5. We have still to consider the last Discourses of Christ before the raising of Lazarus. [4763] As being addressed to the disciples, [4764] we have to connect them with the Discourse just commented upon. In point of fact, part of these admonitions had already been spoken on a previous occasion, and that more fully, to the disciples in Galilee. [4765] Only we must again bear in mind the difference of circumstances. Here, they immediately precede the raising of Lazarus, [4766] and they form the close of Christ's public Ministry in Peræa. Hence they come to us as Christ's parting admonitions to His Peræan followers.
Thus viewed, they are intended to impress on the new disciples these four things: to be careful to give no offence; [4767] to be careful to take no offence; [4768] to be simple and earnest in their faith, and absolutely to trust its all-prevailing power; [4769] and yet, when they had made experience of it, not to be elated, but to remember their relation to their Master, that all was in His service, and that, after all, when everything had been done, they were but unprofitable servants. [4770] In other words, they urged upon the disciples holiness, love, faith, and service of self-surrender and humility.
Most of these points have been already considered, when explaining the similar admonitions of Christ in Galilee. [4771] The four parts of this Discourse are broken by the prayer of the Apostles, who had formerly expressed their difficulty in regard to these very requirements: [4772] Add unto us faith.' It was upon this that the Lord spake to them, for their comfort, of the absolute power of even the smallest faith, [4773] and of the service and humility of faith. [4774] The latter was couched in a Parabolic form, well calculated to impress on them those feelings which would keep them lowly. They were but servants; and, even though they had done their work, the Master expected them to serve Him, before they sat down to their own meal and rest. Yet meal and rest there would be in the end. Only, let there not be self-elation, nor weariness, nor impatience; but let the Master and His service be all in all. Surely, if ever there was emphatic protest against the fundamental idea of Pharisaism, as claiming merit and reward, it was in the closing admonition of Christ's public Ministry in Peræa: When ye shall have done all those things which are commanded you, say, We are unprofitable servants; we have done that which was our duty to do.'
And with these parting words did He most effectually and for ever separate, in heart and spirit, the Church from the Synagogue. __________________________________________________________________
[4708] St. Luke xiii. 23-30.
[4709] ver. 24; comp. St. Matt. vii. 13, 14; vv. 25-27; comp. St. Matt. viii., 21-23.
[4710] vv. 28, 29; comp. St. Matt. vii. 21-23.
[4711] St. Matthew and St Luke.
[4712] St. Luke xiii. 23 &c.
[4713] See also ver. 31.
[4714] It is difficult to understand how Wünsche could have referred to Sukk. 45 b as a parallel, since anything more thoroughly contrary to all Christ's teaching can scarcely be imagined. Otherwise also the parallel is inapt. The curious reader will find the passage in detail in Schöttgen, on 1 Cor. xiii. 12 (p. 652).
[4715] Sanh. 111 a.
[4716] Thus, Canon Cook makes this distinction: They who are said to seek, seek (i.e. desire and wish) and no more. They do not struggle for admission.' But would any one be refused who sought, in the sense of desiring, or wishing?
[4717] The word implies a real combat to get at the narrow door, not a large crowd ... struggling for admission.' The verb occurs besides in the following passages: St. John xviii. 36; 1 Cor. ix. 25; Col. i. 29; iv. 12; 1 Tim. vi. 12; 2 Tim. iv. 7.