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 coloured 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 marvellous identification of Himself and His mastery over evil, with all His followers, that giving of His presence to their a.s.semblies, His honour 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 honour 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 should 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.

Herod.

"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 vi.

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 circ.u.mstances, 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 circ.u.mstances such as all can urge in mitigation of their worst deeds. He simply and boldly states the inflexible ordinance of G.o.d: 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 G.o.d-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, G.o.d 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 recognised 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 G.o.d. 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 pa.s.s for religious men. People cry shame on their hypocrisy. Yet perhaps they less often wear a mask to deceive others than a cloke 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 a.s.similate. So it was with Herod Antipas.

3. But no man can serve two masters. He who refuses the command of G.o.d 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 "honour rooted in dishonour," 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 pa.s.sage 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 give 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 a.s.sociates, 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 Shakespere to invent them. But they involve the ascription from the first of unearthly powers to Jesus, and they disprove, what sceptics 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 a.s.sail 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 appet.i.te 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 G.o.d 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 realise 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 mult.i.tude, and He had compa.s.sion 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 onto 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 gra.s.s. 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 mult.i.tude away. And after He had taken leave of them He departed into the mountain to pray."-MARK vi. 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 meagre announcement. It is in truth a demand which involves free will and responsibility as its basis, and has h.e.l.l 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 amba.s.sadors, 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 mult.i.tude, 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 mult.i.tude as He had just shown Himself to be for His disciples. Not to petulance but to compa.s.sion 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 Pa.s.sover, the middle of the Galilean spring-time; but yet this agrees exactly with St. Mark's allusion to the "green gra.s.s" 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 should 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 that wonderful look, which never could be forgotten?

There could have been but few women and children among the mult.i.tudes 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 (vi. 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 pa.s.s that we know that there were five thousand men, while the women and children remained unreckoned, as St. Matthew a.s.serts, 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 Olshausen, "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 G.o.det 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 mult.i.tude, 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 pa.s.sed 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 mult.i.tude. 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 neglects 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 circ.u.mstance 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 G.o.d 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 sceptical explanations of this narrative are exquisitely ludicrous.

One tells us 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.