- Classes
- Certificates
- My Account
- Donate
- Search
Search
Search
Jesus Christ: Galilean Ministry
{{Template:Jesus_Navigation}}
The Scene
Galilee was divided into upper Galilee and lower Galilee. It has already been remarked that upper Galilee was inhabited by a mixed population--hence called "Galilee of the Gentiles" (
The Time
It is assumed here that Jesus returned to Galilee in December, 27 AD, and that His ministry there lasted till late in 29 AD (see "Chronology" above). On the two years’ scheme of the public ministry, the Passover of
A division of the Galilean ministry may then fitly be made into two periods--one preceding, the other succeeding the Mission of the Twelve in
First Period--From the Beginning of the Ministry in Galilee till the Mission of the Twelve
Opening Incidents
Healing of Nobleman’s Son
(
From sympathetic Samaria (
The Visit to Nazareth
(Matthew 4:13; Luke 4:16-30)
A very different reception awaited Him at Nazareth,"His own country," to which He next came. We can scarcely take the incident recorded in
Call of the Four Disciples
(Matthew 4:17-22; Mark 1:16-22; Luke 5:1-11)
After leaving Nazareth Jesus made His way to Capernaum (probably Tell Hum), which thereafter seems to have been His headquarters. He "dwelt" there (
a) The Draught of Fishes
(Luke 5:1-9)
Luke alone records the striking miracle which led to the call. Jesus had been teaching the multitude from a boat borrowed from Simon, and now at the close He bade Simon put out into the deep, and let down his nets. Peter told Jesus they had toiled all night in vain, but he would obey His word. The result was an immense draught of fishes, so that the nets were breaking, and the other company had to be called upon for help. Both boats were filled and in danger of sinking. Peter’s cry in so wonderful a presence was, "Depart from me; for I am a sinful man, O Lord."
b) "Fishers of Men"
The miracle gave Jesus opportunity for the word He wished to speak. It is here that Mt and Mr take up the story. The boats had been brought to shore when, first to Simon and Andrew, afterward to James and John (engaged in "mending their nets,"
At Capernaum
(Matthew 4:13; Luke 4:31)
Jesus is now found in Capernaum. An early Sabbath--perhaps the first of His stated residence in the city--was marked by notable events. The Sabbath found Jesus as usual in the synagogue--now as teacher. The manner of His teaching is specially noticed: "He taught them as having authority, and not as the scribes" (
a) Christ’s Teaching
(Mark 1:22,27; Luke 4:32)
They but repeated the dicta of the great authorities of the past. It was a surprise to the people to find in Jesus One whose wisdom, like waters from a clear fountain, came fresh and sparkling from His own lips. The authority also with which Jesus spoke commanded attention. He sought support in the opinion of no others, but gave forth His statements with firmness, decision, dignity and emphasis.
b) The Demoniac in the Synagogue
(Mark 1:23-27; Luke 4:33-37)
While Jesus was teaching an extraordinary incident occurred. A man in the assembly, described as possessed by "an unclean spirit" (
Demon-Possession: Its Reality.
This is the place to say a word on this terrible form of malady--demon-possession--met with so often in the Gospels. Was it a reality? Or a hallucination? Did Jesus believe in it? It is difficult to read the Gospels, and not answer the last question in the affirmative. Was Jesus, then, mistaken? This also it is hard to believe. If there is one subject on which Jesus might be expected to have clear vision--on which we might trust His insight--it was His relation to the spiritual world with which He stood in so close rapport. Was He likely then to be mistaken when He spoke so earnestly, so profoundly, so frequently, of its hidden forces of evil? There is in itself no improbability--rather analogy suggests the highest probability--of realms of spiritual existence outside our sensible ken. That evil should enter this spiritual world, and that human life should be deeply implicated with that evil--that its forces should have a mind and will organizing and directing them--are not beliefs to be dismissed with scorn. The presence of such beliefs in the time of Christ is commonly attributed to Babylonian, Persian or other foreign influences. It may be questioned, however, whether the main cause was not something far more real--an actual and permitted "hour and the power of darkness" (
c) Peter’s Wife’s Mother
(Matthew 8:14,15; Mark 1:29-31; Luke 4:38,39)
Jesus, on leaving the synagogue, entered the house of Peter. In Mark it is called "the house of Simon and Andrew" (1:29). Peter was married (compare
d) The Eventful Evening
(Matthew 8:16; Mark 1:32-34; Luke 4:40,41)
The day’s labors were not yet done; were, indeed, scarce begun. The news of what had taken place quickly spread, and soon the extraordinary spectacle was presented of `the whole city’ gathered at the door of the dwelling, bringing their sick of every kind to be healed. Demoniacs were there, crying and being rebuked, but multitudes of others as well. The Lord’s compassion was unbounded. He rejected none. He labored unweariedly till every one was healed. His sympathy was individual: "He laid his hands on every one of them" (
From First Galilean Circuit till the Choice of the Apostles — The First Circuit
(Mark 1:35-45; Luke 4:42-44; compare Matthew 4:23-25)
The chronological order in this section is to be sought in Mark and Luke; Matthew groups for didactic purposes. The morning after that eventful Sabbath evening in Capernaum, Jesus took steps for a systematic visitation of the towns and villages of Galilee.
The task He set before Himself was prepared for by early, prolonged, solitary prayer (
a) Its Scope
Even if the expression "all Galilee" is used with some latitude, it indicates a work of very extensive compass. It was a work likewise methodically conducted (compare
b) Cure of the Leper
(Matthew 8:2-4; Mark 1:40-45; Luke 5:12-16)
The one incident recorded which seems to have belonged to this tour was a sufficiently typical one. While Jesus was in a certain city a man "full of leprosy" (
Capernaum Incidents
His circuit ended, Jesus returned to Capernaum (
a) Cure of the Paralytic
(Matthew 9:2-8; Mark 2:1-12; Luke 5:17-26)
In a chamber crowded till there was no standing room, even round the door, Jesus wrought the cure upon the paralytic man. The scene was a dramatic one. From Christ’s words "son," literally, "child" (
b) Call and Feast of Matthew
(Matthew 9:9-13; Mark 2:13-17; Luke 5:27-32)
The call of Matthew apparently took place shortly after the cure of the paralytic man. The feast was possibly later (compare the connection with the appeal of Jairus,
(1) The Call.
Matthew is called "Levi" by Luke, and "Levi, the son of Alpheus" by Mark. By occupation he was a "publican" (
(2) The Feast.
Then, or after, in the joy of his heart, Matthew made a feast for Jesus. To this feast he invited many of his own class--"publicans and sinners" (
(3) Fasting and Joy.
Another line of objection was encountered from disciples of the Baptist. They, like the Pharisees, "fasted oft" (
The Unnamed Jerusalem Feast
(John 5)
At this point is probably to, be introduced the visit to Jerusalem to attend "a feast," or, according to another reading, "the feast’ of the Jews, recorded in Joh 5. The feast may, if the article is admitted, have been the Passover (April), though in that case one would expect it to be named; it may have been Purim (March), only this is not a feast Jesus might be thought eager to attend; it may even have been Pentecost (June). In this last case it would succeed the Sabbath controversies to be mentioned later. Fortunately, the determination of the actual feast has little bearing on the teaching of the chapter.
a) The Healing at Bethesda
(John 5:1-16)
Bethesda ("house of mercy") was the name given to a pool, fed by an intermittent spring, possessing healing properties, which was situated by the sheep-gate (not "market," the King James Version), i.e. near the temple, on the East Porches were erected to accommodate the invalids who desired to make trial of the waters (the mention of the angel,
b) Son and Father
(John 5:17-29)
c) The Threefold Witness
(John 5:30-47)
These stupendous claims are not made without adequate attestation. Jesus cites a threefold witness:
(1) the witness of the Baptist, whose testimony they had been willing for a time to receive (
(2) the witness of the Father, who by Christ’s works supported His witness to Himself (
(3) the witness of the Scriptures, for these, if read with spiritual discernment, would have led to Him (
Sabbath Controversies
Shortly after His return to Galilee, if the order of events has been rightly apprehended, Jesus became involved in new disputes with the Pharisees about Sabbath-keeping. Possibly we hear in these the echoes of the charges brought against Him at the feast in Judea. Christ’s conduct, and the principles involved in His replies, throw valuable light on the Sabbath institution.
a) Plucking of the Ears of Grain: (Matthew 12:1-8; Mark 2:23-28; Luke 6:1-5)
The first dispute was occasioned by the action of the disciples in plucking ears of grain and rubbing them in their hands as they passed through the grainfields on a Sabbath (the note of time "second-first," in
b) The Man with the Withered Hand:
(Matthew 12:10-14; Mark 3:1-6; Luke 6:6-11)
The second collision took place on "another sabbath" (
c) Withdrawal to the Sea:
(Matthew 12:15-21; Mark 3:7-9)
Jesus, leaving this scene of unprofitable conflict, quietly withdrew with His disciples to the shore, and there continued His work of teaching and healing. People from all the neighboring districts flocked to His ministry. He taught them from a little boat (
5. The Choosing of the Twelve:
(Matthew 10:1-4; Mark 3:13-19; Luke 6:12-16;
The work of Jesus was growing on His hands, and friends and enemies were rapidly taking sides. The time accordingly had come for selecting and attaching to His person a definite number of followers--not simply disciples--who might be prepared to carry on His work after His departure. This He did in the choice of twelve apostles. The choice was made in early morning, on the Mount of Beatitudes, after a night spent wholly in prayer (
a) The Apostolic Function:
b) The Lists:
Four lists of the apostles are given--in Matthew, Mark, Luke, and Ac (1:13, omitting Judas). The names are given alike in all, except that "Judas, the son (or brother) of James" (
c) The Men:
All the apostles were men from the humbler ranks, yet not illiterate, and mostly comfortably circumstanced. All were Galileans, except the betrayer, whose name "Iscariot" i.e. "man of Kerioth," marks him as a Judean. Of some of the apostles we know a good deal; of others very little; yet we are warranted in speaking of them all, Judas excepted, as men of honest minds, and sincere piety. The band held within it a number of men of strongly contrasted types of character. Allusion need only be made to the impetuous Peter, the contemplative John, the matter-of-fact Philip, the cautious Thomas, the zealous Simon, the conservative Matthew, the administrative Judas. The last-named--Iscariot--is the dark problem of the apostolate. We have express testimony that Jesus knew him from the beginning (
From the Sermon on the Mount through Parables — second circuit
The Sermon on the Mount
The choice of the apostles inaugurates a new period of Christ’s activity. Its first most precious fruit was the delivery to the apostles and the multitudes who thronged Him as He came down from the mountain (
Its Scope.
His words were weighty. His aim was at the outset to set forth in terms that were unmistakable the principles, aims and dispositions of His kingdom; to expound its laws; to exhibit its righteousness, both positively, and in contrast with Pharisaic formalism and hypocrisy. Only the leading ideas can be indicated here (see Beatitudes; Sermon on the Mount; ETHICS OF JESUS). Matthew, as is his wont, groups material part of which is found in other connections in Luke, but it is well to study the whole in the well-ordered form in which it appears in the First Gospel.
a) The Blessings:
(Matthew 5:1-6; Luke 6:20-26)
In marked contrast with the lawgiving of Sinai, Christ’s first words are those of blessing. Passing at once to the dispositions of the heart, He shows on what inner conditions the blessings of the kingdom depend. His beatitudes (poverty of spirit, mourning, meekness, hunger and thirst after righteousness, etc.) reverse all the world’s standards of judgment on such matters. In the possession of these graces consists true godliness of character; through them the heirs of the kingdom become the salt of the earth, the light of the world. The obligation rests on them to let their light shine (compare
b) True Righteousness--the Old and the New Law:
(Matthew 5:17-48; Luke 6:27-36)
Jesus defines His relation to the old law--not a Destroyer, but a Fulfiller--and proceeds to exhibit the nature of the true righteousness in contrast to Pharisaic literality and formalism. Through adherence to the latter they killed the spirit of the law. With an absolute authority--"But I say unto you"--Jesus leads everything back from the outward letter to the state of the heart. Illustrations are taken from murder, adultery, swearing, retaliation, hatred of enemies, and a spiritual expansion is given to every precept. The sinful thought or desire holds in it the essence of transgression. The world’s standards are again reversed in the demands for nonresistance to injuries, love of enemies and requital of good for evil.
c) Religion and Hypocrisy--True and False Motive:
(Matthew 6:1-18; compare Luke 11:1-8)
Pursuing the contrast between the true righteousness and that of the scribes and Pharisees, Jesus next draws attention to motive in religion. The Pharisees erred not simply in having regard only to the letter of the Law, but in acting in morals and religion from a false motive. He had furnished the antidote to their literalism; He now assails their ostentation and hypocrisy. Illustrations are taken from almsgiving, prayer and fasting, and in connection with prayer the Lord’s Prayer is given as a model (Luke introduces this in another context,
d) The True Good and Cure for Care:
(Matthew 6:19-34; compare Luke 11:34-36; 12:22-34)
The true motive in religious acts is to please God; the same motive should guide us in the choice of what is to be our supreme good. Earthly treasure is not to be put above heavenly. The kingdom of God and His righteousness are to be first in our desires. The eye is to be single. The true cure for worldly anxiety is then found in trust of the heavenly Father. His children are more to God than fowls and flowers, for whom His care in Nature is so conspicuously manifest. Seeking first the kingdom they have a pledge--no higher conceivable--that all else they need will be granted along with it (this section on trust, again, Luke places differently, 12:22-34).
e) Relation to the World’s Evil--the Conclusion:
(Matthew 7:1-29; Luke 6:37-49; compare 11:9-13):
Jesus finally proceeds to speak of the relation of the disciple to the evil of the world. That evil has been considered in its hostile attitude to the disciple (
A series of remarkable incidents are next to be noticed
a) Healing of the Centurion’s Servant:
(Matthew 8:1,5-13; Luke 7:1-10)
(1) The healing of the centurion’s servant apparently took place on the same day as the delivery of the Sermon on the Mount (
b) The Widow of Nain’s Son Raised:
(Luke 7:11-17)
The exciting events of this day gathered so great a crowd round the house where Jesus was as left Him no leisure even to eat, and His friends, made anxious for His health, sought to restrain Him (
It was apparently during the journey or circuit which embraced this visit to Nain, and as the result of the fame it brought to Jesus (
c) Embassy of John’s Disciples--Christ and His Generation:
(Matthew 11:2-30; Luke 7:18-35)
It was a strange question on the lips of the forerunner, but is probably to be interpreted as the expression of perplexity rather than of actual doubt. There seems no question but that John’s mind had been thrown into serious difficulty by the reports which had reached him of the work of Jesus. Things were not turning out as he expected. It was the peaceful, merciful character of Christ’s work which stumbled John. The gloom of his prison wrought with his disappointment, and led him to send this message for the satisfaction of himself and his disciples.
(1) Christ’s Answer to John.
If doubt there was, Jesus treated it tenderly. He did not answer directly, but bade the two disciples who had been sent go back and tell John the things they had seen and heard--the blind receiving their sight, the lame walking, the deaf cured, the dead raised, the Gospel preached. Little doubt the Messiah had come when works like these--the very works predicted by the prophets (
(2) A Perverse People--Christ’s Grace.
The implied contrast between Himself and John led Jesus further to denounce the perverse spirit of His own generation. The Pharisees and lawyers (
d) The First Anointing--the Woman Who Was a Sinner:
(Luke 7:36-50)
Yet another beautiful incident connected with this journey is preserved by Lk--the anointing of Jesus in Simon’s house by a woman who was a sinner. In Nain or some other city visited by Him, Jesus was invited to dine with a Pharisee named Simon. His reception was a cold one (
Events at Capernaum
(Luke 8:1-4,19-21; Matthew 12:22-50; Mark 3:22-35 compare Luke 11:14-36)
Her faith saved her and she was dismissed in peace. But again the question arose, "Who is this that even forgiveth sins?" Luke introduces here (
a) Galilee Revisited:
(Luke 8:1-4)
The circuit was an extensive one--"went about through cities and villages (literally, "according to city and village"), preaching." During this journey Jesus was attended by the Twelve, and by devoted women (Mary Magdalene, Joanna, wife of Herod’s steward, Susanna, and others), who ministered to Him of their substance (
b) Cure of Demoniac--Discourse on Blasphemy:
Jesus, no doubt, wrought numerous miracles on demoniacs (compare
See Blasphemy.
The Sign of Jonah.
Out of this discourse arose the usual Jewish demand for a "sign" (
Two incidents, not dissimilar in character, interrupted this discourse--one the cry of a woman in the audience (if the time be the same,
c) Christ’s Mother and Brethen:
To this, stretching out His hand toward His disciples, Jesus answered, "Behold, my mother and my brethren" (
Teaching in Parables
(Matthew 13:1-52; Mark 4:1-34; Luke 8:4-15; 13:18-21)
Parables of the Kingdom.
In series the parables at once mirror the origin, mixed character and development of the kingdom in its present imperfect earthly condition, and the perfection which awaits it after the crisis at the end. In the parable of the Sower is represented the origin of the kingdom in the good seed of the word, and the varied soils on which that seed falls; in the Seed Growing Secretly, the law of orderly growth in the kingdom; in the parable of the Tares, the mixed character of the subjects of the kingdom; in those of the Mustard Seed and Leaven, the progress of the kingdom--external growth, internal tramsformative effect; in those of the Treasure and Pearl the finding and worth of the kingdom; in that of the Dragnet the consummation of the kingdom. Jesus compares His disciples, if they understand these things, to householders bringing out of their treasure "things new and old" (
From the Crossing to Gadara to the Mission of the Twelve--a Third Circuit
Crossing of the Lake--Stilling of the Storm
(Matthew 8:18-27; Mark 4:35-41; Luke 8:22-25; compare 9:57-62)
It was on the evening of the day on which He spoke the parables--though the chronology of the incident seems unknown to Lu (8:22)--that Jesus bade His disciples cross over to the other side of the lake. At this juncture He was accosted by an aspirant for discipleship. Matthew gives two cases of aspirants; Luke (but in a different connection, 9:57-62), three. Luke’s connection (departure from Galilee) is perhaps preferable for the second and third; but the three may be considered together.
The three aspirants may be distinguished as,
(a) The forward disciple: he who in an atmosphere of enthusiasm offered himself under impulse, without counting the cost. The zeal of this would-be follower Jesus cheeks with the pathetic words, "The foxes have holes," etc. (
(b) The procrastinating disciple. The first candidate needed repression; the second needs impulsion.
a) Aspirants for Disciplineship:
He would follow Jesus, but first let him bury his father. There had come a crisis, however, when the Lord’s claim was paramount: "Leave the dead to bury their own dead" (
b) The Storm Calmed:
The inland lake was exposed to violent and sudden tempests. One of these broke on the disciples’ boat as they sailed across. Everyone’s life seemed in jeopardy. Jesus, meanwhile, in calmest repose, was asleep on a cushion in the stern (
The Gadarene (Gerasene) Demoniac
(Matthew 8:28-34; Mark 5:1-20; Luke 8:26-39)
The lake being crossed, Jesus and His disciples came into the country of the Gadarenes (Matthew), or Gerasenes (Mark, Luke)--Gadara being the capital of the district (on the topography, compare Stanley, Sinai and Palestine,380-81). From the lake shore rises a mountain in which are ancient tombs. Here Jesus was met by a demoniac (Matthew mentions two demoniacs: M. Henry’s quaint comment is, "If there were two, there was one." Possibly one was the fiercer of the two, the other figuring only as his companion). The man, as described, was a raving maniac of the worst type (
Jairus’ Daughter Raised--Woman with Issue of Blood
(Matthew 9:18-26; Mark 5:21-43; Luke 8:40-56)
Repelled by the Gerasenes, Jesus received a warm welcome on His return to Capernaum on the western shore (
It was in connection with this feast, Matthew himself informs us (9:18), that Jairus, one of the rulers of the synagogue, made his appeal for help. His little daughter, about 12 years old (
a) Jairus’ Appeal and Its Result:
Jesus came, and having expelled the professional mourners, in sacred privacy, only the father and mother, with Peter, James and John being permitted to enter the death-chamber, raised the girl to life. It is the second miracle on record of the raising from the dead.
b) The Afflicted Woman Cured:
On the way to the ruler’s house occurred another wonder--a miracle within a miracle. A poor woman, whose case was a specially distressing one, alike as regards the nature of her malady, the length of its continuance, and the fruitlessness of her application to the physicians, crept up to Jesus, confident that if she could but touch the border of His garment, she would be healed. The woman was ignorant; her faith was blended with superstition; but Jesus, reading the heart, gave her the benefit she desired. It was His will, however, that, for her own good, the woman thus cured should not obtain the blessing by stealth. He therefore brought her to open confession, and cheered her by His commendatory word.
Incidents of Third Circuit
(Matthew 9:27-38; 13:53-58; Mark 6:1-6)
At this point begins apparently a new evangelistic tour (
The Twelve Sent Forth--Discourse of Jesus
(Matthew 10; Mark 6:7-13; Luke 9:1-6; compare Luke 10:2-24; 12:2-12, etc.)
Partly with a view to the needs of the rapidly growing work and the training of the apostles, and partly as a witness to Israel (
The Twelve were sent out two by two. Their work was to be a copy of the Master’s--to preach the gospel and to heal the sick. To this end they were endowed with authority over unclean spirits, and over all manner of sickness. They were to go forth free from all encumbrances--no money, no scrip, no changes of raiment, no staff (save that in their hand,
a) The Commission:
They were to rely for support on those to whom they preached. They were for the present to confine their ministry to Israel. The saying in
b) Counsels and Warnings:
The mission of the Twelve was the first step of Christianity as an aggressive force in society. Jesus speaks of it, accordingly, in the light of the whole future that was to come out of it. He warns His apostles faithfully of the dangers that awaited them; exhorts them to prudence and circumspection ("wise as serpents," etc.); holds out to them Divine promises for consolation; directs them when persecuted in one place to flee to another; points out to them from His own case that such persecutions were only to be expected. He assures them of a coming day of revelation; bids them at once fear and trust God; impresses on them the duty of courage in confession; inculcates in them supreme love to Himself. That love would be tested in the dearest relations, In itself peace, the gospel would be the innocent occasion of strife, enmity and division among men. Those who receive Christ’s disciples will not fail of their reward.
When Christ had ended His discourse He proceeded with His own evangelistic work, leaving the disciples to inaugurate theirs (
Second Period--After the Mission of the Twelve till the Departure from Galilee
From the Death of the Baptist till the Discourse on Bread of Life
The Murder of the Baptist and Herod’s Alarms
(Matthew 14:1-12; Mark 6:14-29; Luke 9:7-9; compare 3:18-20)
Shortly before the events now to be narrated, John the Baptist had been foully murdered in his prison by Herod Antipas at the instigation of Herodias, whose unlawful marriage with Herod John had unsparingly condemned. Josephus gives as the place of the Baptist’s imprisonment the fortress of Macherus, near the Dead Sea (Ant., XVIII, v, 2); or John may have been removed to Galilee. Herod would ere this have killed John, but was restrained by fear of the people (
Another Passover drew near (
Returning from their mission, the apostles reported to Jesus what they had said and done (
The Feeding of the Five Thousand
(Matthew 14:13-21; Mark 6:30-44; Luke 9:10-17; John 6:1-14)
As it proved, however, the multitudes had observed their departure, and, running round the shore, were at the place before them (
Walking on the Sea
(Matthew 14:22-33; Mark 6:45-52; John 6:15-21)
The enthusiasm created by this miracle was intense (
Gennesaret--Discourse on the Bread of Life
(Matthew 14:34-36; Mark 6:53-56; John 6:22-71)
On the return to Gennesaret the sick from all quarters were brought to Jesus--the commencement apparently of a new, more general ministry of healing (
Peter’s First Confession.
Peter, as usual, spoke for the rest: "Lord, to whom shall we go? .... We have believed and know that thou art the Holy One of God" (
From Disputes with the Pharisees till the Transfiguration
The discourse in Capernaum seems to mark a turning-point in the Lord’s ministry in Galilee. Soon after we find Him ceasing from public teaching, and devoting Himself to the instruction of His apostles (
Jesus and Tradition--Outward and Inward Purity
(Matthew 15:1-20; Mark 7:1-23)
Meanwhile, that Christ’s work in Galilee was attracting the attention of the central authorities, is shown by the fact that scribes and Pharisees came up from Jerusalem to watch Him. They speedily found ground of complaint against Him in His unconventional ways and His total disregard of the traditions of the elders. They specially blamed Him for allowing His disciples to eat bread with "common," i.e. unwashen hands. Here was a point on which the Pharisees laid great stress (
Retirement to Tyre and Sidon--the Syrophoenician Woman
(Matthew 15:21-28; Mark 7:24-30)
From this point Jesus appears, in order to escape notice, to have made journeys privately from place to place. His first retreat was to the borders, or neighborhood, of Tyre and Sidon. From
At Decapolis--New Miracles
(Matthew 15:29-39; Mark 7:31-37; 8:1-10)
Christ’s second retreat was to Decapolis--the district of the ten cities--East of the Jordan. Here also He was soon discovered, and followed by the multitude. Sufferers were brought to Him, whom He cured (
The miracle of the deaf man is attested only by Mk. The patient was doubly afflicted, being deaf, and having an impediment in his speech. The cure presents several peculiarities--its privacy (
a) The Deaf Man:
(Mark 7:32-37)
The charge to those present not to blazon the deed abroad was disregarded. Jesus desired no cheap popularity.
b) Feeding of Four Thousand:
(Matthew 15:32-39; Mark 8:1-9)
The next miracle closely resembles the feeding of the Five Thousand at Bethsaida, but the place and numbers are different; 4,000 instead of 5,000; 7 loaves and a few fishes, instead of 5 loaves and 2 fishes; 7 baskets of fragments instead of 12 (Mark’s term denotes a larger basket). There is no reason for doubting the distinction of the incidents (compare
Leaven of the Pharisees, etc.--Cure of Blind Man
(Matthew 16:1-12; Mark 8:11-26)
Returning to the plain of Gennesaret (Magdala,
(1) the Pharisaic leaven--formalism and hypocrisy;
(2) the Sadducean leaven--rationalistic skepticism;
(3) the Herodian leaven (
Arrived at Bethsaida, a miracle was wrought on a blind man resembling in some of its features the cure of the deaf man at Decapolis. In both cases Jesus took the patients apart; in both physical means were used--the spittle ("spit on his eyes,"
At Caesarea Philippi--The Great Confession--First Announcement of Passion
(Matthew 16:13-28; Mark 8:27-30; Luke 9:18-27)
The next retirement of Jesus with His disciples was to the neighborhood of Caesarea Philippi, near the source of the Jordan. This was the northernmost point of His journeyings. Here, "on the geographical frontier between Judaism and heathenism" (Liddon), our Lord put the momentous question which called forth Peter’s historical confession.
(1) The Voices of the Age and the External Truth.
The question put to the Twelve in this remote region was: "Who do men say that the Son of man is?" "Son of man," as already said, was the familiar name given by Jesus to Himself, to which a Messianic significance might or might not be attached, according to the prepossessions of His hearers. First the changeful voices of the age were recited to Jesus: "Some say John the Baptist; some, Elijah," etc. Next, in answer to the further question: "But who say ye that I am ?" there rang out from Peter, in the name of all, the unchanging truth about Jesus: "Thou art the Christ, the Son of the living God." In clearness, boldness, decision, Peter’s faith had attained a height not reached before. The confession embodies two truths:
(1) the Divinity,
(2) the Messiahship, of the Son of man.
Jesus did honor to the confession of His apostle. Not flesh and blood, but the Father, had revealed the truth to him. Here at length was "rock" on which He could build a church. Reverting to Peter’s original name, Simon Bar-Jonah, Jesus declared, with a play on the name "Peter" (petros, "rock," "piece of rock") He had before given him (
(1) on the truth of Christ’s Divine Sonship;
(2) on the truth of His Messiah-ship, or of His being the anointed prophet, priest and king of the new age.
A society of believers confessing these truths is a church; no society which denies these truths deserves the name. To this confessing community Jesus, still addressing Peter as representing the apostolate (compare
(2) The Cross and the Disciple.
The Transfiguration--the Epileptic Boy
(Matthew 17:1-20; Mark 9:2-29; Luke 9:28-43)
About eight days after the announcement of His passion by Jesus, took place the glorious event of the transfiguration. Jesus had spoken of His future glory, and here was pledge of it. In strange contrast with the scene of glory on the summit of the mountain was the painful sight which met Jesus and His three companions when they descended again to to the plain.
a) The Glory of the Only Begotten:
Tradition connects the scene of the transfiguration with Mount Tabor, but it more probably took place on one of the spurs of Mount Hermon. Jesus had ascended the mountain with Peter, James and John, for prayer. It was while He was praying the wonderful change happened. For once the veiled glory of the only begotten from the Father (
b) Faith’s Entreaty and Its Answer:
From Private Journey through Galilee till Return from the Feast of Tabernacles
Galilee and Capernaum
Soon after the last-mentioned events Jesus passed privately through Galilee (
a) Second Announcement of Passion:
(Matthew 17:22,23; Mark 9:30-33; Luke 9:44,45)
The return to Capernaum was marked by an incident which raised the question of Christ’s relation to temple institutions. The collectors of tribute for the temple inquired of Peter: "Doth not your teacher pay the half-shekel?" (Greek didrachma, or double drachm, worth about 32 cents or is. 4d.).
b) The Temple Tax:
(Matthew 17:24-27)
The origin of this tax was in the half-shekel of atonement-money of
c) Discourse on Greatness and Forgiveness:
(Matthew 18:1-35; Mark 9:33-50; Luke 9:46-50)
On the way to Capernaum a dispute had arisen among the disciples as to who should be greatest in the Messianic kingdom about to be set up. The fact of such disputing showed how largely even their minds were yet dominated by worldly, sensuous ideas of the kingdom. Now, in the house (
(1) Greatness in Humility.
First, by the example of a little child, Jesus teaches that humility is the root-disposition of His kingdom. It alone admits to the kingdom, and conducts to honor in it. He is greatest who humbles himself most (
(2) Tolerance.
The mention of receiving little ones in Christ’s name led John to remark that he had seen one casting out demons in Christ’s name, and had forbidden him, because he was not of their company. "Forbid him not," Jesus said, "for there is no man who shall do a mighty work in my name, and be able quickly to speak evil of me. For he that is not against us is for us" (
(3) The Erring Brother.
The subject of offenses leads to the question of sins committed by one Christian brother against another. Here Christ inculcates kindness and forbearance; only if private representations and the good offices of brethren fail, is the matter to be brought before the church; if the brother repents he is to be unstintedly forgiven ("seventy times seven,"
(4) Parable of the Unmerciful Servant.
To enforce the lesson of forgiveness Jesus speaks the parable of the Unmerciful Servant (
The Feast of Tabernacles--Discourses, etc.
(John 7-10:21)
The Gospel of John leaves a blank of many months between chapters 6 and 7, covered only by the statement, "After these things, Jesus walked in Galilee" (7:1). In this year of His ministry Jesus had gone neither to the feast of the Passover nor to Pentecost. The Feast of Tabernacles was now at hand (October). To this Jesus went up, and Joh preserves for us a full record of His appearance, discourses and doings there.
a) The Private Journey--Divided Opinions:
(John 7:1-10)
The brethren of Jesus, still unpersuaded of His claims (
b) Christ’s Self-Witness:
(John 7:14-52)
c) The Woman Taken in Adultery:
(John 8)
d) The Cure of the Blind Man:
(John 9)
The Feast of Tabernacles was past, but Jesus was still in Jerusalem. Passing by on a Sabbath (
e) The Good Shepherd:
(John 10:1-21)
Yet another address of Jesus is on record arising out of this incident. In continuation of His reply to the question of the Pharisees in John (9:40), "Are we also blind?" Jesus spoke to them His discourse on the Good Shepherd. Flocks in eastern countries are gathered at night into an enclosure surrounded by a wall or palisade. This is the "fold," which is under the care of a "porter," who opens the closely barred door to the shepherds in the morning. As contrasted with the legitimate shepherds, the false shepherds "enter not by the door," but climb over some other way. The allusion is to priests, scribes, Pharisees and generally to all, in any age, who claim an authority within the church unsanctioned by God (Godet). Jesus now gathers up the truth in its relation to Himself as the Supreme Shepherd. From His fundamental relation to the church, He is not only the Shepherd, but the Door (10:7-14). To those who enter by Him there is given security, liberty, provision (10:9). In his capacity as Shepherd Christ is preeminently all that a faithful shepherd ought to be. The highest proof of His love is that, as the Good Shepherd, He lays down His life for the sheep (10:11,15,17). This laying down of His life is not an accident, but is His free, voluntary act (10:17,18). Again there was division among the Jews because of these remarkable sayings (10:19-21).
Chronological Note.
Though John does not mention the fact, there is little doubt that, after this visit to Jerusalem, Jesus returned to Galilee, and at no long interval from His return, took His final departure southward. The chronology of this closing period in Galilee is somewhat uncertain. Some would place the visit to the Feast of Tabernacles before the withdrawal to Caesarea Philippi, or even earlier (compare Andrews, Life of our Lord, etc.); but the order adopted above appears preferable.