William L. (William Loring) Worcester.

On holy ground : Bible stories with pictures of Bible lands online

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A city that is set on an hill cannot be hid. Neither do men light a candle,
and put it under a bushel, but on a candlestick; and it giveth light unto all
that are in the house. Let your light so shine before men, that they may
see your good works, and glorify your Father which is in heaven. —
Matthew V. 13-16.




(By permission of Palestine Exploration Fund.)

Plain of Gennesaret : mountain of the Blessings in the distance.

The Ten Commandments were still and are forever the
laws of life, but the Lord showed that they must be kept in
thought and feeling, as well as in act, if life is to be genuinely
good.



Think not that I am come to destroy the law, or the prophets : I -am
not come to destroy, but to fulfil. For verily I say unto you, Till heaven
and earth pass, one jot or one tittle shall in no wise pass from the law, till
all be fulfilled. Whosoever therefore shall break one of these least com-
mandments, and shall teach men so, he shall be called the least in the
kingdom of heaven : but whosoever shall do and teach them, the same shall
be called great in the kingdom of heaven. For I say unto you, That except
your righteousness shall exceed the righteousness of the scribes and Phari-
sees, ye shall in no case enter into the kingdom of heaven.

Ye have heard that it was said by them of old time, Thou shalt not kill ;
and whosoever shall kill shall be in danger of the judgment : but I say unto



THE SERMON ON THE MOUNT. 357



you, That whosoever is angry with his brother without a cause shall be in
danger of the judgment : and whosoever shall say to his brother, Raca, shall
be in danger of the council : but whosoever shall say, Thou fool, shall be
in danger of hell fire.* Therefore if thou bring thy gift to the altar, and
there reniemberest that thy brother hath ought against thee; leave there thy
gift before the altar, and go thy way ; first be reconciled to thy brother, and
then come and offer thy gift. Agree with thine adversary quickly, whiles
thou art in the way with him; lest at any time the adversary deliver thee
to the judge, and the judge deliver thee to the officer, and thou be cast into
prison. Verily I say unto thee, Thou shalt by no means come out thence,
till thou hast paid the uttermost farthing.

Ye have heard that it was said by them of old time, Thou shalt not
commit adultery : but I say unto you, That whosoever looketh on a woman
to lust after her hath com-
mitted adultery with her
already in his heart. And I

if thy right eye offend thee, ^g -

pluck it out, and cast it
from thee : for it is profit-
able for thee that one of
thy members should perish,
and not that thy whole body
should be cast into hell.
And if thy right hand
offend thee, cut it off, and
cast it from thee : for it is
profitable for thee that one
of thy members should
perish, and not that thy
whole body should be cast
into hell.f It hath been
said, Whosoever shall put
away his wife, let him give
her a writing of divorce-
ment: but I say unto you,
That whosoever shall put
away his wife, saving for the cause of fornication, causeth her to commit
adultery: and whosoever shall marry her that is divorced committeth
adultery.

Again, ye have heard that it hath been said by them of old time, Thou
shalt not forswear thyself, but shalt perform unto the Lord thine oaths : but
I say unto you, Swear not at all ; neither by heaven ; for it is God's throne :
nor by the earth; for it is his footstool: neither by Jerusalem; for it is
the city of the great King. Neither shalt thou swear by thy head, because
thou canst not make one hair white or black. But let your communication




(From stereograph, copyright by Underwood & Underwood,

N. Y.)

Looking north from Mount Tabor : mountain
of the Blessings over figure.



* The expressions imply inc
t Every habit of thought an
and bravely put away,



imply increasing degrees of contempt and hatred,
lought and of act which leads to evil must be promptly



358



ON HOLY GROUND.




be, Yea, yea ; Nay, nay : for whatsoever is more than these eometh of
evil.*

Ye have heard that it hath been said, An eye for an eye, and a tooth for
a tooth : but I say unto you, That ye resist not evil : t but whosoever shall
smite thee on thy right cheek, turn to him the other also. And if any man
will sue thee at the law, and take away thy coat, let him have thy cloke also.
And whosoever shall compel thee to go a mile, go with him twain. Give to

him that asketh thee, and
from him that would bor-
row of thee turn not thou
away.

Ye have heard that it
hath been said, Thou shalt
love thy neighbour, and
hate thine enemy. But I
say unto you, Love your
enemies, bless them that
curse you, do good to
them that hate you, and
pray for them which de-
spitefully use you, and
persecute you; that ye
may be the children of
your Father which is in heaven : for he maketh his sun to rise on the evil
and on the good, and sendeth rain on the just and on the unjust. For if
ye love them which love you, what reward have ye? do not even the pub-
licans the same? And if ye salute your brethren only, what do ye more
than others? do not even the publicans so? Be ye therefore perfect, even
as your Father which is in heaven is perfect. — Matthew V. 17-48.

The Lord then spoke of giving alms, and of prayer, and
of fasting, and showed that all of these to be pleasing to Him
must be genuine and from the heart.

Take heed that ye do not your alms before men, to be seen of them :
otherwise ye have no reward of your Father which is in heaven.

Therefore when thou doest thine alms, do not sound a trumpet before
thee, as the hypocrites do in the synagogues and in the streets, that they may
have glory of men. Verily I say unto you, They have their reward. But
when thou doest alms, let not thy left hand know what they right hand



(Copyright, 1903, by William H. Kau, Phiia.)

Asking alms.



* Swearing stands for the teaching of truth and the acceptance of
truth on authority, as it had been taught and accepted in the Jewish Church.
" Yea, yea ; Nay, nay" means the interior perception that a thing is true
or false, which the Lord's disciples were beginning to enjoy.

t The only power to resist evil is the Lord's. If we would have its
protection, we must make sure that there is nothing of resentment or
retaliation in ourselves.



THE SERMON ON THE MOUNT. 359

doeth : that thine alms may be in secret : and thy Father which seeth in
secret himself shall reward thee openly.

And when thou prayest, thou shalt not be as the hypocrites are : for
they love to pray standing in the synagogues and in the corners of the
streets, that they may be seen of men. Verily I say unto you, They have
their reward. But thou, when thou prayest, enter into thy closet, and when
thou hast shut thy door, pray to thy Father which is in secret; and thy
Father which seeth in secret shall reward thee openly. But when ye pray,
use not vain repetitions, as the heathen do : for they think that they shall
be heard for their much speaking. Be not ye therefore like unto them : for
your Father knoweth what things ye have need of, before ye ask him. After
this manner therefore pray ye : Our Father which art in heaven, Hallowed
be thy name. Thy kingdom come. Thy will be done in earth, as it is in
heaven. Give us this day our daily bread. And forgive us our debts, as
we forgive our debtors. And lead us not into temptation, but deliver us
from evil : For thine is the kingdom, and the power, and the glory, for ever.
Amen. For if ye forgive men their trespasses, your heavenly Father will
also forgive you : but if ye forgive not men their trespasses, neither will
your Father forgive your trespasses.

Moreover when ye fast, be not, as the hypocrites, of a sad countenance :
for they disfigure their faces, that they may appear unto men to fast. Verily
I say unto you, They have their reward. But thou, when thou fastest, anoint
thine head, and wash thy face; that thou appear not unto men to fast, but
unto thy Father which is in secret : and thy Father, which seeth in secret,
shall reward thee openly. — Matthew VI. 1~18.

And now the Lord speaks of the good things of this
world, and of heavenly treasure. We must not let the things
which last but for a time, turn away our hearts from bless-
ings which are forever. The Lord points to the birds and
the flowers, and bids us to learn from them to trust His
loving care.

Lay not up for yourselves treasures upon earth, where moth and rust
doth corrupt, and where thieves break through and steal: but lay up for
yourselves treasures in heaven, where neither moth nor rust doth corrupt,
and where thieves do not break through nor steal : for where your treasure
is, there will your heart be also. The light of the body is the eye : if there-
fore thine eye be single, thy whole body shall be full of light. But if thine
eye be evil, thy whole body shall be full of darkness. If therefore the light
that is in thee be darkness, how great is that darkness! No man can serve
two masters: for either he will hate the one, and love the other; or else
he will hold to the one, and despise the other. Ye cannot serve God and
mammon. Therefore I say unto you, Take no thought for your life, what
ye shall eat, or what ye shall drink; nor yet for your body, what ye shall
put on. Is not the life more than meat, and the body than raiment? Behold
the fowls of the air : for they sow not, neither do they reap, nor gather into
barns; yet your heavenly Father feedeth them. Are ye not much better



360



ON HOLY GROUND.



than they? Which of you by taking thought can add one cubit unto his
stature? And why take ye thought for raiment? Consider the lilies of the
field, how they grow; they toil not, neither do they spin: and yet I say

unto you, That even Solomon in
1 all his glory was not arrayed like
one of these. Wherefore, if God
so clothe the grass of the field,
which to day is, and to morrow
is cast into the oven, shall he not
much more clothe you, ye of
little faith? Therefore take no
thought, saying, What shall we
eat? or, What shall we drink?
or, Wherewithal shall we be
clothed? (For after all these
things do the Gentiles seek:) for
your heavenly Father knoweth that
ye have need of all these things.
But seek ye first the kingdom of
God, and his righteousness; and
all these things shall be added
unto you. Take therefore no
thought for the morrow : for the morrow shall take thought for the things
of itself. Sufficient unto the day is the evil thereof. — Matthew VI. 19S4.




(Copyright, 1903, by C. H. Graves, Phila.)

Scarlet poppies, plain of Sharon.



We must judge ourselves before we can judge others;
we must do to them as we would have them do to us. We
must learn to do what is right, although there will be times
for every one when it will be hard.

Judge not, that ye be not judged. For with what judgment ye judge,
ye shall be judged : and with what measure ye mete, it shall be measured to
you again. And why beholdest thou the mote that is in thy brother's eye,
but considerest not the beam that is in thine own eye? Or how wilt thou
say to thy brother, Let me pull out the mote out of thine eye; and, behold,
a beam is in thine own eye? Thou hypocrite, first cast out the beam out
of thine own eye; and then shalt thou see clearly to cast out the mote out
of thy brother's eye.

Give not that which is holy unto the dogs, neither cast ye your pearls
before swine, lest they trample them under their feet and turn again and
rend you.

Ask, and it shall be given you ; seek, and ye shall find ; knock, and
it shall be opened unto you : for every one that asketh receiveth ; and he
that seeketh findeth; and to him that knocketh it shall be opened. Or what
man is there of you, whom if his son ask bread, will he give him a stone?
Or if he ask a fish, will he give him a serpent? If ye then, being evil, know
,how to give good gifts unto your children, how much more shall your Father
which is in heaven give good things to them that ask him? Therefore all
things whatsoever ye would that men should do to you, do ye even so to
them : for this is the law and the prophets.



THE SERMON ON THE MOUNT. 361

Enter ye in the strait gate : for wide is the gate, and broad is the
way, that leadeth to destruction, and many there be which go in thereat :
because strait is the gate, and narrow is the way, which leadeth unto life,
and few there be that find it. — Matthew VII. 1-14.

The deeds, not the professions, show the real quality of
every life. A man who keeps the Lord's sayings grows in
character and gains a strength which no storm of trial or
temptation can overthrow.



Beware of false prophets, which come to you in sheep's clothing, but
inwardly they are ravening wolves. Ye shall know them by their fruits.
Do men gather grapes of thorns, or figs of thistles'? Even so every good
tree bringeth forth good fruit ; but a corrupt tree bringeth forth evil fruit.
A good tree cannot bring forth evil fruit, neither can a corrupt tree bring-
forth good fruit. Every tree that bringeth not forth good fruit is hewn
down, and cast into the fire. Wherefore by their fruits ye shall know them.
Not every one that saith unto me, Lord, Lord, shall enter into the kingdom
of heaven; but he that doeth the will of my Father which is in heaven.
Many will say to me in that day,
Lord, Lord, have we not prophesied
in thy name? and in thy name have
cast out devils'? and in thy name
done many wonderful works? And
then will I profess unto them, I
never knew you : depart from me,
ye that work iniquity. Therefore
whosoever heareth these sayings of
mine, an doeth them, I will liken
him unto a wise man, which built
his house upon a rock : and the
rain descended, and the floods came,
and the winds blew, and beat upon
that house ; and it fell not : for it
was founded upon a rock. And
every one that heareth these sayings
of mine, and doeth them not, shall
be likened unto a foolish man, which

built his house upon the sand : and the rain descended, and the floods
came, and the winds blew, and beat upon that house; and it fell: and
great was the fall of it. — Matthew VII. 15~27.




(Copyright, 1903, by (J. H. Grave*, Phila. )
Measuring grain, Jerusalem.



The scribes and Pharisees in their teaching explained this
word and that, and told what learned men had taught. It
was different when the Lord spoke, for He spoke from His
perfect wisdom, and from the experience of His own life.



362



ON HOLY GROUND.



And it came to pass, when Jesus had ended these sayings, the people
were astonished at his doctrine : for he taught them as one having authority,
and not as the scribes. — Matthew VII. 28, 29.



THE CENTURION'S SERVANT.

The Lord came down from the mountain where He had
spoken the Blessings, and came to Capernaum. There were
soldiers in the city, placed there by Herod whom the Romans
had made ruler of Galilee. He was a son of the Herod who
was king in Jerusalem when the Lord was born. The leader
of the soldiers was a centurion, which means the commander
of a hundred men. A servant of the centurion who was dear




Tiberias, looking south.

unto him was sick and ready to die ; sick of the palsy, griev-
ously tormented. The centurion heard of the Lord and
believed that He could help him. He knew how he himself
obeyed his commander, and how his soldiers and his servants
obeyed him. Here was one who could command diseases and
be obeyed.

But the Jews despised those who were not Jews. Remem-
ber their feeling towards the Samaritans. We learned of it
when we read of the Lord's talking with the woman of Sama-



THE WIDOW'S SON. 363

ria at Jacob's well. The centurion felt unworthy to go to
the Lord, but sent to Him some of the old and honored Jews,
asking for His help. And the Lord gave it, for all who seek
His help are equally His children.

Now when he had ended all his sayings in the audience of the people,
he entered into Capernaum.

And a certain centurion's servant, who was dear unto him, was sick, and
ready to die. And when he heard of Jesus, he sent unto him the elders of the
Jews, beseeching him that he would come and heal his servant. And when
they came to Jesus, they besought him instantly, saying, That he was worthy
for whom he should do this : for he loveth our nation, and he hath built us
a synagogue. Then Jesus went with them. And when he was now not far
from the house, the centurion sent friends to him, saying unto him, Lord,
trouble not thyself: for I am not worthy that thou shouldest enter under
my roof : wherefore neither thought I myself worthy to come unto thee : but
say in a word, and my servant shall be healed. For I also am a man set
under authority, having under me soldiers, and I say unto one, Go, and he
goeth; and to another, Come, and he cometh; and to my servant, Do this,
and he doeth it. When Jesus heard these things, he marvelled at him, and
turned him about, and said unto the people that followed him, I say unto
you, I have not found so great faith, no, not in Israel. And they that were
sent, returning to the house, found the servant whole that had been sick. —
Luke VII. 1-10.



THE WIDOW'S SON.

If you look at the map of Palestine you see one break in
the even shore of the country, where Mount Carmel projects
into the sea. Just above Mount Carmel is the beautiful
green plain of Esdraelon which reaches far into the country.
On its northern side are the hills of Galilee; on its east-
ern border are three mountains, Tabor, Little Hermon, and
Gilboa. Between these mountains branches of the plain
reach eastward to the Jordan. The people of Nazareth
looked down upon this plain from the hill above their town.
They crossed it in journeying from Nazareth towards Jeru-
salem. It is a rich meadow, and in the old time beautiful
farms were there and busy towns.

The Lord with many of His disciples was passing through
the part of the plain which lies between Little Hermon and
Mount Tabor. They came to Nain, a small town at the foot



364



ON HOLY GROUND.




(Copyright, 1903, by William H. Rau, Phila.j
A funeral at Shechem.



of Little Hermon, looking northward towards the higher

mountain. No doubt there was a wall about the town and an

arched gate-way. As
they came near to the
city a sad procession
was passing out
through the gate. A
young man had died,
the only son of his
mother, and she was
a widow, and they
were going to the
tomb in the caves of
the hill-side near by.
Much people of the
city showed their

pity for the poor widow by turning to go with her to the

grave. No doubt the usual loud cries of grief were heard.

They did not know

about the other world | ,

into which we awaken

when we die, and where

we live forever. It

seemed to them that

the young' ma a's life

was ende :. iL; sad

they musi < avo U >n!
The Lord- pi i e d

t lemf" out "He knows

',iat when one dies he

only .falls asleep, and

chat he soon awakens

into the other world

where his home is

ready, and where kind

angels are waiting to

welcome him. The

Lord showed the peo-
ple that He has power

to raise us from the

sleep of death, by awakening the widow's son to life in this

world. See the Lord taking the young man by the hand;




(Hofmann : B. Benda, Lausanne; Wni. H. Rau, JPuiia.;
liaising the widow's son.



THE MESSENGERS OF JOHN. 365

see the happy mother and the glad faces of all his friends
as the young man sat up and began to speak. It is a picture
of what the Lord does for every one of us. When we die
the Lord raises us up, and our friends come about us, glad
to welcome us. We should remember what the Lord did
at the gate of Nain, when we hear people say that any one
has died.

And it came to pass the day after, that he went into a city called Nain ;
and many of his disciples went with him, and much people. Now when he
came nigh to the gate of the
city, behold, there was a dead
man carried out, the only son
of his mother, and she was a
widow: and much people of
the city was with her. And
when the Lord saw her, he
had compassion on her, and
said unto her, Weep not.
And he came and touched
the bier : and they that bare
him stood still. And he said,

Young man, I say unto thee, (Published by C. H. Graves, PhnTT

Arise. And he that was dead Mount TabOT) from Nain .

sat up, and began to speak.

And he delivered him to his mother. And there came a fear on all: and

they glorified God, saying, That a great prophet is risen up among us;

and, That God hath visited his people. And this rumour of him went

forth throughout all Judaea, and throughout all the region round about. —

Luke VII. 11-17.




THE MESSENGERS OF JOHN.

We all remember John the Baptist who came to make
ready a people prepared for the Lord. We remember how
the angel in the temple foretold his coming; how he was born
in the hill country of Judaea, and how his father wrote, "His
name is John." We remember how he lived in the deserts,
and how he taught repentance and baptized at the Jordan.
The Lord came and was baptized, and John said of Him,
"Behold the Lamb of God!" But we read that "Herod the
tetrarch, being reproved by him for Herodias his brother
Philip's wife, and for all the evils which Herod had done,



366 ON HOLY GROUND.

added yet this above all, that he shut up John in prison."
The Herod who did this was the one that we learned of when
we read about the centurion in Capernaum. It was Herod
Antipas, the ruler of Galilee and of Peraea, a district east of
Jordan, a son of the Herod who was king in Jerusalem when
the Lord was born.

The old historian Josephus tells us that John was impris-
oned in the castle of Machaerus, which was a stronghold
among the mountains east of the Dead Sea. The mountains
here are very rough and wild. There are deep gorges
between them, with walls of black and many-colored rocks.
On one of the steepest and roughest of the mountains, a
strong fortress had been built, defended by high towers.
Parts of the walls are still standing, and under the fortress
are dungeon cells cut in the rock.

From the towers of the fortress and the palace there was
a wide view over the wild mountains near at hand, across

the Dead Sea and the Jor-
dan valley, over the wil-
derness of Judsea to
Hebron and Bethlehem
and Jerusalem. Perhaps
John may have seen
from his prison the Jor-
dan where he had bap-
tized, and the wilderness
where he had lived as a
young man, and his first
home in the hill country
of Judaea. Far in the
northwest were the hills of Galilee where the Lord was
living and teaching, and doing His wonderful works of heal-
ing. John had disciples, faithful men who followed him and
learned from him. They came and went from the prison
and brought word of the Lord, and of the wonderful works
that He was doing.

And the disciples of John shewed him of all these things. And John
calling unto him two of his disciples sent them to Jesus, saying, Art thou
he that should come? or look we for another? When the men were come
unto him, they said, John Baptist hath sent us unto thee, saying, Art thou
he that should come? or look we for another? And in that same hour he




(Photograph by Putnam Cady.)

Tiberias and Sea of Galilee



THE MESSENGERS OF JOHN.



367



cured many of their infirmities and plagues, and of evil spirits; and unto
many that were blind he gave sight. Then Jesus answering said unto them,
Go your way, and tell John what things ye have seen and heard; how that
the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead
are raised, to the poor the gospel is preached. And blessed is he, whosoever
shall not be offended in me.

And when the messengers of John were departed, he began to speak
unto the people concerning John, What went ye out into the wilderness for
to see? A reed shaken with the wind? But what went ye out for to see?
A man clothed in soft raiment? Behold, they which are gorgeously appar-
elled, and live delicately, are in kings' courts. But what went ye out for to
see? A prophet? Yea, I say unto you, and much more than a prophet.
This is he, of whom it is written,

Behold, I send my messenger before thy face,
Which shall prepare thy way before thee.

For I say unto you, Among those that are born of women there is not a
greater prophet than John the Baptist : but he that is least in the kingdom
of God is greater than he. And all the people that heard him, and the
publicans, justified God,
being baptized with the
baptism of John. But the
Pharisees and lawyers re-
jected the counsel of God



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