Ten Lepers Healed During Jesus' Final Trip To Jerusalem

JESUS frustrates the efforts of the Sanhedrin to kill him by leaving Jerusalem and traveling to the city of Ephraim, perhaps only 15 miles or so northeast of Jerusalem. There he remains with his disciples, away from his enemies. However, the time for Passover of 33 C.E. is drawing near, and soon Jesus is on the move again. He travels through Samaria and up into Galilee. This is his last visit to this area prior to his death. While in Galilee, likely he and his disciples join others who are on their way to Jerusalem for the Passover celebration. They take the route through the district of Perea, east of the Jordan River.

Early in the trip, while Jesus is entering a village either in Samaria or in Galilee, he is met by ten men who have leprosy. This terrible disease gradually eats away a person's body parts-his fingers, his toes, his ears, his nose and his lips. To safeguard others from being infected, God's Law says regarding a leper: "He should cover over the mustache and call out, 'unclean, unclean!' All the days that the plague is in him he will be unclean. . . .He should dwell isolated."

The ten lepers observe the Law's restrictions for lepers and remain a long way off from Jesus. Yet, they cry out with loud voices: "Jesus, Instructor, have mercy on us!" Seeing them in the distance, Jesus commands: "Go and show yourselves to the priests." Jesus says this because God's Law authorizes the priests to pronounce as cured lepers who have recovered from their illness. In this way such ones receive approval to live again with healthy people.

The ten lepers have confidence in Jesus' miraculous powers. So they hurry off to see the priests, even though they have not yet been healed. While on the way, their faith in Jesus is rewarded. They begin to see and to fill their restored health!

Next time: Conclusion of Ten Lepers Healed During Jesus' Final Trip To Jerusalem

The Greatest Man Who Ever Lived, 1991

Conclusion of When Lazarus Is Resurrected

The Sanhedrin includes the present high priest, Caiaphas, as well as Pharisees and Sadducees, chief priests and former high priests. These lament: "What are we to do, because this man performs many signs? If we let him alone this way, they will put all faith in him, and the Romans will come and take away both our place and our nation."

Although the religious leader admit that Jesus "performs many signs," the only thing they are concerned about is their own position and authority. The raising of Lazarus is an especially powerful blow to the Sadducees, since they do not believe in the resurrection. Caiaphas, who is perhaps a Sadducee, now speaks up, saying: "You do not know anything at all, and you do not reason out that it is to your benefit for one man to die in behalf of the people and not for the whole nation to be destroyed."

God influenced Caiaphas to say this, for the apostle John later wrote: "This, though, [Caiaphas] did not say of his own originality." What Caiaphas actually meant was that Jesus should be killed to prevent Him from further undermining their positions of authority and influence. Yet, according to John, 'Caiaphas prophesied that Jesus was destined to die not for the nation only, but in order that God's children might be gathered together.' And, indeed, it is God's purpose that his Son die as a ransom for all.

Caiaphas now succeeds in influencing the Sanhedrin to make plans to kill Jesus. But Jesus, possibly learning of these plans from Nicodemus, a member of the Sanhedrin who is friendly to him, departs from there. John 11:38-54.

Next time: Ten Lepers Healed During Jesus' Final Trip To Jerusalem

The Greatest Man Who Ever Lived, 1991

When Lazarus Is Resurrected

JESUS, along with those accompanying him, now arrive at the memorial tomb of Lazarus. Actually, it is a cave with a stone placed at the entrance. "Take the stone away," Jesus says. Martha objects, not yet understanding what Jesus intends to do. "Lord," she says, "by now he must smell, for it is four days." But Jesus asks: "Did I not tell you that if you would believe you would see the glory of God?"

So the stone is removed. Then Jesus raises his eyes and prays: "Father, I thank you that you have heard me. True, I knew that you always hear me; but on account of the crowd standing around I spoke, in order that they might believe that you sent me forth." Jesus prays publicly so that the people will know that what he is about to do will be accomplished through power received from God. Then he cries out with a loud voice: "Lazarus, come on out!" At that, Lazarus comes out. His hands and feet are still bound with burial wrappings, and his face is covered with a cloth. "Loose him and let him go," Jesus says.

On seeing this miracle, many of the Jews that had come to comfort Mary and Martha put faith in Jesus. Others, however, go off to tell the Pharisees what has occurred. They and the chief priests immediately arrange for a meeting of the Jewish high court, the Sanhedrin.

Next time: Conclusion of When Lazarus Is Resurrected'

The Greatest Man Who Ever Lived, 1991

Conclusion Of The Resurrection Of Hope

"Yes, Lord," she answers. "I have believed that you are the Christ the Son of God, the One coming into the world." Martha then hurries back to summon her sister, telling her privately: "The Teacher is present and is calling you." Immediately Mary leaves the house. When others see her go, they follow, assuming that she is going to the memorial tomb.

Coming to see Jesus, Mary falls at his feet weeping. "Lord, if you had been here, my brother would not have died," she says. Jesus is deeply moved when he sees that Mary and the crowds of people following her are weeping. "Where have you laid him?" He asks. Lord, come and see," they answer. Jesus too gives way to tears, causing the Jews to say: "See what affection he used to have for him!"

Some recall that Jesus, at the time of the Festival of Tabernacles a few months before, had healed a young man born blind, and they ask: "Was not this man that opened the eyes of the blind man able to prevent this one from dying?" John 5:21; 6:40; 9:1-7; 11:17-37.

The Resurrection Hope

JESUS finally arrives at the outskirts of Bethany, a village about two miles from Jerusalem. It has only been a few days since Lazarus' death and burial. His sisters Mary and Martha are still mourning, and many have come to their home to console them. While they are mourning, someone informs Martha that Jesus is on his way. So she leaves and hurries to meet him, apparently without telling her sister. Coming to Jesus, Martha repeats what she and her sister must have said many ties during the past four days: "If you had been here my brother would not have died."

Martha, however, expresses hope, hinting that Jesus might yet do something for her brother. "I know that as many things as you ask God for, God will give you," she says. "Your brother will rise," Jesus promises. Martha understands Jesus to be speaking of a future earthly resurrection, to which Abraham and other servants of God also looked forward. So she replies: "I know he will rise in the resurrection on the last day."

However, Jesus gives hope for immediate relief, replying: "I am the resurrection and the life." He reminds Martha that God has given him power over death, saying: "He that exercises faith in me, even though he dies, will come to life: and everyone that is living and exercises faith in me will never die at all.

Jesus is not suggesting to Martha that faithful ones then alive will never die. No, but the point he is making is that exercising faith in him can lead to everlasting life. Such life will be enjoyed by most people as a result of their being resurrected on the last day. But others who are faithful will survive the end of this system of things on earth, and for these Jesus' words will be true in a very literal sense. They will never die at all! After this remarkable statement, Jesus asks Martha,"Do you believe this?"

Next time: Conclusion of The Resurrection Hope

The Greatest Man Who Ever Lived, 1991

Conclusion Of A Mission Of Mercy Into Judea

Apparently it is shortly after Jesus gives this illustration that a messenger arrives. He was sent by Mary and Martha, the sisters of Lazarus, who live in Bethany of Judea. "Lord, see! The one for whom you have affection is sick," the messenger relates. Jesus replies: "This sickness is not with death as its object, but is for the glory of God, in order that the Son of God may be glorified through it." After remaining two days where he is, Jesus says to his disciples: "Let us go into Judea again." However, they remind him: "Rabbi just lately the Judeans were seeking to stone you, and are you going there again?"

"There are twelve hours of daylight, are there not?" Jesus asks in response. "If anyone walks in daylight he does not bump against anything, because he sees the light of this world. But if anyone walks in the night, he bumps against something because the light is not in him."

What Jesus apparently means is that the "hours of daylight," or the time God has allotted for Jesus' earthly ministry, have not yet elapsed and until they do, nobody can harm him. He needs to use the full the short time of "daylight" left for him, since afterward will come the 'night" when his enemies will have killed him.

Jesus adds: "Lazarus our friend has gone to rest, but I am journeying there to awaken him from sleep." Evidently thinking that Lazarus is resting in sleep and that there is a positive sign that he will recover, the disciples respond: "Lord, if he has gone to rest, he will get well." Then Jesus tells them outspokenly: "Lazarus has died, and I rejoice on your account that I was not there, in order for you to believe. But let us go to him."

Realizing that Jesus could be killed in Judea, yet desiring to support him, Thomas encourages his fellow disciples: "Let us also go, that we may die with him." So at the risk of their lives, the disciples accompany Jesus on this mission of mercy into Judea. Luke 13:22; 17:1-10; John 10:22, 31, 40-42; 11:1-16.

Next time: The Resurrection Hope

The Greatest Man Who Ever Lived, 1991

A Mission Of Mercy Into Judea

SOME weeks earlier, during the Festival of Dedication in Jerusalem, the Jews tried to kill Jesus. So he traveled north, evidently to an area that was not far from the Sea of Galilee. Recently, he has been heading south again toward Jerusalem, preaching along the way in the villages of Perea, a district east of the Jordan River. After telling the illustration about the rich man and Lazarus, he continues teaching his disciples things that he had taught earlier while in Galilee.

He says, for example, that it would be more advantageous for a person "if a millstone were suspended from his neck and he were thrown into the sea" than for him to cause one of God's "little ones" to stumble. He also emphasizes the need of forgiveness, explaining: "Even if [a brother] sins seven times against you and he comes back to you seven times saying, 'I repent,' you must forgive him."

When the disciples request, "Give us more faith," Jesus answers: "IF you had faith the size of a mustard grain, you would say to this black mulberry tree. 'Be uprooted and planted in the sea!' And it would obey you." so even a little faith can accomplish great things.

Next Jesus relates a true-to-life situation that illustrates the proper attitude of a servant of the almighty God. "Who of you is there that has a slave plowing or minding the flock," Jesus observes, "who will say to him when he gets in from the field, 'Come here at once and recline at the table?' Rather, will he not say to him, 'Get something ready for me to have my evening meal, and put on an apron and minister to me until I am through eating and drinking, and afterward you can eat and drink?' He will not feel gratitude to the slave because he did the things assigned, will he? So you , also, when you have done all things assigned to you, say, 'We are good-for-nothing slaves. What we have done is what we ought to have done.'" Thus, God's servants should never feel that they are doing God a favor by serving him. Rather, they should always remember the privilege that they have of worshiping him as trusted members of his household.

Next time: A Mission Of Mercy Into Judea

The Greatest Man Who Ever Lived, 1991

Conclusion of The Rich Man And Lazarus-Rich Man And Lazarus Experience A Change

"But Abraham said, 'Child, remember that you received in full your good things in your lifetime, but Lazarus correspondingly the injurious things. Now, however, he is having comfort here but you are in anguish. And besides all these things, a great chasm has been fixed between us and you people, so that those wanting to go over from here to you people cannot, neither may people cross over from there to us.'"

How just and appropriate that such a dramatic reversal take place between the Lazarus class and the rich-man class! The change in conditions is accomplished a few months later at Pentecost 33 C.E., when the old Law covenant is replaced by the new covenant. It then becomes unmistakably clear that the disciples, not the Pharisees and other religious leaders , are favored by God. The "great chasm" that separates the symbolic rich man from Jesus' disciples therefore represents God's unchangeable, righteous judgment.

The rich man next requests "father Abraham:" "Send [Lazarus] to the house of my father, for I have five brothers." The rich man thus confesses he has a closer relationship to another father, who is actually Satan the Devil. The rich man requests that Lazarus water down God's judgment messages so as not to put his "five brothers," his religious allies,in "this place of torment."

But Abraham said, 'They have Moses and the Prophets; let them listen to these.'" Yes, if the "five brothers" would escape torment, all they have to do is heed the writings of Moses and the Prophets that identify Jesus as the Messiah and then become his disciples. But the rich man objects: "No, indeed, father Abraham, but if someone from the dead goes to them they will repent."

However, he is told: "If they do not listen to Moses and the Prophets, neither will they be persuaded if someone rises from the dead." God will not provide special signs or miracles to convince people. They must read and apply the Scriptures if they would obtain his favor. Luke 16:14-31; John 9:28, 29; Matthew 19:3-9; Galatians 3:24; Colossians 2:14; John 8:44.

Next time: A Mission Of Mercy Into Judea

The Greatest Man Who Ever Lived, 1991

Continue with The Rich Man And Lazarus Rich Man And Lazarus Experience A Change

Rich Man And Lazarus Experience A Change

The rich man represents the religious leaders who are favored with spiritual privileges and opportunities, and Lazarus pictures the common people who hunger for spiritual nourishment. Jesus continues his story, describing a dramatic change in the men's circumstances.

"Now in the course of time," Jesus says, "the beggar died and was carried off by the angels to the bosom of Abraham. Also, the rich man dies and was buried. And in Hades he lifted up his eyes, he existing in torments, and he saw Abraham afar off and Lazarus in the bosom position with him."

Since the rich an and Lazarus are not literal persons but symbolize classes of people, logically their deaths are also symbolic. What do their deaths symbolize, or represent? Jesus has just finished pointing to a change in circumstances by saying that 'the Law and the Prophets were until John the Baptizer, but from then on the kingdom of God is being declared.' Hence, it is with the preaching of John and Jesus Christ that both the rich man and Lazarus die to their former circumstances, or condition.

Those of the humble, repentant Lazarus class die to their former spiritually deprived condition and come into a position of divine favor. Whereas they had earlier looked to the religious leaders for what little dropped from the spiritual table, now the Scriptural truths imparted by Jesus are filling their needs. They are thus brought into the bosom, or favored position, of the Greater Abraham, Jehovah God.

On the other hand, those who make up the rich-man class come under divine disfavor because of persistently refusing to accept the Kingdom message taught by Jesus. They thereby die to their former position of seeming favor. In fact, they are spoken of as being in figurative torment. Listen now, as the rich man speaks: "Father Abraham, have mercy on me and send Lazarus to dip the tip of his finger in water and cool my tongue, because I am in anguish in this blazing fire." God's fiery judgment messages proclaimed by Jesus' disciples are what torment individuals of the rich-man class. They want the disciples to let up on declaring these messages, thus providing them some measure of relief from their torments.

Next time: Conclusion of The Rich Man And Lazarus-Rich Man And Lazarus Experience A Change

The Greatest Man Who Ever Lived, 1991

Continue with The Rich Man And Lazarus

Continuing his remarks to the Pharisees, Jesus relates and illustration that features two men whose status, or situation, is eventually changed dramatically. Can you determine who are represented by the men and what the reversal of their situations means?

"But a certain man was rich," Jesus explains, "and he used to deck himself with purple and linen, enjoying himself from day to day with magnificence. But a certain beggar named Lazarus used to be put at his gate, full of ulcers and desiring to be filled with the things dropping from the table of the rich man. Yes, too, the dogs would come and lick his ulcers."

Jesus here uses the rich man to represent the Jewish religious leaders, including not only the Pharisees and the scribes but the Sadducees and the chief priests as well. They are rich ins spiritual privileges and opportunities, and they conduct themselves as the rich man did. Their clothing of royal purple represents their favored position, and the white linen pictures their self-righteousness.

This proud rich-man class views the poor, common people with utter contempt, calling them 'am ha-'a'rets, or people of the earth. The beggar Lazarus thus represents these people to whom the religious leaders deny proper spiritual nourishment and privileges. Hence, like Lazarus covered with ulcers, the common people are looked down upon as spiritually diseased and fit only to associate with dogs. Yet, those of the Lazarus class hunger and thirst for spiritual nourishment and so are at the gate, seeking to receive whatever meager morsels of spiritual food may drop from the rich man's table.

Jesus now goes on to describe changes in the condition of the rich man and Lazarus. What are these changes, and what do they represent?

Next time: Conclusion of The Rich Man And Lazarus-Rich Man and Lazarus Experience A Change

The Greatest Man Who Ever Lived, 1991

The Rich Man And Lazarus

JESUS has been talking to his disciples about the proper use of material riches, explaining that we cannot be slaves to these and at the same time be slaves to God. The Pharisees are also listening, and they begin to sneer at Jesus because they are money lovers. So he says to them: "You are those who declare yourselves righteous before men, but God knows your hearts; because what is lofty among men is a disgusting thing in God's sight."

The time has come for the table to be turned on people who are rich in worldly goods, political power and religious control and influence. They are to be put down. However, the people who recognize their spiritual need are to be lifted up. Jesus points to such a change when he goes on to say to the Pharisees: "The Law and the Prophets are until John [the Baptizer]. From then on the kingdom of God is being declared as good news, and ever sort of person is pressing forward toward it. Indeed, it is easier for heaven and earth to pass away than for one particle of a letter of the Law to go unfulfilled."

The scribes and the Pharisees are proud of their professed adherence to the Law of Moses. Recall that when Jesus miraculously gave sight to a certain man in Jerusalem, they boasted: "We are disciples of Moses. We know that God has spoken to Moses." But now the Law of Moses has fulfilled its intended purpose of leading humble ones to God's designated King, Jesus Christ. So with the beginning of John's ministry, all kinds of persons, especially the humble and the poor, are exerting themselves to become subjects of God's Kingdom.

Since the Mosaic Law is now being fulfilled, the obligation to keep it is to be removed. The Law permits divorce on various grounds, but Jesus now says: "Everyone that divorces his wife and marries another commits adultery, and he that marries a woman divorced from a husband commits adultery." How such pronouncements must irritate the Pharisees, especially since they permit divorce on many grounds!

Next time: Conclusion of The Rich Man And Lazarus

The Greatest Man Who Ever Lived, 1991

Conclusion of Provide For The Future With Practical Wisdom

Jesus is not commending the steward for his unrighteousness but for his farsighted, practical wisdom. Often "the sons of this system of things" shrewdly use their money or position to make friends with those who can return them favors. So God's servants, "the sons of the light," also need to use their mater assets, their "unrighteous riches," in a wise way to benefit themselves.

But as Jesus says, they should make friends by means of these riches with those who may receive them "into the everlasting dwelling places." For members of the little flock, these places are in heaven; For members of the "other sheep," they are in the Paradises earth. Since only Jehovah God and his Son can receive persons into these places, we should be diligent to cultivate friendship with them by using any "unrighteous riches" we may have in support of Kingdom interests. then, when material riches fail or perish, as they surely will, our everlasting future will be assured.

Jesus goes on to say that persons faithful in caring fro even these material, or least, things will also be faithful in caring for matters of greater importance. "Therefore," he continued, "If you have not proved yourselves faithful in connection with the unrighteous riches, who will entrust you with what is true [that is, spiritual, or Kingdom interests]? And if you have not proved yourselves faithful in connection with what is another's [the Kingdom interests with which God entrusts his servants], who will give you what is for yourselves [the reward of life in everlasting dwelling places]?"

We simply cannot be true servants of God and at the same time be slaves to unrighteous riches, material riches, as Jehovah concludes: "No house servant can be a slave to two masters; for, either he will hate the one and love the other, or he will stick to one and despise the other. You cannot be slaves to God and to riches." Luke 15:1, 2; 16:1-13; John 10:16.

Next time:The Rich Man And Lazarus

The Greatest Man Who Ever Lived, 1991

Provide For The Future With Practical Wisdom

JESUS has just finished telling the story of the prodigal son to a crowd that includes his disciples, dishonest tax collectors and other recognized sinners, and scribes and Pharisees. Now, addressing his disciples, he relates an illustration regarding a rich man who has received an unfavorable report about his house manager, or steward.

According to Jesus, the rich man calls his steward and tells him that he is going to dismiss him. "What am I to do, seeing that my master will take the stewardship away from me." The Steward wonders. "I am not strong enough to dig, I am ashamed to beg. Ah! I know what I shall do, so that, when I am put out of the stewardship, people will receive me into their homes."

What is the steward's plan? he calls those who are in debt to his master. "How much are you owing? He asks. The first one answers, '580 gallons of olive oil.' 'Take your written agreement back and sit down and quickly write '290,' he tells him. He asks another one: 'Now you, how much are you owing?' He says '630 bushels of wheat.' 'Take your written agreement back and write 504.' The steward is within his rights in reducing the bills owed to his master, since he is in charge of his master's financial affairs. By reducing the amounts, he is making friends with those who can return him favors when he does lose his job.

When the master hears what has happened, he is impressed. In fact, he "commended the steward, though unrighteous, because he acted with practical wisdom." Indeed, Jesus adds: "The sons of this system of things are wiser in a practical way toward their own generation than the sons of the light are."

Now, drawing the lesson for his disciples, Jesus encourages: "Make friends for yourselves by means of unrighteous riches, so that, when such fail, they may receive you into the everlasting dwelling places."

Next time: Conclusion of Provide For The Future With Practical Wisdom

The Greatest Man Who Ever Lived, 1991

Conclusion Of The Story of A Lost Son -The Lost Son Is Found

In the meantime, the father's "older son was in the field." See if you can identity whom he represents by listening to the rest of the story. Jesus says of the older son: "As he come and got near the house he heard a music concert and dancing. So he called one of the servants to him and inquired what these things meant. He said to him, 'Your brother has come, and your father slaughtered the fattened young bull, because he got him back in good health.' But he became wrathful and was unwilling to go in. Then his father came out and began to entreat him. In reply he said to his father, 'Here it is some many years I have slaved for you and never once did I transgress your commandment, and yet you never once gave me a kind for me to enjoy myself with my friends. But as soon as this your son who ate up your means of living with harlots arrived, you slaughtered the fattened young bull for him.'"

Who, like the older son, has been critical of the mercy and attention accorded sinners? Is it not the scribes and the Pharisees? Since it is their criticism of Jesus because he welcomes sinners that prompted this illustration, they clearly must be the ones represented by the older son.

Jesus concludes his story with the father's appeal to his older son: "Child, you have always been with me, and all the things that are mine are yours; but we just had to enjoy ourselves and rejoice, because this your brother was dead and came to life, and he was lost and was found.

Jesus thus leaves unresolved what the older son eventually does. Indeed, later, after Jesus' death and resurrection, "A great crowd of priests began to be obedient to the faith," possibly including some of these of the "older son" class to whom Jesus is here speaking.

But who in modern times are represented by the two sons? It must be those who have come to know enough about Jehovah's purposes to have a basis for their entering into a relationship with him. The older son represents some member of the "little flock," or "congregation of the firstborn who have been enrolled in the heavens." They had no desired to welcome and earthly class, the "other sheep," who they felt were stealing the limelight.

The prodigal son, on the other hand, represents those of God's people who leave to enjoy the pleasures that the world offers. In time, however, these repentantly return and again become active servants of God. Indeed, how loving and merciful the Father is toward those who recognize their need of forgiveness and return to him! Luke 15:11-32; Leviticus 11:7 8; Acts 6:7; Luke 12:32; Hebrews 12:23; John 10:16.

Next time: Provide For The Future With Practical Wisdom

The Greatest Man Who Ever Lived, 1991

Continue with The Story Of A Lost Son

When The Lost Son Is Found

When the lost, or prodigal son in Jesus' illustration returns to his father's house, what kind of reception does he receive? Listen as Jesus describes it: "While he has yet a long way off, his father caught sight of him and was moved with pity, and he ran and fell upon his neck and tenderly kissed him." What a merciful, warmhearted father, so well representing our heavenly Father, Jehovah!

Likely, the father had heard of his son's debauched living. Yet he welcomes him home without waiting for a detailed explanation. Jesus also has such a welcoming spirit, taking the initiative in approaching sinners and tax collectors, who are represented in the illustration by the prodigal son.

True, the discerning father of Jesus' illustration no doubt has some idea of his son's repentance by observing his sad, downcast countenance as he returns. But the father's loving initiative makes it easier for the son to confess his sins, as Jesus relates: "Then the son said to him, 'Father, I have sinned against heaven and against you. I am no longer worthy of being called your son. Make me as one of your hired men.'"

Yet, the words are hardly off the son's lips when his father goes into action, ordering his slaves: "Quick! bring out a robe, the best one, and clothe him with it, and put a ring on his hand and sandals on his feet. And bring the fattened young bull, slaughter it and let us eat and enjoy ourselves, because this my son was dead and came to life again; he was lost and was found." Then they start "to enjoy themselves."

Next time: Continue with The Story Of A Lost Son-When The Lost Son Is Found

The Greatest Man Who Ever Lived, 1991

The Story Of A Lost Son

HAVING just finished relating illustrations to the Pharisees about regaining a lost sheep and a lost drachma coin, Jesus continues now with another illustration. This one is about a loving father and his treatment of his sons, each of whom has serious faults. First, there is the younger son, the principal character of the illustration. He collects his inheritance, which is unhesitatingly give to him by his father. He then leaves home and becomes involved in a very immoral way of life. But listen as Jesus tells the story, and see if you can determine who the characters are meant to represent.

"A certain man," Jesus begins, "had two sons. And the younger of them said to his father, 'Father, give me that part of the property that falls to my share.' then [the father] divided his means of living to them." What does this younger one to with what he receives? "Later," Jesus explains, "after many days, the younger son gathered all things together and traveled abroad into country, and there squandered his property by living a debauched life." Actually, he spends his money living with prostitutes. Afterward hard times come, as Jesus goes on to relate: "When he has spent everything, a severe famine occurred throughout that country, and he started to be in need. He even went and attached himself to one of the citizens of that country, and he sent him into his fields to herd swine. And he use to desire to be filled with the carob pods which the swine were eating, and no one would give him anything."

How degrading to be forced to take up swine herding, since these animals were unclean to the Law! But what pained the son the most was the gnawing hunger that even caused him to desire the food that was fed to the pigs. Because of his terrible calamity, Jesus said, "he came to his senses."

Continuing his story, Jesus explains: "He said [to himself]. 'How many hired men of my father are bounding with bread. While I am perishing here from famine! I will rise and journey to my father and say to him: "Father, I have sinned against heaven and against you. I am no longer worthy of being called your son. Make me as one of your hired men."' So he rose and went to his father.

Here is something to consider: "If his father had turned on him and angrily shouted at him when he left home, the son would not likely have been so single-minded as to what he should do. He may have decided to return and try to find work elsewhere in is home country so that he would not have to face his father. However, no such thought was on his mind. Home was where he wanted to be!

Clearly, the father in Jesus' illustration represents our loving, merciful heavenly Father, Jehovah God. And you perhaps also recognize that the lost or prodigal son represents known sinners. The Pharisees, to whom Jesus is speaking , have previously criticized Jesus for eating with these very ones. But whom does the older son represent?

Next time: Continue with The Story Of A Lost Son- When The Lost Son Is Found

The Greatest Man Who Ever Lived, 1991

Conclusion Of Searching For The Lost

To make doubly strong the point that the restoration of lost sinners is a cause for great rejoicing, Jesus relates another illustration. He says: "What woman with ten drachma coins, if she loses one drachma coin, does not light a lamp and sweep her house and search carefully until she finds it? And when she has found it she calls the women who are her friends and neighbors together, saying, 'Rejoice with me, because I have found the drachma coin that I lost.'"

Jesus then gives a similar application. He goes on to say: "Thus, I tell you, joy arises among the angels of God over one sinner that repents."

How remarkable this loving concern of God's angels for the restoration of lost sinners! Especially is this so since these once lowly, despised 'am ha-' a' rets eventually come into line for membership in God's heavenly Kingdom. As a result, they attain a position in heaven higher than that of the angels themselves! But rather than feel jealous or slighted, the angels humbly appreciate that these sinful humans have faced and overcome situations in life that will equip them to serve as sympathetic and merciful heavenly kings and priests. Luke 15:1-10; Matthew 9:13; 1 Corinthians 6:2, 3; Revelation 20:6.

Next time: The Story Of A Lost Son

The Greatest Man Who Ever Lived, 1991

Searching For The Lost

JESUS is eager to seek and find those will humbly serve God. So he searches out and talks to everyone about the Kingdom, including notorious sinners. Such persons now draw near to listen to him. Observing this, the Pharisees and scribes criticize Jesus for keeping company with people whom they consider unworthy. They mutter: "This man welcomes sinners and eats with them." How far beneath their dignity that is! The Pharisees and scribes treat common people like dirt under their feet. In fact, they use the Hebrew expression 'am ha-'a'rets, "people of the land [earth]," to show the disdain they have for such ones.

On the other hand, Jesus treats everyone with dignity, kindness and compassion. As a result, many of these lowly ones,including person who are well-known for practicing wrong-doing, are eager to listen to him. But what of the Pharisees' criticism of Jesus for expending efforts in behalf of those they consider unworthy?

Jesus answers their objection by using an illustration. He speaks from the Pharisees' own viewpoint, as though they are righteous and are safe in the fold of God, while the despicable 'am ha-' a'rets have gone astray and are in a lost state. Listen as he asks: What man of you with a hundred sheep, on losing one of them, will not leave the ninety-nine behind in the wilderness and go for the lost one until he finds it? And when ha s found it he puts it upon his shoulders and rejoices. And when he gets home he calls his friends and his neighbors together, saying to them, 'Rejoice with me, because I have found my sheep that was lost.'"

Jesus then make the application of his story, explaining: "I tell you that thus there will be more joy in heaven over one sinner that repents than over ninety-nine righteous ones who have no need of repentance.

The Pharisees consider themselves to be righteous and thus to have no need of repentance. When some of them criticized Jesus a couple of years earlier for eating with tax collectors and sinners, he told them: "I came to call, not righteous people, but sinners." The self-righteous Pharisees, who fail to see their need to repent, bring no joy in heaven. But truly repentant sinners do.

Next time:Conclusion of Searching For The Lost

The Greatest Man Who Ever Lived, 1991

Conclusion Of The Responsibility Of Discipleship

So Jesus is illustrating to the crowds who are following him that before becoming his disciples, they should be firmly decided that they can fulfill what is involved, even as a man who wants to build a tower makes sure before he begins that he has the resources to complete it. Providing another illustration, Jesus continues: "Or what king, marching to meet another king in war, does not first sit down and take counsel whether he is able with ten thousand troops to cope with the one that comes against him with twenty thousand? If, in fact, he cannot do so, then while that one is yet far away he sends out a body of ambassadors and sues for peace.{"

Jesus then emphasizes the point of his illustrations, saying: "Thus, you may be sure, none of you that does not say good-bye to all his belongings can be my disciple." That is what the crowds following him, and yet, everyone else who learns of Christ, must be willing to do. They must be ready to sacrifice everything that they have-all their belongings, including life itself-if they would be his disciples. Are you willing to do this?

"Salt, to be sure, is fine," Jesus continues. In his Sermon on the Mount, he said that his disciples are "the salt of the earth," meaning that they have a preserving influence on people, even as literal salt is a preservative. "But if even the salt loses its strength, with what will it be seasoned? It is suitable neither for soil nor for manure." Jesus concludes. "People throw it outside. Let him that has ears to listen, listen."

So Jesus shows that even those who have been his disciples for some time must not weaken in their determination to continue. If they do, they will become useless, an object of ridicule to this world and unfit before God, in fact, a reproach upon God. Hence, like strengthless, contaminated salt, they will be thrown outside, yes, destroyed. Luke 14:25-35; Genesis 29:30-33; Matthew 5:13.

Next time: Searching For The Lost

The Greatest Man Who Ever Lived, 1991

The Responsibility Of Discipleship

AFTER leaving the house of the prominent Pharisee, who apparently is a member of the Sanhedrin, Jesus continues on toward Jerusalem. Great crowds follow him. But what are their motives? What is really involved in being his true follower.

As they travel along, Jesus turns to the crowds and perhaps shocks them when he says: "If anyone comes to me and does not hate his father and mother and wife and children and brothers and sisters, yes, and even his own soul, he cannot be my disciple." What does Jesus mean? Jesus is not here saying that his followers should literally hate their relatives. Rather, they must hate them in the sense of loving them less than they love him. Jesus' forefather Jacob is said to have "hated" Leah and loved Rachel, which meant that Leah was loved less than her sister Rachel.

Consider too, that Jesus said disciple should hate "even his own soul," or life. Again what Jesus means is that a true disciple must love Him more than he loves his own life. Jesus is thus emphasizing that becoming his disciple is a serious responsibility. It is not something to be undertaken without careful consideration.

Hardship and persecution are involved in being Jesus' disciple, as he goes on to indicate: "Whoever is not carrying his torture stake and coming after me cannot be my disciple." Thus, a true disciple must be willing to undergo the same burden of reproach that Jesus endured, even including, if necessary, dying at the hands of God's enemies, which Jesus is soon to do.

Being a disciple of Christ, therefore, is a matter that the crowds following him need to analyze very carefully. Jesus emphasizes this fact by means of an illustration. For example," He says, "who of you that wants to build a tower does not first sit down and calculate the expense, to see if he has enough to complete it? Otherwise, he might lay his foundation but not be able to finish it, and all the onlookers might start to ridicule him, saying, 'This man started to build but was not able to finish.'"

Next time: Conclusion of The Responsibility Of Discipleship

The Greatest Man Who Ever Lived, 1991

Conclusion Of Entertained By A Pharisee

What lame excuses! A field or livestock are normally examined before they are bought, so no real urgency exists to look at them afterward. Similarly, a person's marriage should not prevent him from accepting such an important invitation. So on hearing about these excuses, the master becomes angry and commands his slave:

"'Go out quickly into the broad ways and the lanes of the city, and bring in here the poor and cripples and blind and lame.' In time the slave said, 'Master, what you ordered has been done, and yet there is room.' And the master said to the slave, 'Go out into the roads and the fenced-in places, and compel them to come in, that my house may be filled. . . . None of those men that were invited shall have a taste of my evening meal.

What situation is described by the illustration? Well, "the master" providing the meal represents Jehovah God; "the slave" extending the invitation, Jesus Christ; and the "grand evening meal," the opportunities to be in line for the Kingdom of the heavens.

Those first to receive the invitation to come in line for the Kingdom were, above all others, the Jewish religious leaders of Jesus' day. However, they rejected the invitation. Thus, beginning particularly at Pentecost 33 C.E., a second invitation was extended to the despised and lowly ones of the Jewish nation. But not enough responded to fill the 144,000 places in God's heavenly Kingdom. So in 36 C.E., three and a half years later, the third and final invitation was extended to uncircumcised non-Jews, and the gathering of such ones has continues into our day. Luke 14:1-24.

Next time:The Responsibility Of Discipleship

The Greatest Man Who Ever Lived, 1991

Entertained By A Pharisee

JESUS is still in the home of a prominent Pharisee and has just healed a man suffering from dropsy. As he observes fellow guests choosing prominent places at the meal, he teaches a lesson in humility. "When you are invited by someone to a marriage feast," Jesus then explains, "do not lie down in the most prominent place. Perhaps someone more distinguished than you may at the time have been invited by him, and that invited you and him will come and say t0o you, 'let this man have the place.' And then you will start off with shame to occupy the lowest place.

So Jesus advises: "When you are invited, go and recline in the lowest place, that when the man that has invited you comes he will say to you, 'Friend, go on up higher.' Then you will have honor in front of your fellow guests." Concluding, Jesus says: "For everyone that exalts himself will be humbled and he that humbles himself will be exalted. Next Jesus addresses the Pharisee who invited him and describes how to provide a dinner having real merit with God.

"When you spread a dinner or evening meal, do not call your friends or brothers or your relatives or rich neighbors. Perhaps sometime they might also invite you in return and it would become repayment to you. but when you spread a feast, invite poor people, crippled, lame, blind; and you will be happy, because they have nothing with which to repay you."

Providing such a meal for the unfortunate will bring happiness to the provider of it because, as Jesus explains to his host, "You will be repaid in the resurrection of the righteous ones." Jesus' description of this meritorious meal calls to the mind of a fellow guest another kind of meal. "Happy is he who eats bread in the Kingdom of God," this guest says. Yet, not all properly prize that happy prospect, as Jesus goes on to show by and illustration.

"A certain man was spreading a grand evening meal, and he invited many. And he sent his slave out . . . to say to the invited ones, 'Come, because things are now ready.' But they all in common started to beg off. The first said to him, 'I bought a field and need to go out and see it; I ask you, have me excused.' And another said, 'I bought five yoke of cattle and am going to examine them; I ask you, have me excused.' Still another said, 'I just married a wife and for this reason I cannot come.'"

Next time: Conclusion of Entertained By A Pharisee

The Greatest Man Who Ever lived, 1991