SECTION III. The Ministry in Northern Galilee. Chs. 7:24 to 9:50

A. THE FIRST PERIOD. Chs. 7:24 to 8:26

1. The Faith of the Syrophœnician Woman. Ch. 7:24-30

24 And from thence he arose, and went away into the borders of Tyre and Sidon. And he entered into a house, and would have no man know it; and he could not be hid. 25 But straightway a woman, whose little daughter had an unclean spirit, having heard of him, came and fell down at his feet. 26 Now the woman was a Greek, a Syrophœnician by race. And she besought him that he would cast forth the demon out of her daughter. 27 And he said unto her, Let the children first be filled: for it is not meet to take the children's bread and cast it to the dogs. 28 But she answered and saith unto him. Yea, Lord; even the dogs under the table eat of the children's crumbs. 29 And he said unto her. For this saying go thy way; the demon is gone out of thy daughter. 30 And she went away unto her house, and found the child laid upon the bed, and the demon gone out.

Only once in the earthly career of our Lord does he leave his own land; but from the time he crosses "into the borders of Tyre and Sidon" until he departs for Jerusalem and the cross, he is either in Gentile territory or in the lonely regions of northern Galilee. It is a season of retirement. Jesus has been rejected by the nation. The multitudes who still throng about him have failed to appreciate the spiritual nature of his message or to recognize him as the Messiah; his townsmen in Nazareth have refused to accept him, and the religious leaders are leagued against him in deadly hate. Jesus therefore seeks places of seclusion where he can instruct his disciples in anticipation of his coming death and resurrection. He is not making missionary journeys, his ministry is not for the multitudes; nevertheless he cannot escape from the crowds, and he never fails to respond to the appeal of distress and of faith. The great Teacher is seeking to be alone with his disciples, but Mark still pictures him as the mighty Servant, the wonder-working Son of God.

Jesus withdraws first to Syrophœnicia, a region so named to distinguish the Phoenicia which was in Syria from the district in northern Africa. Here "he entered into a house, and would have no man know it; and he could not be hid. But straightway a woman, whose little daughter had an unclean spirit, came and fell down at his feet." Mark calls special attention to the fact that she was a "Greek," that is, a Gentile. This makes her trust in Jesus seem more remarkable, and it explains the strange reply by which he tests her faith. "She besought him that he would cast forth the demon out of her daughter. And he said unto her, Let the children first be filled: for it is not meet to take the children's bread and cast it to the dogs."

Of course, Jesus means to say that his work, for the present, is for Jews and not for Gentiles; that in the brief space of his earthly ministry he must lay foundations among people already prepared, in order that later his salvation may be offered to all nations. Nevertheless his words appear harsh, almost cruel, unless we see veiled beneath them the meaning and the sympathy upon which the wit and the faith of the woman at once lay hold. She was perfectly familiar with the proud scorn of the Jews and their claim of superior rights, and she must have detected the gentle irony in the tone of Jesus as he refers to his people who ha\^e just rejected him. He seems to be saying, "My ministry must be among the Jews, and you know that they regard you Gentiles as dogs, and themselves as the special favorites of God." Then, too, he. uses the word "little dogs," from which she might conclude that they could have some place in the household; and he begins by saying, "Let the children first be filled," indicating that a time might come when Gentiles also might be saved. Upon all these suggestions the woman at once seizes. She does not "entrap him in his words," she does not defeat him in his argument, but she sees the hidden truth in his utterance, and in his apparent refusal she finds a promise of help. "But she answered and saith unto him, Yea, Lord; even the dogs under the table eat of the children's crumbs." She admits that she is a Gentile, she makes no claim upon him whose ministry lies among the Jews, but she suggests that while he is on Gentile territory, it will not be interfering with his work, it will not be robbing his own people, it will be but letting a crumb fall from the table, in case he makes this exception, and grants her request. It was not mere humility or wit which her words expressed, but rather, a triumphant faith. His answer did seem to contain a refusal, even a reproach; but she believed in the love and kindness which his words almost concealed; she trusted his power and his grace. The reply of Jesus had been a severe test of her faith; but it had distinguished the people of the living God from the unbelieving world; and it had made clear to the woman, and to all who heard, the relation in which Jesus stood to her and to all Gentiles; and it made it possible for him to grant her petition when her faith had stood the test. "And he said unto her. For this saying go thy way; the demon is gone out of thy daughter." As "she went away unto her house, and found the child laid upon the bed, and the demon gone out," a promise was given, virtually, to the whole Gentile world of salvation through Christ to everyone that believes. Quite as definite is the message, for every follower of Christ, to keep on with prayer, even in the darkest hour, to believe that behind the cloud of apparent refusal our Lord is concealing his purpose of love. However, let us ask, not as a matter of merit or desert, but only as suppliants, making our conscious unworthiness the very ground of our appeal to his grace.

2. The Cure of the Deaf Mute. Ch. 7:31-37

31 And again he went out from the borders of Tyre, and came through Sidon unto the sea of Galilee, through the midst of the borders of Decapolis. 32 And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to lay his hand upon him. 33 And he took him aside from the multitude privately, and put his fingers into his ears, and he spat, and touched his tongue; 34 and looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened. 35 And his ears were opened, and the bond of his tongue was loosed, and he spake plain. 36 And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published it. 37 And they were beyond measure astonished, saying, He hath done all things well; he maketh even the deaf to hear, and the dumb to speak.

Jesus turns northward on his journey, through the city of Sidon, and then eastward through Galilee, but not to the familiar scenes of his former ministry. He is still seeking seclusion where he can be alone with his disciples. He passes to the east coast of the sea of Galilee to Decapolis. Once before he had visited this region, and had there cured a demoniac; but the people had requested him to leave their country. Now, however, they give him a different reception. The man Jesus healed has done his work well as an evangelist, or the wide fame of Jesus has changed the popular mind; for "they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to lay his hand upon him." This incident is recorded by Mark alone, and it is related with the vividness and minuteness of detail which characterize his Gospel. In contrast with the last miracle, where Jesus cast out a demon without even visiting the home of the suffering child, Jesus here performs seven distinct acts in effecting the cure. "He took him aside from the multitude privately"; this is in accordance with the present desire of Jesus to avoid all publicity; but it has direct reference to the man, and is intended to allow him, without any distraction, to fix his whole thought upon Jesus. He then "put his fingers into his ears, and he spat, and touched his tongue"; this is, because the sufferer is deaf, a language of signs; Jesus is telling him what to expect; he is promising to heal him, to show that he is to pierce the dull ears, and to moisten and loose the helpless tongue. Jesus also looks up to heaven, not so much to ask aid, as to tell the man that his healing is to be from a heavenly and divine source. Then Jesus sighs as he thinks of all the misery and distress of the world, and of the spiritual deafness of the multitudes who are closing their ears to his message. Lastly he speaks the word of healing power, "Ephphatha." Mark records the very syllables uttered by the Lord, and then translates them for his readers, "Be opened." The cure is immediate and complete. "His ears were opened, and the bond of his tongue was loosed, and he spake plain."

Two questions should be asked: Why did Jesus proceed with such deliberation, and convey to the deaf man a message by the use of signs? Evidently, to arouse his faith. Our Lord has appeared, through the entire Gospel, in the majesty of his divine power; but in this period of his ministry he is seen to be emphasizing the necessity of human trust in him. He tested and rewarded the faith of the Syrophœnician woman; now before effecting the cure he awakens and develops an intelligent faith in the deaf man of Decapolis.

Why, too, was it, that "he charged them that they should tell no man"? Because, during this entire period, he was seeking for seclusion and wished to escape all popular notice. True gratitude is best expressed in obedience to Christ; but instead of yielding to his desire "the more he charged them, so much the more a great deal they published it."

Last of all, Mark records their wonder and praise: "They were beyond measure astonished, saying, He hath done all things well; he maketh even the deaf to hear, and the dumb to speak." In such praise all may well unite who have been alone with the Master, who have felt his healing touch, who have been permitted to hear the message of his power and grace and love.

3. The Feeding of the Four Thousand. Ch. 8:1-10

1 In those days, when there was again a great multitude, and they had nothing to eat, he called unto him his disciples, and saith unto them, 2 I have compassion on the multitude, because they continue with me now three days, and have nothing to eat: 3 and if I send them away fasting to their home, they will faint on the way; and some of them are come from far. 4 And his disciples answered him, Whence shall one be able to fill these men with bread here in a desert place? 5 And he asked them. How many loaves have ye? And they said. Seven. 6 And he commandeth the multitude to sit down on the ground: and he took the seven loaves, and having given thanks, he brake, and gave to his disciples, to set before them; and they set them before the multitude. 7 And they had a few small fishes: and having blessed them, he commanded to set these also before them. 8 And they ate, and were filled: and they took up, of broken pieces that remained over, seven baskets. 9 And they were about four thousand: and he sent them away. 10 And straightway he entered into the boat with his disciples, and came into the parts of Dalmanutha.

The wide excitement produced by the reported healing of the deaf man has led to the sudden gathering of great multitudes who throng about the Master eager to hear his word; and when they have continued with him for three days and are in want of food Jesus proceeds, as on a former occasion, to supply the needs of the people by the miraculous multiplication of a few loaves and fishes. While the number of men, of loaves, and of baskets of fragments, and other circumstances, are so different as to make certain that this is not merely a second account of the identical miracle, yet the main features and the obvious teachings are much the same.

In both cases we note the patient compassion of Jesus. He has been seeking for retirement with his disciples; but when the crowds gather about him he sacrifices his own plan and comfort; he resumes his work of teaching, and he ministers to their bodies as well as to their souls.

We should also notice the unbelief of the disciples. When Jesus suggests the need of food they seem to have forgotten utterly the former miracle. Some commentators insist that such stupidity is incredible and that this portion of the story must have been borrowed by the writer from the former narrative. Some of us are too conscious of equal unbelief in spite of repeated miracles of grace to wonder long at the blindness of the apostles.

In both miracles we note the abundant supply for the multitudes, and remember the message of supreme importance which Jesus intended to convey, namely, that he is himself the true Bread for the soul, and that they who trust in him shall have eternal life. It is in relation to this symbolic interpretation that the two similar miracles contain slightly different suggestions. The five thousand who were miraculously fed by Christ were all Jews, the four thousand were probably Gentiles. The first miracle in this period intimated that crumbs of bread might fall from the table for the needy Gentiles; here there may be an intimation that Jesus, rejected by his own people, is to give his life for the world, and is to be the living Bread for all nations.

4. The Warning Against Leaven. Ch. 8:11-21

11 And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, trying him. 12 And he sighed deeply in his spirit, and saith. Why doth this generation seek a sign? verily I say unto you, There shall no sign be given unto this generation. 13 And he left them, and again entering into the boat departed to the other side.

14 And they forgot to take bread; and they had not in the boat with them more than one loaf. 15 And he charged them, saying. Take heed, beware of the leaven of the Pharisees and the leaven of Herod. 16 And they reasoned one with another, saying. We have no bread. 17 And Jesus perceiving it saith unto them, Why reason ye, because ye have no bread? do ye not yet perceive, neither understand? have ye your heart hardened? 18 Having eyes, see ye not? and having ears, hear ye not? and do ye not remember? 19 When I brake the five loaves among the five thousand, how many baskets full of broken pieces took ye up? They say into him. Twelve. 20 And when the seven among the four thousand, how many basketfuls of broken pieces took ye up? And they say unto him. Seven. 21 And he said unto them. Do ye not yet understand?

Ever since Jesus had so severely rebuked the Pharisees for their formalism and hypocrisy he had been sojourning in Gentile territory; but after feeding the four thousand in Decapolis he sails to the west shore of the lake, where the Pharisees at once seek to attack him, to test him, to entrap him. They "began to question with him, seeking of him a sign from heaven, trying him." It is an impertinence and an insult. He has filled the land with wonder at his "signs." They have been of many kinds and of countless number, and plainly declare Jesus to be the Messiah, the Son of God. To ask for another sign is a hypocritical way of throwing doubt and discredit on the miracles which Jesus has already wrought as credentials of his mission. What the Pharisees mean by a "sign from heaven" they do not clearly define. Probably they wish some portent from "the sky," something entirely apart from the world, something more evidently from God. The miracles of Jesus have been wrought upon earth, and in the sphere of human experiences and relationships; the Pharisees pretend that they will be convinced by such "a sign from heaven."

As Jesus listens to their request "he sighed deeply in his spirit." He feels an anguish of soul at the blindness, hypocrisy, and hardness of his cruel enemies, and at their evident desire to entrap and destroy him. He asks why this generation, of all possible generations, seeks for a sign, when signs have been multiplied before them, when Jesus, himself the supreme Sign, stands among them. He then affirms that no such sign as they suggest will be given. ' 'And he left them, and again entering into the boat departed to the other side." While crossing the lake Jesus takes occasion to warn the disciples against the insincerity and practices and doctrines of the Pharisees, whose request for a sign is still in mind. Their request was the best possible illustration of their spirit. They were so accustomed to think only of forms and to forget the substance, to regard the physical and to overlook the spiritual, that they could not understand the miracles of Jesus. They did not see that they were all signs of divine wisdom and power and love; whereas the "sign from heaven" which they desired would have been no real sign; it would have been a bare portent, and no true revelation of the nature and person of the Son of God. The Pharisees were spiritually blind; and against their influence and teachings Jesus warns his disciples. "Take heed, beware of the leaven of the Pharisees."

Leaven was an accepted symbol of evil and corruption, and particularly of secret, insidious, penetrating evil. Thus Jesus warns his followers against the common but perilous tendencies to formalism and hypocrisy and unreality in religion, and against teachers who, while making great claims, are spiritually blind.

Jesus further warns his disciples against "the leaven of Herod," by which he means worldliness and irreligion. The Herods professed to be Jews but followed the customs and practices of the heathen religions. The influence of their followers, who lived only for the world and its prizes and pleasures, was quite as dangerous for the followers of Christ as was that of the Pharisees.

On another occasion Jesus added a third warning; it was against "the leaven of the . . . Sadducees," that is against materialism and skepticism, for the Sadducees did not believe in resurrection, or angel, or spirit. They were like those of the present day who, as far as possible, deny and discredit the supernatural in revelation and in religion.

Against formalism and secularism and materialism Jesus warned his disciples; and, against the insidious spread of these three forms of leaven, the Church needs to be warned to-day. The disciples, however, failed to understand, at first, what Jesus meant. They thought he was referring to literal leaven, or to bread, and the more naturally as they had just reminded themselves that they had brought with them only a single loaf. Jesus assured them that they were almost as blind as the Pharisees. While he had been speaking of spiritual perils, they had been thinking of material bread. He reminded them of the two miracles he had wrought in feeding the multitudes; so that, if physical food were lacking, he could easily supply that. He was concerned about their supply of spiritual food. He was thinking of the false teaching to which his disciples would be compelled to listen. He wished them to be warned against their peril. Surely his modern followers need to recall the warning, to be less concerned about food for the body and more concerned about the food for the soul which religious teachers are offering. We may do well to take heed, and to beware of the leaven of the Pharisees, and the leaven of the Sadducees, and the leaven of Herod.

5. The Blind Man of Bethsaida. Ch. 8:22-26

22 And they come unto Bethsaida. And they bring to him a blind man, and beseech him to touch him. 23 And he took hold of the blind man by the hand, and brought him out of the village; and when he had spit on his eyes, and laid his hands upon him, he asked him, Seest thou aught? 24 And he looked up, and said, I see men; for I behold them as trees, walking. 25 Then again he laid his hands upon his eyes; and he looked stedfastly, and was restored, and saw all things clearly. 26 And he sent him away to his home, saying. Do not even enter into the village.

This miracle, like the cure of the deaf man in Decapolis, is found in no other Gospel. In both cases the healing is performed apart from the multitude and accompanied by the use of tangible means. Secrecy is sought by Jesus because he has entered upon a season of retirement with his disciples, when he desires to escape the presence of excited throngs; means are employed, not because Jesus could not heal by a mere act of his will, but because he would not heal unless faith was aroused first in the heart of the sufferer.

The scene of the miracle is Bethsaida, probably a village on the east shore of the lake. "They bring to him a blind man and beseech him to touch him." Blindness has always been pitifully prevalent in Palestine, and Jesus frequently must have restored the sight; but this is the first case Mark records. As elsewhere indicated, blindness is a symbol of lost spiritual vision, and the miracle here wrought may be taken, very properly, as a picture of the power of Christ to restore sight to the soul.

"And he took hold of the blind man by the hand, and brought him out of the village." He desires to escape all publicity, but what a beautiful act of gracious courtesy on the part of Jesus, and how truly the touch and the walk with the divine Master must have prepared the way for the faith which Jesus wished to arouse! Shall not those who are in religious darkness and unbelief find here a message; and is it not possible for such to turn, for a time, from all distracting thoughts, to follow the leading of Christ as far as they can, and to learn from his life and words all that may be possible? Faith, and thus vision", is sure to come.

For the blind man, faith is made strong by the touch of Jesus, who moistens the eyes and lays his hands on him, and then asks: "Seest thou aught? And he looked up, and said, I see men; for I behold them as trees, walking." Sight was only partially restored, possibly because faith was still imperfect. "Then again he laid his hands upon his eyes; and he looked stedfastly, and was restored, and saw all things clearly."

This case of gradual cure is absolutely unique in the gospel story. No explanation is given as to the reason, and none as to the purpose of Jesus; but in the experience of his disciples similar examples are by no means uncommon. Many follow Christ for a time and know something of his healing power, who afterwards come to a crisis in their religious experience and seem to receive a new touch from the Master and henceforth to see divine realities with clearer vision. John Mark, who alone has recorded this strange incident, is regarded by many as a man of this kind. His first Christian service seems to have been imperfect and to have ended in failure, but afterwards he became the trusted helper of Peter and of Paul and finally the biographer of our Lord. At least, we are to conclude that the methods of our Lord in effecting cures were not always the same, and that the spiritual experiences of modern Christians are not always alike. So, too, there are differences in the forms of obedience he requires. "He sent him away to his home, saying. Do not even enter into the village." For that special, brief period in his career, he wished no further public testimony; but now his command is to make known the power of his healing touch, in all the world, and to every creature.

B. THE SECOND PERIOD. Chs. 8:27 to 9:50

1. The Teaching at Cæsarea Philippi. Chs. 8:27 to 9:1

27 And Jesus went forth, and his disciples, into the villages of Cæsarea Philippi: and on the way he asked his disciples, saying unto them, Who do men say that I am? 28 And they told him, saying, John the Baptist; and others, Elijah; but others. One of the prophets. 29 And he asked them. But who say ye that I am? Peter answereth and saith unto him, Thou art the Christ. 30 And he charged them that they should tell no man of him.

31 And he began to teach them, that the Son of man must suffer many things, and be rejected by the elders, and the chief priests, and the scribes, and be killed, and after three days rise again. 32 And he spake the saying openly. And Peter took him, and began to rebuke him. 33 But he turning about, and seeing his disciples, rebuked Peter, and saith, Get thee behind me, Satan; for thou mindest not the things of God, but the things of men. 34 And he called unto him the multitude with his disciples, and said unto them, If any man would come after me, let him deny himself, and take up his cross, and follow me. 35 For whosoever would save his life shall lose it; and whosoever shall lose his life for my sake and the gospel's shall save it. 36 For what doth it profit a man, to gain the whole world, and forfeit his life? 37 For what should a man give in exchange for his life? 38 For whosoever shall be ashamed of me and of my words in this adulterous and sinful generation, the Son of man also shall be ashamed of him, when he cometh in the glory of his Father with the holy angels. 9:1 And he said unto them, Verily I say unto you. There are some here of them that stand by, who shall in no wise taste of death, till they see the kingdom of God come with power.

After rebuking the Pharisees for their formalism and hypocrisy, our Lord withdraws from Capernaum, and, until he is ready to depart for Jerusalem and the cross, he spends the time in retirement with his disciples, preparing them for the tragedy which he sees to be Inevitable. This season of withdrawal Is divided Into two periods: during the first, Jesus Is journeying westward to the Mediterranean coast, through the cities of Tyre and Sidon, and eastward to the Gentile territory beyond the sea of Galilee; during the second period, he is retiring to the wild, lonely regions far to the north, near Cæsarea Philippi and the slopes of Mount Hermon. This latter period is, in a sense, the more important of the two. In both, Jesus is seeking opportunity to instruct his disciples; but again and again is he interrupted by the multitudes, and compelled by his sympathy to continue his ministry of public preaching and healing. Of the first period no instruction is recorded as given especially to the disciples, except a few sentences of warning against the influence of the Pharisees and of the Herodians. In the second period, however, while Jesus is in northern Galilee, he gives to the disciples messages briefly recorded but of the greatest importance. This teaching concerns his person, his death and resurrection, and his coming glory. It is thus the essence, and almost the sum, of Christian doctrine, for it includes the truth concerning the divine person of Christ, the atoning work of Christ, and the glorious return of Christ; and these are the cardinal points of the Christian faith.

The teaching concerning his person here reaches its climax; at least it is here that he learns with real joy that his disciples have apprehended the truth. He begins the conversation by asking, "Who do men say that I am?" The answer is one that is still given by an unbelieving world. "And they told him, saying, John the Baptist, and others, Elijah; but others, One of the prophets." The attempt to classify Jesus as a man, although the best of men, or as a prophet, even the greatest of prophets, is being attempted, but is unsuccessful, to-day. He will not submit to such an estimate. "But who say ye that I am? Peter answereth and saith unto him. Thou art the Christ." That Jesus is the divine Messiah, the Son of God, the Saviour of the world, is the first principle of the Christian faith.

"And he charged them- that they should tell no man of him." The time for such a public proclamation has not yet come. The crisis is not to be hastened. The disciples first have much to learn.

"And he began to teach them, that the Son of man must suffer many things, and be rejected by the elders, and the chief priests, and the scribes, and be killed, and after three days rise again." This is an actual beginning. Before now, Jesus has made veiled allusions to his death. They are even difficult to find in the story told by Mark. Now, however, with definiteness and clearness, he states the certainty and necessity of his death. It was necessary because of the human opposition, it was necessary because of the divine purpose which makes the death of Christ the very essence of his atoning work. He teaches them also of his resurrection, although this they seem utterly unable to believe. To his mind, however, it is the certain, glorious issue of all he is to endure.

"And Peter took him, and began to rebuke him." To the mind of this devoted disciple who had just acknowledged Jesus as the Christ, the prediction of death seems like a confession of defeat, a contradiction of the Messianic claim, an admission unworthy of his Lord.

But Jesus, rebuked by Peter, turns to rebuke Peter. "Get thee behind me, Satan; for thou mindest not the things of God, but the things of men." These words are serious, but not so severe as may seem. Jesus does not mean that Peter is really satanic and depraved, but that in urging Christ to shrink from death he is taking, unconsciously, the part of the Tempter, and is siding with men, not with God. The offense of the cross has never ceased. It is still human and natural to insist that the death of Christ was not necessary; but the preaching of the cross is the very wisdom of God and the power of God.

Jesus then turns and calls the multitudes who, in^'sprRf of his desire for solitude, are ever near him. To them hedeclares the invariable law of Christian life: "If any man would come after me, let him deny himself, and take up his cross, and follow me." The death of Christ will avail for none but those who are willing to die to sin and self, and to follow Christ as his servants. To "deny himself" does not mean to deny something to himself, but to renounce self. To "take up his cross" does not mean to bear some little or great irritation, or burden, or distress, but to go to the place of crucifixion, to die. Following Christ involves the denial and the death of self.

The result, however, is a larger, fuller, freer, truer life. This is what Jesus means by the promise which he adds, "For whosoever would save his life shall lose it; and whosoever shall lose his life for my sake and the gospel's shall save it." One who suffers for the sake of Christ will enjoy eternal life in heaven; this is true; but the promise is of a present experience as well. Jesus is not urging sacrifice for its own sake, but, quite definitely, sacrifice for his sake and the gospel's. Such sacrifice results in the enrichment and the enlargement of life, and in the enjoyment of all that is worthy the name of life. To lose this larger, fuller life, for the sake of all the pleasure, or sin, or satisfaction, which the world has to offer, would be folly, "for what doth it profit a man, to gain the whole world, and forfeit his life?" And should he make such a tragic bargain, his choice would be irrevocable; life could never be regained, "for what should a man give in exchange for his life" if that life is once lost?

The gain or the loss is likewise eternal. It involves a present experience; but the issues are abiding, and the full realization will be had only when Christ returns in glory. To be ashamed to take up the cross and follow him now, will result in condemnation when the King appears in his final majesty, "for whosoever shall be ashamed of me and of my words in this adulterous and sinful generation, the Son of man also shall be ashamed of him, when he cometh in the glory of his Father with the holy angels." By an "adulterous generation" is meant one which is unfaithful to God, and proved to be such by its rejection of the Son of God. Although he was to be rejected and crucified he was to rise and to ascend, and, some day, to return in glory. It would be far better for one to endure the shame and scorn of a present evil world than to be excluded from the perfected Kingdom of God which would be manifest at the glorious reappearing of Christ. This coming of Christ is the third great theme on which our Lord instructs the disciples while at Cæsarea Philippi. His coming and Kingdom were to be the hope and expectation of his followers, as indeed they have been of the Church through all the centuries. Some of his immediate followers were to catch a foregleam of the glory, not many days after, when they saw their Lord, with Moses and Elijah, in heavenly splendor, on the Mount of Transfiguration. "And he said unto them, Verily I say unto you, There are some here of them that stand by, who shall in no wise taste of death, till they see the kingdom of God come with power." This promise and its impressive fulfillment were in the memory of Peter many long years after when, in reference to the coming and the Kingdom of Christ, he wrote: "For we did not follow cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty. For he received from God the Father honor and glory, when there was borne such a voice to him by the Majestic Glory, This is my beloved Son, in whom I am well pleased: and this voice we ourselves heard borne out of heaven, when we were with him in the holy mount."

2. The Transfiguration. Ch. 9:2-13

2 And after six days Jesus taketh with him Peter, and James, and John, and bringeth them up into a high mountain apart by themselves: and he was transfigured before them; 3 and his garments became glistering, exceeding white, so as no fuller on earth can whiten them. 4 And there appeared unto them Elijah with Moses: and they were talking with Jesus. 5 And Peter answereth and saith to Jesus, Rabbi, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elijah. 6 For he knew not what to answer; for they became sore afraid. 7 And there came a cloud overshadowing them: and there came a voice out of the cloud. This is my beloved Son: hear ye him. 8 And suddenly" looking round about, they saw no one any more, save Jesus only with themselves.

9 And as they were coming down from the mountain, he charged them that they should tell no man what things they had seen, save when the Son of man should have risen again from the dead. 10 And they kept the saying, questioning among themselves what the rising again from the dead should mean. 11 And they asked him, saying, How is it that the scribes say that Elijah must first come? 12 And he said unto them, Elijah indeed cometh first, and restoreth all things: and how is it written of the Son of man, that he should suffer many things and be set at nought? 13 But I say unto you, that Elijah is come, and they have also done unto him whatsoever they would, even as it is written of him.

The transfiguration of our Lord, while he prays on the slopes of Mount Hermon, is closely and vitally related to the teaching he has been giving to the disciples near the villages of Cæsarea Philippi. He has accepted Peter's great confession as to his divine person, and now, out of the heavenly glory, comes the voice of the Father saying, "This is my beloved Son." He has taught them particularly of his approaching death; and now, upon the mountain, Moses and Elijah appear, talking with him, as Luke affirms, "of his decease which he was about to accomplish at Jerusalem." He has predicted his return in glory, and now, as Peter wrote, he gives the disciples a foretaste of what that glory would be.

Just what is meant by the statement, "He was transfigured before them," it is difficult for us to understand. It is surely an experience quite different from that of Moses on the mountain. His face shone with a reflected light; but in the case of Jesus a glory from within bursts forth and irradiates his whole being, until not only his face, but his very garments are radiant with a dazzling light.

Jesus has been alone, with Peter, James, and John, when the startling change in his appearance occurs but as the disciples gaze on him in wonder "there appeared unto them Elijah with Moses: and they were talking with Jesus." The two men whose departure from the world had been veiled in mystery, were chosen for this mysterious return. Moses is commonly supposed to represent the law and Elijah the prophets; both had pointed forward by symbol and prediction to the atoning work of Christ; these men could speak with Jesus intelligently concerning his coming death. Then, too, these men had been prepared peculiarly, by personal experience, to understand the grace of God, and they best of all could comprehend the love of God in the gift of his Son.

"And Peter answereth," that is, his remark was called forth by the startling experience: "Rabbi, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elijah. For he knew not what to answer; for they became sore afraid." Peter is dazed by the wonder and mystery of the scene. He does not know what to say. His words seem absurd; beings from the unseen world would hardly care for huts on the mountain side; it would not be a kindness to detain long, here on earth, visitors from heaven. However, his suggestion is far from meaningless; Peter is not to be ridiculed; he realizes the blessedness of the experience; however clumsily expressed, his desire is to prolong such an ecstatic vision; in spite of his fear, he wishes to continue in such blissful companionship.

Even while Peter is speaking, a bright cloud comes and overshadows them all. The scene is about to end; but first there comes out of the cloud the voice of the Father conveying the supreme message of the hour, "This is my beloved Son: hear ye him." There was no need of detaining Moses and Elijah. He had come, of whom Moses in the law and the prophets had testified, even Jesus, the divine Son of God. The time had come when those who wished to know the nature and will and saving grace of God, could find them completely and finally revealed in Jesus Christ.

Suddenly the cloud departs, and ^'looking round about, they saw no one any more, save Jesus only with themselves." They needed none other: him they were to hear; nor could they ever forget the vision of his revealed glory; henceforth he was to them more truly than ever a divine Lord and Master.

This unique experience in the life of Christ was of deep significance to our Lord himself. It prepared him for the pain and death he so soon was to endure. It assured him again of his divine Sonship; it reminded him that if he lost his life he would find it, if he endured the cross he would surely rise from the dead and meet the saints of old in a state of glory, in a position of supreme power.

This event was of still greater significance to the disciples. They, too, needed to be prepared for the experiences which lay before them. Their belief in the divine nature of their Lord was strengthened by this vision of his glory; the mysterious predictions of his death and resurrection were confirmed by what they had seen and heard; the splendor of his final coming was henceforth more real, and in view of its certainty they were more ready than before to take up the cross and come after him.

No less important are the messages for his followers today. They are reminded that by faith in him, as they now behold his glory, they can be "transformed into the same image," "transformed," transfigured, not by an outward imitation of Christ but by the operation of an inner power "even as from the Lord the Spirit."

So, too, we see predicted more clearly the circumstances of his future appearing; then some, who like Moses have died, and whose bodies have disappeared in burial, will appear in bodies deathless and immortal; others like Elijah who never died will not taste of death, but will be transformed, transfigured, "in a moment, in the twinkling of an eye" and "caught up ... to meet the Lord in the air"; but the splendor of the scene will be embodied and centered in the majestic form and radiant face of the returning, triumphant Christ.

The vision of their transfigured Lord and of the heavenly visitors has strengthened and inspired the three apostles, but it is not intended for the curious, ignorant crowds that await them. "As they were coming down from the mountain, he charged them that they should tell no man what things they had seen." This command of secrecy is similar to that given to those whom Jesus had healed during this period of retirement; but to it is added a strange limitation: "save when the Son of man should have risen again from the dead"; then they are to be witnesses of his divine glory; but for such testimony they are not yet prepared, nor would it be understood by the multitude. They lay eager hold upon this saying, but "questioning among themselves what the rising again from the dead should mean." They can not understand the necessity for his death, much less can they conceive the possibility of his resurrection. That great cardinal truth of Christian faith is not a myth created by the follower of Jesus, not a hallucination due to dreams of a possible event. Those who became witnesses of the resurrection were men who had never expected it; and the first two men to believe the fact were Peter and John, who were puzzled by the words Jesus had been speaking as he descended with them from the holy mount.

Another question comes to their minds. It has been occasioned by the appearance of Elijah. "And they asked him, saying, How is it that the scribes say that Elijah must first come?" This popular expectation that the great prophet would prepare the way before the Messiah was based upon the closing words of Malachi. What puzzles the disciples is the fact that Christ has come and is engaged in his ministry before Elijah appears.

Jesus explains to them that the prophecy has been fulfilled by the work of John the Baptist who had come in the spirit and power of Elijah. His "restoring all things" had consisted in turning the nation back to God in repentance, and in reviving the hope of a coming Messiah. However, men had done unto him "whatsoever they would, even as it is written of him." Just as Elijah had suffered because of Ahab and Jezebel, so had John at the hands of Herod and Herodias. Moreover, as the predictions concerning John have been fulfilled, so, too, will be fulfilled the predicted sufferings of the Son of Man. The death of John is a portent of what Jesus will suffer, when men have done unto him whatsoever they would. Thus Jesus, during these hours of retirement, by implication and by plain declaration, continues to teach, as he had recently begun, "that the Son of man must suffer many things . . . and be killed." He is preparing his followers for the tragedy of the cross.

3. The Cure of a Demoniac Boy. Ch. 9:14-29

14 And when they came to the disciples, they saw a great multitude about them, and scribes questioning with them. 15 And straightway all the multitude, when they saw him, were greatly amazed, and running to him saluted him. 16 And he asked them. What question ye with them? 17 And one of the multitude answered him, Teacher, I brought unto thee my son, who hath a dumb spirit; 18 and wheresoever it taketh him, it dasheth him down: and he foameth, and grindeth his teeth, and pineth away: and I spake to thy disciples that they should cast it out; and they were not able. 19 And he answereth them and saith, O faithless generation, how long shall I be with you? how long shall I bear with you? bring him unto me. 20 And they brought him unto him: and when he saw him, straightway the spirit tare him grievously; and he fell on the ground, and wallowed foaming. 21 And he asked his father, How long time is it since this hath come unto him? And he said. From a child. 22 And oft-times it hath cast him both into the fire and into the waters, to destroy him: but if thou canst do anything, have compassion on us, and help us. 23 And Jesus said unto him, If thou canst! All things are possible to him that believeth. 24 Straightway the father of the child cried out, and said, I believe; help thou mine unbelief. 25 And when Jesus saw that a multitude came running together, he rebuked the unclean spirit, saying unto him, Thou dumb and deaf spirit, I command thee, come out of him, and enter no more into him. 26 And having cried out, and torn him much, he came out: and the boy became as one dead; insomuch that the more part said. He is dead. 27 But Jesus took him by the hand, and raised him up; and he arose. 28 And when he was come into the house, his disciples asked him privately, How is it that we could not cast it out? 29 And he said unto them, This kind can come out by nothing, save by prayer.

The world of art has made familiar the pathetic contrast between the picture which the three disciples saw on the Mount of Transfiguration and the scene which awaited them as they followed their Master down to the plain and found their nine companions surrounded by a multitude, disputing with the scribes, and near by them a brokenhearted father, in anguish because of the sufferings of a demoniac son. Not so familiar, however, is the saddest feature of the scene, namely, the distress of the nine disciples who have failed in the accomplishment of their task. Jesus had sent them forth to preach and to cast out demons. They had returned to him and reported their unfailing success and their joy that the evil spirits were subject unto them. Shortly after, Jesus withdrew with Peter and James and John, to pray upon the lonely mountain side. In his absence a poor demoniac boy has been brought to them for healing, but to their surprise and chagrin they are unable to give him relief. As the multitudes gather about them, and the scribes begin to question and possibly to deride the apostles, Jesus suddenly appears. He learns of the failure of his followers, and of the anxiety of the father, and he questions him concerning the pitiable condition of his son. The sad story closes with the passionate appeal: "But if thou canst do anything, have compassion on us, and help us." Jesus makes a surprising reply. He repeats the words of the petitioner, "If thou canst!" It is not a question as to the ability of Jesus; the only question is as to the faith of the man. Jesus can heal, and he is willing to heal if only the man will believe him and trust him. "All things are possible to him that believeth." Then it is that the father makes his memorable reply, "I believe; help thou mine unbelief." He is ready to trust in Jesus for the cure, but he is conscious of the imperfection of his faith and the limitation of his knowledge. Jesus speaks the word of command; the demon tears and convulses his victim, but obeys the Master, and relief and healing instantly follow. What men could not do, what even the disciples could not accomplish, that Jesus does by a single word. How majestically his figure, as painted by Mark, stands before us in its divine power and dignity, as the mighty Servant, the wonder-working Son of God! This was the last miracle wrought in Galilee, recorded by the Gospel; but as the story closes its most serious lesson is stated with startling emphasis: "His disciples asked him privately, How is it that we could not cast it out? And he said unto them. This kind can come out by nothing, save by prayer." It is the supreme message for all, whether we seek for relief for ourselves, or desire to serve others. We must have faith. We ask the Lord for help; and he replies: "If thou canst! All things are possible to him that believeth." We ask him why our efforts have been unsuccessful, and he replies that It is because our faith is imperfect or because we have failed to express our faith in believing, triumphant prayer. How many disciples lack power in public service because they have never learned the need or the blessedness of exercising the ministry of intercession!

4. The Final Teaching in Galilee. Ch. 9:30-50

a. Jesus Foretells His Death and Resurrection. Ch. 9:30-32

30 And they went forth from thence, and passed through Galilee; and he would not that any man should know it. 31 For he taught his disciples, and said unto them, The Son of man is delivered up into the hands of men, and they shall kill him; and when he is killed, after three days he shall rise again. 32 But they understood not the saying, and were afraid to ask him.

Jesus is about to visit Capernaum for the last time, before he leaves for Jerusalem, for Calvary and the cross. Ever since he withdrew to the regions of Tyre and Sidon, he has been in retirement with his disciples. It has been difficult for him to escape notice, and repeatedly the crowds have discovered him, and the multitudes have thronged about him; so that now, as he starts southward, he follows the least frequented roads and seeks to secure absolute secrecy. It is not that he fears his enemies, not only that he desires opportunity for meditation and prayer; his real purpose is to be alone with his disciples, that he may instruct them in view of his approaching death. Therefore, as he passes through Galilee, his Passion is the great theme of his discourse. He had begun this teaching at Cæsarea Philippi, and now again with great distinctness he declares the future event as already present, "The Son of man is delivered up into the hands of men, and they shall kill him."

However, the death of Christ is seldom set forth by him as an isolated event. He usually unites it with another from which it seems to be inseparable, namely, his resurrection, "And when he is killed, after three days he shall rise again." His predictions are not the gloomy forebodings of a human martyr; they are the clear anticipations of a divine Saviour. He sees the necessity for his atoning death, but also the certainty of his resurrection victory. The cross is a fit symbol for much that is essential in our Christian faith, but it should never be allowed to conceal the majestic form of our living, glorified, ascended Lord.

Nor yet did Jesus regard his death as a mere incident in his career, or a parallel to the experience of other men. There was in his mind ever a deep, mysterious significance in the cross. He gave his life as "a ransom for many." So he more and more clearly taught his disciples. How far, at this time, he revealed to them the full meaning of his death and resurrection it is impossible to say. Probably he could tell them little more than the bare facts, for we read, "they understood not the saying, and were afraid to ask him." It might have been better had they overcome their awe, and learned the marvelous reality and the deep purport of his words; in the hour of his actual sufferings they might have been less surprised, and might have been more faithful. There are mysteries relating to the death of our Lord; we should ask him to reveal them more clearly. We shall be better prepared for trial and temptation, as we understand more fully what the cross meant to Christ, and what the cross should mean to us.

b. Jesus Teaches True Greatness. Ch. 9:33-37

33 And they came to Capernaum: and when he was in the house he asked them, What were ye reasoning on the way? 34 But they held their peace: for they had disputed one with another on the way, who was the greatest. 35 And he sat down, and called the twelve; and he saith unto them. If any man would be first, he shall be last of all, and servant of all. 36 And he took a little child, and set him in the midst of them: and taking him in his arms, he said unto them, 37 Whosoever shall receive one of such little children in my name, receiveth me: and whosoever receiveth me, receiveth not me, but him that sent me.

On the way to Capernaum Jesus had been speaking of his coming humiliation, of his sacrifice and death for the sake of others; but the disciples, when they supposed Jesus did not hear them, were disputing as to which of them was the greatest. Could we imagine a more pitiful contrast, or on the other hand a more striking illustration of the lesson Jesus found occasion to teach? The one among them who was incomparably great was he who was about to stoop to the death of the cross, that others might live. True greatness consists in humility and in service. Such is the law of Christian discipleship which Jesus takes the opportunity to declare.

The disciples are ashamed to have Jesus know of their dispute; they must have felt, in his presence, that there was something wrong about their pride and jealousy and deceit and anger. Some modern disciples might be ashamed of their disputes if they realized the presence of their Lord. However, he does not rebuke them severely; he calls them to him and says, "If any man would be first, he shall be last of all, and servant of all." True greatness consists in the humble spirit which is willing to take the last place and the least place; but it includes something more; it consists likewise in the desire to "minister," that is, to serve.

Then Jesus impresses the lesson by an acted parable of peculiar beauty: "He took a little child, and set him in the midst of them: and taking him in his arms, he said unto them. Whosoever shall receive one of such little children in my name, receiveth me." To care for a little child, or for one who like a little child needs our sympathy, our protection, our guidance, our help, is really to do a great thing; so great, indeed, that to do so in the name of Christ, and for the sake of Christ, is really to render the service to Christ. It is even more, if more can be; it is to render a service directly to God, for Jesus adds, "And whosoever receiveth me, receiveth . . . him that sent me." True greatness, then, consists not in attaining the first place in the notice and praise of the world, not in being served by many, but in being willing to stoop down to a humble place, not for the sake of self-effacement, not in timid diffidence, but in order to serve others for the sake of Christ.

c. Jesus Teaches Tolerance and Self-Discipline. Ch. 9:38-50

38 John said unto him, Teacher, we saw one casting out demons in thy name; and we forbade him, because he followed not us. 39 But Jesus said. Forbid him not: for there is no man who shall do a mighty work in my name, and be able quickly to speak evil of me. 40 For he that is not against us is for us. 41 For whosoever shall give you a cup of water to drink, because ye are Christ's, verily I say unto you, he shall in no wise lose his reward. 42 And whosoever shall cause one of these little ones that believe on me to stumble, it were better for him if a great millstone were hanged about his neck, and he were cast into the sea. 43 And if thy hand cause thee to stumble, cut it ofiE: it is good for thee to enter into life maimed, rather than having thy two hands to go into hell, into the unquenchable fire. 45 And if thy foot cause thee to stumble, cut it off: it is good for thee to enter into life halt, rather than having thy two feet to be cast into hell. 47 And if thine eye cause thee to stumble, cast it out: it is good for thee to enter into the kingdom of God with one eye, rather than having two eyes to be cast into heU; 48 where their worm dieth not, and the fire is not quenched. 49 For every one shall be salted with fire. 50 Salt is good: but if the salt have lost its saltness, wherewith will ye season it? Have salt in yourselves, and be at peace one with another.

Jesus has spoken of the blessedness of any service rendered in his name. This reminds John of a recent incident, and he says unto him, "Teacher, we saw one casting out demons in thy name; and we forbade him, because he followed not us." There was something admirable in the spirit of John. He felt a true jealousy for the cause and the name of his Master; he did not wish one to use his name who would not follow in his company. Jesus, however, rebukes John: "Forbid him not . . . For he that is not against us is for us." It is natural for us to wish that all men who bear the name of Christian should join our Church, our sect, our society; but, after all, there is no place for bigotry among the followers of Christ. In reference to any Christian worker there are only two questions to ask: first, is he really casting out demons, is he actually overcoming the works of the Devil; and second, is he doing it in the name of the Master, is he seeking the glory of Christ? If he is, then, no matter what his denomination or his particular company, "Forbid him not." This is not intended to teach that there can be no neutrality toward Christ, nor yet that an open confession of Christ is unnecessary; but it is intended to teach that friendship and hostility toward Christ do not exist together; and that Christians should feel a generous tolerance toward their fellow believers of every name.

Jesus further declares that this friendship for him, which his disciples should regard and respect, may be shown by acts much less significant than the casting out of demons. "For whosoever shall give 3^ou a cup of water to drink, because ye are Christ's, verily I say unto you, he shall in no wise lose his reward";] for even so slight an act, rendered for the sake of Christ, shows an attitude toward Christ which shall bring its sure recompense of blessing.

To offend one whose act suggests an imperfect or partial faith, is a serious fault; indeed, it were better for one to lose his life than to betray, to ensnare, to endanger, the immortal soul of one who is childlike in faith toward Christ or in dependence upon us; for "whosoever shall cause one of these little ones that believe on me to stumble, it were better for him if a great millstone were hanged about his neck, and he were cast into the sea."

Jesus, having cautioned his followers against the danger of injuring others, now warns them solemnly against the peril of harming themselves by indulgently retaining anything which may inflict spiritual injury. No matter how dear or how apparently necessary the friendship, the faculty, the possession, it must be given up if it is an occasion for sin or for disloyalty to Christ. The sacrifice may be as bitter as the loss of hand, or foot, or eye; but such courageous spiritual surgery is necessary if one is to inherit eternal life and enter the Kingdom of God. Far better such present pain than future and eternal torment! Every disciple of Christ must be "salted," that is, preserved from corruption, with the "fire" of unsparing self-discipline. If pride and self-indulgence destroy the real spirit of Christian discipleship, nothing can compensate for the loss: "Salt is good: but if the salt have lost its saltness, wherewith will ye season it?" Nothing is so insipid and worthless and useless as a Christian who has ceased to be generous and sympathetic and holy and pure and true. At any cost we must maintain the spirit of true disciples, we must "have salt" in ourselves; and particularly we must have "peace one with another."