We have been so particular in marking the Jewish parallelisms in this Discourse, first, because it seemed important to show, that the words of the Lord were not beyond the comprehension of the disciples. Starting from forms of thought and expressions with which they were familiar, He carried them far beyond Jewish ideas and hopes. But, secondly, it is just in this similarity of form, which proves that it was of the time, and to the time, as well as to us and to all times, that we best see, how far the teaching of Christ transcended all contemporary conception.
But the reality, the genuineness, the depth and fervour of self-surrender, which Christ expects, is met by equal fulness of acknowledgment on His part, alike in heaven and on earth. In fact, there is absolute identification with His ambassadors on the part of Christ. As He is the Ambassador of the Father, so are they His, and as such also the ambassadors of the Father. To receive them was. therefore, not only to receive Christ, but the Father, Who would own the humblest, even the meanest service of love to one of the learners, the little ones.' All the more painful is the contrast of Jewish pride and self-righteousness, which attributes supreme merit to ministering, not as to God, but as to man; not for God's sake, but for that of the man; a pride which could give utterance to such a saying, All the prophets have announced salvation only to the like of those who give their daughters in marriage to sages, or cause them to make gain, or give of their goods to them. But what the bliss of the sages themselves is, no mortal eye has seen.' [3110]
It was not with such sayings that Christ sent forth His disciples; nor in such spirit, that the world has been subdued to Him. The relinquishing of all that is nearest and dearest, cross-bearing, loss of life itself - such were the terms of His discipleship. Yet acknowledgment there would surely, be first, in the felt and assured sense of His Presence; then, in the reward of a prophet, a righteous man, or, it might be, a disciple. But all was to be in Him, and for Him, even the gift of a cup of cold water' to a little one.' Nay, neither the little ones,' the learners, nor the cup of cold water given them, would be overlooked or forgotten.
But over all did the Meek and Lowly One' cast the loftiness of His Humility. __________________________________________________________________
[3013] Although in Ber. R. 23 the origin of that name is rightly traced to the Emperor Tiberius, it is characteristic that the Talmud tries otherwise to derive the name of what afterwards was the sacred capital of Palestinian Rabbinism, some explaining that it lay in the navel (tibura) of the land, others paraphrasing the name because the view was good' (Meg. 6 a). Rabbinic ingenuity declared it one of the cities fortified since the time of Joshua, so as to give it the privileges attaching to such.
[3014] St. Mark vi. 1.
[3015] St. Luke iv. 16-31.
[3016] Compare Chapters X. and XI.
[3017] St. Mark vi. 3.
[3018] They seem to have settled in Capernaum, having followed Jesus to that place on His first removal to it. We can readily understand, that their continuance in Nazareth would have been difficult. The death of Joseph is implied in his not being mentioned in the later history of Jesus.
[3019] St. Mark vi. 3.
[3020] St. Mark vi. 2.
[3021] St. Matt. ix. 36-38.
[3022] St. Luke x. 2.
[3023] Comp. St. Matt. x. 26 with St. Luke xii. 1, 2.
[3024] So in St. Matt. ix. 36.
[3025] St. Matt. x. 5 to the end.
[3026] St. Matt. x. 5-15.
[3027] ver. 15.
[3028] St. Mark vi. 7-11; St. Luke ix. 1-5.