Part IV. From the Election of the Apostles to the Death of John the Baptist

Chapter I. Call of the Apostles—Sermon on the Mount. A.D. 28.

WE have now reached a very important turning-point in the Gospel History. While the fame of the Saviour had spread abroad in every direction throughout the land, the animosity of the ruling powers had clearly displayed itself alike in Judæa and in Galilee, and there was already an active correspondence between the Scribes and Pharisees in both districts respecting His claims and pretensions. As yet, while the current of popular feeling ran in His favour, their hostility confined itself to secretly plotting against Him, and devising means for hindering Him in His work, with the hope that some imprudence or sudden change in the feeling of the multitude might put him in their power.

It was at this juncture, then, that He took a more decided step towards the establishment of His Divine work. Hitherto He had seemed to stand almost alone. Though a few had been gathered around Him as His disciples they did not present the appearance of a regular and organized community, of which He was the Head, nor had they received a distinct and solemn commission to disseminate His doctrines.

Such a commission was now to be given.

Attracted by His miracles of healing, crowds gathered about Him not only from Judæa, Jerusalem and Galilee, but even from Peræa, Idumæa, and the country around Tyre and Sidon (Mk. iii. 7, 8; Lk. vi. 17), bringing such as were afflicted with any diseases, and beseeching his aid. While, therefore, He did not withhold that Divine assistance which they so eagerly craved (Lk. vi. 9), but graciously healed them, He now retired from the constant interruption, to which their coming exposed Him, and sought a retreat in the lonely mountain-range west of the sea of Tiberias. There he spent a night in solemn meditation and prayer (Lk. vi. 12), and on the following morning called to Him His disciples, and made selection amongst them of Twelve, who should be in continual personal attendance upon Him (Mk. iii. 14), and whom He might send forth to preach in His name, and to exercise power over evil spirits (Mk. iii. 15).

The Twelve thus selected and denominated Apostles were:—

1. Symeon or Simon, the son of Jonas (Jn. i. 42; xxi. 16), called also Cephas or Peter (a stone or rock).

2. Andrew, his brother (Mtt. iv. 18), a native of Bethsaida, and a former disciple of the Baptist.

3. James, the son of Zebedee (Mtt. iv. 21) and Salome (Mk. xv. 40), also of Bethsaida, and

4. John, his brother, afterwards known as “the friend of Jesus,” the “disciple whom Jesus loved” (Jn. xiii. 23), and in the ancient Church as ὁ ἐπιστήθιος, he who “leaned on His breast.”

5. Philip, a native of Bethsaida, and one of the earliest disciples (Jn. i. 43).

6. Bartholomew = Bar-Tolmai, “the son of Tolmai,” most probably identical with Nathanael.

7. Matthew or Levi, a collector of customs at Capernaum.

8. Thomas or Didymus (a twin), (Jn. xi. 16; xx. 24).

9. James, the son of Alphæus, or “James the Less.”

10. Judas, a brother or, possibly, a son of James (Acts i. 13), and surnamed Thaddæus and Lebbæus (Mtt. x. 3; Mk. iii. 18).

11. Simon the Canaanite (Mk. iii. 18) or Cananæan (Mtt. x. 24), in Greek Zelotes (Lk. vi. 15; Acts i. 13), one, probably, who before his call had belonged to the sect of the zealots.

12. Judas, sometimes called the son of Simon (Jn. vi. 71; xiii. 2, 26), more generally Iscariot, i.e. probably a native of Kerioth (Josh. xv. 25), a little village in the tribe of Judah.

After this formal selection and ordination of the Twelve Apostles, the Saviour descended from the mountain-peak, where He had spent the night, to a more level spot (Lk. vi. 17), and sitting down in the formal attitude of a Teacher in the presence of His disciples and the multitude, which had gathered around Him, proceeded to deliver that wondrous summary of Christian doctrine and practice known as the “Sermon on the Mount” (Mtt. v.–vii.; Lk. vi. 20–49).

At its conclusion, He repaired again to Capernaum (Lk. vii. 1), where He was met by certain elders of the synagogue bearing a message from a centurion belonging to the Roman garrison quartered in the place, one of whose slaves lay stricken with paralysis. Though an officer of imperial Rome, he had not regarded with contempt the religion of the people amongst whom He was placed, but had aided them in building their synagogue, and evinced much kindness towards them. At their request, therefore, the Saviour proceeded towards his house, but on the way was met by certain of the centurion’s friends, who bade Him not trouble Himself to enter his abode, but speak the word, and he was assured his slave would recover. Such faith, the faith of a true soldier, who could believe that the Holy One was as well able to command the unseen agencies producing sickness, as he was himself to rule his own soldiers, moved the wonder even of the Lord, and was quickly rewarded by the healing of apparently the first Gentile sufferer.

On the following day (Lk. vii. 11), leaving Capernaum, accompanied by His disciples and a large multitude, the Saviour proceeded in the direction of Nain, then a place of considerable extent in the Esdraelon plain, now little more than a cluster of ruins. As he drew near, a sad and mournful spectacle met his eyes. A young man, the only son of his mother, and she a widow (Lk. vii. 12), was being carried on a bier towards his last resting-place, probably in one of the sepulchral caves which perforated the rock on the western side of the town. Beholding the forlorn and desolate mother, the Holy One was filled with the deepest compassion, and bidding her not weep, advanced towards the bier and touched it. Thereupon the bearers stood still, while addressing the corpse He said, Young man, I say unto thee, Arise, at which word of power the dead man instantly sat up and began to speak, and was restored to his wondering and rejoicing mother (Lk. vii. 15).

This first signal victory over death filled all those, who witnessed it, with awe and astonishment, and they thankfully glorified God who had raised up a prophet among them and truly visited His people (Lk. vii. 16). No such miracle had been wrought since the days of Elisha, and the fame of it went forth throughout all Judæa, and throughout all the region round about. (Lk. vii. 17). Amongst those to whom it was related, together with the mighty works of the Saviour, was the Baptist, still detained in prison in the gloomy castle of Machærus (Mtt. xi. 2; Lk. vii. 18). Thereupon he sent two of his disciples to Jesus with the question, Art Thou He that should come, or do we look for another? Whatever was his precise motive in making this formal enquiry, whether it was for the sake of fully convincing his own disciples, or from a desire for the comfort of a definite assurance from the Saviour’s own lips, or from impatience at the slow establishment of the kingdom of the Messiah, it was fully answered. At the hour when the messengers arrived, the Saviour was actively engaged in His daily labours of love, healing diseases, casting out demons, and restoring sight to the blind (Lk. vii. 21); He therefore bade the two disciples return and tell their master what things they had seen and heard, how the lame walked, the lepers were cleansed, the dead were raised, the poor had the Gospel preached to them (Mtt. xi. 5). But besides these proofs of His Messiahship, which, as the Baptist could hardly fail to remember, had been distinctly indicated by the Prophets (comp. Isai. xxxv. 5, 6; lxi. 1), the Holy One added a special word for John’s weary prison-hours and the doubts of his disciples, saying, Blessed is he, whosoever shall not be offended in Me (Mtt. xi. 6; Lk. vii. 23), “at My calm and unassuming course of mercy and love to mankind, at My total disregard of worldly honours, at My refusal to place Myself at the head of the people as a temporal Messiah.”

No sooner, however, had the messengers departed than the Saviour took the opportunity of vindicating before the bystanders, who, perhaps, from the enquiry he had put, might receive an unfavourable impression respecting the Baptist, the true greatness of his character. No reed shaken by the wind was he, whom, a little more than a year ago, all Judæa and Jerusalem had flocked forth into the wilderness to see; no effeminate prince clad in luxurious apparel; no prophet merely, such as those of the Old Testament dispensation. Himself the subject of prophecy (Mtt. xi. 10), he was greater than all the prophets that had preceded him, being no other than the long-expected Forerunner of the Messiah (Mtt. xi. 10; Lk. vii. 27), the true Elias of whom Malachi had spoken, as destined to prepare His way before Him.

Chapter II. Teaching in Galilee. A.D. 28–9.

APPARENTLY while He was in the neighbourhood of Nain, the Saviour received an invitation from a Pharisee, named Simon, to enter his house, and sit at meat with him (Lk. vii. 36). Among the guests there pressed in a woman of unchaste life, which had brought her into bad repute amongst her neighbours. Standing behind Him weeping, she kissed His feet, and anointed them, as He reclined at meat, with a costly unguent from an alabaster box, and wiped away with her hair the copious tears that fell from her eyes. Shrinking from any moral or physical uncleanness, Simon marvelled that the Holy One suffered such a woman to approach Him, and could only attribute it to His ignorance of her real character. But the Saviour addressing His entertainer in the touching parable of the “Two Debtors” (Lk. vii. 40–43), pointed out that there was hope and mercy even for the lowest and most degraded, and turning to the woman bade her go in peace, for her faith had saved her, and her sins, though many, were forgiven (Lk. vii. 10, 47).

Almost immediately after this striking incident, accompanied not only by the Twelve, but by pious women, amongst whom were Mary of Magdala, Joanna the wife of Chuza, Herod’s steward, Susanna, and many others (Lk. viii. 3), He proceeded on a somewhat lengthened tour through the cities and villages of Galilee, preaching the kingdom of God. Returning, as it seems most probable, to Capernaum, the multitude quickly gathered around Him, thronged Him in such numbers, and importuned Him with such persistent craving for His merciful aid, that neither He nor His disciples had sufficient leisure even to eat bread (Mk. iii. 20). The enthusiastic zeal of Him, whose meat it was to do the will of Him that sent Him and to finish His work (Jn. iv. 34) inspired His mother and brethren with the desire to interpose, and to protest against such exhausting labours (Mk. iii. 21). But the intelligence that they were without the circle of the crowd seeking Him, did not induce Him to suspend His loving toil. Stretching forth His hands towards His disciples (Mtt. xii. 49), He declared that they and all who heard and did the will of His Father in heaven were as dear to Him as brother, or sister, or mother (Mtt. xii. 49, 50; Mk. iii. 34, 35; Lk. viii. 21).

While, however, the feelings of the multitude were thus openly enlisted on the side of the Redeemer, those of the Scribes and Pharisees from Jerusalem were tinged with the intensest virulence and hostility. The miraculous cure of a deaf and dumb demoniac (Mtt. xii. 22) caused the greatest astonishment amongst the multitudes, and roused the enquiry whether this was not the Messiah, the son of David (Mtt. xii. 23). Resolved to check their enthusiasm, the Pharisaic faction openly declared that the Saviour owed His authority over the inferior demons to a secret compact with Beelzebub, the prince of the powers of darkness (Mk. iii. 22). Such a fearful charge, which ascribed to the influence of the Author of Evil works of beneficence and divine power, brought down upon those who urged it a terrible reply. The Saviour’s acts, they were reminded, were those of purest beneficence, while evil spirits took a malignant pleasure in the miseries of men. Could it be believed that Satan would allow his kingdom thus to be divided, that he would cast out those who were only accomplishing his will? Such an ascription of works of purest mercy to the energy of the Prince of Darkness, was an outward expression of an inward hatred of all that was good and Divine, and bordered closely on a terrible climax of sin, incapable of forgiveness either in this world or the world to come, even sin against the Holy Ghost (Mtt. xii. 24–37; Mk. iii. 22–30; Lk. xi. 17–23).

In the afternoon or evening of the day on which these solemn warnings were uttered, the Lord went down to the shores of the Lake (Mtt. xiii. 1; Mk. iv. 1), followed by a great multitude from all the towns round about. So numerous, indeed, were the crowds which gathered around Him, that, for the sake of more conveniently addressing them, He entered into one of the fishing-vessels, and sitting there a little distance from the water’s edge, addressed them in a series of parables illustrative of the growth and extension of His kingdom—the Sower (Mtt. xiii. 3–9; Mk. iv. 3–9; Lk. viii. 4–15); the Wheat and the Tares (Mtt. xiii. 24–30); the Seed growing secretly (Mk. iv. 26–29); the grain of Mustard-seed (Mtt. xiii. 31–33; Mk. iv. 30–32; Lk. xiii. 18–21); the Hid Treasure (Mtt. xiii. 44); the Merchant and the Pearl (Mtt. xiii. 45, 46); the Draw-net (Mtt. xiii. 47–50).

Later in the evening He requested of His disciples that they would push across the lake towards the Eastern shore; on which, they took Him as He was (Mk. iv. 36), i.e. without any preparations for the voyage, and made for the opposite coast. Wearied with the toils of that long and exhausting day He fell asleep on a cushion in the stern, when suddenly from one of the deep clefts in the surrounding hills a violent storm of wind (Mk. iv. 37; Lk. viii. 23) burst upon the surface of the lake, lashed it into waves (Mk. iv. 37), which almost hid the little vessel (Mtt. viii. 24), and threatened to sink it to the bottom. Terror-stricken at the sudden tempest, the Apostles hastily awoke Him, and implored His aid, lest they should perish, whereupon He arose, rebuked the wind and the surging waters, and instantly there was a great calm (Mtt. viii. 26; Mk. iv. 39), amidst which they reached next morning the other side, deeply wondering at the power of their Master, which could reduce even the winds and the sea to obedience to His word.

In the country of the Gadarenes, where they now arrived, a fearful spectacle awaited them. Amongst the tombs, which existed, and can even now be traced in more than one of the ravines on the Eastern side of the lake, dwelt two demoniacs. The more notable or fiercer of the two was possessed of such extraordinary muscular strength that all efforts to bind and restrain him had proved ineffectual, and the chains and fetters, with which he had at times been secured, had been broken and crushed, nor had any been able to tame him (Mk. v. 4). Fleeing from the fellowship of his kind (Lk. viii. 27), he had for a long time taken up his dwelling in the tombs, and there in the paroxysms of his misery he often cried out and cut himself with stones (Mk. v. 5), and so terrified all travellers, that they dared not pass by that way (Mtt. viii. 28).

Such was the miserable being, who now in company with his companion, without any garment to cover him (Lk. viii. 27), issued from his lonely abode, and seeing the Saviour afar off (Mk. v. 6) ran and fell down before Him crying out What have I to do with Thee, Jesus, Thou Son of the most high God? I adjure Thee by God that Thou torment me not (Mk. v. 7; Lk. viii. 28).

Resolved in His infinite mercy to rid him of the terrible spirit that possessed him, the Great Physician enquired his name. Thereupon he replied, My name is Legion, for we are many, comparing the cruel and inexorable powers that mastered him to the “thick and serried ranks of a Roman legion, that fearful instrument of oppression, that sign of terror and fear to the conquered nations.”

Sensible that they were in the presence of the Lord of the spirit-world, the demons possessing him besought the Holy One that He would not drive them out of the country (Mk. v. 10), or send them into the Abyss of Hell, the abode of the lost (Lk. viii. 31), but suffer them to enter into a herd of swine (Mk. v. 12; Mtt. viii. 31), which numbering nearly 2000 was feeding close at hand (Mk. v. 13). The Saviour gave the required permission, and the whole herd rushing wildly down the cliff into the lake were choked and destroyed.

Such a remarkable incident paralysed the keepers of the herd with fear, and straightway flying to the city, they recounted all that had occurred, as also the marvellous change, which had come over the terrible demoniac. Their report brought out wellnigh all the inhabitants (Mtt. viii. 34), and though in the man, probably a fellow-citizen, who sat at the feet of Jesus, clothed, and in his right mind (Mk. v. 15), they saw a proof of the superhuman power of his Deliverer, they yet besought Him to depart from their neighbourhood.

Thereupon the Saviour, taking them at their word, turned towards the lake, and was in the act of stepping into the boat (Mk. v. 18), when the healed man prayed that he might be allowed to accompany Him. But this the Holy One did not see fit to concede, and bade the man return to his friends, and recount to them what great things the Lord had done to him. On which the other went his way, proclaiming throughout the region of Decapolis the story of his wonderful deliverance, himself a witness and a standing monument of the Saviour’s grace and power.

Chapter III. Miracles at Capernaum—Death of the Baptist. A.D. 29.

IMMEDIATELY after this miracle the Lord crossed over to the western shore of the lake (Mk. v. 21), where a great multitude was awaiting Him, and amongst them one of the prefects of the synagogue, probably of Capernaum, whose name was Jairus. Falling down before His feet, he earnestly besought Him to come to his house, and lay His hands upon his little daughter, who was at the point of death. Thereupon the ever compassionate Redeemer arose and followed him, accompanied by His disciples, and a curious and eager crowd.

Amongst the rest, who thus followed and pressed upon Him, was a woman, that had laboured for upwards of twelve years under an issue of blood, which all the efforts of many physicians had proved powerless to asswage. Believing that, if she could but touch His clothes, she would be made whole, she now came behind, and touched the hem or blue fringe on the border of His garment. No sooner had she done so, than she felt within herself that the long wished-for cure had at length been accomplished. The fountain of her blood was stanched, and she was healed. But she was not to bear away the boon thus totally unobserved. Perceiving that power had gone out of Him, and turning round amidst the crowd, the Saviour enquired who had touched Him? The Apostles, with Peter at their head, would have put the enquiry aside, but the Saviour repeated it, and then the woman, trembling and alarmed, came and fell down before Him, confessed all that she had done, and was gladdened by the cheering words, Daughter, be of good cheer, thy faith hath saved thee go in peace (Mk. v. 34; Lk. viii. 48).

Meanwhile, though the delay must have been a sore trial to Jairus, “now when every moment was precious, when death was shaking the last few sands in the hour-glass of his daughter’s life,” he betrayed no signs of impatience at a boon so readily bestowed upon another. But at this juncture his faith was still more put to the proof. Messengers arrived informing him that the worst was over, and that his daughter was already dead, and suggesting that he should no further trouble the Master. Overhearing the announcement (Mk. v. 36), the Holy One bade him not be afraid, but only believe, and hastened towards his house. Entering it, accompanied only by Peter, James, and John, and the father and mother of the maiden, He advanced into the chamber of death, where He found a number of hired mourners weeping and wailing with all the boisterous and turbulent symbols of Oriental grief. Putting them forth, while they laughed to scorn His announcement that the damsel was not dead but only asleep, He went forward to the bed, and said, Talitha Cumi, “Maid, arise.” Instantly His word was obeyed. The spirit of the maiden came to her again, and she arose straightway, and began to walk, while “at once to strengthen that life which was come back to her, and to prove that she was indeed no ghost, but had returned to the realities of a mortal existence, He commanded to give her meat” (Mk. v. 43).

Soon afterwards, accompanied by His disciples, He left Capernaum, and for the second time appeared on a Sabbath in the synagogue of His own town of Nazareth (Mk. vi. 2; Mtt. xiii. 54). The conduct of His hearers on this occasion did not betray the frantic violence they exhibited during His previous visit. The miraculous works wrought by His hands, of which they must have heard, could not be gainsaid, and the wondrous wisdom with which He spake filled them with astonishment (Mtt. xiii. 54; Mk. vi. 2). But again their minds recurred to the thought of His lowly origin, to the fact that He was the son of a carpenter, that his family connections were well known to them, and living in their midst (Mk. vi. 3; Mtt. xiii. 55). Stumbling at this rock of offence (Mtt. xiii. 57) they still refused to believe in Him, and the Lord Himself marvelling at their unbelief (Mk. vi. 6), confined His designs of mercy to laying His hands on a few sick folk (Mk. vi. 5), who felt the influence of that Divine touch and were healed.

On the morrow He and His disciples set out on another circuit amongst the towns and villages of Galilee (Mtt. ix. 35–38; Mk. vi. 6), preaching the glad tidings of the Kingdom, and healing the sick. Great multitudes from that thickly-peopled district followed Him, and deeply moved to see them scattered like sheep without a shepherd (Mtt. ix. 36), He said to His disciples that the harvest truly was plenteous, while the labourers were few, and calling the Apostles to Him (Mtt. x. 1; Mk. vi. 7; Lk. ix. 1), formally bestowed on them power over unclean spirits, and the ability to heal diseases, and sent them forth two and two with instructions not to enter into any heathen or Samaritan city (Mtt. x. 5), but to proclaim to the lost sheep of the house of Israel the near approach of the Kingdom of Heaven. Accordingly they went forth and preached in the various towns and villages the message of repentance, casting out demons, and healing the sick, and at the conclusion of this trial of their powers, returned to their Master, probably at Capernaum (Mk. vi. 30; Lk. ix. 10).

Meanwhile important events occurred in the gloomy prison, where John the Baptist was confined. The anger he had excited in the breast of Herodias by his outspoken denunciation of her sin, never slumbered or slept. She constantly kept her eye upon him, and would have put him out of the way without scruple, but Herod, though there was little from which he would shrink, dared not lay hands on one so venerated by the people, and whose exhortations he himself was not above listening to and in some respects obeying (Mk. vi. 20).

At length an opportunity for gratifying her revenge presented itself, which she instantly embraced. Herod’s birthday came round, which, like a true Herod, conforming in this as in other things to Roman customs, he kept probably at Machærus, with feasting and revelry, surrounded by the petty chiefs and grandees of Galilee, the lords of his court, and the officers of his camp (Mk. vi. 21). During the feast the youthful Salome, the daughter of Herodias, entered the banqueting hall, and danced before the riotous company. So delighted were the guests, and especially Herod, with the brilliancy of her movements, that in the delirium of his admiration, he promised her anything, everything even to the half of his kingdom, and ratified his word with the royal oath.

The maiden departed, and consulted with her mother. Herodias saw that at last her hour was come, that at length the long-desired vengeance was within her grasp. No jewelled trinket, no royal palace, or splendid robe should be the reward of her daughter’s feat; Ask, said she, for John Baptist’s head in a charger (Mtt. xiv. 8; Mk. vi. 24), i.e. on one of the dishes on which the fruits and viands of the table had been served. Forthwith (Mk. vi. 25), as though not a moment was to be lost, Salome returned, and named her price to the assembled company.

Herod’s brow instantly fell. Even amidst the delirium of that riotous hour he was exceeding sorry (Mk. vi. 26) for the brave preacher, whose words he had so often listened to, and for whom he entertained much reverence. But he had promised, and ratified the promise with an oath. The captains and great lords, who had heard him swear, sat round the festive board, and none in that riotous company would say a word for the friendless prophet. So the word was given, and an officer was bidden to seek out the Baptist’s dungeon and bring the reward which the maiden claimed. He went, and executed his command, and Salome bore the bleeding head to her mother (Mk. vi. 28).

Before long the news of their master’s death became known to the disciples of the Baptist, and having consigned his headless body to the grave (Mtt. xiv. 12; Mk. vi. 29), they went and recounted all that had occurred to the Saviour (Mtt. xiv. 12), whom they appear to have found in or near Capernaum (Mtt. xiv. 13; Mk. vi. 30; Lk. ix. 10). On receiving these sad tidings respecting His Forerunner, the Lord left the place with His Apostles, who had just returned from their tentative mission, and crossing the lake of Gennesaret (Mtt. xiv. 13), sought the neighbourhood of Bethsaida-Julias (Lk. ix. 10).

Meanwhile the news of the Baptist’s death excited much consternation amongst the Jews, who all regarded him as a prophet (Mtt. xiv. 5), and Herod’s conscience allowed him little rest after the cruel murder. Returning to Galilee, he received intelligence, probably from those who had witnessed the mission of the Twelve, of the wonderful works of the Prophet of Nazareth (Mtt. xiv. 1; Mk. vi. 14; Lk. ix. 7). Perplexed at the appearance of a new Teacher he enquired who this could be, and received different answers. Some said He was the awful Elias, whose coming had been so often predicted; others that He was a prophet, or as one of the prophets (Mk. vi. 15). But the uneasy and superstitious king could not be satisfied with these replies, and declared Him to be none other than the Baptist risen from the dead (Mk. vi. 16), come back to haunt his footsteps, and reproach him with his crimes. All that he heard awakened in him a desire to see the new Teacher, and destined he was to see Him, but not now (Lk. ix. 9).