We have reached a crisis in the labours of the Lord, when hatred which has become deadly is preparing a blow. The Pharisees are aware, by a series of experiences, that His method is destructive to their system, that He is too fearless to make terms with them, that He will strip the mask off their faces. Their rage was presently intensified by an immense extension of His fame. And therefore He withdrew from the plots which ripen most easily in cities, the hotbeds of intrigue, to the open coast. It is His first retreat before opposition, and careful readers of the Gospels must observe that whenever the pressure of His enemies became extreme, He turned for safety to the simple fishermen, among whom they had no party, since they had preached no gospel to the poor, and that He was frequently conveyed by water from point to point, easily reached by followers, who sometimes indeed outran Him upon foot, but where treason had to begin its wiles afresh. Hither, perhaps camping along the beach, came a great mult.i.tude not only from Galilee but also from Judaea, and even from the capital, the headquarters of the priesthood, and by a journey of several days from Idumaea, and from Tyre and Sidon, so that afterwards, even there, He could not be hid. Many came to see what great things He did, but others bore with them some afflicted friend, or were themselves sore stricken by disease. And Jesus gave like a G.o.d, opening His hand and satisfying their desires, "for power went out of Him, and healed them all." Not yet had the unbelief of man restrained the compa.s.sion of His heart, and forced Him to exhibit another phase of the mind of G.o.d, by refusing to give that which is holy to the dogs. As yet, therefore, He healeth all their diseases.

Then arose an unbecoming and irreverent rush of as many as had plagues to touch Him. A more subtle danger mingled itself with this peril from undue eagerness. For unclean spirits, who knew His mysterious personality, observed that this was still a secret, and was no part of His teaching, since His disciples could not bear it yet. Many months afterwards, flesh and blood had not revealed it even to Peter. And therefore the demons made malicious haste to proclaim Him the Son of G.o.d, and Jesus was obliged to charge them much that they should not make Him known. This action of His may teach His followers to be discreet. Falsehood indeed is always evil, but at times reticence is a duty, because certain truths are a medicine too powerful for some stages of spiritual disease. The strong sun which ripens the grain in autumn, would burn up the tender germs of spring.

But it was necessary to teach as well as to heal. And Jesus showed his ready practical ingenuity, by arranging that a little boat should wait on Him, and furnish at once a pulpit and a retreat.

And now Jesus took action distinctly Messianic. The harvest of souls was plenteous, but the appointed labourers were unfaithful, and a new organisation was to take their place. The sacraments and the apostolate are indeed the only two inst.i.tutions bestowed upon His Church by Christ Himself; but the latter is enough to show that, so early in His course, He saw His way to a revolution. He appointed twelve apostles, in clear allusion to the tribes of a new Israel, a spiritual circ.u.mcision, another peculiar people. A new Jerusalem should arise, with their names engraven upon its twelve foundation stones. But since all great changes arrive, not by manufacture but by growth, and in co-operation with existing circ.u.mstances, since nations and const.i.tutions are not made but evolved, so was it also with the Church of Christ. The first distinct and format announcement of a new sheepfold, entered by a new and living Way, only came when evoked by the action of His enemies in casting out the man who was born blind. By that time, the apostles were almost ready to take their place in it. They had learned much. They had watched the marvellous career to which their testimony should be rendered. By exercise they had learned the reality, and by failure the condition of the miraculous powers which they should transmit. But long before, at the period we have now reached, the apostles had been chosen under pressure of the necessity to meet the hostility of the Pharisees with a counter-agency, and to spread the knowledge of His power and doctrine farther than One Teacher, however endowed, could reach. They were to be workers together with Him.

St. Mark tells us that He went up into the mountain, the well known hill of the neighbourhood, as St. Luke also implies, and there called unto Him whom He Himself would. The emphasis refutes a curious conjecture, that Judas may have been urged upon Him with such importunity by the rest that to reject became a worse evil than to receive him.(7) The choice was all His own, and in their early enthusiasm not one whom He summoned refused the call. Out of these He chose the Twelve, elect of the election.

We learn from St. Luke (v. 12) that His choice, fraught with such momentous issues, was made after a whole night of prayer, and from St.

Matthew that He also commanded the whole body of His disciples to pray the Lord of the Harvest, not that they themselves should be chosen, but that He would send forth labourers into His harvest.

Now who were these by whose agency the downward course of humanity was reversed, and the traditions of a Divine faith were poured into a new mould?

It must not be forgotten that their ranks were afterwards recruited from the purest Hebrew blood and ripest culture of the time. The addition of Saul of Tarsus proved that knowledge and position were no more proscribed than indispensable. Yet is it in the last degree suggestive, that Jesus drew His personal followers from cla.s.ses, not indeed oppressed by want, but lowly, unwarped by the prejudices of the time, living in close contact with nature and with unsophisticated men, speaking and thinking the words and thoughts of the race and not of its coteries, and face to face with the great primitive wants and sorrows over which artificial refinement spreads a thin, but often a baffling veil.

With one exception the Nazarene called Galileans to His ministry; and the Carpenter was followed by a group of fishermen, by a despised publican, by a zealot whose love of Israel had betrayed him into wild and lawless theories at least, perhaps into evil deeds, and by several whose previous life and subsequent labours are unknown to earthly fame. Such are the Judges enthroned over the twelve tribes of Israel.

A mere comparison of the lists refutes the notion that any one Evangelist has worked up the materials of another, so diverse are they, and yet so easily reconciled. Matthew in one is Levi in another. Thaddaeus, Jude, and Lebbaeus, are interchangeable. The order of the Twelve differs in all the four lists, and yet there are such agreements, even in this respect, as to prove that all the Evangelists were writing about what they understood.

Divide the Twelve into three ranks of four, and in none of the four catalogues will any name, or its equivalent, be found to have wandered out of its subdivision, out of the first, second, or third rank, in which doubtless that apostle habitually followed Jesus. Within each rank there is the utmost diversity of place, except that the foremost name in each is never varied; Peter, Philip, and the Lesser James, hold the first, fifth, and ninth place in every catalogue. And the traitor is always last. These are coincidences too slight for design and too striking for accident, they are the natural signs of truth. For they indicate, without obtruding or explaining, some arrangement of the ranks, and some leadership of an individual in each.

Moreover, the group of the apostles presents a wonderfully lifelike aspect. Fear, ambition, rivalry, perplexity, silence when speech is called for, and speech when silence is befitting, vows, failures, and yet real loyalty, alas! we know them all. The incidents which are recorded of the chosen of Christ no inventor of the second century would have dared to devise; and as we study them, we feel the touch of genuine life; not of colossal statues such as repose beneath the dome of St. Peter's, but of men, genuine, simple and even somewhat childlike, yet full of strong, fresh, unsophisticated feeling, fit therefore to become a great power, and especially so in the capacity of witnesses for an enn.o.bling yet controverted fact.

Characteristics Of The Twelve.

"And He appointed twelve, that they might be with Him, and that He might send them forth to preach, and to have authority to cast out devils: and Simon He surnamed Peter; and James the _son_ of Zebedee, and John the brother of James; and them He surnamed Boanerges, which is, Sons of thunder: and Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the _son_ of Alphaeus, and Thaddaeus, and Simon the Cananaean, and Judas Iscariot, which also betrayed Him."-MARK iii. 14-19 (R.V.).

The pictures of the Twelve, then, are drawn from a living group. And when they are examined in detail, this appearance of vitality is strengthened, by the richest and most vivid indications of individual character, such indeed as in several cases to throw light upon the choice of Jesus. To invent such touches is the last attainment of dramatic genius, and the artist rarely succeeds except by deliberate and palpable character-painting. The whole story of Hamlet and of Lear is constructed with this end in view, but no one has ever conjectured that the Gospels were psychological studies. If, then, we can discover several well-defined characters, harmoniously drawn by various writers, as natural as the central figure is supernatural, and to be recognised equally in the common and the miraculous narratives, this will be an evidence of the utmost value.

We are all familiar with the impetuous vigour of St. Peter, a quality which betrayed him into grave and well-nigh fatal errors, but when chastened by suffering made him a n.o.ble and formidable leader of the Twelve. We recognise it when He says, "Thou shalt never wash my feet,"

"Though all men should deny Thee, yet will I never deny Thee," "Lord, to whom should we go? Thou hast the words of everlasting life," "Thou art the Christ, the Son of the living G.o.d," and in his rebuke of Jesus for self-sacrifice, and in his rash blow in the garden. Does this, the best established mental quality of any apostle, fail or grow faint in the miraculous stories which are condemned as the accretions of a later time?

In such stories he is related to have cried out, "Depart from me, for I am a sinful man, O Lord," he would walk upon the sea to Jesus, he proposed to shelter Moses and Elijah from the night air in booths (a notion so natural to a bewildered man, so exquisite in its officious well-meaning absurdity as to prove itself, for who could have invented it?), he ventured into the empty sepulchre while John stood awe-stricken at the portal, he plunged into the lake to seek his risen Master on the sh.o.r.e, and he was presently the first to draw the net to land. Observe the restless curiosity which beckoned to John to ask who was the traitor, and compare it with his question, "Lord, and what shall this man do?" But the second of these was after the resurrection, and in answer to a prophecy. Everywhere we find a real person and the same, and the vehemence is everywhere that of a warm heart, which could fail signally but could weep bitterly as well, which could learn not to claim, though twice invited, greater love than that of others, but when asked "Lovest thou Me" at all, broke out into the pa.s.sionate appeal, "Lord, Thou knowest all things, Thou knowest that I love Thee." Dull is the ear of the critic which fails to recognise here the voice of Simon. Yet the story implies the resurrection.

The mind of Jesus was too lofty and grave for epigram; but He put the wilful self-reliance which Peter had to subdue even to crucifixion, into one delicate and subtle phrase: "When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest." That self-willed stride, with the loins girded, is the natural gait of Peter, when he was young.

St. James, the first apostolic martyr, seems to have over-topped for a while his greater brother St. John, before whom he is usually named, and who is once distinguished as "the brother of James." He shares with him the t.i.tle of a Son of Thunder (Mark iii. 17). They were together in desiring to rival the fiery and avenging miracle of Elijah, and to partake of the profound baptism and bitter cup of Christ. It is an undesigned coincidence in character, that while the latter of these events is recorded by St. Matthew and St. Mark, the former, which, it will be observed implies perfect confidence in the supernatural power of Christ, is found in St. Luke alone, who has not mentioned the t.i.tle it justifies so curiously (Matt. xx. 20; Mark x. 35; Luke ix. 54). It is more remarkable that he whom Christ bade to share his distinctive t.i.tle with another, should not once be named as having acted or spoken by himself.

With a fire like that of Peter, but no such power of initiative and of chieftainship, how natural it is that his appointed task was martyrdom. Is it objected that his brother also, the great apostle St. John, received only a share in that divided t.i.tle? But the family trait is quite as palpable in him. The deeds of John were seldom wrought upon his own responsibility, never if we except the bringing of Peter into the palace of the high priest. He is a keen observer and a deep thinker. But he cannot, like his Master, combine the quality of leader with those of student and sage. In company with Andrew he found the Messiah. We have seen James leading him for a time. It was in obedience to a sign from Peter that He asked who was the traitor. With Peter, when Jesus was arrested, he followed afar off. It is very characteristic that he shrank from entering the sepulchre until Peter, coming up behind, went in first, although it was John who thereupon "saw and believed."(8)

With like discernment, he was the first to recognise Jesus beside the lake, but then it was equally natural that he should tell Peter, and follow in the ship, dragging the net to land, as that Peter should gird himself and plunge into the lake. Peter, when Jesus drew him aside, turned and saw the disciple whom Jesus loved following, with the same silent, gentle, and sociable affection, which had so recently joined him with the saddest and tenderest of all companions underneath the cross. At this point there is a delicate and suggestive turn of phrase. By what incident would any pen except his own have chosen to describe the beloved disciple as Peter then beheld him? a.s.suredly we should have written, The disciple whom Jesus loved, who also followed Him to Calvary, and to whom He confided His mother. But from St. John himself there would have been a trace of boastfulness in such a phrase. Now the author of the Fourth Gospel, choosing rather to speak of privilege than service, wrote "The disciple whom Jesus loved, which also leaned back on His breast at the supper, and said, Lord, who is he that betrayeth Thee?"

St. John was again with St. Peter at the Beautiful Gate, and although it was not he who healed the cripple, yet his co-operation is implied in the words, "Peter, fastening his eyes on him, _with John_." And when the Council would fain have silenced them, the boldness which spoke in Peter's reply was "the boldness of Peter and John."

Could any series of events justify more perfectly a t.i.tle which implied much zeal, yet zeal that did not demand a specific unshared epithet? But these events are interwoven with the miraculous narratives.

Add to this the keenness and deliberation which so much of his story exhibits, which at the beginning tendered no hasty homage, but followed Jesus to examine and to learn, which saw the meaning of the orderly arrangment of the graveclothes in the empty tomb, which was first to recognise the Lord upon the beach, which before this had felt something in Christ's regard for the least and weakest, inconsistent with the forbidding of any one to cast out devils, and we have the very qualities required to supplement those of Peter, without being discordant or uncongenial. And therefore it is with Peter, even more than with his brother, that we have seen John a.s.sociated. In fact Christ, who sent out His apostles by two and two, joins these in such small matters as the tracking a man with a pitcher into the house where He would keep the Pa.s.sover. And so, when Mary of Magdala would announce the resurrection, she found the penitent Simon in company with this loving John, comforted, and ready to seek the tomb where he met the Lord of all Pardons.

All this is not only coherent, and full of vital force, but it also strengthens powerfully the evidence for his authorship of the Gospel, written the last, looking deepest into sacred mysteries, and comparatively unconcerned for the mere flow of narrative, but tender with private and loving discourse, with thoughts of the protecting Shepherd, the sustaining Vine, the Friend Who wept by a grave, Who loved John, Who provided amid tortures for His mother, Who knew that Peter loved Him, and bade him feed the lambs-and yet thunderous as becomes a Boanerges, with indignation half suppressed against "the Jews" (so called as if he had renounced his murderous nation), against the selfish high-priest of "that same year,"

and against the son of perdition, for whom certain astute worldlings have surmised that his wrath was such as they best understand, personal, and perhaps a little spiteful. The temperament of John, revealed throughout, was that of August, brooding and warm and hushed and fruitful, with low rumblings of tempest in the night.

It is remarkable that such another family resemblance as between James and John exists between Peter and Andrew. The directness and self-reliance of his greater brother may be discovered in the few incidents recorded of Andrew also. At the beginning, and after one interview with Jesus, when he finds his brother, and becomes the first of the Twelve to spread the gospel, he utters the short unhesitating announcement, "We have found the Messiah." When Philip is uncertain about introducing the Greeks who would see Jesus, he consults Andrew, and there is no more hesitation, Andrew and Philip tell Jesus. And in just the same way, when Philip argues that two hundred pennyworth of bread are not enough for the mult.i.tude, Andrew intervenes with practical information about the five barley loaves and the two small fishes, insufficient although they seem. A man prompt and ready, and not blind to the resources that exist because they appear scanty.

Twice we have found Philip mentioned in conjunction with him. It was Philip, apparently accosted by the Greeks because of his Gentile name, who could not take upon himself the responsibility of telling Jesus of their wish. And it was he, when consulted about the feeding of the five thousand, who went off into a calculation of the price of the food required-two hundred pennyworth, he says, would not suffice. Is it not highly consistent with this slow deliberation, that he should have accosted Nathanael with a statement so measured and explicit: "We have found Him, of whom Moses in the law, and the prophets did write, Jesus of Nazareth, the Son of Joseph." What a contrast to Andrew's terse announcement, "We have found the Messiah." And how natural that Philip should answer the objection, "Can any good thing come out of Nazareth?"

with the pa.s.sionless reasonable invitation, "Come and see." It was in the same unimaginative prosaic way that he said long after, "Lord, show us the Father, and it sufficeth us." To this comparatively sluggish temperament, therefore, Jesus Himself had to address the first demand He made on any.

"Follow me," He said, and was obeyed. It would not be easy to compress into such brief and incidental notices a more graphic indication of character.

Of the others we know little except the names. The choice of Matthew, the man of business, is chiefly explained by the nature of his Gospel, so explicit, orderly, and methodical, and until it approaches the crucifixion, so devoid of fire.

But when we come to Thomas, we are once more aware of a defined and vivid personality, somewhat perplexed and melancholy, of little hope but settled loyalty.

All the three sayings reported of him belong to a dejected temperament: "Let us also go, that we may die with Him"-as if there could be no brighter meaning than death in Christ's proposal to interrupt a dead man's sleep. "Lord, we know not whither Thou goest, and how can we know the way?"-these words express exactly the same despondent failure to apprehend. And so it comes to pa.s.s that nothing short of tangible experience will convince him of the resurrection. And yet there is a warm and devoted heart to be recognised in the proposal to share Christ's death, in the yearning to know whither He went, and even in that agony of unbelief, which dwelt upon the cruel details of suffering, until it gave way to one glad cry of recognition and of worship; therefore his demand was granted, although a richer blessing was reserved for those who, not having seen, believed.

The Apostle Judas.

"And Judas Iscariot, which also betrayed Him."-MARK iii. 19.

The evidential value of what has been written about the apostles will, to some minds, seem to be overborne by the difficulties which start up at the name of Judas. And yet the fact that Jesus chose him-that awful fact which has offended many-is in harmony with all that we see around us, with the prodigious powers bestowed upon Napoleon and Voltaire, bestowed in full knowledge of the dark results, yet given because the issues of human freewill never cancel the trusts imposed on human responsibility.

Therefore the issues of the freewill of Judas did not cancel the trust imposed upon his responsibility; and Jesus acted not on His foreknowledge of the future, but on the mighty possibilities, for good as for evil, which heaved in the bosom of the fated man as he stood upon the mountain sward.

In the story of Judas, the principles which rule the world are made visible. From Adam to this day men have been trusted who failed and fell, and out of their very downfall, but not by precipitating it, the plans of G.o.d have evolved themselves.

It is not possible to make such a study of the character of Judas as of some others of the Twelve. A traitor is naturally taciturn. No word of his draws our attention to the fact that he had gained possession of the bag, even though one who had sat at the receipt of custom might more naturally have become the treasurer. We do not hear his voice above the rest, until St. John explains the source of the general discontent, which remonstrated against the waste of ointment. He is silent even at the feast, in despite of the words which revealed his guilty secret, until a slow and tardy question is wrung from him, not "Is it I, Lord?" but "Rabbi, is it I?" His influence is like that of a subtle poison, not discerned until its effects betray it.

But many words of Jesus acquire new force and energy when we observe that, whatever their drift beside, they were plainly calculated to influence and warn Iscariot. Such are the repeated and urgent warnings against covetousness, from the first parable, spoken so shortly after his vocation, which reckons the deceitfulness of riches and the l.u.s.t of other things among the tares that choke the seed, down to the declaration that they who trust in riches shall hardly enter the kingdom. Such are the denunciations against hypocrisy, spoken openly, as in the Sermon on the Mount, or to His own apart, as when He warned them of the leaven of the Pharisees which is hypocrisy, that secret vice which was eating out the soul of one among them. Such were the opportunities given to retreat without utter dishonour, as when He said, "Do ye also will to go away? ...

Did I not choose you the Twelve, and one of you is a devil?" (John vi. 67, 70). And such also were the awful warnings given of the solemn responsibilities of special privileges. The exalted city which is brought down to h.e.l.l, the salt which is trodden under foot, the men whose sin remained because they can claim to see, and still more plainly, the first that shall be last, and the man for whom it were good that he had not been born. In many besides the last of these, Judas must have felt himself sternly because faithfully dealt with. And the exasperation which always results from rejected warnings, the sense of a presence utterly repugnant to his nature, may have largely contributed to his final and disastrous collapse.

In the life of Judas there was a mysterious impersonation of all the tendencies of G.o.dless Judaism, and his dreadful personality seems to express the whole movement of the nation which rejected Christ. We see this in the powerful attraction felt toward Messiah before His aims were understood, in the deadly estrangement and hostility which were kindled by the gentle and self-effacing ways of Jesus, in the treachery of Judas in the garden and the unscrupulous wiliness of the priests accusing Christ before the governor, in the fierce intensity of rage which turned his hands against himself and which destroyed the nation under t.i.tus. Nay the very sordidness which made a bargain for thirty pieces of silver has ever since been a part of the popular conception of the race. We are apt to think of a gross love of money as inconsistent with intense pa.s.sion, but in Shylock, the compatriot of Judas, Shakespeare combines the two.

Contemplating this blighted and sinister career, the lesson is burnt in upon the conscience, that since Judas by transgression fell, no place in the Church of Christ can render any man secure. And since, falling, he was openly exposed, none may flatter himself that the cause of Christ is bound up with his reputation, that the mischief must needs be averted which his downfall would entail, that Providence must needs avert from him the natural penalties of evil-doing. Though one was as the signet upon the Lord's hand, yet was he plucked thence. There is no security for any soul anywhere except where love and trust repose, upon the bosom of Christ.

Now if this be true, and if sin and scandal may conceivably penetrate even the inmost circle of the chosen, how great an error is it to break, because of these offences, the unity of the Church, and inst.i.tute some new communion, purer far than the Churches of Corinth and Galatia, which were not abandoned but reformed, and more impenetrable to corruption than the little group of those who ate and drank with Jesus.

Christ And Beelzebub.

"And the mult.i.tude cometh together again, so that they could not so much as eat bread. And when his friends heard it, they went out to lay hold on Him: for they said, He is beside Himself. And the scribes which came down from Jerusalem said, He hath Beelzebub, and, By the prince of the devils casteth He out the devils. And He called them unto Him, and said unto them in parables, How can Satan cast out Satan? And if a kingdom be divided against itself, that kingdom cannot stand. And if an house be divided against itself, that house will not be able to stand. And if Satan hath risen up against himself, and is divided, he cannot stand, but hath an end. But no one can enter into the house of the strong _man_, and spoil his goods, except he first bind the strong _man_; and then he will spoil his house."-MARK iii. 20-27 (R.V.).