Jesus had called away His followers to rest. The mult.i.tude which beheld this miracle was full of pa.s.sionate 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 honour upon Him. Therefore He sent away His disciples first, that ambition and hope might not agitate and secularise their minds; and when He had dismissed the mult.i.tude He Himself ascended the neighbouring 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 G.o.d.

Jesus Walking On The Water.

MARK vi. 47-52 (R.V.).

(See iv. 36, pp. 133-140.)

Unwashen Hands.

"And when they had crossed over, they came to the land unto Gennesaret, and moored to the sh.o.r.e.... Making void the word of G.o.d by your tradition, which ye have delivered: and many such like things ye do."-MARK vi. 53-vii. 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 pa.s.sed 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 centre of ecclesiastical prejudice, to bring Him to account. They do not a.s.sail 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 pa.s.s away, because religion was to become aggressive, it was henceforth to invade the nations from whose inroads it had heretofore sought a convert.

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 subst.i.tute 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, superst.i.tiously 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 to 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 emanc.i.p.ation. Deeper and more spiritual conceptions of G.o.d 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 G.o.d 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 G.o.d is dull or dead. Accordingly Jesus quotes against these Pharisees a distinct precept, a word not of their fathers, but of G.o.d, 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 G.o.d 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 G.o.d 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 of his mother." And yet Moses had made it a capital offence 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 G.o.d 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 G.o.d 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 honour G.o.d 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 cla.s.ses, 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 G.o.d, a living G.o.d. 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 honour 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 G.o.d and their neighbour, 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.

CHAPTER VII.

Things Which Defile.

"And He called to Him the mult.i.tude again, and said unto them, Hear Me all of you, and understand: there is nothing from without the man, that going into him can defile him: but the things which proceed out of the man are those that defile the man. And when He was entered into the house from the mult.i.tude, His disciples asked of Him the parable. And He saith unto them, Are ye so without understanding also? Perceive ye not, that whatsoever from without goeth into the man, _it_ cannot defile him; because it goeth not into his heart, but into his belly, and goeth out into the draught? _This He said_, making all meats clean. And He said, That which proceeded out of the man, that defileth the man. For from within, out of the heart of men, evil thoughts proceed, fornications, thefts, murders, adulteries, covetings, wickednesses, deceit, lasciviousness, an evil eye, railing, pride, foolishness: all these evil things proceed from within, and defile the man."-MARK vii. 14-23 (R.V.).

When Jesus had exposed the hypocrisy of the Pharisees, He took a bold and significant step. Calling the mult.i.tude to Him, He publicly announced that no diet can really pollute the soul; only its own actions and desires can do that: not that which entereth into the man can defile him, but the things which proceed out of the man.

He does not as yet proclaim the abolition of the law, but He surely declares that it is only temporary, because it is conventional, not rooted in the eternal distinctions between right and wrong, but artificial. And He shows that its time is short indeed, by charging the mult.i.tude to understand how limited is its reach, how poor are its effects.

Such teaching, addressed with marked emphasis to the public, the ma.s.ses, whom the Pharisees despised as ignorant of the law, and cursed, was a defiance indeed. And the natural consequence was an opposition so fierce that He was driven to betake Himself, for the only time, and like Elijah in his extremity, to a Gentile land. And yet there was abundant evidence in the Old Testament itself that the precepts of the law were not the life of souls. David ate the shewbread. The priests profaned the sabbath.

Isaiah spiritualized fasting. Zechariah foretold the consecration of the Philistines. Whenever the spiritual energies of the ancient saints received a fresh access, they were seen to strive against and shake off some of the trammels of a literal and servile legalism. The doctrine of Jesus explained and justified what already was felt by the foremost spirits in Israel.

When they were alone, "the disciples asked of Him the parable," that is, in other words, the saying which they felt to be deeper than they understood, and full of far-reaching issues. But Jesus rebuked them for not understanding what uncleanness really meant. For Him, defilement was badness, a condition of the soul. And therefore meats could not defile a man, because they did not reach the heart, but only the bodily organs. In so doing, as St. Mark plainly adds, He made all meats clean, and thus p.r.o.nounced the doom of Judaism, and the new dispensation of the Spirit. In truth, St. Paul did little more than expand this memorable saying.

"Nothing that goeth into a man can defile him," here is the germ of all the decision about idol meats-"neither if 'one' eat is he the better, neither if he eat not is he the worse." "The things which proceed out of the man are those which defile the man," here is the germ of all the demonstration that love fulfils the law; and that our true need is to be renewed inwardly, so that we may bring forth fruit unto G.o.d.

But the true pollution of the man comes from within; and the life is stained because the heart is impure. For from within, out of the heart of men, evil thoughts proceed, like the uncharitable and bitter judgments of His accusers-and thence come also the sensual indulgences which men ascribe to the flesh, but which depraved imaginations excite, and love of G.o.d and their neighbour would restrain-and thence are the sins of violence which men excuse by pleading sudden provocation, whereas the spark led to a conflagration only because the heart was a dry fuel-and thence, plainly enough, come deceit and railing, pride and folly.

It is a hard saying, but our conscience acknowledges the truth of it. We are not the toy of circ.u.mstances, but such as we have made ourselves; and our lives would have been pure if the stream had flowed from a pure fountain. However modern sentiment may rejoice in highly coloured pictures of the n.o.ble profligate and his pure minded and elegant victim; of the brigand or the border ruffian full of kindness, with a heart as gentle as his hands are red; and however true we may feel it to be that the worst heart may never have betrayed itself by the worst actions, but many that are first shall be last, it still continues to be the fact, and undeniable when we do not sophisticate our judgment, that "all these evil things proceed from within."

It is also true that they "further defile the man." The corruption which already existed in the heart is made worse by pa.s.sing into action; shame and fear are weakened; the will is confirmed in evil; a gap is opened or widened between the man who commits a new sin, and the virtue on which he has turned his back. Few, alas! are ignorant of the defiling power of a bad action, or even of a sinful thought deliberately harboured, and the harbouring of which is really an action, a decision of the will.

This word which makes all meats clean, ought for ever to decide the question whether certain drinks are in the abstract unlawful for a Christian.

We must remember that it leaves untouched the question, what restrictions may be necessary for men who have depraved and debased their own appet.i.tes, until innocent indulgence _does_ reach the heart and pervert it. Hand and foot are innocent, but men there are who cannot enter into life otherwise than halt or maimed. Also it leaves untouched the question, as long as such men exist, how far may I be privileged to share and so to lighten the burden imposed on them by past transgressions? It is surely a n.o.ble sign of religious life in our day, that many thousands can say, as the Apostle said, of innocent joys, "Have we not a right? ... Nevertheless we did not use this right, but we bear all things, that we may cause no hindrance to the gospel of Christ."

Nevertheless the rule is absolute: "Whatsoever from without goeth into the man, it cannot defile him." And the Church of Christ is bound to maintain, uncompromised and absolute, the liberty of Christian souls.

Let us not fail to contrast such teaching as this of Jesus with that of our modern materialism.

"The value of meat and drink is perfectly transcendental," says one. "Man is what he eats," says another. But it is enough to make us tremble, to ask what will issue from such teaching if it ever grasps firmly the mind of a single generation. What will become of honesty, when the value of what may be had by theft is transcendental? How shall armies be persuaded to suffer hardness, and populations to famish within beleaguered walls, when they learn that "man is what he eats," so that his very essence is visibly enfeebled, his personality starved out, as he grows pale and wasted underneath his country's flag? In vain shall such a generation strive to keep alive the flame of generous self-devotion. Self-devotion seemed to their fathers to be the n.o.blest attainment; to them it can be only a worn-out form of speech to say that the soul can overcome the flesh. For to them the man is the flesh; he is the resultant of his nourishment; what enters into the mouth makes his character, for it makes him all.

There is that within us all which knows better; which sets against the aphorism, "Man is what he eats;" the text "As a man thinketh in his heart so is he;" which will always spurn the doctrine of the brute, when it is boldly confronted with the doctrine of the Crucified.

The Children And The Dogs.

"And from thence He arose, and went away into the borders of Tyre and Sidon. And He entered into a house, and would have no man know it: and He could not be hid. But straightway a woman, whose little daughter had an unclean spirit, having heard of Him, came and fell down at His feet. Now the woman was a Greek, a Syrophnician by race. And she besought Him that He would cast forth the devil out of her daughter. And He said unto her, Let the children first be filled: for it is not meet to take the children's bread and cast it to the dogs. But she answered and saith unto Him, Yea, Lord: even the dogs under the table eat of the children's crumbs. And He said unto her, For this saying go thy way; the devil is gone out of thy daughter. And she went away unto her house, and found the child laid upon the bed, and the devil gone out."-MARK vii. 24-30 (R.V.).