THE fact of the Saviour’s presence on the western side of the lake was soon spread abroad amongst the people (Mk. vi. 54), and, as so often before, they brought their sick, who experienced the effects of the healing word (Mtt. xiv. 36). Meanwhile many of the five thousand, who on the previous evening had witnessed the marvellous multiplication of the loaves, not finding the Lord on the eastern side of the lake, had taken ship340 and crossed over to Capernaum seeking Him (Jn. vi. 24). Knowing that He had not embarked with His disciples after the miracle, they wondered how He had crossed over, and finding Him in the Synagogue of Capernaum (Jn. vi. 59) eagerly questioned Him on the subject.
But, as in the case of Nicodemus, the Holy One was not pleased to vouchsafe a direct answer to their question. He knew the superficial character of their enthusiasm, and the merely temporal objects that had brought them to Him; Verily, verily, I say unto you, He replied, ye seek Me, not because ye saw the miracles, but because ye did eat of the loaves and were filled. Labour not for the meat which perisheth, but for the meat which endureth unto everlasting life, which the Son of Man shall give unto you, for Him hath God the Father sealed. Apparently understanding the Bread He spoke of in a literal sense, they replied by asking how they might work the works of God, whereupon the Holy One declared that the work acceptable to God was to believe on Him whom He had sent (Jn. vi. 29). To this they rejoined, with their usual craving for miracle after miracle, by asking for some sign to confirm their belief in Him, and then proceeded to suggest “a sign from heaven” such as they desired. The miracle of the preceding evening had convinced many of them that the Speaker was indeed the Prophet that should come into the world, and whose Advent had been predicted by Moses. That Lawgiver had given them bread from heaven not once only, but during a space of forty years; could He give them such a sign from heaven?
In condescension to the associations they had themselves recalled, the Saviour replied that Moses had not given them the bread from heaven, but His Father was giving them the true Bread, even Him who cometh down from heaven, and giveth life unto the world (Jn. vi. 33). Still understanding Him to speak of some miraculous life-sustaining food, the Jews begged that He would evermore give them that Bread, whereupon, passing from indirect to direct assertions, He replied in the ever-memorable words,
I am the Bread of Life;
and in language majestic in its very simplicity proceeded to vindicate His Divine nature and His descent from heaven.
This last assertion gave great offence to His hearers; they called to mind the earthly parentage of the Speaker (Jn. vi. 42), and marvelled how He could claim a Divine origin. But, unmoved, unruffled by their increasing discontent, whether “they would hear or whether they would forbear,” He went on to repeat that He was the Bread from heaven, that the Bread He would give was His flesh, which He was about to give for the life of the world (Jn. vi. 47–51).
These mysterious words provoked still greater opposition on the part of the Jews; they strove with one another, saying, How can this man give us His flesh to eat? But their opposition and questionings moved not His calm majesty. With the same formula of solemnity, which He had already thrice used341 (Jn. vi. 53), He resumed in language still more emphatic His assertion, that unless they ate the flesh of the Son of Man, and drank His blood, they could have no life in them—that His Flesh was meat indeed, and His Blood drink indeed—that whoso ate His Flesh and drank His Blood had eternal life, and He would raise him up at the last day (Jn. vi. 53–58).
These solemn words, so entirely in keeping with the associations of the Passover, now on the point of being342 celebrated at Jerusalem, exerted a great influence on those who heard them. The Jews, as we have seen, were deeply offended. But many even of His disciples regarded what they had heard as a hard saying (Jn. vi. 60), and walked no more with Him (Jn. vi. 66). Turning to the Twelve, the Saviour enquired whether they too were about to join the general defection, whereupon Peter replied, in the name of the rest, that there was no other Teacher to whom they could go, for He had the words of eternal life, and they believed and were assured that He was the Holy One343 of God (Jn. vi. 69). This declaration of faithful adherence their Omnipotent Master accepted, but with the sad remark that even now there was a traitor in their midst (Jn. vi. 70, 71).
After this memorable day in the synagogue of Capernaum, the Holy One appears to have continued a short time in the Plain of Gennesaret, during which period the excitement caused by His first landing was not diminished, His popularity was great in spite of the mysteriousness of His doctrines, and His mighty power continued to be marvellously displayed344.
But soon His labours of love were interrupted. Having kept the Feast at Jerusalem the Scribes and Pharisees returned (Mk. vii. 1), and soon found matter for accusation against Him. In the social gatherings of the Saviour and His Apostles they noticed that He did not observe the strict and minute traditions of the elders, but ate bread with unwashen hands (Mtt. xv. 2; Mk. vii. 5). In reply the Holy One told them that by those commandments of men which they so studiously observed they were making of none effect the commandments of God, whom, in the words of the prophet Isaiah, they honoured only with their lips, while their hearts were far from Him (Isai. xxix. 13). The external defilement they were so careful to avoid was, He declared in the hearing of the people (Mk. vii. 14), nothing compared with the defilement of the heart, out of which proceeded all manner of evil thoughts, which ripened into the worst crimes—these truly defiled a man (Mtt. xv. 13–22).
The severity with which He thus, in the presence of the people, rebuked the rulers of the nation for a hypocritical observance of vain traditions, roused to a still greater height the animosity of the Pharisaic faction (Mtt. xv. 12). Knowing that He could not now shew Himself openly without being exposed to their machinations345, the Lord passed north-west through the mountains of upper Galilee, and thence into the border-land of Tyre and Sidon (Mtt. xv. 21; Mk. vii. 24). Here He entered into a house, and would have no man know it (Mk. vii. 24). But the rest and seclusion He sought were not to be found. A Syrophœnician346 woman crossed the frontier (Mk. vii. 25), and earnestly besought His aid in behalf of her daughter, who was grievously afflicted with a demon. At first it seemed as though she had come in vain. But in spite of silence (Mtt. xv. 23), refusal (Mtt. xv. 24), and seeming reproach (Mtt. xv. 26), she persevered in her petition, and at length, when the trial of her faith was ended, she obtained that which she had sought so earnestly, and with the encouraging assurance that though a descendant of ancient idolaters, her faith was great (Mtt. xv. 28), and that her daughter was made whole, returned to the place whence she came forth.
After a short stay in this region, the Saviour proceeded northwards, still nearer, as it would seem, to pagan Sidon347, and thence passing round the sources of the Jordan and in a south-easterly circuit through Decapolis (Mk. vii. 31), to the further shore of the sea of Gennesaret. In this region His merciful aid was besought in behalf of a deaf and dumb348 man (Mk. vii. 32), whom He withdrew from the throng of bystanders (Mk. vii. 33), and after using special outward signs349 gradually restored to the full possession of his faculties, charging the multitudes to preserve a strict silence respecting the miracle (Mk. vii. 36). This injunction, however, was not obeyed, for the spectators spread abroad the news far and wide (Mk. vii. 36), and the effect was that many who were lame, blind, dumb, maimed (Mtt. xv. 30), were brought to Him, and experienced the beneficent results of the healing word.
THE effect of these miraculous cures on the inhabitants of the half-pagan district of Decapolis was very great, and they confessed that the God who had chosen Israel was indeed above all gods350 (Mtt. xv. 31). Before long, therefore, a great multitude, amounting to upwards of four thousand besides women and children (Mtt. xv. 38), were collected from the neighbouring region, and continued with the Lord three days (Mtt. xv. 32), beholding His works and listening to His words.
They had not, like the multitude earlier in the year, assembled for the purpose of going up to Jerusalem to keep the Passover, and their scanty provisions failing them, could only retire to their mountain-homes through the passes by which they had followed the Lord351. The compassionate Redeemer had no wish that they should return only to faint by the way (Mk. viii. 3), and enquired of the disciples how many loaves they had with them. To this they replied, Seven, and a few small fishes (Mtt. xv. 34), and were thereupon commanded to make the men sit down352, when their scanty supply in the hands of Him, who was the true Bread from heaven, proved sufficient for the hungry multitude: they did eat and were filled, and took up of the broken meat that was left seven baskets353 full (Mtt. xv. 37).
Having dismissed the recipients of His bounty, the Lord immediately entered with His disciples into a ship354, and crossed over, according to St Matthew, into the coasts of Magdala355 (xv. 39), according to St Mark, into the parts of Dalmanutha356 (viii. 10), a village close by. Here, however, His stay was of no long duration, for certain Pharisees, now for the first time combined with the Sadducees, approached (Mtt. xvi. 1) with a demand that He would shew them a sign from heaven. This request, already twice preferred357, and now urged in explicit terms, He, who knew the hearts of those who claimed it, would not gratify. Sighing deeply in His spirit (Mk. viii. 12), and grieved at their continued unbelief, He denounced them as hypocrites, who could discern the face of the sky, but not discern the signs of the times (Mtt. xvi. 3), and refusing to give them any other sign than that of the prophet Jonah (Mtt. xvi. 4), straightway entered the vessel, in which He had come (Mk. viii. 13), and made for the other side.
Warning His disciples during the voyage against the leaven of the Pharisees and the Sadducees (Mtt. xvi. 5–12; Mk. viii. 14–21), he reached the eastern shore of the lake and the neighbourhood of Bethsaida-Julias (Mk. viii. 22). Here a blind man was brought to Him, with a petition that He would touch him. Taking him, like the deaf and dumb man spoken of above, outside the village, the Lord anointed his eyes with the moisture from His own mouth, and laying His hands upon him enquired whether he saw aught? To this the sufferer looking up replied that he saw men, as trees, walking (Mk. viii. 24). Thereupon the Redeemer laid His hands again upon his eyes, and his sight was completely restored.
From Bethsaida, accompanied by His Apostles, He now set out in a northerly direction, and travelling along the eastern banks of the Jordan and beyond the waters of Merom, reached the confines or the villages (Mk. viii. 27) of Cæsarea Philippi358. In this neighbourhood, on one occasion, the Apostles found their Master engaged in solitary prayer (Lk. ix. 18), a solemn and significant action, the precursor of not a few important events359, as now of a deeply momentous revelation. For as they resumed their journey, He addressed to them the formal enquiry, Whom do men say that I am?
This was not an ordinary question. He was speaking to those who had now for some time been His constant companions, hearers of His words, and spectators of the signs which accompanied them. He seems to have wished to ascertain from their own lips the results of those labours, which now, in one sense, were drawing to a close, and thence to pass on to other and more painful truths, which He had to communicate to them360. To this enquiry, then, the Apostles replied in words that reflected the various opinions then held amongst the people; Some say John the Baptist, others Elias, others Jeremias, or one of the prophets (Mtt. xvi. 14; Mk. viii. 28; Lk. ix. 19). But, continued the Holy One, whom say ye that I am? To this the Apostle Peter, speaking in the name of the rest, made the ever-memorable reply, Thou art the Christ, the Son of the living God (Mtt. xvi. 16).
The object for which the question had been put was now partly achieved. By the mouth of one of their number the Apostles had expressed the conclusion, to which they had come after so long enjoying the society of their Master, that He was no other than the Messiah, the Son of God. This their testimony He accepted; acknowledged the truth of the Apostle’s confession; declared that it had not been revealed to him by flesh and blood, but by His Father in heaven; and bestowed upon him the promise of peculiar dignity in the Church He was about to establish (Mtt. xvi. 18, 19).
But now, having, as three Evangelists distinctly tell us (Mtt. xvi. 20; Mk. viii. 30; Lk. ix. 21), charged them strictly not to divulge the fact of His Messiahship to the world at large, He began to reveal to them strange and mournful tidings respecting Himself. The Son of Man, He declared, must go up to Jerusalem, and there suffer many things from the elders, chief priests, and scribes, and be put to death, and after three days rise again. This was the first announcement, clear, distinct, peremptory of what lay before Him (Mk. viii. 32), revealing not only that He should suffer, but the agents in His sufferings, the form they would take, the place where He would undergo them, and their issue, a mysterious resurrection after three days. To the Apostles the announcement sounded utterly strange and inconceivable. The selfsame Peter, who, a moment before, had witnessed so noble and outspoken a confession to his Lord’s Divinity, was utterly unable even to endure the thought of His suffering. That be far from Thee, Lord, was his indignant reply. But with a solemn rebuke the Holy One checked his untimely expostulations, which savoured of the weakness of flesh and blood, not of holy obedience to a heavenly Father’s will. Nay more, as if to seal the words He had uttered in the presence of many witnesses, He called to Him some of the people that were standing near (Mk. viii. 34), and in their hearing, as well as that of the Apostles, bade any who would come after Him, take up his Cross and follow Him, for through the gate of suffering lay the road to Glory, not only for Himself, but for all His followers (Mtt. xvi. 24; Mk. viii. 34; Lk. ix. 23).
AFTER the announcement we have just considered, the teaching of the Lord as addressed to His disciples assumed a new character. The mysterious close of His life had been already361 more than once hinted at in figures or parables, but now He began gradually, as they were able to bear it, to speak clearly and openly of His death and rejection by the Jews. So far from establishing any earthly kingdom such as they expected, in which they might occupy distinguished places, He proceeded from this time to intimate in precise and distinct language how very different was the end that really awaited Him.
To the Apostles, who indulged to the close in dreams of a reign like that of earthly kings, these intimations of their Master sounded strange and unaccountable. To cheer, therefore, their wounded spirits, to enable them in some measure to comprehend the supernatural character of His kingdom, the Holy One was pleased to assure them that there were some standing there, who should not taste of death till they had seen, in spite of the sad announcement He had just made, the Son of Man coming in His kingdom (Mtt. xvi. 28; comp. Mk. ix. 1; Lk. ix. 27).
Accordingly six days afterwards, with three of the most privileged of their number, who had already in the chamber of Jairus witnessed their Master’s power over death362, He retired to one of the numerous mountain-ranges in the neighbourhood, not improbably one of the summits of Hermon363. From St Luke’s intimation that one object of His own withdrawal was that He might engage in solitary prayer (Lk. ix. 28), and that the three Apostles were wearied and oppressed by sleep (Lk. ix. 32), we infer that evening was the time of this retirement of the Holy One, the close, it may be, of a long day spent in going about doing good. While, then, they slept and He continued engaged in prayer, a marvellous change came over His person (Lk. ix. 29). His raiment suddenly became shining, exceeding white as snow, the fashion also of His countenance was altered, and shone like the sun (Mtt. xvii. 2; Mk. ix. 3; Lk. ix. 29).
Roused at length by the supernatural brightness around them, the Chosen Three awoke364, and shaking off their slumbers, perceived not only the mysterious change that had come over their Master, but also that He was no longer alone! He was accompanied by two men, in whom they were enabled to recognize no others than the great pillars and representatives of the Old Testament dispensation, Moses and Elias. Nor did they only see their transfigured Lord attended by these strange visitants from the world of spirits, but they were privileged to overhear the subject of their mutual converse. They spake of, or described365, the decease He was about to accomplish at Jerusalem (Lk. ix. 31).
Upon the ardent, impulsive Peter it was the scene itself, and not the topic of mysterious converse he overheard, that made the most impression. To him it seemed as though the kingdom of heaven was indeed “revealed in power.” In the excitement of the moment he would have made three tabernacles, one for his Lord, one for Moses, and one for Elias, in order that from thence the laws of the kingdom might be promulgated, and all men might recognise the true Messiah attended by the Pillars of the old Economy. But it was not to be. While he was yet speaking there came a cloud overshadowing them, and out of it there came a Voice, saying, This is My Beloved Son, hear ye Him. And then all was over. While the Apostles lay panic-stricken on their faces, their Master once more joined them, and bade them rise and not be afraid, and, as they descended from the Mount, He charged them to reveal to no man what they had seen, till (again the mysterious words recurred) He should have risen from the dead (Mtt. xvii. 9; Mk. ix. 9).
Rejoining the rest of their fellow-Apostles, the Chosen Three found them surrounded by a great crowd, amongst which were certain of the Lord’s old adversaries, the Scribes, not unwilling witnesses of a defeat which His disciples had sustained. During their Master’s absence a man had besought their aid in behalf of his son, who was possessed with an evil spirit of peculiar malignity. But he had besought their aid in vain. The Nine had been unable to expel the demon, and the Scribes, making the most of their discomfiture, were eagerly disputing with them (Mk. ix. 14), and doubtless “arguing from the impotence of the servants to the impotence of the Master366,” when He suddenly appeared, bearing, it would seem, on His face and person traces of the celestial glory of the past night. Greatly amazed (Mk. ix. 15) at His appearance, the multitude no sooner saw Him, than they ran to Him and saluted Him (Mk. ix. 15), and as He was asking of the Scribes the reason of their dispute with His disciples, the father drew near, related what had occurred, and the terrible condition of his only son (Lk. ix. 38). Possessed he had been for a long time with a dumb spirit (Mk. ix. 17), but at times it seized him with such violence, that he foamed and gnashed with his teeth (Mk. ix. 18), or was driven with almost irresistible impulse into the water and into the fire (Mtt. xvii. 15).
With a sad rebuke of the faithlessness of the generation in which He lived, the Lord commanded the boy to be brought into His presence. He was brought, but no sooner did he see the Saviour (Mk. ix. 20), than he was seized with one of those sudden paroxysms, which the father had described, and falling on the ground, he wallowed foaming at the mouth (Mk. ix. 20). On beholding the miserable sufferer, the Lord enquired of his father how long he had been in this case. To this the other replied that it dated from his childhood (Mk. ix. 21), and described the terrible nature of the fits which came upon him, ending with a touching request, that if He could do anything, He would have compassion on him, and help him. All things are possible, said the Holy One, to him that believeth. Lord, I believe, replied the agonized father, help Thou mine unbelief (Mk. ix. 23, 24), and his faith, though but a little spark, was rewarded. Addressing the demon in words of solemn and conscious authority the Holy One commanded him to leave the child and enter him no more (Mk. ix. 25), and the foul spirit, unable to resist the word of power, uttering a piercing cry and rending the sufferer with one last convulsive paroxysm (Mk. ix. 26), left him lying on the ground, to all appearance dead. But his merciful Healer took him by the hand, and, invigorated by that touch, he rose up, and was restored to his rejoicing father (Lk. ix. 42).
AFTER the incidents just related, the Redeemer appears to have again turned His steps southward through the northern parts of Galilee and in the direction of Capernaum (Mtt. xvii. 22; Mk. ix. 30). This journey He wished should be as private as possible (Mk. ix. 30), undisturbed by the presence of the large crowds that usually gathered about Him. For now that He had so plainly and unreservedly spoken to His Apostles of His approaching death and resurrection, He desired that these His words should sink deep into their ears (Lk. ix. 44), and that they should be more fully instructed respecting their reality and certainty. Once more, therefore, He began to tell them of His coming rejection by the rulers of the nation, of His death, and resurrection. But His words took no root in the minds of His hearers. His “thoughts were not their thoughts,” nor His “ways their ways;” they could not understand that whereof He spake, or how One, whom they believed to be the Messiah, could be called upon to suffer, and were afraid to ask Him personally what He meant (Mk. ix. 32; Lk. ix. 45).
On their arrival at Capernaum, the collection of the half-shekel367 due from every male Israelite, who had attained the age of 20 years, for the service of the sanctuary at Jerusalem, was going on. Approaching the Apostle Peter, the collectors enquired whether his Master did not pay this sum (Mtt. xvii. 24), to which he replied in the affirmative. Shortly afterwards on reaching the house where they were about to lodge (Mtt. xvii. 25), the Lord, aware of the incident, enquired of the Apostle whether earthly monarchs levied custom and tribute368 of their own children or of strangers. Of strangers, was the instant reply. Then, said the Holy One, alluding to His own relation to His heavenly Father, are the children free, and He as the Son of God was exempt from a payment which went to the support of His Father’s house. Lest, however, it should be said that He and His Apostles despised the Temple, and so men should be offended, He bade him go down to the lake, cast in a hook, and take the first fish that came up, assuring him that, when he had opened its mouth, he would find sufficient369 to pay both for the Apostle and his Master (Mtt. xvii. 27).
In spite of His repeated intimations respecting His own coming sufferings, the thoughts of the Apostles were still running on the high places they believed in store for them in their Master’s kingdom, and the late selection of three of their number to behold the glory of His transfiguration, added to the prominence of Simon in the miraculous payment of the tribute-money, excited their jealousy and carnal aspirations. While their Master was contemplating the cross, their imaginations were apportioning crowns, and the question which was the greatest amongst them excited much discussion (Mk. iv. 33; Lk. ix. 46, 47). Knowing their thoughts He replied to their question respecting the disputed point (Mtt. xviii. 1) by a touching symbolical action. Taking a little child in His arms (Mk. ix. 36) He placed him in their midst, and solemnly (Mk. ix. 35) declared that unless they laid aside all their thoughts of dignity and place and power, and became like little children (Mtt. xviii. 3), they could not hope to enter into His Kingdom at all; for in that Kingdom he was greatest who could humble himself like the little child before them, and whoso received even one such little child in His Name, received Him.
These last words reminded the Apostle John of a fault which he now confessed. On one occasion he and the rest of the Apostles had seen a man trying to cast out demons by pronouncing over the possessed the name of Jesus (Comp. Acts xix. 13), and they had forbidden him, on the ground that he was not one of their Master’s avowed followers (Mk. ix. 38; Lk. ix. 49). On being informed of this, the Holy One gently rebuked the spirit which had prompted the Apostle thus to act. No man, He declared, who could work a miracle in His name, could lightly speak evil of Him; he that was not against them was for them; and even a cup of cold water given to a disciple in His name should not lose its reward (Mk. ix. 41). Having thus urged upon them the duty of child-like humility, He proceeded to enforce that of avoiding offences (Mtt. xviii. 10), and of cultivating a spirit of love towards their Lord’s little ones. Then by the Parable of the Lost Sheep He taught them the joy that pervaded heaven at the repentance of a single sinner (Mtt. xviii. 10, &c.; Lk. xv. 3–7), and by that of the Debtor who owed ten thousand talents (Mtt. xviii. 23–35), how they were bound to forgive every one his brother their trespasses.
While the Apostles were being thus gradually trained for the reception of other ideas than those of earthly glory, in respect to the establishment of their Master’s Kingdom, the season for the celebration of the feast of Tabernacles drew near (Jn. vii. 2). The harvest being over, and the grapes trodden in the winepress, numerous caravans of Jewish pilgrims would be gathering together to go up to the Holy City and keep the Feast. At this juncture, then, the Lord’s brethren370 (Jn. vii. 3) who, though they did not believe in His Divinity (Jn. vii. 5), were yet not above cherishing feelings of pride and exultation at the mighty works which He wrought371, bade Him leave Galilee, and display proofs of His wonder-working power, no longer in obscure northern towns, but in the streets of Jerusalem itself (Jn. viii. 3–6).
Though He intended to keep the feast, the Redeemer could not go up to it for such a manifestation of Himself to the world as they desired (Jn. vii. 4). His Hour, the Hour for a very different exaltation, was not yet come (Jn. vii. 6), nor for the present could He take part in festal solemnities. They accordingly went their way to Jerusalem, and on their departure, amidst no open, avowed procession of a mere wonder-worker, but privately and unobtrusively as became a lowly Redeemer (Jn. vii. 10), accompanied by His Apostles, He set His face to go up to the Holy City (Lk. ix. 51).
Instead of taking the longer and more frequented route through Peræa, for the sake, probably, of greater seclusion, the Saviour chose that through Samaria (Lk. ix. 52), and sent messengers before Him to prepare for His coming. Entering a certain village of the Samaritans, the Apostles sought to do as He had bidden them. But the churlish inhabitants, perceiving the reason why He was passing through their land, usually so studiously avoided, refused to receive Him372 (Lk. ix. 53). Indignant at this rebuff, the impetuous “Sons of Thunder,” James and John, would have had their Master act in the spirit of Elijah373, and call down fire from heaven on the inhospitable and churlish villagers. But the Holy One rebuked their intemperate zeal, and the forgetfulness they evinced of the true spirit that became them as His followers, and sought shelter in another village (Lk. ix. 56).