed

the commandments of the Law, and like Saul of Tarsus in the

days of his ignorance he considered himself blameless. Yet the

young man was still unsatisfied, and for that reason he had

brought the question to Jesus.

There was something appealing about this youth, who

although young and distinguished seemed so earnest about his

soul. Jesus looked upon him and loved him.

Yet there was much in his question that was objectionable.

He believed that by doing something great, by performing an act

of heroism, or keeping some extraordinarily difficult

commandment, he might thereby qualify to receive eternal life.

Moreover, the young man in addressing Him had not spoken in

the style ordinarily accorded a rabbi, but as deity. Did the young

man really believe that? Jesus said, “Why callest thou me

good? there is none good but one, that is, God.”

Jesus would not accept the title “Messiah” in the false sense

that the people would ascribe it to Him. Neither would He

accept the title “good” in the sense that He was a “good man,”

but no more than man. Nevertheless Jesus continued “But if

thou wilt enter into life, keep the commandments” (Matt.

19:17). This reply was a little disconcerting, for the youth had

not expected an answer so simple. But then he asked, “Which?”

He could not suppose that the Lord referred merely to the Ten

Commandments. But Jesus replied naming those in the Second

Table.

To this the young man replied, “All these have I kept from

my youth up.” (Luke 18:21). No doubt he had kept them to the

letter, as all godly Israelites tried to do; but of course he knew

little of the spirit behind those commandments that Christ had

taught in the Sermon on the Mount.

Jesus looked upon him, loved him and desired him to be His

disciple. But in order for him to do that he first had to pass the

test which He had given to His other disciples, so He said:

One thing thou lackest: go thy way, sell whatsoever

30

The Rich Young Ruler

thou hast, and give to the poor, and thou shalt have

treasure in heaven: and come, take up the cross, and

follow me. (Mark 10:21).

Some believe that Jesus did after the manner of the rabbis,

and that He stepped forward and kissed his brow. The young

man was one of those who was not content with the

commonplace. He would aspire after the heroic. But Jesus would

show him there was a price to be paid. Let him sell all he had,

give to the poor and come and follow Him. This was a severe

test indeed and it staggered the young man. What of his wife?

What would his parents think? What would all his friends think?

He was a wealthy man and he recoiled from the sacrifice. He

thought that he desired life more than anything else, but

apparently there was one thing that he prized more. “And when

he heard this, he was very sorrowful: for he was very rich”

(Luke 18:23).

Tradition has certain things to say about this young man. It

is said that he was the Barnabas of Acts 4:36-37. Whether or not

he was, we hope that there was a better end to the story of this

young man than is recorded.

The failure of the young man to meet the test brought a

sadness to the party. And Jesus, as He looked around made a

comment that startled all the disciples. “How hardly shall they

that have riches enter into the kingdom of God!” This

amazed the disciples, but the Lord refused to qualify His

statement and rather added a proverb. “Chidren, how hard is it

for them that trust in riches to enter into the kingdom of

God! It is easier for a camel to go through the eye of a

needle, than for a rich man to enter into the kingdom of

God” (Mark 10:24-25). This struck the ears of the disciples like

a thunderbolt out of the blue. It ran contrary to everything they

hoped for or expected. It had been their hope that with the

coming of the Messianic Kingdom, they would get something in

return for the sacrifices and hardships they had endured. They

truly loved Jesus; nevertheless they looked for a reward in due

time.

31

Christ Teaches the Apostles

Staggered by the words of Jesus, they said among

themselves, “Who then can be saved?” What about Abraham?

Was not he rich? Did not David and Solomon have wealth and

riches? And there was Joseph of Arimathea, a rich man, but a

believer in Jesus. The Lord retrieved them from their despair by

saying, “With men it is impossible, but not with God: for

with God all things are possible.” Yes, it was impossible for

human nature in itself to make the sacrifice required by Christ,

but divine grace makes all things possible. Peter, the spokesman

for the twelve felt he had to ask a question. He said, “Behold,

we have forsaken all, and followed thee; what shall we have

therefore?” (Matt. 19:27).

His question, in view of Christ’s words to the rich young

ruler, must have been tinged with disappointment. It cut so

deeply across the hopes of the disciples. Were all their sacrifices

to be unrewarded? Was the hope that had lured them to give up

their possessions and cast in their lot with Jesus to be only a

delusion? Jesus might have rebuked Peter and shown him and

his companions how much more they had received than they had

given, but He did not. He might have called attention to the fact

that they had given up very little. Peter was only a poor

fisherman; he had given up only his boat and net. Certainly it

was little; yet it was all he had, and Jesus did not despise nor

make light of his sacrifice. Instead, He spoke a gracious word of

reassurance.

First, He showed them their future place in the kingdom.

This was not for that time; it was to be fulfilled during the

regeneration or millennium. During that age the twelve disciples

would sit upon thrones judging the twelve tribes of Israel:

And Jesus said unto them, Verily I say unto you, That

ye which have followed me, in the regeneration when the

Son of man shall sit in the throne of his glory, ye also shall

sit upon twelve thrones, judging the twelve tribes of Israel.

(Matt. 19:28).

Then He told them something more. He was not making

poverty a universal condition to discipleship. He did, however,

32

The Rich Young Ruler

require that any disciple be ready to give up all for Christ’s sake

and the kingdom’s without regard to any return. But he who

willingly did so would not in the end be the loser. He would

receive in this life a hundredfold in “houses” and “lands”—

material things—and besides that, in the world to come eternal

life:

And Jesus answered and said, Verily I say unto you,

There is no man that hath left house, or brethren, or

sisters, or father, or mother, or wife, or children, or lands,

for my sake, and the gospel’s, But he shall receive an

hundredfold now in this time, houses, and brethren, and

sisters, and mothers, and children, and lands, with

persecutions; and in the world to come eternal life. (Mark

10:29-30).

The unfortunate thing is that few Christians fulfill the

conditions of the promise. Too many disciples want the houses

and lands first. They are not ready to make the supreme

sacrifice. Perhaps they get what they want, but in the end they

lose the spiritual reward. Nevertheless, some in their joy give all

to Christ and sacrifice gladly that they might fulfill the calling of

their discipleship. When God blesses such persons with material

things it often comes as a surprise. Judas tried to sell his

investment for thirty pieces of silver; he lost everything, both

material and spiritual. Peter and the other disciples eventually

became stewards of wealth, given by thousands of people. They

did not lavish it upon themselves, however, but used it for the

establishment of the infant Church and the evangelization of the

world. “But many that are first shall be last; and the last

first” (Mark 10:31).

The Cruelty of Pilate

There were present at that season some that told him

of the Galileans, whose blood Pilate had mingled with their

sacrifices. And Jesus answering said unto them, Suppose

ye that these Galileans were sinners above all the

Galileans, because they suffered such things? I tell you,

Nay: but, except ye repent, ye shall all likewise perish.

33

Christ Teaches the Apostles

(Luke 13:1-3).

As Jesus drew near Jerusalem, there were some who sought

to warn him of Pilate! A company of Galileans had gone to

Jerusalem to worship. They were evidently on a peaceful

mission to present their offerings in the temple. It is possible that

they were not cautious in their conversation. Galileans were

always known to be ready to take part in any resistance to

Roman tyranny. Apparently things that they had said got to

Pilate and aroused his suspicions. Even while they were offering

their sacrifices in the temple the soldiers of Pilate set upon them

and cut them down, mingling their blood with that of their

sacrifices.

At the same time Jesus noted another tragedy that had taken

place at the Pool of Siloam in which eighteen persons had died.

The Jews entertained a notion that when people met violent

death it was an evidence of divine displeasure. On the other

hand, if they were prosperous that was a sign of God’s favor.

Jesus wished to dispel these notions. While He did not deny that

there was a providential aspect in escaping evil, nevertheless He

denied that tragedy was a sign that the victims were worse

sinners than others:

Or those eighteen, upon whom the tower in Siloam fell,

and slew them, think ye that they were sinners above all

men that dwelt in Jerusalem? I tell you, Nay: but, except

ye repent, ye shall all likewise perish. (Luke 13:4-5).

The above words were fulfilled forty years later when the

walls of Jerusalem fell before the battering rams of Titus, with

multitudes perishing and those surviving sent to the slave-

markets of the world. They refused to repent, and they perished.

34

Chapter VI

The Conversion of Zacchaeus

VI

And Jesus entered and passed through Jericho. And,

behold, there was a man named Zacchaeus, which was the

chief among the publicans, and he was rich. And he sought

to see Jesus who he was; and could not for the press,

because he was little of stature. And he ran before, and

climbed up into a sycamore tree to see him: for he was to

pass that way. And when Jesus came to the place, he

looked up, and saw him, and said unto him, Zacchaeus,

make haste, and come down; for today I must abide at thy

house. And he made haste, and came down, and received

him joyfully. (Luke 19:1-6).

A great multitude had gathered about Jesus and was

following along with Him. The Passover was near and many

were pilgrims on their way to celebrate the annual event. Jericho

contrasted with the arid plain that they had been traveling

through. Springs of water once sweetened by Elisha (Il Kings

2:19-22) supported a luxuriant vegetation. The new city was

situated about a mile and a half from the old city of the Palms,

and was a triumph of Herodian architecture, with its theater,

spacious amphitheater and hippodrome.

As He drew near the city, Blind Bartimaeus cried out,

“Jesus, thou son of David, have mercy on me.” When the

multitude thought to quiet him, he continued his cry and Jesus

called for him and gave him his sight.

It was well along in the day and Jerusalem was yet over

twenty miles away. The road after nightfall was a perilous one

and infested with thieves who lurked along the way, ready to rob

the unwary traveler. Therefore, it seemed proper to seek a

lodging place for the night in the city of Jericho.

Contemporary history speaks of Jericho as being a priestly

city; and it might naturally be expected that He who was Israel’s

35

Christ Teaches the Apostles

Messiah might find hospitality among the priest-caste, who were

considered successors of Moses and Aaron (Matt. 23:2-3). But

deep hostility had arisen among them against Jesus and no

invitation was extended by them.

Yet, among the acclaiming crowd surely there was someone

who would extend to Him their hospitality. There was in the city

a colony of tax-gatherers, or publicans, who collected the

revenue that accrued from this rich agricultural area. One of the

chief of this fraternity was a man by the name of Zacchaeus. He

was rich, and since he was both rich and a tax-gatherer, it made

him doubly odious in the eyes of the people.

The fact that Zacchaeus was wealthy was to the people an

indication of numerous extortions. Zacchaeus had seen the

approaching multitude and learned that Jesus was passing

through the town. There was a great desire on his part that he

might see Him. Although a sinner, he had a longing for better

things and perhaps learning that one of Jesus’ disciples,

Matthew, had also been a former tax-gatherer, he felt that

somehow Jesus might have the answer to his own empty life.

But as he drew near he saw that he would be unable to see

Jesus, surrounded as he was by the crowd, and also by the fact

that he himself was of small stature. Moreover, people who

knew him and his profession would probably have jostled him

back with insults when he tried to get near.

Yet Zacchaeus was resolved that he would see Him. And

since he could not press through the crowd he noted the route

that Jesus would take, ran ahead and climbed up into a sycamore

tree. Then he waited until the procession passed by. Jesus had

perhaps observed the crowd’s behaviour towards him and His

heart went out in sympathy for the man. When He came near the

tree where Zacchaeus was, He saw his eager face, looked up,

and said, “Zacchaeus, make haste, and come down; for today

I must abide at thy house.”

Immediately this caused displeasure among the people. Why

did He not go and lodge at the house of a priest rather than a

publican’s. Or, at least He ought to choose the home of some

36

The Conversion of Zacchaeus

respectable person and not this social outcast.

But to Zacchaeus, who had tried so hard to see Jesus and

who from his vantage point in the tree could only hope for a

fleeting glance, the gracious words of the Lord came as the

sweetest music he had ever heard. Jesus had not despised him,

and he wished to be worthy of Him. He could not help but hear

the accusations thrust against him, and alas he knew that some

of them were true. Zacchaeus, therefore, that he might disgrace

Jesus the less, felt he had to make a resolution before the people.

So speaking, he said, “Behold, Lord, the half of my goods I

give to the poor; and if I have taken any thing from any man

by false accusation, I restore him fourfold” (Luke 19:8).

Hitherto money had been everything to him. By hook or

crook he had amassed considerable wealth. But it had brought

him no joy. The great event of his life had taken place. Jesus

chose to come to his house. He could not let the glorious

occasion pass by without its effecting a change in his life, for

after he had met Jesus his only desire was to be a disciple. So as

a starter, half his wealth was to go to the poor. Blind Bartimaeus

and his companion who had just been healed may have been

among the first to receive help. What a stir this act of Zacchaeus

must have made!

But Zacchaeus did not stop there. He had heard the

accusations of those among the multitude, and he resolved to

make everything right he could. Had he taken anything from any

man by false accusation? Then he would not only return it but

restore it fourfold. This was a pledge to Christ that His kindness

to him had not been in vain. Contempt would have closed the

door forever to Zacchaeus, but this one act of kindness on the

part of Jesus had broken open the fountain of penitence and

made him a new man. Was his act of restitution a painful one?

No, the parting with his goods was made up many times over in

the joy he had of receiving Jesus into his life.

The conversion of Zacchaeus and his sincere penitence was

Christ’s answer to the crowd. Zacchaeus was a new creature and

the Lord could say, “This day is salvation come to this house,

37

Christ Teaches the Apostles

forsomuch as he also is a son of Abraham. For the Son of

man is come to seek and to save that which was lost” (Luke

19:9-10).

One would give much to know all that was spoken between

the two on that day, but Zacchaeus passes from the pages of

Biblical record. There is a tradition, however, that years later

Peter ordained him as Bishop of Caesarea.

On the following day the journey to Jerusalem continued.

Jesus and His disciples stopped at Bethany, while the multitude

went on to Jerusalem to stay with friends or to find lodging

otherwise.

The Stay at Bethany

Then Jesus six days before the Passover came to

Bethany, where Lazarus was which had been dead, whom

he raised from the dead. There they made him a supper;

and Martha served: but Lazarus was one of them that sat

at the table with him. Then took Mary a pound of

ointment of spikenard, very costly, and anointed the feet of

Jesus, and wiped his feet with her hair: and the house was

filled with the odour of the ointment. (John 12:1-3).

It was to be expected that Jesus and His disciples would stay

at Bethany, the home of Mary and Martha, whose brother

Lazarus had been raised from the dead a short time before. The

people of the village gave Jesus a great welcome, although the

Sanhedrin had decreed His death and had sent out a warrant for

His arrest. The great miracle, however, had produced a profound

impression on the people of the town and they paid no heed to

the decree.

One of the principal men of Bethany, who perhaps had a

house larger than the other villagers, opened it for a banquet in

Jesus’ honor. His name was Simon the leper, and since the

circumstances indicate he was no longer afflicted with this

disease it is probable he had been previously cleansed by Jesus.

It was fitting that he should have the privilege to act as host to

Jesus and His disciples.

38

The Conversion of Zacchaeus

Many questions have been raised about this man, Simon the

leper. Was his healing responsible for the tender affection which

the household of Mary and Martha held for him? Could he have

been the father of Mary and Martha and Lazarus? The entire

family as we know them, were present in the house. Martha, an

expert hostess had been entrusted with superintending the

banquet. Lazarus sat at the table, and the miracle of his being

raised from the dead made him almost as much an object of

interest as Jesus. We can imagine the questions that were asked

him of his experiences while he was on the other side of life.

And the questions that would be put to Jesus for further

information on that subject that has ever interested human

beings.

But then an incident occurred that was to mark the feast as a

most memorable event in the closing days of the life of Jesus.

Mary was not much of a hostess when Jesus was present, for she

could only gaze in awed wonder and worship when she was near

Him. She listened to His words and understood them as

seemingly did no other person.

While others were thinking of the entry of Jesus into

Jerusalem on the morrow as the Messiah of Israel, she

apparently fully caught the significance of Jesus’ words about

His death and burial. She never thought of challenging His

statements about His death as the disciples did. Nor did she have

anticipations of participating in political promotion as they did.

When Jesus spoke of His coming death, she took the matter

literally.

Death had already come into their home. The family’s

mother doubtless had passed away. Her own brother Lazarus had

died, but he had been raised from the dead by Jesus. Mary’s

impressionable spirit realized in a peculiar way the meaning of

death. The thought of Christ’s approaching decease gave her

deep grief, although not despair, for did not Jesus say He would

rise from the dead?

Moved by her deep love for Jesus, she resolved to show her

affection by some outward sign. She could not be occupied in

39

Christ Teaches the Apostles

the active ministrations of the banquet as was her sister Martha;

she had a more important task. She arose and secured an

alabaster box of ointment of spikenard, broke the seal, and

poured the costly perfume over the head of Jesus and upon His

feet; and then taking her loose tresses, wiped His feet, while the

atmosphere of the house was filled with its fragrance.

The Galilean disciples were little used to luxury and looked

upon the act as utter extravagance, all wasted for a brief

moment, but they confined their protests to a low murmur. One

man present, however, did not hold his peace but spoke out

indignantly. Greed is a terrible vice, and it was this dark evil that

was eating the heart out of Judas. His besetting sin of avarice

was soon to turn him into a traitor.

Then saith one of his disciples, Judas Iscariot, Simon’s

son, which should betray him, Why was not this ointment

sold for three hundred pence, and given to the poor? (John

12:4-5).

As John the apostle wrote, it was not the poor he cared for.

He was the treasurer of the party and carried the bag. From time

to time, unknown to the disciples but not to Jesus, he made petty

peculations from the treasury. If the alabaster box had been

committed to him, he would have sold it and a portion of the

proceeds he would have appropriated for his private disposal.

Judas seeing it was too late to save the ointment, felt as if he

had been personally cheated and it put him in a frenzy to think

of the loss! For a third of that sum he would sell the Lord. His

allusion about giving the money to the poor was only a

hypocritical pretext, a concealment from himself that he was a

thief.

The protest of Judas, which must have been painful to Mary

who by this time had come under unfavorable observation,

caused Jesus Himself to speak out in defense of her and He bade

them to trouble not the woman:

And Jesus said, Let her alone; why trouble ye her? she

hath wrought a good work on me. For ye have the poor

40

The Conversion of Zacchaeus

with you always, and whensoever ye will ye may do them

good: but me ye have not always. She hath done what she

could: she is come aforehand to anoint my body to the

burying. Verily I say unto you, Wheresoever this gospel

shall be preached throughout the whole world, this also

that she hath done shall be spoken of for a memorial of

her. (Mark 14:6-9).

And the prophecy that Jesus made about Mary has, as we all

know, come true. Mary alone seemed to understand what Jesus

meant when He spoke about His death, burial and resurrection.

Nor was Mary present with the other women who went to

embalm the Lord. She knew that the One who had raised her

brother Lazarus from the dead would not remain in the tomb. He

was the resurrection and the life, and death could not hold Him!

Judas smarted deeply under the rebuke he had received. The

300 pence was lost; Jesus’ prediction of His death crushed

Judas’ Messianic hopes. Disappointment had been added to

disappointment. He just could not lose everything. And so after

the feast was over, Judas sneaked out to make his way secretly

to Jerusalem and there in his madness to barter with the chief

priests in his fatal interview at the house of Caiaphas. “What

will ye give me, and I will deliver him unto you? ” he

bargained. “And they covenanted with him for thirty pieces

of silver” (Matt. 26:15). What greedy haggling took place as the

chief priests bargained with him, beating down the price until

they had reached an agreement on the blood money.

What an unprofitable night Judas spent! For the price of a

miserable few coins he sold his Lord, delivered his own soul to

perdition, and brought upon himself the execration of all

generations to come.

If Judas disapproved of the waste of Mary’s gift, her

sacrifice of love was welcome to Jesus. The Lord, with the cross

in view, saw it as a symbolic anointing of His body for the

burying.

41

Christ Teaches the Apostles

SPECIAL NOTE: A free gift subscription to CHRIST FOR THE NATIONS is available to those who

write to Christ For The Nations, P. 0. Box 24910, Dal as, Texas 75224. This magazine contains

special feature stories of men of faith and includes prophetic articles of the latest world

developments. Why not include the names of your friends? (Due to high mailing rates, this

applies only to Canada and the U.S.)

42

Document Outline

- Christ Teaches the Apostles

- Contents

- I The Great Confession

- Christ Foretells His Death and Resurrection

- II Who Is the Greatest?

- The Rebuke of Sectarianism

- III The Last Journey to Jerusalem

- In the Home of Mary and Martha

- IV Discipline in the Church

- The Institution of the Church

- V The Rich Young Ruler

- The Cruelty of Pilate

- VI The Conversion of Zacchaeus

- The Stay at Bethany

Table of Contents

The Great Confession.

Who Is the Greatest?.

The Last Journey to Jerusalem.

Discipline in the Church.

The Rich Young Ruler.

The Conversion of Zacchaeus.

Christ Teaches the Apostles

Contents

Christ Foretells His Death and Resurrection

The Rebuke of Sectarianism

In the Home of Mary and Martha

The Institution of the Church

The Cruelty of Pilate

The Stay at Bethany