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The Expositor's Bible Commentary The Expositor's Bible Commentary
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These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Nicoll, William R. "Commentary on Mark 6". "The Expositor's Bible Commentary". https://www.studylight.org/
commentaries/ eng/ teb/ mark-6.html.
Nicoll, William R. "Commentary on Mark 6". "The Expositor's Bible Commentary". https://www.studylight.org/
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REJECTED IN HIS OWN COUNTRY
"And He went out from thence; and He cometh into His own country; and His disciples follow Him." Mark 6:1-6 (R.V.)
WE have seen how St. Mark, to bring out more vividly the connection between four mighty signs, their ideal completeness as a whole, and that mastery over nature and the spiritual world which they reveal, grouped them resolutely together, excluding even significant incidents which would break in upon their sequence. Bearing this in mind, how profoundly instructive it is that our Evangelist shows us this Master over storm and demons, over too-silent disease, and over death, too clamorously bewailed, in the next place teaching His own countrymen in vain, and an offense to them. How startling to read, at this juncture when legend would surely have thrown all men prostrate at His feet, of His homely family and His trade, and how He Who rebuked the storm "could there do no mighty work."
First of all, it is touching to see Jesus turning once more to "His own country," just at this crisis. They had rejected Him in a frenzy of rage, at the outset of His ministry. And He had very lately repulsed the rude attempt of His immediate relatives to interrupt His mission. But now His heart leads Him thither, once again to appeal to the companions of His youth, with the halo of His recent and surpassing works upon His forehead. He does not abruptly interrupt their vocations, but waits as before for the Sabbath, and the hushed assembly in the sacred place. And as He teaches in the synagogue, they are conscious of His power. Whence could He have these things? His wisdom was an equal wonder with His mighty works, of the reality of which they could not doubt. And what excuse then had they for listening to His wisdom in vain? But they went on to ask, Is not this the carpenter? the Son of Mary? they knew His brothers, and His sisters were living among them. And they were offended in Him, naturally enough. It is hard to believe in the supremacy of one, whom circumstances marked as our equal, and to admit the chieftainship of one who started side by side with us. In Palestine it was not disgraceful to be a tradesman, but yet they could fairly claim equality with "the carpenter." And it is plain enough that they found no impressive or significant difference from their neighbors in the "sisters" of Jesus, nor even in her whom all generations call blessed. Why then should they abase themselves before the claims of Jesus?
It is an instructive incident. First of all, it shows us the perfection of our Lord’s abasement. He was not only a carpenter’s son, but what this passage only declares to us explicitly, he wrought as an artisan, and consecrated forever a lowly trade, by the toil of those holy limbs whose sufferings should redeem the world.
And we learn the abject folly of judging by mere worldly standards. We are bound to give due honor and precedence to rank and station. Refusing to do this, we virtually undertake to dissolve society, and readjust it upon other principles, or by instincts and intuitions of our own, a grave task, when it is realized. But we are not to be dazzled, much less to be misled, by the advantages of station or of birth. Yet if, as it would seem, Nazareth rejected Christ because He was not a person of quality, this is only the most extreme and ironical exhibition of what happens every day, when a noble character, self-denying, self-controlled and wise, fails to win the respect which is freelly and gladly granted to vice and folly in a coronet.
And yet, to one who reflected, the very objection they put forward was an evidence of His mission. His wisdom was confessed, and His miracles were not denied; were they the less wonderful or more amazing, more supernatural, as the endowments of the carpenter whom they knew? Whence, they asked, had He derived His learning, as if it were not more noble for being original.
Are we sure that men do not still make the same mistake? The perfect and lowly humanity of Jesus is a stumbling block to some who will freely admit His ideal perfections, and the matchless nobility of His moral teaching. They will grant anything but the supernatural origin of Him to Whom they attribute qualities beyond parallel. But whence had He those qualities? What is there in the Galilee of the first century which prepares one for discovering there and then the revolutionizer of the virtues of the world, the most original, profound, and unique of all teachers, Him Whose example is still mightier than His precepts, and only not more perfect, because these also are without a flaw, Him Whom even unbelief would shrink from saluting by so cold a title as that of the most saintly of the saints. To ask with a clear scrutiny, whence the teaching of Jesus came, to realize the isolation from all centers of thought and movement, of this Hebrew, this provincial among Hebrews, this villager in Galilee, this carpenter in a village, and then to observe His mighty works in every quarter of the globe, is enough to satisfy all candid minds that His earthly circumstances have something totally unlike themselves behind them. And the more men give ear to materialism and to materialistic evolution without an evolving mind, so much the more does the problem press upon them, Whence hath this man this wisdom? and what mean these mighty works?
From our Lord’s own commentary upon their rejection we learn to beware of the vulgarizing effects of familiarity. They had seen His holy youth, against which no slander was ever breathed. And yet, while His teaching astonished them, He had no honor in His own house. It is the same result which so often seems to follow from a lifelong familiarity with Scripture and the means of grace. We read, almost mechanically, what melts and amazes the pagan to whom it is a new word. We forsake, or submit to the dull routine of, ordinances the most sacred, the most searching, the most invigorating and the most picturesque.
And yet we wonder that the men of Nazareth could not discern the divinity of "the carpenter," whose family lived quiet and unassuming lives in their own village.
It is St. Mark, the historian of the energies of Christ, who tells us that He "could there do no mighty work," with only sufficient exception to prove that neither physical power nor compassion was what failed Him, since "He laid His hands upon a few sick folk and healed them." What then is conveyed by this bold phrase? Surely the fearful power of the human will to resist the will of man’s compassionate Redeemer.
He would have gathered Jerusalem under His wing, but she would not; and the temporal results of her disobedience had to follow; siege, massacre and ruin. God had no pleasure in the death of him who dieth, yet death follows, as the inevitable wages of sin. Therefore, as surely as the miracles of Jesus typified His gracious purposes for the souls of men, Who forgiveth all our iniquities, Who healeth all our diseases, so surely the rejection and defeat of those loving purposes paralyzed the arm stretched out to heal their sick.
Does it seem as if the words "He could not," even thus explained, convey a certain affront, throw a shadow upon the glory of our Master? And the words "they mocked, scourged, crucified Him," do these convey no affront? The suffering of Jesus was not only physical: His heart was wounded; His overtures were rejected; His hands were stretched out in vain; His pity and love were crucified.
But now let this be considered, that men who refuse His Spirit continually presume upon His mercy, and expect not to suffer the penalty of their evil deeds. Alas, that is impossible. Where unbelief rejected His teaching, He "could not" work the marvels of His grace. How shall they escape who reject so great salvation?
THE MISSION OF THE TWELVE
"And He called unto Him the twelve, and began to send them forth by two and two; and He gave them authority over the unclean spirits; and He charged them that they should take nothing for their journey, save a staff only; no bread, no wallet, no money in their purse; but to go shod with sandals: and, said He, put not on two coats. And He said unto them, Wheresoever ye enter into a house, there abide till ye depart thence. And whatsoever place shall not receive you, and they hear you not, as ye go forth thence, shake off the dust that is under your feet for a testimony unto them. And they went out, and preached that men should repent. And they cast out many devils, and anointed with oil many that were sick, and healed them." Mark 6:7-13 (R.V.)
REPULSED a second time from the cradle of His youth, even as lately from Decapolis, with what a heavy heart must the Loving One have turned away. Yet we read of no abatement of His labors. He did not, like the fiery prophet, wander into the desert and make request that He might die. And it helps us to realize the elevation of our Lord, when we reflect how utterly the discouragement with which we sympathize in the great Elijah would ruin our conception of Jesus.
It was now that He set on foot new efforts, and advanced in the training of His elect. For Himself, He went about the villages, whither slander and prejudice had not yet penetrated, and was content to break new ground among the most untaught and sequestered of the people. The humblest field of labor was not too lowly for the Lord, although we meet, every day, with men who are "thrown away" and "buried" in obscure fields of usefulness. We have not yet learned to follow without a murmur the Carpenter, and the Teacher in villages, even though we are soothed in grief by thinking, because we endure the inevitable, that we are followers of the Man of Sorrows. At the same moment when democracies and priesthoods are rejecting their Lord, a king had destroyed His forerunner. On every account it was necessary to vary as well as multiply the means for the evangelisation of the country. Thus the movement would be accelerated, and it would no longer present one solitary point of attack to its unscrupulous foes.
Jesus therefore called to Him the Twelve, and began to send them forth. In so doing, His directions revealed at once His wisdom and His fears for them.
Not even for unfallen man was it good to be alone. It was a bitter ingredient in the cup which Christ Himself drank, that His followers should be scattered to their own and leave Him alone. And it was at the last extremity, when he could no longer forbear, that St. Paul thought it good to be at Athens alone. Jesus therefore would not send His inexperienced heralds forth for the first time except by two and two, that each might sustain the courage and wisdom of his comrade. And His example was not forgotten. Peter and John together visited the converts in Samaria. And when Paul and Barnabas, whose first journey was together, could no longer agree, each of them took a new comrade and departed. Perhaps our modern missionaries lose more in energy than is gained in area by neglecting so humane a precedent, and forfeiting the special presence vouchsafed to the common worship of two or three.
St. Mark has not recorded the mission of the seventy evangelists, but this narrative is clearly colored by his knowledge of that event. Thus he does not mention the gift of miraculous power, which was common to both, but he does tell of the authority over unclean spirits, which was explicitly given to the Twelve, and which the Seventy, returning with joy, related that they also had successfully dared to claim. In conferring such power upon His disciples, Jesus took the first step towards that marvelous identification of Himself and His mastery over evil, with all His followers, that giving of His presence to their assemblies, His honor to their keeping, His victory to their experience, and His lifeblood to their veins, which makes Him the second Adam, represented in all the newborn race, and which finds its most vivid and blessed expression in the sacrament where His flesh is meat indeed and His blood is drink indeed. Now first He is seen to commit His powers and His honor into mortal hands.
In doing this, He impressed on them the fact that they were not sent at first upon a toilsome and protracted journey. Their personal connection with Him was not broken but suspended for a little while. Hereafter, they would need to prepare for hardship, and he that had two coats should take them. It was not so now: sandals would suffice their feet; they should carry no wallet; only a staff was needed for their brief excursion through a hospitable land. But hospitality itself would have its dangers for them, and when warmly received they might be tempted to be feted by various hosts, enjoying the first enthusiastic welcome of each, and refusing to share afterwards the homely domestic life which would succeed. Yet it was when they ceased to be strangers that their influence would really be strongest; and so there was good reason, both for the sake of the family they might win, and for themselves who would not become self-indulgent, why they should not go from house to house.
These directions were not meant to become universal rules, and we have seen how Jesus afterwards explicitly varied them. But their spirit is an admonition to all who are tempted to forget their mission in personal advantages which it may offer. Thus commissioned and endowed, they should feel as they went the greatness of the message they conveyed. Wherever they were rejected, no false meekness should forbid their indignant protest, and they should refuse to carry even the dust of that evil and doomed place upon their feet.
And they went forth and preached repentance, casting out many devils, and healing many that were sick. In doing this, they anointed them with oil as St. James afterwards directed, but as Jesus never did. He used no means, or when faith needed to be helped by a visible application, it was always the touch of His own hand or the moisture of His own lip. The distinction is significant. And also it must be remembered that oil was never used by disciples for the edification of the dying, but for the recovery of the sick.
By this new agency the name of Jesus was more than ever spread abroad, until it reached the ears of a murderous tyrant, and stirred in his bosom not the repentance which they preached, but the horrors of ineffectual remorse
"And King Herod heard thereof; for His name had become known: and he said, John the Baptist is risen from the dead, and therefore do these powers work in him. But others said, It is Elijah. And others said, It is a prophet, even as one of the prophets. But Herod, when he heard thereof, said, John, whom I beheaded, he is risen. For Herod himself had sent forth and laid hold upon John, and bound him in prison for the sake of Herodias, his brother Philip’s wife: for he had married her. For John said unto Herod, It is not lawful for thee to have thy brother’s wife. And Herodias set herself against him, and desired to kill him; and she could not; for Herod feared John, knowing that he was a righteous man and a holy, and kept him safe. And when he heard him, he was much perplexed; and he heard him gladly. And when a convenient day was come, that Herod on his birthday made a supper to his lords, and the high captains, and the chief men of Galilee; and when the daughter of Herodias herself came in and danced, she pleased Herod and them that sat at meat with him; and the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom. And she went out, and said unto her mother, What shall I ask? And she said, The head of John the Baptist. And she came in straightway with haste unto the king, and asked, saying, I will that thou forthwith give me in a charger the head of John the Baptist. And the king was exceeding sorry; but for the sake of his oaths, and of them that sat at meat, he would not reject her. And straightway the king sent forth a soldier of his guard, and commanded to bring his head: and he went and beheaded him in the prison, and brought his head in a charger, and gave it to the damsel; and the damsel gave it to her mother. And when his disciples heard thereof, they came and took up his corpse, and laid it in a tomb." Mark 6:14-29 (R.V.)
THE growing influence of Jesus demanded the mission of the Twelve, and this in its turn increased His fame until it alarmed the tetrarch Herod. An Idumaean ruler of Israel was forced to dread every religious movement, for all the waves of Hebrew fanaticism beat against the foreign throne. And Herod Antipas was especially the creature of circumstances, a weak and plastic man. He is the Ahab of the New Testament, and it is a curious coincidence that he should have to do with its Elijah. As Ahab fasted when he heard his doom, and postponed the evil by his submission, so Herod was impressed and agitated by the teaching of the Baptist. But Ahab surrendered his soul to the imperious Jezebel, and Herod was ruined by Herodias. Each is the sport of strong influences from without, and warns us that a man, no more than a ship, can hope by drifting to come safe to haven.
No contrast could be imagined more dramatic than between the sleek seducer of his brother’s wife and the imperious reformer, rude in garment and frugal of fare, thundering against the generation of vipers who were the chiefs of his religion.
How were these two brought together? Did the Baptist stride unsummoned into the court? Did his crafty foemen contrive his ruin by inciting the Tetrarch to consult him? Or did that restless religious curiosity, which afterwards desired to see Jesus, lead Herod to consult his forerunner? The abrupt words of John are not unlike an answer to some feeble question of casuistry, some plea of extenuating circumstances such as all can urge in mitigation of their worst deeds. He simply and boldly states the inflexible ordinance of God: It is not lawful for thee to have her.
What follows may teach us much.
1. It warns us that good inclinations, veneration for holiness in others, and ineffectual struggles against our own vices, do not guarantee salvation. He who feels them is not God-forsaken, since every such emotion is a grace. But he must not infer that he never may be forsaken, or that because he is not wholly indifferent or disobedient, God will some day make him all that his better moods desire. Such a man should be warned by Herod Antipas. Ruggedly and abruptly rebuked, his soul recognized and did homage to the truthfulness of his teacher. Admiration replaced the anger in which he cast him into prison. As he stood between him and the relentless Herodias, and "kept him safely," he perhaps believed that the gloomy dungeon, and the utter interruption of a great career, were only for the Baptist’s preservation. Alas, there was another cause. He was "much perplexed": he dared not provoke his temptress by releasing the man of God. And thus temporizing, and daily weakening the voice of conscience by disobedience, he was lost.
2. It is distinctly a bad omen that he "heard him gladly," since he had no claim to well-founded religious happiness. Our Lord had already observed the shallowness of men who immediately with joy receive the word, yet have no root. But this guilty man, disquieted by the reproaches of memory and the demands of conscience, found it a relief to hear stern truth, and to see from far the beauteous light of righteousness. He would not reform his life, but he would fain keep his sensibilities alive. It was so that Italian brigands used to maintain a priest. And it is so that fraudulent British tradesmen too frequently pass for religious men. People cry shame on their hypocrisy. Yet perhaps they less often wear a mask to deceive others than a cloak to keep their own hearts warm, and should not be quoted to prove that religion is a deceit, but as witnesses that even the most worldly soul craves as much of it as he can assimilate. So it was with Herod Antipas.
3. But no man can serve two masters. He who refuses the command of God to choose whom he will serve, in calmness and meditation, when the means of grace and the guidance of the Spirit are with him, shall hear some day the voice of the Tempter, derisive and triumphant, amid evil companions, when flushed with guilty excitements and with sensual desires, and deeply committed by rash words and "honor rooted in dishonor," bidding him choose now, and choose finally. Salome will tolerate neither weak hesitation nor half measures; she must herself possess "forthwith" the head of her mother’s foe, which is worth more than half the kingdom, since his influence might rob them of it all. And the king was exceeding sorry, but chose to be a murderer rather than be taken for a perjurer by the bad companions who sat with him. What a picture of a craven soul, enslaved even in the purple. And of the meshes for his own feet which that man weaves, who gathers around him such friends that their influence will surely mislead his lonely soul in its future struggles to be virtuous. What a lurid light does this passage throw upon another and a worse scene, when we meet Herod again, not without the tyrannous influence of his men of war.
4. We learn the mysterious interconnection of sin with sin. Vicious luxury and self-indulgence, the plastic feebleness of character which half yields to John, yet cannot break with Herodias altogether, these do not seem likely to end in murder. They have scarcely strength enough, we feel, for a great crime. Alas, they have feebleness enough for it, for he who joins in the dance of the graces may have his hand to the furies unawares. Nothing formidable is to be seen in Herod, up to the fatal moment when revelry, and the influence of his associates, and the graceful dancing of a woman whose beauty was pitiless, urged him irresistibly forward to bathe his shrinking hands in blood. And from this time forward he is a lost man. When a greater than John is reported to be working miracles, he has a wild explanation for the new portent, and his agitation is betrayed in his broken words, "John, whom I beheaded, he is risen." "For" St. Mark adds with quiet but grave significance, "Herod himself had sent forth and laid hold upon John, and bound him." Others might speak of a mere teacher, but the conscience of Herod will not suffer it to be so; it is his victim; he has learnt the secret of eternity; "and therefore do these powers work in him." Yet Herod was a Sadducee.
5. These words are dramatic enough to prove themselves; it would have tasked Shakespeare to invent them. But they involve the ascription from the first of unearthly powers to Jesus, and they disprove, what skeptics would fain persuade us, that miracles were inevitably ascribed, by the credulity of the age, to all great teachers, since John wrought none, and the astonishing theory that he had graduated in another world, was invented by Herod to account for those of Jesus. How inevitable it was that such a man should set at nought our Lord. Dread, and moral repulsion, and the suspicion that he himself was the mark against which all the powers of the avenger would be directed, these would not produce a mood in which to comprehend One who did not strive nor cry. To them it was a supreme relief to be able to despise Christ. Elsewhere we can trace the gradual cessation of the alarm of Herod. At first he dreads the presence of the new Teacher, and yet dares not assail Him openly. And so, when Jesus was advised to go thence or Herod would kill Him, He at once knew who had instigated the crafty monition, and sent back his defiance to that fox. But even fear quickly dies in a callous heart, and only curiosity survives. Herod is soon glad to see Jesus, and hopes that He may work a miracle. For religious curiosity and the love of spiritual excitement often survive grace, just as the love of stimulants survives the healthy appetite for bread. But our Lord, Who explained so much for Pilate, spoke not a word to him. And the wretch, whom once the forerunner had all but won, now set the Christ Himself at nought, and mocked Him. So yet does the god of this world blind the eyes of the unbelieving. So great are still the dangers of hesitation, since not to be for Christ is to be against Him.
6. But the blood of the martyr was not shed before his work was done. As the falling blossom admits the sunshine to the fruit, so the herald died when his influence might have clashed with the growing influence of his Lord, Whom the Twelve were at last trained to proclaim far and wide. At a stroke, his best followers were naturally transferred to Jesus, Whose way he had prepared. Rightly, therefore, has St. Mark placed the narrative at this juncture, and very significantly does St. Matthew relate that his disciples, when they had buried him, "came and told Jesus."
Upon the path of our Lord Himself this violent death fell as a heavy shadow. Nor was He unconscious of its menace, for after the transfiguration He distinctly connected with a prediction of His own death, the fact that they had done to Elias also whatsoever they listed. Such connections of thought help us to realize the truth, that not once only, but throughout His ministry, He Who bids us bear our cross while we follow Him, was consciously bearing His own. We must not limit to "three days" the sorrows which redeemed the world.
BREAD IN THE DESERT
"And the apostles gather themselves together unto Jesus; and they told Him all things, whatsoever they had done, and whatsoever they had taught. And He saith unto them, Come ye yourselves apart into a desert place, and rest awhile. For there were many coming and going, and they had no leisure so much as to eat. And they went away in the boat to a desert place apart. And the people saw them going, and many knew them, and they ran there together on foot from all the cities, and outwent them. And He came forth and saw a great multitude, and He had compassion on them, because they were as sheep not having a shepherd: and He began to teach them many things. And when the day was now far spent, His disciples came unto Him, and said, The place is desert, and the day is now far spent: send them away, that they may go into the country and villages round about, and buy themselves somewhat to eat. But He answered and said unto them, Give ye them to eat. And they say unto Him, Shall we go and buy two hundred pennyworth of bread, and give them to eat? And He saith unto them, How many loaves have ye? go and see. And when they knew, they say, Five, and two fishes. And He commanded them that all should sit down by companies upon the green grass. And they sat down in ranks, by hundreds, and by fifties. And He took the five loaves and the two fishes, and looking up to heaven, He blessed, and brake the loaves; and He gave to the disciples to set before them; and the two fishes divided He among them all. And they did all eat, and were filled. And they took up broken pieces, twelve basketfuls, and also of the fishes. And they that ate the loaves were five thousand men. And straightway He constrained His disciples to enter into the boat, and to go before Him unto the other side to Bethsaida, while He Himself sendeth the multitude away. And after He had taken leave of them He departed into the mountain to pray." Mark 6:30-46 (R.V.)
THE apostles, now first called by that name, because now first these "Messengers" had carried the message of their Lord, returned and told Him all, the miracles they had performed, and whatever they had taught. From the latter clause it is plain that to preach "that men should repent," involved arguments, motives, promises, and perhaps threatenings which rendered it no meager announcement. It is in truth a demand which involves free will and responsibility as its bases, and has hell or heaven for the result of disobedience or compliance. Into what controversies may it have led these first preachers of Jesus! All was now submitted to the judgment of their Master. And happy are they still who do not shrink from the healing pain of bringing all their actions and words to Him, and hearkening what the Lord will speak.
Upon the whole, they brought a record of success. And around Him also were so many coming and going that they had no leisure so much as to eat. Whereupon Jesus draws them aside to rest awhile. For the balance must never be forgotten between the outer and the inner life. The Lord Himself spent the following night in prayer, until He saw the distress of His disciples, and came to them upon the waves. And the time was at hand when they, who now rejoiced that the devils were subject unto them, should learn by sore humiliation and defeat that this kind goeth not forth except by prayer. We may be certain that it was not bodily repose alone that Jesus desired for His flushed and excited ambassadors, in the hour of their success. And yet bodily repose also at such a time is healing, and in the very pause, the silence, the cessation of the rush, pressure, and excitement of every conspicuous career, there is an opportunity and even a suggestion of calm and humble recollection of the soul. Accordingly they crossed in the boat to some quiet spot, open and unreclaimed, but very far from such dreariness as the mention of a desert suggests to us. But the people saw Him, and watched His course, while outrunning Him along the coast, and their numbers were augmented from every town as they poured through it, until He came forth and saw a great multitude, and knew that His quest of solitude was baffled. Few things are more trying than the world’s remorseless intrusion upon one’s privacy and subversions of plans which one has laid, not for himself alone. But Jesus was as thoughtful for the multitude as He had just shown Himself to be for His disciples. Not to petulance but to compassion did their urgency excite Him; for as they streamed across the wilderness, far from believing upon Him, but yet conscious of sore need, unsatisfied with the doctrine of their professional teachers, and just bereaved of the Baptist, they seemed in the desert like sheep that had no shepherd. And He patiently taught them many things.
Nor was He careful only for their souls. We have now reached that remarkable miracle which alone is related by all the four Evangelists. And the narratives, while each has its individual and peculiar points, corroborate each other very strikingly. All four mention the same kind of basket, quite different from what appears in the feeding of the four thousand. St. John alone tells us that it was the season of the Passover, the middle of the Galilean spring-time; but yet this agrees exactly with St. Mark’s allusion to the "green grass" which summer has not yet dried up. All four have recorded that Jesus "blessed" or "gave thanks," and three of them that He looked up to heaven while doing so. What was there so remarkable, so intense or pathetic in His expression, that it would have won this three-fold celebration? If we remember the symbolical meaning of what He did, and that as His hands were laid upon the bread which He would break, so His own body should soon be broken for the relief of the hunger of the world, how can we doubt that absolute self-devotion, infinite love, and pathetic resignation were in the wonderful look, which never could be forgotten?
There could have been but few women and children among the multitudes who "outran Jesus," and these few would certainly have been trodden down if a rush of strong and hungry men for bread had taken place. Therefore St. John mentions that while Jesus bade "the people" to be seated, it was the men who were actually arranged (John 6:10 R.V.). Groups of fifty were easy to keep in order, and a hundred of these were easily counted. And thus it comes to pass that we know that there were five thousand men, while the women and children remained unreckoned, as St. Matthew asserts, and St. Mark implies. This is a kind of harmony which we do not find in two versions of any legend. Nor could any legendary impulse have imagined the remarkable injunction, which impressed all four Evangelists, to be frugal when it would seem that the utmost lavishness was pardonable. They were not indeed bidden to gather up fragments left behind upon the ground, for thrift is not meanness; but the "broken pieces" which our Lord had provided over and above should not be lost. "This union of economy with creative power, " said Olshousen, "could never have been invented, and yet Nature, that mirror of the Divine perfections, exhibits the same combination of boundless munificence with truest frugality." And Godet adds the excellent remark, that "a gift so obtained was not to be squandered."
There is one apparent discord to set against these remarkable harmonies, and it will at least serve to show that they are not calculated and artificial.
St. John represents Jesus as the first to ask Philip, Whence are we to buy bread? whereas the others represent the Twelve as urging upon Him the need to dismiss the multitude, at so late an hour, from a place so ill provided. The inconsistency is only an apparent one. It was early in the day, and upon "seeing a great company come unto Him," that Jesus questioned Philip, who might have remembered an Old Testament precedent, when Elisha said "Give unto the people that they may eat. And his servitor said, What? shall I set this before an hundred men? He said, again...they shall both eat and shall also leave thereof." But the faith of Philip did not respond, and if any hope of a miracle were excited, it faded as time passed over. Hours later, when the day was far spent, the Twelve, now perhaps excited by Philip’s misgiving, and repeating his calculation about the two hundred pence, urge Jesus to dismiss the multitude. They took no action until "the time was already past," but Jesus saw the end from the beginning. And surely the issue taught them not to distrust their Master’s power. Now the same power is for ever with the Church; and our heavenly Father knoweth that we have need of food and raiment.
Even in the working of a miracle, the scantiest means vouchsafed by Providence are not despised. Jesus takes the barley-loaves and the fishes, and so teaches all men that true faith is remote indeed from the fanaticism which neglect any resources brought within the reach of our study and our toil. And to show how really these materials were employed, the broken pieces which they gathered are expressly said to have been composed of the barley-loaves and of the fish.
Indeed it must be remarked that in no miracle of the Gospel did Jesus actually create. He makes no new members of the body, but restores old useless ones. "And so, without a substratum to work upon He creates neither bread nor wine." To do this would not have been a whit more difficult, but it would have expressed less aptly His mission, which was not to create a new system of things, but to renew the old, to recover the lost sheep, and to heal the sick at heart.
Every circumstance of this miracle is precious. That vigilant care for the weak which made the people sit down in groups, and await their turn to be supplied, is a fine example of the practical eye for details which was never, before or since, so perfectly united with profound thought, insight into the mind of God and the wants of the human race.
The words, Give ye them to eat, may serve as an eternal rebuke to the helplessness of the Church, face to face with a starving world, and regarding her own scanty resources with dismay. In the presence of heathenism, of dissolute cities, and of semi-pagan peasantries, she is ever looking wistfully to some costly far-off supply. And her Master is ever bidding her believe that the few loaves and fishes in her hand, if blessed and distributed by Him, will satisfy the famine of mankind.
For in truth He is Himself this bread. All that the Gospel of St. John explains, underlies the narratives of the four. And shame on us, with Christ given to us to feed and strengthen us, if we think our resources scanty, if we grudge to share them with mankind, if we let our thoughts wander away to the various palliatives for human misery and salves for human anguish, which from time to time gain the credence of an hour; if we send the hungry to the country and villages round about, when Christ the dispenser of the Bread of souls, for ever present in His Church, is saying, They need not depart, give ye them to eat.
The skeptical explanations of this narrative are exquisitely ludicrous. One tells how, finding themselves in a desert, "thanks to their extreme frugality they were able to exist, and this was naturally" (what, naturally?) "regarded as a miracle." This is called the legendary explanation, and every one can judge for himself how much it succeeds in explaining to him. Another tells us that Jesus being greater than Moses, it was felt that He must have outstripped him in miraculous power. And so the belief grew up that as Moses fed a nation during forty years, with angels’ food, He, to exceed this, must have bestowed upon five thousand men one meal of barley bread.
This is called the mythical explanation, and the credulity which accepts it must not despise Christians, who only believe their Bibles.
Jesus had called away His followers to rest. The multitude which beheld this miracle was full passionate hate against the tyrant, upon whose hands the blood of the Baptist was still warm. All they wanted was a leader. And now they would fain have taken Jesus by force to thrust this perilous honor upon Him. Therefore He sent away His disciples first, that ambition and hope might not agitate and secularize their minds; and when He had dismissed the multitude He Himself ascended the neighboring mountain, to cool His frame with the pure breezes, and to refresh His Holy Spirit by communion with His Father. Prayer was natural to Jesus; but think how much more needful is it to us. And yet perhaps we have never taken one hour from sleep for God.
See Chap. IV "The Two Storms."
THE TWO STORMS (JESUS WALKING ON THE WATER)
"And on that day, when even was come, He saith unto them, Let us go over unto the other side. And leaving the multitude, they take Him with them, even as He was, in the boat. And other boats were with Him. And there ariseth a great storm of wind, and the waves beat into the boat, insomuch that the boat was now filling. And He Himself was in the stern, asleep on the cushion: and they awake Him, and say unto Him, Master, carest Thou not that we perish? And He awoke, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm. And He said unto them, Why are ye fearful? have ye not yet faith? And they feared exceedingly, and said one to another, Who then is this, that even the wind and the sea obey him? Mark 4:35-41 (R.V.)
"And when even was come, the boat was in the midst of the sea, and He alone on the land. And seeing them distressed in rowing, for the wind was contrary to them, about the fourth watch of the night He cometh unto them, walking on the sea, and He would have passed by them: but they, when they saw Him walking on the sea, supposed that it was an apparition, and cried out: for they all saw Him, and were troubled. But He straightway spake with them, and saith unto them, Be of good cheer: it is I; be not afraid. And He went up unto them into the boat; and the wind ceased: and they were sore amazed in themselves. For they understood not concerning the loaves, but their hearts were hardened." Mark 6:47-52 (R.V.)
FEW readers are insensible to the wonderful power with which the Gospels tell the story of the two storms upon the lake. The narratives are favorites in every Sunday school; they form the basis of countless hymns and poems; and we always recur to them with fresh delight.
In the first account we see as in a picture the weariness of the great Teacher, when, the long day being over and the multitude dismissed, He retreats across the sea without preparation, and "as He was," and sinks to sleep on the one cushion in the stern, undisturbed by the raging tempest or by the waves which beat into the boat. We observe the reluctance of the disciples to arouse Him until the peril is extreme, and the boat is "now" filling. St. Mark, the associate of St. Peter, the presumptuous and characteristic cry which expresses terror, and perhaps dread lest His tranquil slumbers may indicate a separation between His cause and theirs, who perish while He is unconcerned. We admire equally the calm and masterful word which quells the tempest, and those which enjoin a faith so lofty as to endure the last extremities of peril without dismay, without agitation in its prayers. We observe the strange incident, that no sooner does the storm cease than the waters, commonly seething for many hours afterwards, grow calm. And the picture is completed by the mention of their new dread (fear of the supernatural Man replacing their terror amid the convulsions of nature), and of their awestruck questioning among themselves.
In the second narrative we see the ship far out in the lake, but watched by One, Who is alone upon the land. Through the gloom He sees them "tormented" by fruitless rowing; but though this is the reason why He comes, He is about to pass them by. The watch of the night is remembered; it is the fourth. The cry of their alarm is universal, for they all saw Him and were troubled. We are told of the promptitude with which He thereupon relieved their fears; we see Him climb up into the boat, and the sudden ceasing of the storm, and their amazement. Nor is that after-thought omitted in which they blamed themselves for their astonishment. If their hearts had not been hardened, the miracle of the loaves would have taught them that Jesus was the master of the physical world.
Now all this picturesque detail belongs to a single Gospel. And it is exactly what a believer would expect. How much soever the healing of disease might interest St. Luke the physician, who relates all such events so vividly, it would have impressed the patient himself yet more, and an account of it by him, if we had it, would be full of graphic touches. Now these two miracles were wrought for the rescue of the apostles themselves. The Twelve took the place held in others by the lame, the halt and the blind: the suspense, the appeal, and the joy of deliverance were all their own. It is therefore no wonder that we find their accounts of these especial miracles so picturesque. But this is a solid evidence of the truth of the narratives; for while the remembrance of such events should thrill with agitated life, there is no reason why a legend of the kind should be especially clear and vivid. The same argument might easily be carried farther. When the disciples began to reproach themselves for their unbelieving astonishment, they were naturally conscious of having failed to learn the lesson which had been taught them just before. Later students and moralists would have observed that another miracle, a little earlier, was a still closer precedent, but they naturally blamed themselves most for being blind to what was immediately before their eyes. Now when Jesus walked upon the waters and the disciples were amazed, it is not said that they forgot how He had already stilled a tempest, but they considered not the miracle of the loaves, for their heart was hardened. In touches like this we find the influence of a bystander beyond denial.
Every student of Scripture must have observed the special significance of those parables and miracles which recur a second time with certain designed variations. In the miraculous draughts of fishes, Christ Himself avowed an allusion to the catching of men. And the Church has always discerned a spiritual intention in these two storms, in one of which Christ slept, while in the others His disciples toiled alone, and which express, between them, the whole strain exercised upon a devout spirit by adverse circumstances. Dangers never alarmed one who realized both the presence of Jesus and His vigilant care. Temptation centers only because this is veiled. Why do adversities press hard upon me, if indeed I belong to Christ? He must either be indifferent and sleeping, or else absent altogether from my frail and foundering bark. It is thus that we let go our confidence, and incur agonies of mental suffering, and the rebuke of our Master, even though He continues to be the Protector of His unworthy people.
On the voyage of life we may conceive of Jesus as our Companion, for He is with us always, or as watching us from the everlasting hills, whither it was expedient for us that He should go.
Nevertheless, we are storm-tossed and in danger. Although we are His, and not separated from Him by any conscious disobedience, yet the conditions of life are unmitigated, the winds as wild, the waves as merciless, the boat as cruelly "tormented" as ever. And no rescue comes: Jesus is asleep: He cares not that we perish. Then we pray after a fashion so clamorous, and with supplication so like demands, that we too appear to have undertaken to awake the Lord. Then we have to learn from the first of these miracles, and especially from its delay. The disciples were safe, had they only known it, whether Jesus would have interposed of His own accord, or whether they might still have needed to appeal to Him, but in a gentler fashion. We may ask help, provided that we do so in a serene and trustful spirit, anxious for nothing, not seeking to extort a concession, but approaching with boldness the throne of grace, on which our Father sits. It is thus that the peace of God shall rule our hearts and minds, for want of which the apostles were asked, Where is your faith? Comparing the narratives, we learn that Jesus reassured their hearts even before He arose, and then, having first silenced by His calmness the storm within them, He stood up and rebuked the storm around.
St. Augustine gave a false turn to the application, when he said, "If Jesus were not asleep within thee, thou wouldst be calm and at rest. But why is He asleep? Because thy faith is asleep," etc. (Sermon 63.) The sleep of Jesus was natural and right; and it answers not to our spiritual torpor, but to His apparent indifference and non-intervention in our time of distress. And the true lesson of the miracle is that we should trust Him Whose care fails not when it seems to fail, Who is able to save to the uttermost, and Whom we should approach in the direst peril without panic. It was fitly taught them first when all the powers of the State and the Church were leagued against Him, and He as a blind man saw not and as a dumb man opened not His mouth.
The second storm should have found them braver by the experience of the first; but spiritually as well as bodily they were farther removed from Christ. The people, profoundly moved by the murder of the Baptist, wished to set Jesus on the throne, and the disciples were too ambitious to be allowed to be present while He dismissed the multitudes. They had to be sent away, and it was from the distant hillside that Jesus saw their danger. Surely it is instructive, that neither the shades of night, nor the abstracted fervor of His prayers, prevented Him from seeing it, nor the stormlashed waters from bringing aid. And significant also, that the experience of remoteness, though not sinful, since He had sent them away, was yet the result of their own worldliness. It is when we are out of sympathy with Jesus that we are most likely to be alone in trouble. None was in their boat to save them, and in heart also they had gone out from the presence of their God. Therefore they failed to trust in His guidance Who had sent them into the ship: they had no sense of protection or of supervision; and it was a terrible moment when a form was vaguely seen to glide over the waves. Christ, it would seem would have gone before and led them to the haven where they would be. Or perhaps He "would have passed by them," as He would afterwards have gone further than Emmaus, to elicit any trustful half-recognition which might call to Him and be rewarded. But they cried out in fear. And so it is continually with God in His world, men are terrified at the presence of the supernatural, because they fail to apprehend the abiding presence of the supernatural Christ. And yet there is one point at least in every life, the final moment, in which all else must recede, and the soul be left alone with the beings of another world. Then, and in every trial, and especially in all trials which press in upon us the consciousness of the spiritual universe, well is it for him who hears the voice of Jesus saying, It is I, be not afraid.
For only through Jesus, only in His person, has that unknown universe ceased to be dreadful and mysterious. Only when He is welcomed does the storm cease to rage around us.
It was the earlier of these miracles which first taught the disciples that not only were human disorders under His control, and gifts and blessings at His disposal, but also the whole range of nature was subject to Him, and the winds and the sea obey Him.
Shall we say that His rebuke addressed to these was a mere figure of speech? Some have inferred that natural convulsions are so directly the work of evil angels that the words of Jesus were really spoken to them. But the plain assertion is that He rebuked the winds and the waves, and these would not become identical with Satan even upon the supposition that he excites them. We ourselves continually personify the course of nature, and even complain of it, wantonly enough, and Scripture does not deny itself the use of ordinary human forms of speech. Yet the very peculiar word employed by Jesus cannot be without significance. It is the same with which He had already confronted the violence of the demoniac in the synagogue, Be muzzled. At the least it expresses stern repression, and thus it reminds us that creation itself is made subject to vanity, the world deranged by sin, so that all around us requires readjustment as truly as all within, and Christ shall at last create a new earth as well as a new heaven.
Some pious people resign themselves much too passively to the mischiefs of the material universe, supposing that troubles which are not of their own making, must needs be a Divine infliction, calling only for submission. But God sends oppositions to be conquered as well as burdens to be borne; and even before the fall the world had to be subdued. And our final mastery over the surrounding universe was expressed, when Jesus our Head rebuked the winds, and stilled the waves when they arose.
As they beheld, a new sense fell upon His disciples of a more awful presence than they had yet discerned. They asked not only what manner of man is this? but, with surmises which went out beyond the limits of human greatness, Who then is this, that even the winds and the sea obey Him?
"And when they had crossed over, they came to the land unto Gennesaret, and moored to the shore. . . . Making void the word of God by your tradition, which ye have delivered: and many such like things ye do." Mark 6:53-56 - Mark 7:1-13 (R.V.)
THERE is a condition of mind which readily accepts the temporal blessings of religion, and yet neglects, and perhaps despises, the spiritual truths which they ratify and seal. When Jesus landed on Gennesaret, He was straightway known, and as He passed through the district, there was hasty bearing of all the sick to meet Him, laying them in public places, and beseeching Him that they might touch, if no more, the border of His garment. By the faith which believed in so easy a cure, a timid woman had recently won signal commendation. But the very fact that her cure had become public, while it accounts for the action of these crowds, deprives it of any special merit. We only read that as many as touched Him were made whole. And we know that just now He was forsaken by many even of His disciples, and had to ask His very apostles, Will ye also go away?
Thus we find these two conflicting movements: among the sick and their friends a profound persuasion that He can heal them; and among those whom He would fain teach, resentment and revolt against His doctrine. The combination is strange, but we dare not call it unfamiliar. We see the opposing tendencies even in the same man, for sorrow and pain drive to his knees many a one who will not take upon his neck the easy yoke. Yet how absurd it is to believe in Christ’s goodness and His power, and still to dare to sin against Him, still to reject the inevitable inference that His teaching must bring bliss. Men ought to ask themselves what is involved when they pray to Christ and yet refuse to serve Him.
As Jesus moved thus around the district, and responded so amply to their supplication that His very raiment was charged with health as if with electricity, which leaps out at a touch, what an effect He must have produced, even upon the ceremonial purity of the district. Sickness meant defilement, not for the sufferer alone, but for his friends, his nurse, and the bearers of his little pallet. By the recovery of one sick man, a fountain of Levitical pollution was dried up. And the harsh and rigid legalist ought to have perceived that from his own point of view the pilgrimage of Jesus was like the breath of spring upon a garden, to restore its freshness and bloom.
It was therefore an act of portentous waywardness when, at this juncture, a complaint was made of His indifference to ceremonial cleanness. For of course a charge against His disciples was really a complaint against the influence which guided them so ill.
It was not a disinterested complaint. Jerusalem was alarmed at the new movement resulting from the mission of the Twelve, their miracles, and the mighty works which He Himself had lately wrought. And a deputation of Pharisees and scribes came from this center of ecclesiastical prejudice, to bring Him to account. They do not assail His doctrine, nor charge Him with violating the law itself, for He had put to shame their querulous complaints about the sabbath day. But tradition was altogether upon their side: it was a weapon ready sharpened for their use against one so free, unconventional and fearless.
The law had imposed certain restrictions upon the chosen race, restrictions which were admirably sanitary in their nature, while aiming also at preserving the isolation of Israel from the corrupt and foul nations which lay around. All such restrictions were now about to pass away, because religion was to become aggressive, it was henceforth to invade the nations from whose inroads it had heretofore sought a covert. But the Pharisees had not been content even with the severe restrictions of the law. They had not regarded these as a fence for themselves against spiritual impurity, but as an elaborate and artificial substitute for love and trust. And therefore, as love and spiritual religion faded out of their hearts they were the more jealous and sensitive about the letter of the law. They "fenced" it with elaborate rules, and precautions against accidental transgressions, superstitiously dreading an involuntary infraction of its minutest details. Certain substances were unclean food. But who could tell whether some atom of such substance, blown about in the dust of summer, might adhere to the hand with which he ate, or the cups and pots whence his food was drawn? Moreover, the Gentile nations were unclean, and it was not possible to avoid all contact with them in the market-places, returning whence, therefore, every devout Jew was careful to wash himself, which washing, though certainly not an immersion, is here plainly called a baptism. Thus an elaborate system of ceremonial washing, not for cleansing, but as a religious precaution, had grown up among the Jews.
But the disciples of Jesus had begun to learn their emancipation. Deeper and more spiritual conceptions of God and man and duty had grown up in them. And the Pharisees saw that they ate their bread with unwashen hands. It availed nothing that half a population owed purity and health to their Divine benevolence, if in the process the letter of a tradition were infringed. It was necessary to expostulate with Jesus, because they walked not according to the tradition of the elders, that dried skin of an old orthodoxy in which prescription and routine would ever fain shut up the seething enthusiasms and insights of the present time.
With such attempts to restrict and cramp the free life of the soul, Jesus could have no sympathy. He knew well that an exaggerated trust in any form, any routine or ritual whatever, was due to the need of some stay and support for hearts which have ceased to trust in a Father of souls. But He chose to leave them without excuse by showing their transgression of actual precepts which real reverence for God would have respected. Like books of etiquette for people who have not the instincts of gentlemen; so do ceremonial religions spring up where the instinct of respect for the will of God is dull or dead. Accordingly Jesus quotes against these Pharisees a distinct precept, a word not of their fathers, but of God, which their tradition had caused them to trample upon. If any genuine reverence for His commandment had survived, it would have been outraged by such a collision between the text and the gloss, the precept and the precautionary supplement. But they had never felt the incongruity, never been jealous enough for the commandment of God to revolt against the encroaching tradition which insulted it. The case which Jesus gave, only as one of "many such like things," was an abuse of the system of vows, and of dedicated property. It would seem that from the custom of "devoting" a man’s property, and thus putting it beyond his further control, had grown up the abuse of consecrating it with such limitations, that it should still be available for the owner, but out of his power to give to others. And thus, by a spell as abject as the taboo of the South Sea islanders, a man glorified God by refusing help to his father and mother, without being at all the poorer for the so-called consecration of his means. And even if he awoke up to the shameful nature of his deed, it was too late, for "ye no longer suffer him to do ought for his father or his mother." And yet Moses had made it a capital offense to "speak evil of father or mother." Did they then allow such slanders? Not at all, and so they would have refused to confess any aptness in the quotation. But Jesus was not thinking of the letter of a precept, but of the spirit and tendency of a religion, to which they were blind. With what scorn He regarded their miserable subterfuges, is seen by His vigorous word, "full well do ye make void the commandment of God that ye may keep your traditions."
Now the root of all this evil was unreality. It was not merely because their heart was far from God that they invented hollow formalisms; indifference leads to neglect, not to a perverted and fastidious earnestness. But while their hearts were earthly, they had learned to honor God with their lips. The judgments which had sent their fathers into exile, the pride of their unique position among the nations, and the self-interest of privileged classes, all forbade them to neglect the worship in which they had no joy, and which, therefore, they were unable to follow as it reached out into infinity, panting after God, a living God. There was no principle of life, growth, aspiration, in their dull obedience. And what could it turn into but a routine, a ritual, a verbal homage, and the honor of the lips only? And how could such a worship fail to shelter itself in evasions from the heart-searching earnestness of a law which was spiritual, while the worshipper was carnal and sold under sin?
It was inevitable that collisions should arise. And the same results will always follow the same causes. Wherever men bow the knee for the sake of respectability, or because they dare not absent themselves from the outward haunts of piety, yet fail to love God and their neighbor, there will the form outrage the spirit, and in vain will they worship, teaching as their doctrines the traditions of men.
Very completely indeed was the relative position of Jesus and His critics reversed, since they had expressed pain at the fruitless effort of His mother to speak with Him, and He had seemed to set the meanest disciple upon a level with her. But He never really denied the voice of nature, and they never really heard it. An affectation of respect would have satisfied their heartless formality: He thought it the highest reward of discipleship to share the warmth of His love. And therefore, in due time, it was seen that His critics were all unconscious of the wickedness of filial neglect which set His heart on fire.