A Mighty Sermon at Capernaum

m ETURNING from Bethsaida to Capernaum, a rough and weary way

as I found, taking it afoot last December, Jesus seems to have

I k secured a little rest before the multitude that He dismissed, after

V» miraculously feeding them, discovered His departure from the

mountain into which He went to pray. The crowd had remained aH night about

Bethsaida, anxiously awaiting His reappearing, but with their patience finally

exhausted by hunger and exposure — for the village could not supply so large a

number with food and shelter — they returned to Capernaum the following day.

Their surprise at learning that Jesus had preceded them was so great that upon

finding Him they asked, with affectation of incredulity, “Rabbi, when caniest

Thou hither?” perhaps supposing that His sudden reappearance, as they believed

it to be, was made by miraculous means.

The multitude was now besieging Him again, so that Jesus seized the occasion to rebuke the people for their exhibitions of idle curiosity, and their lack of faith in Him as a spiritual teacher: “Verily, verily I say unto you. Ye seek Me, not because ye saw the miracles, but because ye did eat of the loaves and were filled.” He thereupon gave them a discourse of warning against the de.sires of the flesh — “that meat which perisheth “— and exhorted them to subordinate their material longings to cravings for spiritual enlightenment —” the meat which endureth to life everlasting.”

The people, not fully understanding Him, or captious in their curiosity, asked, “What sign shewest Thou then, that we may see and believe Thee. What do.st Thou work? Our fathers did eat manna in the desert; as it is written. He gave them bread from heaven to eat.” Here was the same caviling spirit that arose so many times before to confront Him, and which He rebuked so severely as He did now. The Pharisees, seeking to disparage Him in the estimation of His followers, now treated Him cavalierly, by asking Him to prove His equality or superiority to Moses by the performance of other miracles. The)’ saw that the purpose of Christ was specific, and that all His works were means to a certain end, for which rea.son He would not put forth examples of His power merely to gratify the vulgar appetite of un.sympathetic, not to say hostile, critics, for to have done so would have been to desecrate the attributes of Deity, by making

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God to appear as ambitious to secure the applause of men. But He shows the superior quality of the spiritual bread that giveth life to the world.

The Bread of Life.

Thinking that Christ spoke of a material bread, the eating of which would confer perpetual life, the people begged eagerly that He would bestow upon them such a priceless gift, for while they rejected Him, still they had seen Him work wonders and were selfish enough to anxiously beseech Him for favors which only God could grant. The miracles which He did before them were incontrovertible proofs of supernatural power, but these the influence of the rabbis was able to largely discredit by such appeals to the people as these:” We know that a Messiah is promised us, and that His coming is near at hand, but when He comes no one shall know Him, and He will be clothed not only with power, but with the appearance of an avenging God who will purge Israel of her enemies, and will raise wp Judah to rulership over all the earth.” This conception of the MCvSsiah, as before ♦described, was the hope and belief of all Jewry, and so long had it been a part of the Jewish life, taught by lesson, tradition, prophecy and appeals, that not even the disciples themselves could wholly divest themselves of it. Therefore when in reply to the request for that bread which would give eternal life, Jesus answered that He Himself was the bread sent down from heaven, the Jews began to rail at Him, saying, “Is not this Jesus, the son of Joseph, whose father and mother we know? How is it then that He saith, I came down from heaven? “,

Jesus having condescended to answer the carpings of those who were already waiting to condemn Him, had regard also for those among His hearers who were susceptible to instruction, and He therefore gave them further exposition of His sayings, that they might be able to distinguish the necessities of the spiritual as well as of the temporal life.” Verily, I say unto you, he that believeth on Me hath everlasting life. I am that bread of life. I am the living bread that came down from heaven; and the bread that I will give is My flesh, which I will give for the life of the world. I say unto you, except ye eat the flesh of the Son of Man, and drink His blood, ye have no life in you. Whoso eateth my flesh and drinketh my blood, hath eternal life; and I will raise him up at the last day.”

Astounding Faithlessness.

At these declarations the murmuring rose to revilings, in which even many of Jesus’ followers joined, but why they did not understand that the words “bread “and” blood “were used metaphorically to express the indwelling spirit, the spiritual life, it is hard to explain. As a learned writer says, “The idea of eating, as a metaphor for receiving spiritual benefit, was familiar to Christ’s

HE HHAUKU XHH SICK AND KAlSliD THE DEAD. — DrawU by DorC.

I325J hearers, and was as readily understood as our expressions, ‘devouring a book,’ or ’ drinking in instructions.” ‘The rabbis referred to their laws in the same manner, so that these metaphorical terms may be said to have been in common use, and their application could not have been misunderstood except as they conflicted with preconceived opinions. Some there were who comprehended the teaching, but the rabbis were industrious in declaring that Jesus spoke in a literal sense, and their influence was sufficient to excite the doubts of many disciples, who in their turn said,” This is a hard saying; who can hear it,” or paraphrased, “These sayings are self-conflicting; they are contradictory and unexplainable.” It is possible that they seriously doubted His mental responsibility, knowing the great and unrelaxed strain His mind had been constantly subjected to for probably two years. This is at least the most charitable explanation of the doubts of His disciples.

Some of the Disciples Abandon Him.

Seeing how some of His disciples had become disaffected, Jesus turned to them and said,” Doth this offend you? What if ye shall see the Son of Man ascend up where He was before? It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life. But there are some of you that believe not.” Even these words failed to quicken their comprehension, for “from that time many of His disciples went back, and walked no more with Him.”

How truly were Christ’s words as to the requirements for disci pleship thus proven. In the light of this exhibition of human weakness before worldly power and influence, we can plainly see why many who sought Him for appointment to discipleship were rejected; His insight into human nature, His knowledge of ever>’ heart that was before Him; His divine estimate of those who came crying “Lord, Lord,” enabled Him to detect the firm from the yielding; the good from the bad; the faithful from the time-serving. But if many disciples turned away from Him in the hour of conflict, the apostles clung to Him in abiding confidence and love.” Then said Jesus unto the twelve, Will ye also go away?” Simon Peter answered Him, “Lord, to whom shall we go? Thou hast the words of eternal life. And we believe, and are sure that Thou art that Christ, the Son of the living God.” Faithful Peter! enemies cannot frighten, adversity cannot cast down, calumny and persecution cannot swerve him from his loyal purpose, nor alienate him from his Lord. No surprise that upon such a rock Christ should build His Church; no surprise that to such a faithful servant the keys of the everlasting Kingdom should be entrusted; no surprise that Peter is on the right hand of the Saviour. It was a great .satisfaction, a joyous consolement to Jesus, that He should be answered with such evidence of devotion; pet among these twelve He knew there was one who had no part in these loyal sentiments, who was indeed a wolf in the fold, who would at last betray Him.

Outer Cleanliness but Inner Defilement.

The enemies of Jesus had now a temporary triumph, and they would push their advantage. Many Pharisees and scribes had been sent up from Jerusalem to sow seeds of disbelief among the people that were attracted and being converted to the new faith — that faith founded by Jesus upon deeds of mercy rather than upon mere outward showing and ostentatious professions. There had now succeeded to His large following of earnest believers a wide-spread disaffection which was growing apace, started and urged forward by the rabbinical class, and gaining fresh impetus at every conflict. But even after the desertion of many disciples, Jesus still* retained a considerable following, and it was therefore considered advisable by the Pharisees to continue their tactics of casting imputations upon His motives, and making open charges of blasphemy against Him for claiming to be the Messiah while violating both law and custom. Therefore availing themselves of every pretext to expose Him to the people for His opposition to the rabbis, and observing many of His disciples eating with unwashed hands, they flew at once to Jesus, and holding Him accountable for the acts of His followers, pompously asked Him, “Why walk not Thy disciples according to the tradition of the elders, but eat bread with unwashed hands?” He had answered this inquiry more than once before, and therefore with apparently n’asted patience He now replied in the vigorous words of Isaiah:” This people draweth nigh unto Me with their mouth, and honoreth me with their lips; but their hearts are far from Me. But in vain do they worship Me, teaching for doctrines the commandments of men. For, laying aside the commandments of God, ye hold the traditions of men, as the washing of pots, and cups, and brazen vessels, and tables.” Or in other words, “Ye loud-mouthed hypocrites, who expend your worship in outward forms of ceremonial purity, who are sticklers for prescribea customs, who show forth in ostentatious manners to gain the applause of men, who assume to discharge all )^our moral obligations by washings, and fasts, and Sabbath observances, and go about bedizened with phylacteries, and caps and robes! Ye shufflers, dissemblers and mountebanks, that make of your religion a cloak with which to cover your moral deformity and hide your earthly ambitions! Ye wash the backs of your hands while the palms remain full of defilements; ye wash your bodies, leaving your hearts overflowing with impurity; ye wash your feet, but continue in the way of all evil. Why, in practice, you do not even have regard for that commandment which enjoins you to ‘Honor thy father and thy mother;’ ye are like the blind leading the blind.” Then said Jesus to the multitude: “Hearken unto Me every one of you, and understand. There is nothing from without a man, that entering into him can defile him; but the things which come out of him, those are they that defile the man. He that hath ears to hear let him hear.”

At this severe rebuke and outwitting the Pharisees and scribes grew so angry that even the disciples seem to have become alarmed, for nothing save fear could have prompted them to say to Him, “Knowest Thou that the Pharisees were offended after they heard this saying? “. But Peter appears to have been really so obtuse that either he failed to comprehend the full purport of Christ’s words, or else he was anxious to learn what justification Jesus had to make for the severity of His reproachment of the Pharisees; hence when Christ returned to Peter’s house the latter said to Him, “Declare unto us this parable,” or “Give us an explanation of your words.” And Jesus said, “Are ye also without understanding? Is it possible that you require an interpretation of My sayings, which have such manifest significance? Do ye not understand, that whatever entereth the mouth from without, cannot defile him; because it entereth not into the heart. That which cometh out of the man, that defileth the man. For from within, out of the heart of men, proceed evil thoughts, adulteries, fornication, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, false witness, pride, foolishness; all these evil things come from within and defile the man, but to eat with unwashed hands defileth not a man.” Peter must have been satisfied with the expounding; and the Pharisees had such full comprehension of the sayings, which were accusations against their hypocrisy, that their hostility arose to vengefulness and threatenings against Christ’s life. And “Jesus would walk no more in Jewry because the Jews sought to kill Him.”

Seeking Rest Among the Heathen.

“Whatever the Pharisees thought of Him, whatever the railleries, the gibes and the accusings fiung at Him, Jesus did not lose any of His popularity as an attraction to the masses. Whatever the influence under which He operated, His deeds were merciful and beneficent. Whether His power was of ^elzebub or of God, the people knew it was omnipotent, and that at His touch or word perfect health came to the djdng, and all manner of disease and afflictions were cast out. And hence the crowds may have shown a disbelief of His Messiahship, but they did not diminish. Morning, noon and night the multitude followed Him, or stood waiting with anxiety His reappearing, the sick, the helpless, the deformed, hovering about His presence in hope, or leaping with jo)^ at His touch of restoration. His ceaseless ministrations must have been dreadfully exhausting, for, taking upon Himself the physical weaknesses of man, like a man He hungered, thirsted and became weary.

But where can Jesus, with such fame for doing mighty works, find rest?

Not in Galilee, where the crowds gave Him no surcease from labor; not in Judah, where His life was threatened; not in Samaria, where Jews were objects of hostility. Being unable to secure repose while among any of His race, Jesus decides to go over to Tyre and Sidon, and trust Himself with the Canaanites, who, perhaps, had not yet heard of Him and who would therefore permit Him to remain in retirement.” And from thence Jesus arose’and went into the borders of Tyre

PRESENT APPEARANCE OF ANCIENT FORTIFICATIONS AT SIDON.

and Sidon, and went into an house, and would have no man know it; but He could not be hid.”

Faith of the Syrophoenician Woman.

Fame travels on the wings of day and night; such fame as His outstripped the winds that blow from whence to everywhere. Scarcely had He touched the boundary of the Gentile provinces when “behold a woman of Canaan, who was a Greek, a Syrophoenician by nation, whose young daughter had an unclean spirit, heard of Him, came out of the same coasts and fell at His feet; and cried unto Him, saying, ‘Have mercy on me, O Lord, Thou Son of David; my daughter is grievously vexed with a devil!” This woman was a mother, and she had an afflicted daughter. The child had a virulent, exasperating, convulsive disease, called the possession of the devil. The mother was just like other mothers; she had no peace as long as her child was sick. She was a Gentile, and the Jews had such a perfect contempt for the Gentiles that they called them dogs. Nevertheless, she comes to Christ, and asks His help in her family troubles. Christ makes no answer. The people are afraid there is going to be a “scene,” and they try to get the woman out of Christ’s presence; but He forbids her expulsion. Then she falls down and repeats her request. Christ, to rally her earnestness, and to make His mercy finally more conspicuous, addresses her, saying, “It is not meet to talce the children’s bread “— that is, the salvation appointed for the Jews —” and cast it to dogs” — the Gentiles.

The whole land of Palestine is to-day, as it was in the time of Christ, filled with mean curs; they are foul and vermin-covered, and snarly, and the most contemptuous thing that could be said to any one was to call him a dog. It seems as if the sagacity of the dog had not been discovered in those days. Job gives him a kick in his thirtieth chapter. Abishai said, in regard to David, “Shall this dead dog curse the king?” Goliath said to David, “Am I a dog, that thou comest out against me with stones?” Hazael, wishing to depict his hatred for some kind of sin, said, “Is thy servant a dog, that he should do this great thing?” Paul, writing to the Philippians, tried to set forth the danger of consorting with certain persons, and said, “Beware of dogs.” John, in Revelations, describing the fact that the abandoned and dissolute and the sinful shall be thrust out of heaven, says, “Without are dogs.”

But Christ did not mean to characterize that woman as a dog. That would have been most unlike Him, who from the cross said,” Behold thy mother.” His whole life so gentle and so loving. He could not have given it out as His opinion that that was what she ought to be called; but He was only employing the ordinary parlance in regard to the Gentiles. Yet that mother was not to be put off, pleading as she was for the life of her daughter; she was not to be rebuffed, she was not to be discouraged. She says, “Yea, Lord, I acknowledge I am a Gentile dog, but I remember that even the dogs have some privileges, and when the door is open they slink in and crawl under the table, and when the bread or the meat sifts through the cracks of the table, or falls off the edge of it, they pick it up, and the master of the house is not angry with them. I don’t ask for a big loaf; I don’t ask for even a big slice; I only ask for that which drops down through the chinks of the table — the dog’s portion. It is the crumbs I am after.” Christ felt the wit and the earnestness and the stratagem and the faith of that woman. He turns upon her and says, “You have conquered me; your daughter is well now.”

There I see the mother going. She feels twenty years younger. Though getting on in life she goes with a half- run. Amidst an outburst of hysterical laughter and tears they meet. The mother breaks down every time she tries to tell it; the daughter with cheeks as rosy as before she fell in the first fit; the doctors of the village prophesying that the cure will not last, because it was not according to their prescription. But I read in the oldest medical journal of the world, * ‘The daughter was made whole from that very hour.”

This is the only time that we find Jesus with His back turned. That woman came to Him and said, “Lord, spare the life of my child; it will not cost you anything.” Jesus turns His back. He throws positive discouragement upon her petition. Jesus stood with His face to blind Bartimeus, and the foaming demoniac, and the limping paralytic, and the sea when He hushed it, and the grave when He broke it; but now He turns His back. I asked an artist if he ever saw a representation of Jesus Christ with His back turned. He said. No. And it is a fact that you may go through all the picture galleries of London and Dresden and Rome and Florence and Naples, and you will find Christ with full-face and profile, but never with His back turned. Yet here, in this passage,, he turned away from the woman. But mercy postponed is mercy augmented. If the waters of the soul come to the flood-tide, they will break away the dam. If the arrow-head be drawn clear back to the bow, it is only that it may be projected farther. If Christ turn His back to any one, it is only that the dawn on His face may be more -effulgent. What were the five minutes in which this. Syrophoenician woman stood in bitterness behind Jesus, compared with more than eighteen hundred years in which she has rejoiced before him?” Weeping may endure for a night, but joy cometh in the morning.” Many a man has put his hand over his shoulder to find the cross, and lo, it was gone; but in bringing his hand back again, he has struck the crown on his head, radiant with pardon and glory.

Jesus conquered by a human soul! That woman said, “Take this disease away from my daughter.” Christ responded to her, “It is not meet to take the children’s bread and cast it to the dogs.” Then she aroused her soul into an acuteness of expression seldom equaled by-^ poet or painter, or orator or satirist when she said, “Yea, Lord, but even the dogs eat of the crumbs that fall from their master’s table.” Then He turned, and flung pardon and healing and help into her soul with the words,” O woman! great is thy faith; be it unto thee even as thou wilt.” You have seen Him on the white horse of victory, all heaven following Him on white horses, in His right hand the drawn sword of universal dominion; the moon under His feet, the stars His tiara; the sun only the rocket shot up in the signal-service of His great host; burning worlds only the bonfires of His victory. But now see Him surrender — faith, humility and prayer triumphant.