For, that Messianic Kingdom, which had been the object of rapt vision and earnest
longing to prophets and kings of old had now become reality.65
62. Sanh. 94 b, middle.
63. St. Luke x. 23, 24.
64. In a rapt description of the Messianic glory (Pesiqta, ed. Buber. 149 a, end) we read
that Israel shall exult in His light, saying: 'Blessed the hour in which the Messiah has
been created; blessed the womb that bare Him; blessed the eye that sees Him; blessed
the eye that is deemed worthy to behold Him, for the opening of his lips is blessing and
peace, &c.' It is a strange coincidence, to say the least, that this passage occurs in a
'Lecture' on the portion of the prophets (Is. Lxi. 10), which at present is read in the
Synagogues on a Sabbath close to the Feast of Tabernacles.
65. The same words were spoken on a previous occasion (St. Matt. xiii. 16), after the
Parable of the Sower.
Abounding as this history is in contrasts, it seems not unlikely, that the scene next
recorded by St. Luke66 stands in its right place. Such an inquiry on the part of a 'certain
lawyer,' as to what he should do to inherit eternal life, together with Christ's Parabolic
teaching about the Good Samaritan, is evidently congruous to the previous teaching of
Christ about entering into the Kingdom of Heaven. Possibly, this Scribe may have
understood the words of the Master about these things being hid from the wise, and the
need of taking up the yoke of the Kingdom, as enforcing the views of those Ra bbinic
teachers, who laid more stress upon good works than upon study. Perhaps himself
belonged to that minority, although his question was intended to tempt - to try whether
the Master would stand the Rabbinic test, alike morally and dialectically. And, without at
present entering on the Parable which gives Christ's final answer (and which will best be
considered together with the others belonging to that period), it will be seen how
peculiarly suited it was to the state of mind just supposed.
66. St. Luk e x. 25 &c.
From this interruption, which, but for the teaching of Christ connected with it, would
have formed a terrible discord in the heavenly harmony of this journey, we turn to a far
other scene. It follows in the course of St. Luke's narrative, and we have no reason to
consider it out of its proper place. If so, it must mark the close of Christ's journey to the
Feast of Tabernacles, since the home of Martha and Mary, to which it introduces us,
was in Bethany, close to Jerusalem, almost one of its sub urbs. Other indications,
confirmatory of this note of time, are not wanting. Thus, the history which follows that of
the home of Bethany, when one of His disciples asks Him to teach them to pray, as the
Baptist had similarly taught his followers, seems to indicate, that they were then on the
scene of John's former labours - north-east of Bethany; and, hence, that it occurred on
Christ's return from Jerusalem. Again, from the narrative of Christ's reception in the
house of Martha, we gather that Jesus had arrived in Bethany with His disciples, but
that He alone was the guest of the two sisters.67 We infer that Christ had dismissed His
disciples to go into the neighbouring City for the Feast, while Himself tarried in Bethany.
Lastly, with all this agrees the notice in St. John vii. 14, that it was not at the beginning,
but 'about the midst of the feast,' that 'Jesus went up into the Temple.' Although