Of this great principle of the heavenly kingdom the King Himself is the highest illustration: "even as the Son of man came not to be ministered unto, but to minister, and to give His life a ransom for many." There are those who write about "the service of man" as if the thought of it were a development of nineteenth-century enlightenment; but there it is in all its truth and grandeur in the life, and above all in the death, of our Lord and Saviour Jesus Christ! His entire life was devoted to the service of man; and His death was but the giving up in one final act of surrender what had all along been consecrated to the same high and holy ministry.
These closing words of the great lesson are memorable, not only as setting before us the highest exemplification of the law of service, which as "Son of Man" Christ gave to the world; but as presenting the first intimation of the purpose of the great sacrifice He was about to offer at Jerusalem. Again and again He had told the disciples that it was necessary; but now for the first time does He give them an idea why it was necessary. It is too soon, indeed, to give a full explanation; it will be time enough to unfold the doctrine of atonement after the atonement has been actually made. Meantime He makes it plain that, while His whole life was a life of ministering as distinguished from being ministered unto, the supreme service He had come to render was the giving of His life as a ransom, something to be rendered up as a price which must be paid to redeem His people. It is plain from this way of putting it, that He viewed the giving up of His life as the means by which alone He could save the "many" who should, as His redeemed or ransomed ones, constitute His kingdom.
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On the way to Jerusalem lay the beautiful city of Jericho. The place now called by that name is such a wretched assemblage of miserable hovels that it is difficult for the traveller to realise that the Jericho of the days of our Lord was not only the most luxurious place of resort in Palestine, but one that might vie with its fashionable rivals throughout the Roman Empire. Since the days of Herod the Great it had been the winter residence of the Court. Jerusalem being on the cold hilltop, it was convenient to have within easy reach a warm and sheltered spot in the deep valley of the Jordan; and with a delightful winter climate and a rich and fertile soil, Jericho needed only the lavish expenditure of money to make it into "a little Paradise," as Josephus calls it. With its gardens of roses and groves of palm, it was, even before the time of Herod, so beautiful a place, that, as a gem of the East, Antony bestowed it on Cleopatra as an expression of his devotion; after it passed into the hands of Herod, a theatre was erected and an amphitheatre, and many other noble and costly buildings; and during the season it was thronged by the rich and the great of the land, among whom would be distinguished visitors from foreign parts. What effect would all this grandeur have on Christ and His disciples as they passed through it on their way to Jerusalem? We are not told. Two things only are noted as worthy of record: the salvation of a rich publican (Luke xix. 1-10), and the healing of two poor blind men. Not the gardens and palaces of the city, but its sins and sorrows, engage the Saviour's thoughts and occupy His time.
As a rule, we regard it as waste of time to deal with the "discrepancies" between the different Evangelists; but as one of the most serious of them all has been found here, it may be well to look at it, to see how much, or how little, it amounts to. First, the other Gospels speak of the cure of a blind man, and tell his name, Bartimæus; this one says that two blind men were cured, and does not mention any name. If the other Evangelists had said that only one was healed, there would have been a real discrepancy; but they do not. Another "discrepancy" which has been noticed is that St. Matthew says Christ "touched their eyes," while the others do not mention the touch, but only tell us what He said; but surely there is no difficulty in supposing that Christ both touched the eyes and spoke the words at the same time. It is true that the words as recorded by St. Mark and St. Luke are not identical, but they are precisely to the same effect; and it is quite possible that every word which both of them report was actually said, and that other words besides were spoken which have not been preserved.