The ingrat.i.tude and perverseness of His countrymen have now driven Jesus into retirement "on the borders" of heathenism. It it is not clear that He has yet crossed the frontier, and some presumption to the contrary is found in the statement that a woman, drawn by a fame which had long since gone throughout all Syria, "came out of those borders" to reach Him. She was not only "a Greek" (by language or by creed as conjecture may decide, though very probably the word means little more than a Gentile), but even of the especially accursed race of Canaan, the reprobate of reprobates.

And yet the prophet Zechariah had foreseen a time when the Philistine also should be a remnant for our G.o.d, and as a chieftain in Judah, and when the most stubborn race of all the Canaanites should be absorbed in Israel as thoroughly as that which gave Araunah to the kindliest intercourse with David, for Ekron should be as a Jebusite (ix. 7). But the hour for breaking down the middle wall of part.i.tion was not yet fully come. Nor did any friend plead for this unhappy woman, that she loved the nation and had built a synagogue; nothing as yet lifted her above the dead level of that paganism to which Christ, in the days of His flesh and upon earth, had no commission. Even the great champion and apostle of the Gentiles confessed that his Lord was a minister of the circ.u.mcision by the grace of G.o.d, and it was by His ministry to the Jews that the Gentiles were ultimately to be won. We need not be surprised therefore at His silence when she pleaded, for this might well be calculated to elicit some expression of faith, something to separate her from her fellows, and so enable Him to bless her without breaking down prematurely all distinctions. Also it must be considered that nothing could more offend His countrymen than to grant her prayer, while as yet it was impossible to hope for any compensating harvest among her fellows, such as had been reaped in Samaria. What is surprising is the apparent harshness of expression which follows that silence, when even His disciples are induced to intercede for her. But theirs was only the softness which yields to clamour, as many people give alms, not to silent worth but to loud and pertinacious importunity. And they even presumed to throw their own discomfort into the scale, and urge as a reason for this intercession, that she crieth after _us_. But Jesus was occupied with His mission, and unwilling to go farther than He was sent.

In her agony she pressed nearer still to Him when He refused, and worshipped Him, no longer as the Son of David, since what was Hebrew in His commission made against her; but simply appealed to His compa.s.sion, calling Him Lord. The absence of these details from St. Mark's narrative is interesting, and shows the mistake of thinking that his Gospel is simply the most graphic and the fullest. It is such when our Lord Himself is in action; its information is derived from one who pondered and told all things, not as they were pictorial in themselves, but as they ill.u.s.trated the one great figure of the Son of man. And so the answer of Jesus is fully given, although it does not appear as if grace were poured into His lips. "Let the children first be filled, for it is not meet to take the children's bread, and to cast it to the dogs." It might seem that sterner words could scarcely have been spoken, and that His kindness was only for the Jews, who even in their ingrat.i.tude were to the best of the Gentiles as children compared with dogs. Yet she does not contradict Him.

Neither does she argue back,-for the words "Truth, Lord, but ..." have rightly disappeared from the Revised Version, and with them a certain contentious aspect which they give to her reply. On the contrary she a.s.sents, she accepts all the seeming severity of His view, because her penetrating faith has detected its kindly undertone, and the triple opportunity which it offers to a quick and confiding intelligence. It is indeed touching to reflect how impregnable was Jesus in controversy with the keenest intellects of Judaism, with how sharp a weapon He rent their snares, and retorted their arguments to their confusion, and then to observe Him inviting, tempting, preparing the way for an argument which would lead Him, gladly won, captive to a heathen's and a woman's importunate and trustful sagacity. It is the same Divine condescension which gave to Jacob his new name of Israel because he had striven with G.o.d and prevailed.

And let us reverently ponder the fact that this pagan mother of a demoniacal child, this woman whose name has perished, is the only person who won a dialectical victory in striving with the Wisdom of G.o.d; such a victory as a father allows to his eager child, when he raises gentle obstacles, and even a.s.sumes a transparent mask of harshness, but never pa.s.ses the limit of the trust and love which he is probing.

The first and most obvious opportunity which He gives to her is nevertheless hard to show in English. He might have used an epithet suitable for those fierce creatures which prowl through Eastern streets at night without any master, living upon refuse, a peril even to men who are unarmed. But Jesus used a diminutive word, not found elsewhere in the New Testament, and quite unsuitable to those fierce beasts, a word "in which the idea of uncleanness gives place to that of dependence, of belonging to man and to the family." No one applies our colloquial epithet "doggie" to a fierce or rabid brute. Thus Jesus really domesticated the Gentile world.

And n.o.bly, eagerly, yet very modestly she used this tacit concession, when she repeated His carefully selected word, and inferred from it that her place was not among those vile "dogs" which are "without," but with the domestic dogs, the little dogs underneath the table.

Again, she observed the promise which lurked under seeming refusal, when He said, "Let the children first be filled," and so implied that her turn should come, that it was only a question of time. And so she answers that such dogs as He would make of her and hers do not fast utterly until their mealtime after the children have been satisfied; they wait under the table, and some ungrudged fragments reach them there, some "crumbs."

Moreover, and perhaps chiefly, the bread she craves need not be torn from hungry children. Their Benefactor has had to wander off into concealment, they have let fall, unheeding, not only crumbs, although her n.o.ble tact expresses it thus lightly to their countryman, but far more than she divined, even the very Bread of Life. Surely His own ill.u.s.tration has admitted her right to profit by the heedlessness of "the children." And He _had_ admitted all this: He had meant to be thus overcome. One loves to think of the first flush of hope in that trembling mother's heavy heart, as she discerned His intention and said within herself, "Oh, surely I am not mistaken; He does not really refuse at all; He wills that I should answer Him and prevail." One supposes that she looked up, half afraid to utter the great rejoinder, and took courage when she met His questioning inviting gaze.

And then comes the glad response, no longer spoken coldly and without an epithet: "O woman, great is thy faith." He praises not her adroitness nor her humility, but the faith which would not doubt, in that dark hour, that light was behind the cloud; and so He sets no other limit to His reward than the limit of her desires: "Be it unto thee even as thou wilt."

Let us learn that no case is too desperate for prayer, and perseverance will surely find at last that our Lord delighteth to be gracious. Let us be certain that the brightest and most confiding view of all His dealings is the truest, and man, if only he trusts aright, shall live by every word that proceedeth out of the mouth of G.o.d.

Thus did Jesus declare, in action as in word, the fading out of all distinction between the ceremonially clean and unclean. He crossed the limits of the Holy Land: He found great faith in a daughter of the accursed race; and He ratified and acted upon her claim that the bread which fell neglected from the table of the Jew was not forbidden to the hunger of the Gentile. The history of the Acts of the Apostles is already here in spirit.

The Deaf And Dumb Man.

"And again He went out from the borders of Tyre, and came through Sidon unto the sea of Galilee, through the midst of the borders of Decapolis. And they bring unto Him one that was deaf, and had an impediment in his speech; and they beseech Him to lay His hand upon him. And He took him aside from the mult.i.tude privately, and put His fingers into his ears, and He spat, and touched His tongue; and looking up to heaven, He sighed, and saith unto him, Ephphatha, that is, Be opened. And his ears were opened, and the bond of his tongue was loosed, and he spake plain. And He charged them that they should tell no man: but the more He charged them, so much the more a great deal they published it. And they were beyond measure astonished, saying, He hath done all things well: He maketh even the deaf to hear, and the dumb to speak."-MARK vii.

31-37 (R.V.).

There are curious and significant varieties in the methods by which our Saviour healed. We have seen Him, when watched on the sabbath by eager and expectant foes, baffling all their malice by a miracle without a deed, by refusing to cross the line of the most rigid and ceremonial orthodoxy, by only commanding an innocent gesture, Stretch forth thine hand. In sharp contrast with such a miracle is the one which we have now reached. There is brought to Him a man who is deaf, and whose speech therefore could not have been more than a babble, since it is by hearing that we learn to articulate; but of whom we are plainly told that he suffered from organic inability to utter as well as to hear, for he had an impediment in his speech, the string of his tongue needed to be loosed, and Jesus touched his tongue as well as his ears, to heal him.

It should be observed that no unbelieving theory can explain the change in our Lord's method. Some pretend that all the stories of His miracles grew up afterward, from the sense of awe with which He was regarded. How does that agree with effort, sighing, and even gradation in the stages of recovery, following after the most easy, astonishing and instantaneous cures? Others believe that the enthusiasm of His teaching and the charm of His presence conveyed healing efficacy to the impressible and the nervous.

How does this account for the fact that His earliest miracles were the prompt and effortless ones, and as time pa.s.ses on, He secludes the patient and uses agencies, as if the resistance to His power were more appreciable? Enthusiasm would gather force with every new success.

All becomes clear when we accept the Christian doctrine. Jesus came in the fulness of the love of G.o.d, with both hands filled with gifts. On His part there is no hesitation and no limit. But on the part of man there is doubt, misconception, and at last open hostility. A real chasm is opened between man and the grace He gives, so that, although not straitened in Him, they are straitened in their own affections. Even while they believe in Him as a healer, they no longer accept Him as their Lord.

And Jesus makes it plain to them that the gift is no longer so easy, spontaneous and of public right as formerly. In His own country He could not do many mighty works. And now, returning by indirect routes, and privately, from the heathen sh.o.r.es whither Jewish enmity had driven Him, He will make the mult.i.tude feel a kind of exclusion, taking the patient from among them, as He does again presently in Bethsaida (chap. viii. 23).

There is also, in the deliberate act of seclusion and in the means employed, a stimulus for the faith of the sufferer, which would scarcely have been needed a little while before.

The people were unconscious of any reason why this cure should differ from former ones. And so they besought Jesus to lay His hand on him, the usual and natural expression for a conveyance of invisible power. But even if no other objection had existed, this action would have meant little to the deaf and dumb man, living in a silent world, and needing to have his faith aroused by some yet plainer sign. Jesus therefore removes him from the crowd whose curiosity would distract his attention-even as by affliction and pain He still isolates each of us at times from the world, shutting us up with G.o.d.

He speaks the only language intelligible to such a man, the language of signs, putting His fingers into his ears as if to break a seal, conveying the moisture of His own lip to the silent tongue, as if to impart its faculty, and then, at what should have been the exultant moment of conscious and triumphant power, He sighed deeply.

What an unexpected revelation of the man rather than the wonder worker.

How unlike anything that theological myth or heroic legend would have invented. Perhaps, as Keble sings, He thought of those moral defects for which, in a responsible universe, no miracle may be wrought, of "the deaf heart, the dumb by choice." Perhaps, according to Stier's ingenious guess, He sighed because, in our sinful world, the gift of hearing is so doubtful a blessing, and the faculty of speech so apt to be perverted. One can almost imagine that no human endowment is ever given by Him Who knows all, without a touch of sadness. But it is more natural to suppose that He Who is touched with the feeling of our infirmities, and Who bare our sickness, thought upon the countless miseries of which this was but a specimen, and sighed for the perverseness by which the fulness of His compa.s.sion was being restrained. We are reminded by that sigh, however we explain it, that the only triumphs which made Him rejoice in Spirit were very different from displays of His physical ascendancy.

It is interesting to observe that St. Mark, informed by the most ardent and impressible of the apostles, by him who reverted, long afterwards, to the voice which he heard in the holy mount, has recorded several of the Aramaic words which Jesus uttered at memorable junctures. "Ephphatha, Be opened," He said, and the bond of his tongue was loosed, and his speech, hitherto incoherent, became plain. But the Gospel which tells us the first word he heard is silent about what he said. Only we read, and this is suggestive enough, that the command was at once given to him, as well as to the bystanders, to keep silent. Not copious speech, but wise restraint, is what the tongue needs most to learn. To him, as to so many whom Christ had healed, the injunction came, not to preach without a commission, not to suppose that great blessings require loud announcement, or unfit men for lowly and quiet places. Legend would surely have endowed with special eloquence the lips which Jesus unsealed. He charged them that they should tell no man.

It was a double miracle, and the latent unbelief became clear of the very men who had hoped for some measure of blessing. For they were beyond measure astonished, saying He doeth all things well, celebrating the power which restored the hearing and the speech together. Do we blame their previous incredulity? Perhaps we also expect some blessing from our Lord, yet fail to bring Him all we have and all we are for blessing. Perhaps we should be astonished beyond measure if we received at the hands of Jesus a sanctification that extended to all our powers.

CHAPTER VIII.

The Four Thousand.

"In those days, when there was again a great mult.i.tude, and they had nothing to eat, He called unto Him His disciples, and saith unto them, I have compa.s.sion on the mult.i.tude, because they continue with Me now three days, and have nothing to eat: and if I send them away fasting to their home, they will faint in the way; and some of them are come from far. And His disciples answered Him, Whence shall one be able to fill these men with bread here in a desert place? And He asked them, How many loaves have ye? And they said, Seven. And He commandeth the mult.i.tude to sit down on the ground: and He took the seven loaves, and having given thanks, He brake, and gave to His disciples, to set before them; and they set them before the mult.i.tude. And they had a few small fishes: and having blessed them, He commanded to set these also before them. And they did eat, and were filled: and they took up, of broken pieces that remained over, seven baskets. And they were about four thousand: and He sent them away. And straightway He entered into the boat with His disciples, and came into the parts of Dalmanutha."-MARK viii. 1-10 (R.V.).

We now come upon a miracle strangely similar to that of the Feeding of the Five Thousand. And it is worth while to ask what would have been the result, if the Gospels which contain this narrative had omitted the former one. Scepticism would have scrutinized every difference between the two, regarding them as variations of the same story, to discover traces of the growth of the myth or legend, and entirely to discredit it. Now however it is plain that the events are quite distinct; and we cannot doubt but that information as full would clear away as completely many a perplexity which still entangles us. Archbishop Trench has well shown that the later narrative cannot have grown out of the earlier, because it has not grown at all, but fallen away. A new legend always "outstrips the old, but here ... the numbers fed are smaller, the supply of food is greater, and the fragments that remain are fewer." The latter point is however doubtful. It is likely that the baskets, though fewer, were larger, for in such a one St. Paul was lowered down over the wall of Damascus (Acts ix. 25). In all the Gospels the Greek word for baskets in the former miracle is different from the latter. And hence arises an interesting coincidence; for when the disciples had gone into a desert place, and there gathered the fragments into wallets, each of them naturally carried one of these, and accordingly twelve were filled. But here they had recourse apparently to the large baskets of persons who sold bread, and the number seven remains unaccounted for. Scepticism indeed persuades itself that the whole story is to be spiritualized, the twelve baskets answering to the twelve apostles who distributed the Bread of Life, and the seven to the seven deacons. How came it then that the sorts of baskets are so well discriminated, that the inferior ministers are represented by the larger ones, and that the bread is not dealt out from these baskets but gathered into them?

The second repet.i.tion of such a work is a fine proof of that genuine kindness of heart, to which a miracle is not merely an evidence, nor rendered useless as soon as the power to work it is confessed. Jesus did not shrink from thus repeating Himself, even upon a lower level, because His object was not spectacular but beneficent. He sought not to astonish but to bless.

It is plain that Jesus strove to lead His disciples, aware of the former miracle, up to the notion of its repet.i.tion. With this object He marshalled all the reasons why the people should be relieved. "I have compa.s.sion on the mult.i.tude, because they continue with Me now three days, and have nothing to eat: and if I send them away fasting to their home, they will faint in the way; and some of them are come from far." It is the grand argument from human necessity to the Divine compa.s.sion. It is an argument which ought to weigh equally with the Church. For if it is promised that "nothing shall be impossible" to faith and prayer, then the deadly wants of debauched cities, of ignorant and brutal peasantries, and of heathenisms festering in their corruptions-all these, by their very urgency, are vehement appeals instead of the discouragements we take them for. And whenever man is baffled and in need, there he is ent.i.tled to fall back upon the resources of the Omnipotent.

It may be that the disciples had some glimmering hope, but they did not venture to suggest anything; they only asked, Whence shall one be able to fill these men with bread here in a desert place? It is the cry of unbelief-_our_ cry, when we look at our resources, and declare our helplessness, and conclude that possibly G.o.d may interpose, but otherwise nothing can be done. We ought to be the priests of a famishing world (so ignorant of any relief, so miserable), its interpreters and intercessors, full of hope and energy. But we are content to look at our empty treasuries, and ineffective organizations, and to ask, Whence shall a man be able to fill these men with bread?

They have ascertained however what resources are forthcoming, and these He proceeds to use, first demanding the faith which He will afterwards honour, by bidding the mult.i.tudes to sit down. And then His loving heart is gratified by relieving the hunger which it pitied, and He promptly sends the mult.i.tude away, refreshed and competent for their journey.

The Leaven Of The Pharisees.

"And the Pharisees came forth, and began to question with Him, seeking of Him a sign from heaven, tempting Him. And He sighed deeply in His spirit, and saith, Why doth this generation seek a sign? verily I say unto you, There shall no sign be given unto this generation. And He left them, and again entering into _the boat_ departed to the other side. And they forgot to take bread; and they had not in the boat with them more than one loaf. And He charged them, saying, Take heed, beware of the leaven of the Pharisees and the leaven of Herod. And they reasoned one with another, saying, We have no bread. And Jesus perceiving it saith unto them, Why reason ye, because ye have no bread? do ye not yet perceive, neither understand? have ye your heart hardened? Having eyes, see ye not? and having ears, hear ye not? and do ye not remember? When I brake the five loaves among the five thousand, how many baskets full of broken pieces took ye up? They said unto Him, Twelve. And when the seven among the four thousand, how many basketfuls of broken pieces took ye up? And they said unto Him, Seven. And He said unto them, Do ye not yet understand?"-MARK viii. 11-21 (R.V.).

Whenever a miracle produced a deep and special impression, the Pharisees strove to spoil its effect by some counter-demonstration. By so doing, and at least appearing to hold the field, since Jesus always yielded this to them, they encouraged their own faction, and shook the confidence of the feeble and hesitating mult.i.tude. At almost every crisis they might have been crushed by an appeal to the stormy pa.s.sions of those whom the Lord had blessed. Once He might have been made a king. Again and again His enemies were conscious that an imprudent word would suffice to make the people stone them. But that would have spoiled the real work of Jesus more than to retreat before them, now across the lake, or, just before, into the coasts of Tyre and Sidon. Doubtless it was this constant avoidance of physical conflict, this habitual repression of the carnal zeal of His supporters, this refusal to form a party instead of founding a Church, which renewed incessantly the courage of His often-baffled foes, and led Him, by the path of steady ceaseless self-depression, to the cross which He foresaw, even while maintaining His unearthly calm, amid the contradiction of sinners against Himself.

Upon the feeding of the four thousand, they demand of Him a sign from heaven. He had wrought for the public no miracle of this peculiar kind.

And yet Moses had gone up, in the sight of all Israel, to commune with G.o.d in the mount that burned; Samuel had been answered by thunder and rain in the wheat harvest; and Elijah had called down fire both upon his sacrifice and also upon two captains and their bands of fifty. Such a miracle was now declared to be the regular authentication of a messenger from G.o.d, and the only sign which evil spirits could not counterfeit.

Moreover the demand would specially embarra.s.s Jesus, because He alone was not accustomed to invoke heaven: His miracles were wrought by the exertion of His own will. And perhaps the challenge implied some understanding of what this peculiarity involved, such as Jesus charged them with, when putting into their mouth the words, This is the heir, come, let us kill Him. Certainly the demand ignored much. Conceding the fact of certain miracles, and yet imposing new conditions of belief, they shut their eyes to the unique nature of the works already wrought, the glory as of the Only-begotten of the Father which they displayed. They held that thunder and lightning revealed G.o.d more certainly than supernatural victories of compa.s.sion, tenderness and love. What could be done for moral blindness such as this? How could any sign be devised which unwilling hearts would not evade? No wonder that hearing this demand, Jesus sighed deeply in His spirit. It revealed their utter hardness; it was a snare by which others would be entangled; and for Himself it foretold the cross.

St. Mark simply tells us that He refused to give them any sign. In St.

Matthew He justifies this decision by rebuking the moral blindness which demanded it. They had material enough for judgment. The face of the sky foretold storm and fair weather, and the process of nature could be antic.i.p.ated without miracles to coerce belief. And thus they should have discerned the import of the prophecies, the course of history, the signs of the times in which they lived, so plainly radiant with Messianic promise, so menacing with storm-clouds of vengeance upon sin. The sign was refused moreover to an evil and adulterous generation, as G.o.d, in the Old Testament, would not be inquired of at all by such a people as this. This indignant rejoinder St. Mark has compressed into the words, "There shall no sign be given unto this generation"-this which has proof enough, and which deserves none. Men there were to whom a sign from heaven was not refused. At His baptism, on the Mount of Transfiguration, and when the Voice answered His appeal, "Father, glorify Thy name," while the mult.i.tude said only that it thundered-at these times His chosen ones received a sign from heaven. But from those who had not was taken away even that which they seemed to have; and the sign of Jonah availed them not.

Once more Jesus "left them" and crossed the lake. The disciples found themselves with but one loaf, approaching a wilder district, where the ceremonial purity of food could not easily be ascertained. But they had already acted on the principle which Jesus had formally proclaimed, that all meats were clean. And therefore it was not too much to expect them to penetrate below the letter of the words, "Take heed, beware of the leaven of the Pharisees, and the leaven of Herod." In giving them this enigma to discover, He acted according to His usage, wrapping the spiritual truth in earthly phrases, picturesque and impressive; and He treated them as life treats every one of us, which keeps our responsibility still upon the strain, by presenting new moral problems, fresh questions and trials of insight, for every added attainment which lays our old tasks aside. But they understood Him not. Some new ceremonial appeared to them to be designed, in which everything would be reversed, and the unclean should be those hypocrites, the strictest observers of the old code. Such a mistake, however blameworthy, reveals the profound sense of an ever-widening chasm, and an expectation of a final and hopeless rupture with the chiefs of their religion. It prepares us for what is soon to come, the contrast between the popular belief and theirs, and the selection of a rock on which a new Church is to be built. In the meantime the dire practical inconvenience of this announcement led to hot discussion, because they had no bread. And Jesus, perceiving this, remonstrated in a series of indignant questions. Personal want should not have disturbed their judgment, remembering that twice over He had fed hungry mult.i.tudes, and loaded them with the surplus of His gift. Their eyes and ears should have taught them that He was indifferent to such distinctions, and His doctrine could never result in a new Judaism. How was it that they did not understand?

Thereupon they perceived that His warning was figurative. He had spoken to them, after feeding the five thousand, of spiritual bread which He would give, even His flesh to be their food. What then could He have meant by the leaven of the Pharisees but the imparting of _their_ religious tendencies, their teaching, and their insincerity?