is so great that the means may be employed only under unusual and extreme conditions, as the Spirit of the Lord may direct.

4. The Two Bethsaidas. It is held by many Bible students that Bethsaida, in the desert region adjoining which Jesus and the Twelve sought rest and seclusion, was the town of that name in Perea, on the eastern side of the Jordan, and known more specifically as Bethsaida Julias to distinguish it from Bethsaida in Galilee, which latter was close to Capernaum. The Perean village of Bethsaida had been enlarged and raised to the rank of a town by the tetrarch, Philip, and by him had been named Julias in honor of Julia, daughter of the reigning emperor. The Gospel narratives of the voyage by which Jesus and His companions reached the place, and of the return therefrom, are conformable to the assumption that Bethsaida Julias in Perea and not Bethsaida in Galilee, was the town to which the "desert place" referred to was an outlying district.

5. The Earlier and the Later Evening.-Matthew specifies two evenings of the day on which the five thousand were fed; thus "when it was evening" the disciples asked Jesus to send away the multitude; and later, after the miraculous feeding and after the disciples had left by boat, and after the crowds had departed, "when the evening was come" Jesus was alone on the mountain (Matt. 14:15, 23; compare Mark 6:35, 47). Trench Notes on the Miracles, (p. 217) says: "St. Matthew and St. Mark with him, makes two evenings to this day-one which had already commenced before the preparations for the feeding of the multitude had begun (verse 15), the other now, when the disciples had entered into the ship and set forth on their voyage (verse 23). And this was an ordinary way of speaking among the Jews, the first evening being very much our afternoon. the second evening being the twilight, or from six o'clock to twilight, on which absolute darkness followed." See Smith's Dict., article "Chronology," from which the following excerpt is taken: ""Between the two evenings' (margin of Exo. 12:6; Numb. 9:3; 28:4) is a natural division between the late afternoon when the sun is low, and the evening when his light has not wholly disappeared, the two evenings into which the natural evening would be cut by the commencement of the civil day if it began at sunset."

6. Watches of the Night.-During the greater part of Old Testament time, the people of Israel divided the night into three watches, each of four hours, such a period being that of individual sentinel duty. Before the beginning of the Christian era, however, the Jews had adopted the Roman order of four nightwatches, each lasting three hours. These were designated numerically, e. g. the fourth watch mentioned in the text (see Matt. 14:25), or as even, midnight, cock-crowing, and morning (see Mark 13:35). The fourth watch was the last of the three-hour periods between sunset and sunrise, or between 6 p.m. and 6 a.m. and therefore extended from 3 to 6 o'clock in the morning.

7. The Hem of the Garment.-The faith of those who believed that if they could but touch the border of the Lord's garment they would be healed, is in line with that of the woman

who was healed of her long-standing malady by so touching His robe (see Matt. 9:21; Mark 5:27, 28; Luke 8:44). The Jews regarded the border or hem of their outer robes as of particular importance, because of the requirement made of Israel in earlier days (Numb. 15:38, 39) that the border be fringed and supplied with a band of blue, as a reminder to them of their obligations as the covenant people. The desire to touch the hem of Christ's robe may have been associated with this thought of sanctity attaching to the hem or border.

8. Traditions Concerning Manna.-The supplying of manna to the Israelites incident to the exodus and the long travel in the wilderness, was rightly regarded as a work of surpassing wonder (Exo. 16:14-36; Numb. 11:7-9; Deut. 8:3, 16; Josh. 5:12; Psa. 78:24, 25). Many traditions, some of them perniciously erroneous, gathered about the incident, and were transmitted with invented additions from generation to generation. In the time of Christ the rabbinical teaching was that the manna on which the fathers had fed was literally the food of the angels, sent down from heaven; and that it was of diverse taste and flavor to suit all ages, conditions, or desires; to one it tasted like honey, to another as bread, etc.; but in all Gentile mouths it was bitter. Moreover it was said that the Messiah would give an unfailing supply of manna to Israel when He came amongst them. These erroneous conceptions in part explain the demand of those who had been fed on barley loaves and fishes, for a sign that would surpass the giving of manna in the olden days, as evidence of the Messiahship of Jesus.

9. Faith a Gift of God.-"Though within the reach of all who diligently strive to gain it, faith is nevertheless a divine gift, and can be obtained only from God (Matt. 16:17; John 6:44, 65; Eph. 2:8; 1 Cor. 12:9; Rom. 12:3; Moroni 10:1). As is fitting for so priceless a pearl, it is given to those only who show by their sincerity that they are worthy of it, and who give promise of abiding by its dictates. Although faith is called the first principle of the Gospel of Christ, though it be in fact the foundation of all religion, yet even faith is preceded by sincerity of disposition and humility of soul, whereby the word of God may make an impression upon the heart (Rom. 10:17). No compulsion is used in bringing men to a knowledge of God; yet, as fast as we open our hearts to the influences of righteousness, the faith that leads to life eternal will be given us of our Father."-Articles of Faith, v:16.

10. Spiritual Symbolism of Eating.-"The idea of eating, as a metaphor for receiving spiritual benefit, was familiar to Christ's hearers, and was as readily understood as our expressions-devouring a book,' or 'drinking in' instruction. In Isaiah 3:1, the words 'the whole stay of bread,' were explained by the rabbis as referring to their own teaching, and they laid it down as a rule, that wherever, in Ecclesiastes, allusion was made to food or drink, it meant study of the law, and the practise of good works. It was a saying among them-'In the time of the Messiah the Israelites will be fed by Him.' Nothing was more common

the schools and synagogs than the phrases of eating and drinking, in a metaphorical sense. 'Messiah is not likely to come to Israel,' said Hillel, 'for they have already eaten Him'-that is, greedily received His words-'in the days of Hezekiah.' A current conventionalism in the synagogs was that the just would 'eat the Shekinah.' It was peculiar to the Jews to be taught in such metaphorical language. Their rabbis never spoke in plain words, and it is expressly said that Jesus submitted to the popular taste, for 'without a parable spake he not unto them' (Mark 4:34)."-Geikie, Life and Words of Christ, vol. i, p. 184.

II. The Crucial Nature of the Discourse.-Commenting on the effect of our Lord's discourse (John 6:26-71), Edersheim (vol. ii, p. 36) says: "Here then we are at the parting of the two ways; and, just because it was the hour of decision, did Christ so clearly set forth the highest truths concerning Himself, in opposition to the views which the multitude entertained about the Messiah. The result was yet another and a sorer defection. Upon this many of His disciples went back, and walked no more with Him. Nay, the searching trial reached even unto the hearts of the Twelve. Would they also go away? It was an anticipation of Gethsemane-its first experience. But one thing kept them true. It was the experience of the past. This was the basis of their present faith and allegiance. They could not go back to their old past; they must cleave to Him. So Peter spake it in name of them all: Lord, to whom shall we go? Words of eternal life hast thou! Nay, and more than this, as the result of what they had learned: And we have believed and know that thou art the Holy One of God. It is thus, also, that many of us, whose thoughts may have been sorely tossed, and whose foundations terribly assailed, may have found our first resting-place in the assured, unassailable spiritual experience of the past. Whither can we go for words of eternal life, if not to Christ? If He fails us, then all hope of the eternal is gone. But He has the words of eternal life—and we believed when they first came to us; nay, we know that He is the Holy One of God. And this conveys all that faith needs for further learning. The rest will He show when He is transfigured in our sight. But of these

Twelve Christ knew one to be a devil-like that angel, fallen from highest height to lowest depth. The apostasy of Judas had already commenced in his heart. And the greater the popular expectancy and disappointment had been, the greater the reaction and the enmity that followed. The hour of decision was past, and the hand on the dial pointed to the hour of His death."

BEGINNING OF THE LAST YEAR'S WORK.

349

CHAPTER 22.

A PERIOD OF DARKENING OPPOSITION.

Our Lord's last recorded discourse in the synagog at Capernaum, which followed close upon the miracle of feeding the five thousand and that of walking upon the water, marked the beginning of another epoch in the development of His life's work. It was the season of an approaching Passover festival; and at the next succeeding Passover, one year later, as shall be shown, Jesus would be betrayed to His death. At the time of which we now speak, therefore, He was entering upon the last year of His ministry in the flesh. But the significance of the event is other and greater than that of a chronological datum-plane. The circumstance marked the first stage of a turn in the tide of popular regard toward Jesus, which theretofore had been increasing, and which now began to ebb. True, He had been repeatedly criticized and openly assailed by complaining Jews on many earlier occasions; but these crafty and even venomous critics were mostly of the ruling classes; the common people had heard Him gladly, and indeed many of them continued so to do; nevertheless His popularity, in Galilee at least, had begun to wane. The last year of His earthly ministration was inaugurated by a sifting of the people who professed to believe His word, and this process of test, trial, and separation, was to continue to the end.

We are without information as to Jesus having attended this Passover feast; and it is reasonable to infer that in view of the increasing hostility on the part of the rulers, He refrained from going to Jerusalem on the occasion. Conjecture

a John 6:4. Note 1, end of chapter.

b Mark 12:37.

as to whether any of the Twelve went up to the festival is profitless; we are not told. Certain it is that immediately after this time, the detectives and spies who had been sent from Jerusalem into Galilee to watch Jesus, became more active than ever in their critical espionage. They dogged His footsteps, noted every act, and every instance of omission of traditional or customary observance, and were constantly on the alert to make Him out an offender.

CEREMONIAL WASHINGS, "AND MANY SUCH LIKE THINGS."

Shortly after the Passover to which allusion has been made, and probably in accordance with a plan decided upon by the Jewish rulers, Jesus was visited by a delegation of Pharisees and scribes who had come from Jerusalem, and who made protest against the disregard of traditional requirements by His followers. It appears that the disciples, and almost certainly the Master Himself, had so far transgressed "the tradition of the elders" as to omit the ceremonial washing of hands before eating; the Pharisaic critics found fault, and came demanding explanation, and justification if such were possible. Mark tells us that the disciples were charged with having eaten with "defiled", or, as the marginal reading gives it, with "common" hands; and he interpolates the following concise and lucid note concerning the custom which the disciples were said to have ignored; "For the Pharisees, and all the Jews, except they wash their hands oft, eat not, holding the tradition of the elders. And when they come from the market, except they wash, they eat not. And many other things there be, which they have received to hold, as the washing of cups, and pots, brasen vessels, and of tables." It should be borne in mind that

c Matt. 15:1-9; Mark 7:1-13.

d As the Oxford marginal note shows "beds" is a more literal rendering than "tables", the couches upon which the eaters reclined at table being meant. See page 261.