Chapter 12

The Crisis in Galilee

Matthew 14:1-36 - Matthew 15:1-39 - Matthew 16:1-12.

THE lives of John and of Jesus, lived so far apart, and with so little intercommunication, have yet been interwoven in a remarkable way, the connection only appearing at the most critical times in the life of our Lord. This interweaving, strikingly anticipated in the incidents of the nativity as recorded by St. Luke, appears, not only at the time of our Saviour’s baptism and first introduction to His Messianic work, but again at the beginning of His Galilean ministry, which dates from the time when John was cast into prison, and once again as the stern prophet of the desert finishes his course; for his martyrdom precipitates a crisis, to which events for some time have been tending.

The period of crisis, embracing the facts recorded in the two chapters following and in part of the sixteenth, is marked by events of thrilling interest. The shadow of the cross falls so very darkly now upon the Saviour’s path, that we may look for some more striking effects of light and shade, - Rembrandt-like touches, if with reverence we may so put it, - in the Evangelist’s picture. Many impressive contrasts will arrest our attention as we proceed to touch briefly on the story of the time.

I-THE BANQUET OF HEROD AND THE FEAST OF CHRIST Matthew 14:1-21"Among them that are born of woman there hath not risen a greater than John the Baptist." Such was the Saviour’s testimony to His forerunner in the hour of his weakness; and the sequel fully justified it. The answer which came to John’s inquiry brought him no outward relief. His prison bolts were as firmly fastened as before, Herod was as inexorable, the prospect before Him as dark as ever; but he had the assurance that Jesus was the Christ, and that His blessed work of healing the sick and preaching the gospel to the poor was going on; and that was enough for him. So he was quite content to languish on, resting in the Lord and waiting patiently for Him. We learn from St. Mark that Herod was in the habit of sending for him at times, evidently interested in the strange man, probably to some extent fascinated by him, and possibly not without some lingering hope that there might be some way of reconciling the preacher of righteousness and securing the blessing of so well-accredited a messenger of Heaven. There is little doubt that at these times the way was open for John to be restored to liberty, if only he had been willing to lower his testimony against Herod’s sin, or consent to say no more about it; but no such thought ever crossed his noble soul. He had said, "It is not lawful for thee to have her"; and not even in the hour of deepest depression and darkest doubt did he for a moment relax the rigour of his requirements as a preacher of righteousness.

As he had lived, so he died. We shall not dwell on the details of the revolting story. It is quite realistic enough in the simple recital of the Evangelist. One cannot help recalling in this connection four hideous pictures of Salome with the head of John the Baptist recently displayed, all on the line, in the Salon at Paris. Of what possible use are such representations? To what sort of taste do they minister? There was no picture of John looking with flashing eyes at the guilty monarch as he said, "It is not lawful for thee to have her." That is the scene which is worthy of remembrance: let it abide in the memory and heart; let the tragic end serve only as a dark background to make the central figure luminous, "a burning and a shining light."

The time of Herod’s merciful visitation is over. So long as he kept the Baptist safe {Mark 6:19-20} from the machinations of Herodias, he retained one link with better things. The stern prisoner was to him like a second conscience; and so long as he was there within easy reach, and Herod continued from time to time to see him and hear what he had to say, there remained some hope of repentance and reformation. Had he only yielded to the promptings of his better nature, and obeyed the prophet, the way of the Lord would have been prepared, the preacher of righteousness would have been followed by the Prince of Peace; and the gospel of Jesus, with all its unspeakable blessing, would have had free course in his court and throughout his realm. But the sacrifice of the prophet to the cruelty of Herodias and the folly and wickedness of his vow put an end to such prospects; and the fame of Christ’s deeds of mercy, when at last it reached his ears, instead of stirring in him a living hope, aroused the demon of guilty conscience, which could not rid itself of the superstitious fear that it was John the Baptist risen from the dead. Thus passed away for ever the great opportunity of Herod Antipas.

The disciples of John withdrew in sorrow, but not in despair. They had evidently caught the spirit of their master; for as soon as they had reverently and lovingly taken up the mortal remains and buried them, they came and told Jesus.

It must have been a terrible blow to Him, - perhaps even more than it was to them, for they had Him to go to; while He had none on earth to take counsel with: He must carry the heavy burden of responsibility all alone; for even the most advanced of the Twelve could not enter into any of His thoughts and purposes; and certainly not one of them, we might indeed say not all of them together, had at this time anything like the strength and steadfastness of the great man who had just been taken away. We learn from the other accounts that at the same time the Twelve returned from their first missionary journey; so that the question would immediately come up, What was to be done? It was a critical time. Should they stir up the people to avenge the death of their prophet? This would have been after the manner of men, but not according to the counsel of God. Long ago the Saviour had set aside, as quite apart from His way of working, all appeals to force; His kingdom must be a kingdom of the truth, and on the truth He will rely, with nothing else to trust to than the power of patient love. So He takes His disciples away to the other side of the lake, outside the jurisdiction of Herod, with the thoughtful invitation: "Come ye yourselves apart into a desert place, and rest awhile."

What are the prospects of the kingdom now? Sin and righteousness have long been at strife in the court of Galilee; now sin has conquered and has the field. The great preacher of righteousness is dead; and the Christ, to Whom he bore such faithful witness, has gone to the desert. Again the sad prophecy is fulfilled: "He is despised and rejected of men; a man of sorrows, and acquainted with grief." That little boat crossing from the populous shores of Gennesaret to the desert land on the other side-what does it mean? Defeat? A lost cause? Is this the end of the mission in Galilee, begun to the music of that majestic prophecy which spoke of it as daybreak on the hills and shores of Naphtali and Zebulun, Gennesaret and Jordan? Is this the outcome of two mighty movements so full of promise and hope? Did not all Jerusalem and Judea go after John, confessing their sins and accepting his baptism? And has not all Galilee thronged after Jesus, bringing their sick to be healed, and listening, at least with outward respect and often expressed astonishment, to His words of truth and hope? Now John is dead, and Jesus is crossing with His own disciples and those of John in a boat-one boat enough to hold them all-to mourn together in a desert place apart. Suppose we had been sitting on the shore that day, and had watched it getting ever smaller as it crossed the sea, what should we have thought of the prospects? Should we have found it easy to believe in Christ that day? Verily "the kingdom of God cometh not with observation."

The multitudes will not believe on Him; yet they will not let Him rest. They have rejected the kingdom; but they would fain get as much as they can of those earthly blessings which have been scattered so freely as its signs. So the people, noticing the direction the boat has taken, throng after Him, running on foot round the northern shore. When Jesus sees them, sad and weary as He is, He cannot turn away. He knows too well that it is with no pure and lofty devotion that they follow Him; but He cannot see a multitude of people without having His heart moved with a great longing to bless them. So He "went forth, and healed their sick."

He continued His loving work, lavishing His sympathy on those who had no sympathy with Him, tilt evening fell, and the disciples suggested that it was time to send the people away, especially as they were beginning to suffer from want of food. "But Jesus said unto them, They need not depart: give ye them to eat. And they say unto Him, We have here but five loaves, and two fishes. He said, Bring them hither to Me."

The miracle which follows is of very special significance. Many things point to this.

(1) It is the one miracle which all the four Evangelists record.

(2) It occurs at a critical time in our Lord’s history. There has been discouragement after discouragement, repulse after repulse, despite and rejection by the leaders, obstinate unbelief and impenitence on the part of the people, the good seed finding almost everywhere hard or shallow or thorny soil, with little or no promise of the longed-for harvest. And now a crowning disaster has come in the death of John. Can we wonder that Christ received the tidings of it as a premonition of His own? Can we wonder that henceforth He should give less attention to public preaching, and more to the training of the little band of faithful disciples who must be prepared for days of darkness coming on apace-prepared for the cross, manifestly now the only way to the crown?

(3) There is the significant remark {John 6:4} that "the Passover was nigh." This was the last Passover but one of our Saviour’s life. The next was to be marked by the sacrifice of Himself as "the Lamb of God that taketh away the sin of the world." Another year, and He will have fulfilled His course, as John has fulfilled His. Was it not, then, most natural that His mind should be full, not only of thoughts of the approaching Passover, but also of what the next one must bring. This is no mere conjecture; for it plainly appears in the long and most suggestive discourse St. John reports as following immediately upon the miracle and designed for its application.

The feeding of the five thousand is indeed a sign of the kingdom, like those grouped together in the earlier part of the Gospel (Matthew 8:1-34, Matthew 1:1-25). It showed the compassion of the Lord upon the hungry multitude, and His readiness to supply their wants. It showed the Lordship of Christ over nature, and served as a representation in miniature of what the God of nature is doing every year, when, by agencies as far beyond our ken as those by which His Son multiplied the loaves that day, He transmutes the handful of seed-corn into the rich harvests of grain which feed the multitudes of men. It taught also, by implication, that the same God Who feeds the bodies of men with the rich abundance of the year is able and willing to satisfy all their spiritual wants. But there is something more than all this, as we might gather from the very way it is told: "And He commanded the multitude to sit down on the grass, and took the five loaves, and looking up to heaven, He blessed, and brake, and gave the loaves to the disciples, and the disciples to the multitude." Can we read these words without thinking of what our Saviour did just a year later, when He took bread and blessed it, and brake it, and gave it to the disciples and said, "Take, eat, this is My body?" {Matthew 26:26} He is not, indeed, instituting the Supper now; but it is very plain that the same thoughts are in His mind as when, a year later, He did so. And what might be inferred from the recital of what He did becomes still more evident when we are told what afterwards He said-especially such utterances as these: "I am the bread of life; The bread which I will give you is My flesh, which I will give for the life of the world; Verily I say unto you, Except ye eat the flesh of the Son of man, and drink His blood, ye have no life in you."

We have, then, here, not a sign of the kingdom only, but a parable of life eternal, life to be bestowed in no other way than by the death to be accomplished at Jerusalem at the next passover, life for thousands, life ministered through the disciples to the multitudes, and not diminished in the ministering, but growing and multiplying in their hands, so that after all are fed there remain "twelve baskets full,"-far more than at the first: a beautiful hint of the abundance that will remain for the Gentile nations of the earth. That passover parable comes out of the anguish of the great Redeemer’s heart. Already, as He breaks that bread and gives it to the people, He is enduring the cross and despising the shame of it, for the joy set before Him of giving the bread of life to a hungry world.

One can scarcely fail at this point to contrast the feast in honour of Herod’s birthday with the feast which symbolised the Saviour’s death. "When a convenient day was come, Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee; and "the rest is well known, -the feasting, mirth, and revelry, ending in the dark tragedy, followed by the remorse of a guilty conscience, the gnawing of the worm that dieth not, the burning of the fire that is not quenched. Then think of that other feast on the green grass in the pure air of the fresh and breezy hillside-the hungry multitudes, the homely fare, the few barley loaves and the two small fishes; yet by the blessing of the Lord Jesus there was provided a repast far more enjoyable to these keen appetites than all the delicacies of the banquet to the lords of Galilee-a feast pointing indeed to a death, but a death which was to bring life and peace and joy to thousands, with abundance over for all who will receive it. The one is the feast to which the world invites; the other is the least which Christ provides for all who are willing to "labour not for the meat that perisheth, but for that which endureth unto eternal life."

II-CALM ON THE MOUNTAIN AND TROUBLE ON THE SEA.

We learn from the fourth Gospel that the immediate result of the impression made by our Lord’s miraculous feeding of the five thousand was an attempt on the part of the people to take Him by force and make Him a king. Thus, as always, their minds would run on political change, and the hope of bettering their circumstances thereby; while they refuse to allow themselves to think of that spiritual change which must begin with themselves, and show itself in that repentance and hunger and thirst after righteousness, which He so longed to see in them. Even His disciples, as we know, were not now, nor for a long time subsequent to this, altogether free from the same spirit of earthliness; and it is quite likely that the general enthusiasm would excite them not a little, and perhaps lead them to raise the question, as they were often fain to do, whether the time had not at last come for their Master to declare Himself openly, put Himself at the head of these thousands, take advantage of the widespread feeling of irritation and discontent awakened by the murder of John the Baptist, whom all men counted for a prophet, {Mark 11:32} hurl Herod Antipas from the high position he disgraced, and, with all Galilee under His control and full of enthusiasm for His cause, march southward on Jerusalem. This was no doubt the course of action they for the most part expected and wished; and, with One at their head Who could do such wonders, what was there to hinder complete success?

May we not also with reverence suppose that this was one of the occasions on which Satan renewed those assaults which he began in the wilderness of Judea? A little later, when Peter was trying to turn Him aside from the path of the Cross, Jesus recognised it, not merely as a suggestion of the disciple, but as a renewed temptation of the great adversary. We may well suppose, then, that at this crisis the old temptation to bestow on Him the kingdoms of the world and the glory of them-not for their own sake, of course (there could have been no temptation in that direction), but for the sake of the advancement of the interests of the heavenly kingdom by the use of worldly methods of policy and force-was presented to Him with peculiar strength.

However. this may have been, the circumstances required prompt action of some kind. It was necessary that the disciples should be got out of reach of temptation as soon as possible; so He constrained them to enter into a boat, and go before Him to the other side, while He dispersed the multitude. And need we wonder that in the circumstances He should wish to be entirely alone? He could not consult with those He trusted most, for they were quite in the dark, and anything they were at all likely to say would only increase the pressure put upon Him by the people. He had only One for His Counsellor and Comforter, His Father in heaven, Whose will He had come to do; so He must be alone with Him. He must have been in a state of great physical exhaustion after all the fatigue of the day, for though He had come for rest He had found none; but the brave, strong spirit conquers the weary flesh, and instead of going to sleep He ascends the neighbouring height to spend the night in prayer.

It is interesting to remember that it was after this night spent in prayer that He delivered the remarkable discourse recorded in the sixth chapter of St. John, in which He speaks so plainly about giving His flesh for the life of the world. It is evident, then, that, if any question had arisen in His mind as to the path of duty, when He was suddenly confronted with the enthusiastic desire of the multitudes to crown Him at once, it was speedily set at rest: He now plainly saw that it was not the will of His Father in heaven that He should take advantage of any such stirring of worldly desire, that Be must give no encouragement to any, except those who were hungering and thirsting after righteousness, to range themselves upon His side. Hence, no doubt, the sifting nature of the discourse He delivered the following day. He is eager to gather the multitudes to Himself; but He cannot allow them to come under any false assumption; -He must have spiritually-minded disciples, or none at all: accordingly He makes His discourse so strongly spiritual, directs their attention so far away from earthly issues to the issues of eternity ("I will raise him up at the last day" is the promise He gives over and over again, whereas they wanted to be raised up then and there to high places in the world), that not only did the multitude lose all their enthusiasm, but "from that time many of His disciples went back, and walked no more with Him," while even the Twelve themselves were shaken in their allegiance, as seems evident from the sorrowful question with which He turned to them: "Will ye also go away?" We may reverently suppose, then, that our Lord was occupied, during the early part of the night, with thoughts like these-in preparation, as it were, for the faithful words He will speak and the sad duty He will discharge on the morrow.

Meantime a storm has arisen on the lake-one of those sudden and often terrible squalls to which inland waters everywhere are subject, but which are greatly aggravated here by the contrast between the tropical climate of the lake, 620 feet below the level of the Mediterranean, and the cool air on the heights which surround it. The storm becomes fiercer as the night advances. The Saviour has been much absorbed, but He cannot fail to notice how angry the lake is becoming, and to what peril His loved disciples are exposed. As the Passover was nigh, the moon would be nearly full, and there would be frequent opportunities, between the passing of the clouds, to watch the little boat. As long as there seems any prospect of their weathering the storm by their own exertions He leaves them to themselves; but when it appears that they are making no progress, though it is evident that they are "toiling in rowing," He sets out at once to their relief.

The rescue which follows recalls a former incident on the same lake. {Matthew 8:23-27} But the points of difference are both important and instructive. Then He was with His disciples in the ship, though asleep; in their extremity they had only to rouse Him with the cry, "Save, Lord, or we perish!" to secure immediate calm and safety. Now He was not with them; He was out of sight, and beyond the reach even of the most piercing cries. It was therefore a much severer trial than the last, and remembering the special significance of the miracle of the loaves, we can scarcely fail to notice a corresponding suggestiveness in this one. That one had dimly foreshadowed His death; did not this, in the same way, foreshadow the relations He would sustain to His disciples after His death? May we not look upon His ascent of this mountain as a picture of His ascension into heaven-His betaking Himself to His Father now as a shadow of His going to the Father then-His prayer on the mount as a shadow of His heavenly intercession? It was to pray that He ascended; and though He, no doubt, needed, at that trying time, to pray for Himself, His heart would be poured out in pleading for His disciples too, especially when the storm came on. And these disciples constrained to go off in a boat by themselves, -are they not a picture of the Church after Christ had gone to His Father, launched on the stormy sea of the world? What will they do without Him? What will they do when the winds rise and the waves roar in the dark night? Oh! if only He were here, Who was sleeping in the boat that day, and only needed to be roused to sympathise and save! Where is He now? There on the hilltop, interceding, looking down with tenderest compassion, watching every effort of the toiling rowers. Nay, He is nearer still! See that Form upon the waves! "It is a spirit," they cry; and are afraid, very much as, a little more than a year afterward, when He came suddenly into the midst of them with His "Peace be unto you," they were terrified and affrighted, and supposed that they had seen a spirit. {Luke 24:37} But presently they hear the familiar voice: "Be of good cheer: it is I; be not afraid." There can be no doubt that the remembrance of that night on the lake of Galilee would be a wondrous consolation to these disciples during the storms of persecution through which they had to pass after their Master had ascended up to heaven; and their faith in the presence of His Spirit, and His constant readiness to help and save, would be greatly strengthened by the memory of that apparently spectral Form they had seen coming across the troubled sea to their relief. Have we not some reason, then, for saying that here, too, we have not only another of the many signs of the kingdom showing our Lord’s power over nature and constant readiness to help His people in time of need, but a parable of the future, most appropriately following that parable of life through death set forth in the feeding of the thousands on the day before?

There seems, in fact, a strange prophetic element running all through the scenes of that wondrous time. We have already referred to the disposition on the part even of the Twelve, as manifested next day at the close of the discourse on the "bread of life," to desert Him-to show the same spirit which afterward, when the crisis reached its height, so demoralised them that "they all forsook Him, and fled"; and have we not, in the closing incident, in which Peter figures so conspicuously, a mild foreshadowing of his terrible fall, when the storm of human passion was raging as fiercely in Jerusalem as did the winds and waves on the lake of Galilee that night? There is the same self-confidence: "Lord, if it be Thou, bid me come unto Thee on the water"; the same alarm when he was brought face to face with the danger the thought of which he had braved; then the sinking, sinking as if about to perish, yet not hopelessly (for the Master had prayed for him that his faith should not fail); then the humble prayer, "Lord, save me"; and the gracious hand immediately stretched out to save. Had the adventurous disciple learnt his lesson well that day, what it would have saved him! May we not say that there is never a great and terrible fall, however sudden it seems, which has not been preceded by warnings, even long before, which, if heeded, would have certainly averted it? How much need have the disciples of Christ to learn thoroughly the lessons their Lord teaches them in His gentler dealings, so that when darker days and heavier trials come they may be ready, having taken unto themselves the whole armour of God to withstand in the evil day, and having done all, to stand.

There are many other important lessons which might be learnt from this incident, but we may not dwell on them; a mere enumeration of some of them may, however, he attempted. It was faith, in part at least, which led the apostle to make this venture; and this is, no doubt, the reason why the Lord did not forbid it. Faith is too precious to be repressed; but the faith of Peter on this occasion is anything but simple, clear, and strong: there is a large measure of self-will in it, of impulsiveness, of self-confidence, perhaps of love of display. A confused and encumbered faith of this kind is sure to lead into mischief, -to set on foot rash enterprises, which show great enthusiasm, and perhaps seem to rebuke the caution of the less confident for the time, but which come to grief, and in the end bring no credit to the cause of Christ. The rash disciple’s enterprise is not, however, an entire failure: he does succeed so far; but presently the weakness of his faith betrays itself. As long as the impulse lasted, and his eye was fixed on his Master, all went well; but when the first burst of enthusiasm was spent, and he had time to look round upon the waves, he began to sink. But how encouraging it is to observe that, when put to extremity, that which is genuine in the man carries it over all the rest!-the faith which had been encumbered extricates itself, and becomes simple, clear, and strong; the last atom of self-confidence is gone, and with it all thought of display; nothing but simple faith is left in that strong cry of his, "Lord, save me!"

Nothing could be imagined better suited than this incident to discriminate between self-confidence and faith. Peter enters on this experience with the two well mixed together, -so well mixed that neither he himself nor his fellow-disciples could distinguish them; but the testing process precipitates one and clarifies the other, -lets the self-confidence all go and brings out the faith pure and strong. Immediately, therefore, his Lord is at his side, and he is safe; -a great lesson this on faith, especially in revealing its simplicity. Peter tried to make a grand thing of it: he had to come back to the simple, humble cry, and the grasping of his Saviour’s outstretched hand.

The same lesson is taught on a larger scale in the brief account of the cures the Master wrought when they reached the other side, where all that was asked was the privilege of touching His garment’s hem, "and as many as touched were made perfectly whole"; not the great ones, not the strong ones, but "as many as touched." Only let us keep in touch with Him, and all will assuredly be well with us both in time and in eternity.

III-ISRAEL AFTER THE FLESH AND ISRAEL AFTER THE SPIRIT. {Matthew 15:1-39}

Issue is now joined with the ecclesiastical leaders at Jerusalem, who send a deputation to make a formal complaint. When Jerusalem was last mentioned in our Gospel it was in connection with a movement of quite a different character. The fame of the Saviour’s deeds of mercy in Galilee had then just reached the capital, the result being that many set out at once to find out what new thing this might be: "There followed Him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judea, and from beyond Jordan." {Matthew 4:25} That wave of interest in the south had now died down; and instead of eager multitudes there is a small sinister band of cold, keen-witted, hard-hearted critics. It was a sad change, and must have brought new distress to the Saviour’s troubled heart; but He is none the less ready to face the trial with His wonted courage and unfailing readiness of resource.

Their complaint is trivial enough. It is to be remembered, of course, that it was not a question of cleanliness, but of ritual; not even of ritual appointed by Moses, but only of that prescribed by certain traditions of their fathers which they held in superstitious veneration. These traditions, by a multitude of minute regulations and restrictions, imposed an intolerable burden on those, who thought it their duty to observe them; while the magnifying of trifles had the natural effect of keeping out of sight the weightier matters of the law. Not only so, but the most trivial regulations were sometimes so managed as to furnish an excuse for neglect of the plainest duties. Our Lord could not therefore miss the opportunity of denouncing this evil, and accordingly He exposes it in the plainest and strongest language.

The question with which He opens His attack is most incisive. It is as if He said, "I am accused of transgressing your tradition. What is your tradition? It is itself transgression of the law of God." Then follows the striking illustration, showing “how by their rules of tradition they put it within the power of any heartless son to escape entirely the obligation of providing even for his aged father or mother-an illustration, be it remembered, which brought out more than a breach of the fifth” commandment; for by what means was it that the ungrateful son escaped his obligation? By taking the name of the Lord in vain; for surely there could be no greater dishonour to the name of God than meanly to mark as dedicated to Him ("Corban") what ought to have been devoted to the discharge of an imperative filial duty. Besides, it was not at all necessary that the money or property should be actually dedicated to sacred uses; it was only necessary to say that it was, only necessary to pronounce over it that magic word Corban, and then the mean hypocrite could use it for the most selfish purposes-for any purpose, in fact, he chose, except that purpose for which it was his duty to use it. It is really difficult to conceive such iniquity wrapped up in a cloak of so-called religion. No wonder our Lord was moved to indignation, and applied to His critics the strong language of the prophet: "Ye hypocrites, well did Isaiah prophesy of you, saying, This people honoureth Me with their lips; but their heart is far from Me, teaching as their doctrines the precepts of men" (R.V). No wonder that He turned away from men who were so deeply committed to a system so vile, and that He explained, not to His questioners, but to the multitude who had gathered round, the principle on which He acted.

There seems, however, to have been more of sorrow than of anger in His tone and manner. How else could the disciples have asked Him such a question as that which follows: "Knowest Thou that the Pharisees were offended, after they heard this saying?" Of course the Pharisees were offended. They had most excellent reason. And the disciples would have known that He had no intention of sparing them in the least, and no concern whether they took offence or not, if His. tone had been such as an ordinary person would naturally have put into such an invective. It is probable that He said it all calmly, earnestly, tenderly, without the slightest trace of passion; from which it would not be at all unnatural for the disciples to infer that He had not fully realised how strong His language had been, and into what serious collision He had brought Himself with the leaders in Jerusalem. Hence their gentle remonstrance, the expression of those feelings of dismay with which they saw their Master break with one party after another, as if determined to wreck His mission altogether. Was it not bad policy to give serious offence to persons of such importance at so critical a time?

The Saviour’s answer is just what was to be expected. Policy had no place in His plan. His kingdom was of the truth; and whatever was not of truth must go, be the consequences what they might. That system of traditionalism had its roots deeply and firmly fastened in the Jewish soil; its fibres were through it all; and to disturb it was to go against a feeling that was nothing less than national in its extent. But no matter: firmly, deeply, widely rooted though it was, it was not of God’s planting, and therefore it cannot be let alone: "Every plant, which My heavenly Father hath not planted, shall be rooted up." It is for all ritualists, ancient and modern, all who teach for doctrines what are only commandments of men, seriously to ponder this most radical utterance by One Whose right it is to speak with an authority from which there is no appeal.

Having thus condemned the ritualistic teaching of the day, He disposes next of the false teachers. This He does in a way which ought to have been a warning to those persecutors and heresy-hunters who, by their unwise use of force and law, have given only larger currency to the evil doctrines they have tried to suppress. He simply says "Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch." Expose their error by all means; root it out if possible; but as for the men themselves, "let them alone."

The principle He sets forth as underlying the whole subject is the same as that which underlies His teaching in the Sermon on the Mount-viz., that "out of the heart are the issues of life." The ritualist lays stress on that which enters into the man-the kind of food which enters his mouth, the objects which meet his eye, the incense which enters his nostril; Christ sets all this aside as of no consequence in comparison with the state of the heart (Matthew 15:16-20). Such teaching as this was not only irreconcilable with that of the scribes and Pharisees from Jerusalem, but it lay at the very opposite pole.

Was it on this account that after this interview Jesus withdrew as far as possible from Jerusalem? He is limited, indeed, in His range to the Holy Land, as He indicates in His conversation with the woman of Canaan; but just as after the death of John He had withdrawn out of the jurisdiction of Herod to the east, so now, after this collision with the deputation from Jerusalem, He withdraws to the far north, to the borders of Tyre and Sidon. And was it only a coincidence that, just as Jerusalem had furnished such sorry specimens of dead formalism, the distant borders of heathen Tyre and Sidon should immediately thereafter furnish one of the very noblest examples of living faith? The coincidence is certainly very striking and most instructive. The leaders from Jerusalem had been dismissed with the condemnation of their own prophet: "This people honoureth Me with their lips, but their heart is far from Me"; while out of far-away heathendom there comes one whose whole heart is poured out to Him in earnest, persevering, prevailing prayer. It is one of those contrasts with which this portion of our Lord’s history abounds, the force of which will appear more clearly as we proceed.

The suppliant was "a woman of Canaan," or, as she is described more definitely elsewhere, a Syro-Phoenician woman. Yet she has learned of Jesus-knows Him as the Christ, for she calls Him "Son of David"-knows Him as a Saviour, for she comes to ask that her daughter may be healed. Her application must have been a great solace to His wounded heart. He always loved to be asked for such blessings; and, rejected as He had been by His countrymen, it must have been a special encouragement to be approached in this way by a stranger. That it was so may be inferred from what He said on similar occasions. When the Roman centurion came to have his servant healed, Jesus commended his wonderful faith, and then added: "I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven." So, too, when it was announced to Him that some Greeks desired to see Him, the first effect was to sharpen the agony of His rejection by His own countrymen; but immediately He recovers Himself, looks beyond the cross and the shame to the glory that shall follow, and exclaims, "I, if I be lifted up from the earth, will draw all men unto Me." There can be no doubt that at this time of rejection in Galilee it must have been a similar consolation to receive this visit from the woman of Canaan.

How, then, can we explain His treatment of her? First, He answered her not a word. Then He reminded her that she did not belong to Israel, as if she therefore could have no claim on Him. And when she still urged her suit, in a manner that might have appealed to the hardest heart, He-gave her an answer which seems so incredibly harsh, that it is with a feeling of pain one hears it repeated after eighteen hundred years. What does all this mean? It means "praise and honour and glory" for the poor woman; for the disciples, and for all disciples, a lesson never to be forgotten. He Who knew what was in man, knew what was in this noble woman’s heart, and He wished to bring it out-to bring it out so that the disciples should see it, so that other disciples should see it, so that generation after generation and century after century should see it, and admire it, and learn its lesson. It cost her some minutes’ pain: Him also, - how it must have wrung His heart to treat her in a way so foreign to every fibre of His soul! But had He not so dealt with her, what a loss to her, to the disciples, to countless multitudes! He very much needs a shining example of living faith to set over against the dead formalism of these traditionalists; and here it is: He must bring it out of its obscurity, and set it as a star in the firmament of His gospel, to shine for ever and ever. He tested her to the uttermost, because He knew that at the end of all He could say: "O woman, great is thy faith: be it unto thee even as thou wilt." The heart of the Saviour was never filled with a deeper tenderness or a wiser and more far-seeing love than when He repulsed this woman again and again, and treated her with what seemed at the moment most inexcusable and unaccountable harshness.

The lessons which shine out in the simple story of this woman can only be touched in the slightest manner. We have already referred to the contrast between the great men of Jerusalem and this poor woman of Canaan; observe now how strikingly is suggested the distinction between Israel according to the flesh and Israel according to the spirit. The current idea of the time was that lineal descent from Abraham determined who belonged to the house of Israel and who did not. The Saviour strikes at the root of this error. He does not indeed attack it directly. For this the time has not yet come: the veil of the Temple has not yet been rent in twain. But He draws aside the veil a little, so as to give a glimpse of the truth and prepare the way for its full revealing when the time shall come. He does not broadly say, "This woman of Canaan is as good an Israelite as any of you"; but He says, "I am not sent but unto the lost sheep of the horse of Israel"-and heals her daughter notwithstanding. Was it not, then, evident that this poor woman after all did in some sense belong to the lost sheep of the house of Israel whom Jesus came to save?

The house of Israel?-what does Israel mean? Learn at Peniel. See Jacob in sore distress at the brook Jabbok. A man is wrestling with him, -wrestling with him all the night, until the break of day. It is no mere man, for Jacob finds before all is over that he has been face to face with God. The man who wrestled with him indeed was the same as He Who wrestled with this woman of Canaan. The Divine Man struggles to get away without blessing the patriarch. Jacob cries, in the very desperation of his faith, "I will not let Thee go, except Thou bless me!" The victory is won. The blessing is granted, and these words are added: "What is thy name? Jacob." "Thy name shall be called no more Jacob, but Israel" (i.e., prince with God): "for as a prince hast thou power with God and with men, and hast prevailed." Was this woman, then, or was she not, "a prince" with God? Did she, or did she not, belong to the true house of Israel? Let us now look back to vv. 8 and 9 {Matthew 15:8-9}: "This people" (i.e.) the children of Israel according to the flesh "honoureth Me with their lips: but their heart is far from Me. But in vain do they worship Me." In vain do they worship: are they, then, princes with God? Nay, verily; they are only actors before Him, as the Saviour plainly says. Truly they are not all Israel who are of Israel; and just as truly they are not the only Israel who are of Israel, for here is this woman of Canaan who earns the name of Israel by as hard a contest and as great a victory as that of Jacob at the brook Jabbok, when first the name was given.

Another instructive contrast is inevitably suggested between the foremost of the apostles and this nameless woman of Canaan. The last illustration of faith was Peter’s venture on the water. What a difference between the strong man and the weak woman! To the strong, brave man the Master had to say "O thou of little faith! wherefore didst thou doubt?" To the weak woman, "O woman, great is thy faith." What an encouragement here to the little ones, the obscure, unnoticed disciples! "Many that are first shall be last, and the last first."

The encouragement to persevering prayer, especially to parents anxious for their children, is so obvious that it need only be named. That silence first, and then these apparent refusals, are trials of faith, to which many earnest hearts have not been strangers. To all such the example of this woman of Canaan is of great value. Her earnestness in making the case of her daughter her own (she does not say, "Have mercy on my daughter"; but, "Have mercy on me"; and again, "Lord, help me"), and her unconquerable perseverance till the answer came, have been an inspiration ever since, and will be to the end of the world.

The lesson taught by our Lord’s dealing with the woman of Canaan is conveyed again on a larger scale by what happened in the region of Decapolis, east of the Sea of Galilee; for it was in that region, as we learn from the more detailed account in the second Gospel, that the events which follow came to pass.

The distance from the one place to the other is considerable, and the route our Lord took was by no means direct. His object at this time seems to have been to court retirement as much as possible, that He might give Himself to the preparation of His disciples-and we may with reverence add, His own preparation also-for the sad journey southward to Jerusalem and Calvary. Besides, His work in the north is done: no more circuits in Galilee now; so He keeps on the far outskirts of the land, passing through Sidon, across the southern ridge of Lebanon, past the base of mighty Hermon, then southward to Decapolis-all the way on border territory, where the people were more heathen than Jewish in race and religion. We can imagine Him on this long and toilsome journey, looking in both directions with strange emotion-away out to the Gentile nations with love and longing; and (with what mingled feelings of pain and eagerness who can tell?) to that Jerusalem, where soon He must offer up the awful sacrifice. When, after the long journey, He came nigh to the Sea of Galilee, He sought seclusion by going up into a mountain. But even in this borderland He cannot be hid; and when the sick and needy throng around Him, He cannot turn away from them. He still keeps within the limits of His. commission, as set forth in His reply to the woman of Canaan; but, though He does not go to seek out those beyond the pale, when they seek Him, He cannot send them away; accordingly, in these heathen or semi-heathen regions, we have another set of cures and another feeding of the hungry multitude.

We need not dwell on these incidents, as they are a repetition, with variations, of what He had done at the conclusion of His work in Galilee. As to the repetition, -strange to say, there are those who cavil, whenever similar events appear successively in the story of the life and work of Christ. As if it were possible that a work like His could be free from repetition! How often does a physician repeat himself in the course of his practice? Christ is always repeating Himself. Every time a sinner comes to Him for salvation, He repeats Himself, with variations; and when need arose in Decapolis-like that which had previously arisen at Bethsaida, only more urgent, for the multitude in the present case had been three days from home, and were ready to faint with hunger-must their wants go unrelieved merely to avoid repetition? As to the telling of it-for this of course might have been avoided, on the ground that a similar event had been related before-was there not most excellent reason for it, in the fact that these people were not of the house of Israel in the literal sense? To have omitted the record of these deeds of mercy would have been to leave out the evidence they afforded that the love of Christ went out not to Jews only, but to all sick and hungry ones.

Sick and hungry-these words suggest the two great needs of humanity. Christ comes to heal disease, to Satisfy hunger; in particular, to heal the root disease of sin, and satisfy the deep hunger of the soul for God and life in Him. And when we read how He healed all manner of disease among the multitudes in Decapolis, and thereafter fed them abundantly when they were ready to faint with hunger, we see how He is set forth as a Saviour from sin and Revealer of God beyond the borders of the land of Israel.

It is worth noticing how well this general record follows the story of the woman of Canaan. Just as she-though not of Israel after the flesh-proved herself to be of Israel after the spirit, so these heathen or semi-heathen people of Decapolis forsake their paganism when they see the Christ; for of no heathen deity do they speak: they "glorified the God of Israel." {Matthew 15:31} Thus we have a contrast similar to that which we recognised in the case of the woman of Canaan, between those scribes and Pharisees of Jerusalem-who drew near to the God of Israel with their lips while the heart was far away-and these people of Decapolis, who, though "afar off"’ in the estimation of these dignitaries of Jerusalem, are in truth "nigh" to the God of Israel. Is there not in the events of the chapter a wondrous light cast on the true meaning of the name Israel, as not according to the flesh, but according to the spirit?

IV-THE CULMINATION OF THE CRISIS.- {Matthew 16:1-12}

All this time Jesus has been keeping as much out of the way of His ungrateful countrymen as the limits of His commission would permit, hovering, as it were, around the northern outskirts of the land. But when in the course of this largest circuit of all His northern journeys, He reaches Decapolis, He is so near home that He cannot but cross the lake and revisit the familiar scenes. How is He received? Do the people flock around Him as they did before? If it had been so, we should no doubt have been told. There seems to have been not a single word of welcome. Of all the multitudes He had healed and blessed, there is no one to cry, "Hosanna to the Son of David!"

His friends, if He has any, have gone back, and walk no more with Him; but His old enemies the Pharisees do not fail Him; and they are not alone now, nor, as before, in alliance only with those naturally in sympathy with them, but have actually made a league with their great opponents, the two rival parties of Pharisee and Sadducee finding in their common hatred of the Christ of God a sinister bond of union.

This is the first time the Sadducees are mentioned in this Gospel as coming in contact with Jesus. Some of them had come to the baptism of John, to his great astonishment; but, beyond this, they have as yet put in no appearance. They were the aristocracy of the land, and held the most important offices of Church and State in the capital. It is therefore the less to be wondered at that up to this time the Carpenter of Nazareth should have been beneath their notice. Now, however, the news of His great doings in the north has at last compelled attention; the result is this combination with the Pharisees, who have already been for some time engaged in the attempt to put Him down. There is indication elsewhere {Mark 8:15} that the Herodians had also united with them; so we may look upon this as the culmination of the crisis in Galilee, when all the forces of the country have been roused to active and bitter hostility.

The Pharisees and Sadducees, as is well known, were at opposite poles of thought; the one being the traditionalists, the other the sceptics, of the time, so that it was quite remarkable that they should unite in anything. They did, however, unite in this demand for a sign from heaven. Neither of them could deny that signs had been given, -that the blind had received sight, lepers had been cleansed, the lame healed, and deeds of mercy done on every side. But neither party was satisfied with this. Each was wedded to a system of thought according to which signs on earth were of no evidential value. A sign from heaven was what they needed to convince them. The demand was practically the same as that which the Pharisees and scribes had made before, {Matthew 12:38} though it is put more specifically here as a sign from heaven. The reason why the Pharisees adopted the same method of attack as before is not far to seek. Their object was not to obtain satisfaction as to His claims, but to find the easiest way of discrediting them; and, knowing as they did from their past experience that the demand of a special sign would be refused, they counted on the refusal beforehand, to be Used by their new allies as well as themselves as a weapon against Him. They were not disappointed, for our Lord was no respecter of persons; therefore He spoke just as plainly and sternly when the haughty Sadducees were present as He had done before they made their appearance.

The words are stern and strong; but here again it is "more in sorrow than in anger" that He speaks. We learn from St. Mark that, as He gave His answers, "He sighed deeply in His spirit." There had been so many signs, and they were so plain and clear-signs which spoke for themselves, signs which so plainly spelt out the words, "The kingdom of heaven is among you"-that it was unspeakably sad to think that they should be blind to them all, and find it in their heart to ask for something else, which in its nature would be no sign at all, but only a portent, a barren miracle.

We can see in this how determined our Lord was not to minister to the craving for the merely miraculous. He would work no miracle for the mere purpose of exciting astonishment or even of producing conviction, when there was quite enough for all who were at all willing to receive it, in the regular, natural, and necessary development of His work as the Healer of the sick, the Shepherd of the people, the Refuge of the troubled and distressed. Had there been no signs of the times, there might have been some reason for signs in the heavens; but when there were signs in abundance of the kind to appeal to all that was best in the minds and hearts of men, why should these be discredited by resorting to another kind of sign much inferior and far less adapted to the securing of the special object for which the King of heaven had come into the world? The signs of the times were after all far more easily discerned than those signs in the heavens by which they were accustomed to anticipate both fine and stormy weather. There were signs of blessing enough to convince any doubter that the summer of heaven was easily within His reach; on the other hand, in the state of the nation, and the rapidly developing circumstances which were hastening on the fulfilment of the most terrible of the prophecies concerning it, there were signs enough to give far more certain indication of approaching judgment, than when the red and lowering morning gave token of the coming thunderstorm (Matthew 16:2-3). So He tells them, convicting them of wilful blindness; and then repeats in almost identical terms the refusal He had given to the scribes and Pharisees before: "A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas." {see Matthew 12:39, and remarks on it}

"And He left them, and departed." How sad for Him; how awful for them! Had there been in their hearts one single aspiration for the true and good, He would not have left them so. Where are these Pharisees and Sadducees now? What do they now think of the work of that day?

"He left them, and again entering into the boat departed to the other side." {Mark 8:13} Did He ever cross the lake again? If He did, there is no record of it. He passed in sight of it in that sorrowful southward journey to Jerusalem which He must presently commence; and He will visit the same shore again after His resurrection to cheer the apostles at their toil; but this seems to have been the last crossing. What a sad one it must have been!-after a beginning so bright that it was heralded as daybreak on Gennesaret’s shore, after all His self-denying toil, after all the words of wisdom He has spoken and the deeds of mercy He has done upon these shores, to leave them, as He does now, rejected and despised, an outcast, to all outward appearance a failure. No wonder He is silent in that crossing of the lake; no wonder He is lost in saddest thought, turning over and over in His mind the signs of the times forced so painfully on His attention!

The disciples with Him in the boat had no share in these sad thoughts. Their minds, as it would seem, were occupied for the most part with the mistake they had made in provisioning the boat. Accordingly, when at last He broke silence, He found them quite out of touch with Him. He had been thinking of the sad unbelief of these Pharisees and Sadducees, and of the awful danger of allowing the spirit which was in them to dominate the life; hence the solemn caution: "Take heed, and beware of the leaven of the Pharisees and of the Sadducees." The disciples meantime had been counting their loaves, or rather, looking sadly on the one loaf which, on searching their baskets, they found to be all they had; and when the word leaven caught their ear, coupled with a caution as to a particular kind of it, they said one to another, "It is because we have taken no bread!" Another cause of sadness to the Master. He had been mourning over the blindness of Pharisees and Sadducees; He must now mourn over the blindness of His own disciples; and not blindness only, but also forgetfulness of a thrice-taught lesson: for why should the mere supply of bread be any cause of anxiety to them, after what they had seen once and again in these very regions to which they were going?

But these hearts were not shut against Him; theirs was not the blindness of those that will not see; accordingly, the result is very different. He did not leave them and depart; nor, on the other hand, did He explain in so many words what He meant. It was far better that they should find out for themselves. The riddles of nature and of life are not furnished with keys. They must be discerned by thoughtful attention; so, instead of providing them a key to His little parable, He puts them in the way of finding it for themselves by asking them a series of questions which convinced them of their thoughtlessness and faithlessness, and led them to recognise His true meaning (Matthew 16:8-12).