Chapter 9

123. Arrived in Galilee, Jesus seems to have returned to his home at Nazareth, while his disciples went back to their customary occupations, until he summoned them again to join him in a new ministry (see sect. 125). John assigns to this time the cure of a nobleman's son. The father sought out Jesus at Cana, having left his son sick at Capernaum. At first Jesus apparently repelled his approach, even as he had dealt with seekers after marvels at Jerusalem; but on hearing the father's cry of need and trust, he at once spoke the word of healing. This event is in so many ways a duplicate of the cure of a centurion's servant recorded in Matthew and Luke, that to many it seems but another version of the same incident. Considering the variations in the story reported by Matthew and Luke, it is clearly not possible to prove that John tells of a different case. Yet the simple fact of similarity of some details in two events should not exclude the possibility of their still being quite distinct. The reception which Jesus gave the two requests for help is very different, and the case reported in John is in keeping with the attitude of Jesus before he began his new ministry in Galilee. On his arrival in Galilee he wished to avoid a mere wonder faith begotten of the enthusiasm he excited in Jerusalem, yet this wish yielded at once when a genuine need sought relief at his hands.

124. The apparent result of this first activity in Judea was disappointment and failure. He had won no considerable following in the capital. He had definitely excited the jealousy and opposition of the leading men of his nation. Even such popular enthusiasm as had followed his mighty works was of a sort that Jesus could not encourage. The situation in Judea had at length become so nearly untenable that he decided to withdraw into seclusion in Galilee, where, as a prophet, he could be "without honor." He had gone to Jerusalem eager to begin there, where God should have had readiest service, the ministry of the kingdom of God. Challenge, cold criticism, and superficial faith were the results. A new beginning must be made on other lines in other places. Meanwhile Jesus retired to his home and his followers to theirs.

Outline of Events in the Galilean Ministry (Chapters III. And IV.)

The imprisonment of John and the withdrawal of Jesus into Galilee--Matt. iv. 12-17; Mark i. 14, 15; Luke iv. 14, 15.

Removal from Nazareth to Capernaum--Matt. iv. 13-16; Luke iv. 31.

The call of Simon and Andrew, James and John--Matt. iv. 18-22; Mark i. 16-20; Luke v. 1-11.

First work in Capernaum--Matt. viii. 14-17; Mark i. 21-34; Luke iv. 31-41.

First circuit of Galilee--Matt. iv. 23; viii. 2-4; Mark i. 35-45; Luke iv. 42-44; v. 12-16.

Cure of a paralytic in Capernaum--Matt. ix. 2-8; Mark ii. 1-12; Luke v. 17-26.

The call of Matthew--Matt. ix. 9-13; Mark ii. 13-17; Luke v. 27-32.

? The question about fasting--Matt ix. 14-17; Mark ii. 18-22; Luke v. 33-39 (see sects. 47; A 54).

? Sabbath cure at Jerusalem at the unnamed feast--John v. 1-47 (see sect. A 53).

? The Sabbath controversy in the Galilean grain fields--Matt. xii. 1-8; Mark ii. 23-28; Luke vi. 1-5 (see sects. 47; A 54).

? Another Sabbath controversy: cure of a withered hand--Matt. xii. 9-14; Mark iii. 1-6; Luke vi. 6-11 (see sects. 47; A 54).

Jesus followed by multitudes from all parts--Matt. iv. 23-25; xii. 15-21; Mark iii. 7-12; Luke vi. 17-19.

The choosing of the twelve--Matt. x. 2-4; Mark iii. 13-19; Luke vi. 12-19.

The sermon on the mount--Matt. v. 1 to viii. 1; Luke vi. 20 to vii. 1 (see sect. A 55).

The cure of a centurion's servant--Matt. viii. 5-13; Luke vii. 1-10; John iv. 46-54.

The restoration of the widow's son at Nain--Luke vii. 11-17.

The message from John in prison--Matt. xi. 2-19; Luke vii. 18-35.

The anointing of Jesus by a sinful woman--Luke vii. 36-50.

The companions of Jesus on his second circuit of Galilee--Luke viii. 1-3.

Cure of a demoniac in Capernaum and blasphemy by the Pharisees--Matt. xii. 22-45; Mark iii. 19^a-30; Luke xi. 14-36.

The true kindred of Jesus--Matt. xii. 46-50; Mark iii. 31-35; Luke viii. 19-21.

The parables by the sea--Matt. xiii. 1-53; Mark iv. 1-34; Luke viii. 4-18 (see sect. A 56).

The tempest stilled--Matt. viii. 18, 23-27; Mark iv. 35-41; Luke viii. 22-25.

Cure of the Gadarene demoniac--Matt. viii. 28-34; Mark v. 1-20; Luke viii. 26-39.

The restoration of the daughter of Jairus and cure of an invalid woman--Matt. ix. 1, 18-26; Mark v. 21-43; Luke viii. 40-56.

Cure of blind and dumb--Matt. ix. 27-34.

Rejection at Nazareth--Matt. xiii. 54-58; Mark vi. 1-6^a; Luke iv. 16-30 (see sect. A 52).

Third circuit of Galilee--Matt. ix. 35; Mark vi. 6^b.

The mission of the twelve--Matt. ix. 36 to xi. 1; Mark vi. 7-13; Luke ix. 1-6 (see sect. A 57).

The death of John the Baptist--Matt. xiv. 1-12; Mark vi. 14-29; Luke ix. 7-9.

Withdrawal of Jesus across the sea and feeding of the five thousand--Matt. xiv. 13-23; Mark vi. 30-46; Luke ix. 10-17; John vi. 1-15.

Return to Capernaum, Jesus walking on the water--Matt. xiv. 24-36; Mark vi. 47-56; John vi. 16-21.

Teaching about the Bread of Life in the synagogue at Capernaum--John vi. 22-71 (see sect. A 59).

Controversy concerning tradition: handwashing, etc.--Matt. xv. 1-20; Mark vii. 1-23.

Withdrawal to regions of Tyre and Sidon: the Syrophœnician woman's daughter--Matt. xv. 21-28; Mark vii. 24-30.

Return through Decapolis--Matt. xv. 29-31; Mark vii. 31-37.

? The feeding of the four thousand--Matt. xv. 32-38; Mark viii. 1-9 (see sect. A 58).

Pharisaic challenge in Galilee, and warning against the leaven of the Pharisees--Matt xv. 39 to xvi. 12; Mark viii. 10-21.

Cure of blind man near Bethsaida--Mark viii. 22-26.

Peter's confession of Jesus as Christ near Cæsarea Philippi--Matt. xvi. 13-20; Mark viii. 27-30; Luke ix. 18-21.

The new lesson, that the Christ must die--Matt. xvi. 21-28; Mark viii. 31 to ix. 1; Luke ix. 22-27.

The transfiguration--Matt. xvii. 1-13; Mark ix. 2-13; Luke ix. 28-36.

Cure of the epileptic boy--Matt. xvii. 14-20; Mark ix. 14-29; Luke ix. 37-43^a.

Second prediction of approaching death and resurrection--Matt. xvii. 22, 23; Mark ix. 30-32; Luke ix. 43^b-45.

Return to Capernaum: the temple tax--Matt. xvii. 24-27; Mark ix. 33^a.

Teachings concerning humility and forgiveness--Matt. xviii. 1-35; Mark ix. 33-50; Luke ix. 46-50.

Visit of Jesus to Jerusalem at the feast of Tabernacles--John vii. 1-52; viii. 12-59 (see sect. A 60).

? The woman taken in adultery--John vii. 53 to viii. 11 (see sect. 163).

The following probably belong to the Galilean ministry before the confession at Cæsarea Philippi (see sect. 168):--

The disciples taught to pray--Matt. vi. 9-15; vii. 7-11; Luke xi. 1-13.

The cure of an infirm woman on the Sabbath--Luke xiii. 10-17.

Two parables: mustard-seed and leaven--Matt. xiii. 31-33; Luke xiii. 18-21 (see sect. A 56).

The parable of the rich fool--Luke xii. 13-21.

Cure on a Sabbath and teaching at a Pharisee's table--Luke xiv. 1-24.

Five parables--Luke xv. 1 to xvi. 31.

Certain disconnected teachings--Luke xvii. 1-4.

III

The Ministry In Galilee--its Aim And Method

125. The work of Jesus in Galilee, which is the principal theme of the first three gospels, began with a removal from Nazareth to Capernaum, and the calling of four fishermen to be his constant followers. The ready obedience which Simon and Andrew and James and John gave to this call is an interesting evidence that they did not first come to know Jesus at the time of this summons. The narrative presupposes some such earlier association as is reported in John, followed by a temporary return to their old homes and occupations, while Jesus sought seclusion after his work in Judea. The first evangelist has most vividly indicated the development of the Galilean ministry, directing attention to two points of beginning,--the beginning of Jesus' preaching of the kingdom (Matt. iv. 17) and the beginning of his predictions of his own sufferings and death (xvi. 21). Between these two beginnings lies the ministry of Jesus to the enthusiastic multitudes, the second of them marking his choice of a more restricted audience and a less popular message. Within the first of these periods two events mark epochs,--the mission of the twelve (Matt. ix. 36; x. I) to preach the coming kingdom of God and to multiply Jesus' ministry of healing, and the feeding of the five thousand when the popular enthusiasm reached its climax (John vi. 14, 15). These events fall not far apart, and mark two different phases of the same stage of development in his work. The first is emphasized by Matthew, the second by John; both help to a clearer understanding of the narrative which Mark has furnished to the other gospels for their story of the Galilean ministry. The table at the head of this chapter indicates in outline the probable succession of events in the Galilean period. The order adopted is that of Mark, supplemented by the other gospels. Luke's additions are inserted in his order where there is not some reason for believing that he himself disregarded the exact sequence of events. Thus the rejection at Nazareth is placed late, as in Mark. Much of the material in the long section peculiar to Luke is assigned in general to this Galilean period, since all knowledge of its precise location in time and place has been lost for us, as it not unlikely was for Luke. Although Matthew is the gospel giving the clearest general view of the Galilean work, it shows the greatest disarrangement of details, and aids but little in determining the sequence of events. The material from that gospel is assigned place in accordance with such hints as are discoverable in parallel or associated parts of Mark or Luke. Of John's contributions one--the feeding of the multitudes--is clearly located by its identity with a narrative found in all the other gospels. The visit to Jerusalem at the unnamed feast can be only tentatively placed.

126. Viewing this gospel story as a whole, the parallel development of popular enthusiasm and official hostility at once attracts attention. Jesus' first cures in the synagogue at Capernaum roused the interest and wonder of the multitudes to such an extent that he felt constrained to withdraw to other towns. On his return to Capernaum he was so beset with crowds that the friends of the paralytic could get at him only by breaking up the roof. It was when Jesus found himself followed by multitudes from all parts of the land that he selected twelve of his disciples "that they might be with him and that he might send them forth to preach," and addressed to them in the hearing of the multitudes the exacting, although unspeakably winsome teaching of the sermon on the mount. This condition of things continued even after Herod had killed John the Baptist, for when Jesus, having heard of John's fate, sought retirement with his disciples across the sea of Galilee, he was robbed of his seclusion by throngs who flocked to him to be healed and to hear of the kingdom of God.

127. The popular enthusiasm was not indifferent to the question who this new teacher might be. At first Jesus impressed the people by his authoritative teaching and cures. After the raising of the widow's son at Nain the popular feeling found a more definite declaration,--"a great prophet has risen up among us." The cure of a demoniac in Capernaum raised the further incredulous query, "Can this be the Son of David?" The notion that he might be the Messiah seems to have gained acceptance more and more as Jesus' popularity grew, for at the time of the feeding of the multitudes the enthusiasm burst into a flame of determination to force him to undertake the work for which he was so eminently fitted, but from which for some inexplicable reason he seemed to shrink (John vi. 15).

128. Parallel with the growth of popular enthusiasm, and in part because of it, the religious leaders early assumed and consistently maintained an attitude of opposition. The gospels connect the critics of Jesus now and again with the Pharisees of the capital--the Galilean Pharisees being represented as more or less friendly. At the first appearance of Jesus in Capernaum even the Sabbath cure in the synagogue passed unchallenged; but on the return from his first excursion to other towns, Jesus found critics in his audience (Luke connects them directly with Jerusalem). From time to time such censors as these objected to the forgiveness by Jesus of the sins of the paralytic (Mark ii. 6, 7), criticised his social relations with outcasts like the publicans (Mark ii. 16), took offence at his carelessness of the Sabbath tradition in his instruction of his disciples (Mark ii. 24), and sought to turn the tide of rising popular enthusiasm by ascribing his power to cure to a league with the devil (Mark iii. 22). Baffled in one charge, they would turn to another, until, after the feeding of the multitudes, Jesus showed his complete disregard of all they held most dear, replying to a criticism of his disciples for carelessness of the ritual of hand-washing by an authoritative setting aside of the whole body of their traditions, as well as of the Levitical ceremonial of clean and unclean meats (Mark vii. 1-23).

129. The wonder is, not that popular enthusiasm for Jesus was great, but that it was so hesitating in its judgment about him. The province which provided a following to Judas of Galilee a generation earlier than the public ministry of Jesus, and which under John of Gischala furnished the chief support to the revolt against Rome a generation later, could have been excited to uncontrollable passion by the simple idea that a leader was present who could be made to head a movement for Jewish liberty. But there was something about Jesus which made it impossible to think of him as such a Messiah. He was much more moved by sin lurking within than by wrong inflicted from without. He looked for God's kingdom, as did the Zealots, but he looked for it within the heart more than in outward circumstances. Even the dreamers among the people, who were as unready as Jesus for any uprising against Rome, and who waited for God to show his own hand in judgment, found in Jesus--come to seek and to save that which was lost--something so contradictory of their idea of the celestial judge that they could not easily think of him as a Messiah. Jesus was a puzzle to the people. They were sure that he was a prophet; but if at any time some were tempted to query, "Can this be the Son of David?" the incredulous folk expected ever a negative reply.

130. This was as Jesus wished it to be. An unreasoning enthusiasm could only hinder his work. When his early cures in Capernaum stirred the ardent feelings of the multitudes, he took occasion to withdraw to other towns and allow popular feeling to cool. When later he found himself pressed upon by crowds from all quarters of the land, by the sermon on the mount he set them thinking on strange and highly spiritual things, far removed from the thoughts of Zealots and apocalyptic dreamers.

131. The manifest contradiction of popular Messianic ideas which Jesus presented in his own person usually served to check undue ardor as long as he was present. But when some demoniac proclaimed the high station of Jesus, and thus seemed to the people to give supernatural testimony; or when some one in need sought him apart from the multitudes, Jesus frequently enjoined silence. These injunctions of silence are enigmas until they are viewed as a part of Jesus' effort to keep control of popular feeling. In his absence the people might dwell on his power and easily come to imagine him to be what he was not and could not be. Jesus was able by these means to restrain unthinking enthusiasm until the multitudes whom he fed on the east side of the sea determined to force him to do their will as a Messiah. Then he refused to follow where they called, and that happened which would doubtless have happened at an earlier time but for Jesus' caution,--the popular enthusiasm subsided, and his active work with the common people was at an end. But he had held off this crisis until there were a few who did not follow the popular defection, but rather clung to him from whom they had heard the words of eternal life (John vi. 68).

132. Jesus' caution brings to light one aspect of his aim in the Galilean ministry,--he sought to win acceptance for the truth he proclaimed. His message as reported in the synoptic gospels was the near approach of the kingdom of God. Any such proclamation was sure of eager hearing. At first he seems to have been content to gather and interest the multitudes by this preaching and the works which accompanied it. But he early took occasion to state his ideas in the hearing of the multitudes, and in terms so simple, so concerned with every-day life, so exacting as respects conduct, and so lacking in the customary glowing picture of the future, that the people could not mistake such a teacher for a simple fulfiller of their ideas. In this early sermon in effect, and later with increasing plainness, he set forth his doctrine of a kingdom of heaven coming not with observation, present actually among a people who knew it not, like a seed growing secretly in the earth, or leaven quietly leavening a lump of meal. By word and deed, in sermon and by parable, he insisted on this simple and every-day conception of God's rule among men. With Pharisee, Zealot, and dreamer, he held that "the best is yet to be," yet all three classes found their most cherished ideals set at nought by the new champion of the soul's inner life in fellowship with the living God. In all his teaching there was a claim of authority and a manifest independence which indicate certainty on his part concerning his own mission. Yet so completely is the personal question retired for the time, that in his rebuke of the blasphemy of the Pharisees he took pains to declare that it was not because they had spoken against the Son of Man, that they were in danger, but because they had spoken against the Spirit of God, whose presence was manifest in his works. He wished, primarily, to win disciples to the kingdom of God.

133. Yet Jesus was not indifferent in Galilee to what the people thought about himself. The question at Cæsarea Philippi shows more fully the aim of his ministry. During all the period of the preaching of the kingdom he never hesitated to assert himself whenever need for such self-assertion arose. This was evident in his dealing with his pharisaic critics. He rarely argued with them, and always assumed a tone of authority which was above challenge, asserting that the Son of Man had authority to forgive sins, was lord of the Sabbath, was greater than the temple or Jonah or Solomon. Moreover, in his positive teaching of the new truth he assumed such an authoritative tone that any who thought upon it could but remark the extraordinary claim involved in his simple "I say unto you." He wished also to win disciples to himself.

134. The key to the ministry in Galilee is furnished in Jesus' answer to the message from John the Baptist. John in prison had heard of the works of his successor. Jesus did so much that promised a fulfilment of the Messianic hope, yet left so much undone, contradicting in so many ways the current idea of a Messiah by his studied avoidance of any demonstration, that the older prophet felt a momentary doubt of the correctness of his earlier conviction. It is in no way strange that he experienced a reaction from that exalted moment of insight when he pointed out Jesus as the Lamb of God, particularly after his restless activity had been caged within the walls of his prison. Jesus showed that he did not count it strange, by his treatment of John's quesestion and by his words about John after the messengers had gone. Yet in his reply he gently suggested that the question already had its answer if John would but look rightly for it. He simply referred to the things that were being done before the eyes of all, and asked John to form from them a conclusion concerning him who did them. One aid he offered to the imprisoned prophet,--a word from the Book of Isaiah (xxxv. 5f., lxi. 1f.),--and added a blessing for such as "should find nothing to stumble at in him." Here Jesus emphasized his works, and allowed his message to speak for itself; but he frankly indicated that he expected people to pass from wonder at his ministry to an opinion about himself. At Cæsarea Philippi he showed to his disciples that this opinion about himself was the significant thing in his eyes. Throughout the ministry in Galilee, therefore, this twofold aim appears. Jesus would first divert attention from himself to his message, in order that he might win disciples to the kingdom of God as he conceived it. Having so attached them to his idea of the kingdom, he desired to be recognized as that kingdom's prince, the Messiah promised by God for his people. He retired behind his message in order that men might be drawn to the truth which he held dear, knowing that thus they would find themselves led captive to himself in a willing devotion.

135. This aim explains his retirement when popularity pressed, his exacting teaching about the spirituality of the kingdom of God, and his injunctions of silence. He wished to be known, to be thought about, to be accepted as God's anointed, but he would have this only by a genuine surrender to his leadership. His disciples must own him master and follow him, however much he might disappoint their misconceptions. This aim, too, explains his frank self-assertions and exalted personal claims in opposition to official criticism. He would not be false to his own sense of masterhood, nor allow people to think him bold when his critics were away, and cowardly in their presence. Therefore, when needful, he invited attention to himself as greater than the temple or as lord of the Sabbath. This kind of self-assertion, however, served his purpose as well as his customary self-retirement, for it forced people to face the contradiction which he offered to the accepted religious ideas of their leaders.