XXXVI

FROM PHOENICIA THROUGH DECAPOLIS TO GALILEE

Mat. 15:31. “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."

(Mat. 15:31-39; Mark 7: 31-8: 10.)

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ESUS probably remained "in the borders of Tyre and Sidon" only a few days, for "he could not be hid," and he did not find the solitude and rest he sought. From his first resting place he passed northward through Sidon. On this journey he could see Sarepta, and would think of Elijah's flight and miracles to which he had referred when speaking to the people of Nazareth. He could also look out over the Mediterranean Sea, with its ships from Greece, Italy, Spain and other commercial countries of the civilized world. After leaving Sidon he turned eastward, probably going up the valley of the Bostreus and passing through some opening in the Lebanon mountains into the deep valley of the Leontas. From this point he could go farther northward and cross over into the sources of the river Jordan, and then journey southward on the eastern shore of the Jordan, through the borders of Decapolis.

The name Decapolis, meaning ten cities, was applied to a region of allied cities east of the Jordan, including Bethshean west of that river.

From the time Jesus and his disciples left the borders of Tyre and Sidon until they reached the Sea of Galilee, they traveled not less than one hundred miles through a country inhabited by gentiles. Of what Jesus did and said on this long journey amongst a semi-pagan people where he would see shrines of heathen divinities, there are very meagre records. Matthew seems to be speaking of what took place on this journey when he says, "There came unto him multitudes, having with them the lame, blind, dumb, maimed and many others, and they cast them down at his feet, and he healed them; insomuch that the multitude wondered, when they saw the dumb speaking, the maimed whole, the lame walking, and the blind seeing; and they glorified the God of Israel." Mark gives no general history of this period, but he tells in detail of the healing of one man who was deaf and had an impediment in his speech. The friends who brought this man to Jesus besought him "to lay his hands upon him." Jesus had healed others with a word, but he chose to make this healing gradual, and to connect it with some outward forms. He took the man aside from the multitude, put his fingers in his ears, spat and touched his tongue, and, looking up to heaven, sighed, and said "Ephphatha! Be opened." When the word had been spoken the man's ears were opened, the impediment in his speech was removed, and "he spake plain." The multitude were astonished beyond measure and said, "He hath done all things well."

There is no good reason for the inference that this use of outward forms is peculiar to the healing of Gentiles; for the daughter of the Syro-Phoenician mother was healed without being brought into the presence of Jesus. Nor can any one say, with any degree of confidence or authority, why, in this particular case, the evangelist puts

on record the fact that Jesus sighed. When he groaned in spirit and wept at the tomb of Lazarus, the outward manifestations of deep distress led the people to say, "Behold how he loved him!" But we do not find in this record any explanation of our Lord's peculiar sadness. His compassionate heart was always saddened by the sight of suffering, and this sigh may have been only the escape of a little of that pent up emotion that filled the heart of "The Man of Sorrows." Here, as elsewhere, his strict charge that the healing should not be published abroad was disobeyed.

The healing of the deaf man appears to have taken place not far from the Sea of Galilee. The multitudes that had gathered about the great Physician had nothing to eat. When Jesus saw their condition he called his disciples and said, "I have compassion on the multitude, because they continue with me now three days and have nothing to eat; and if I send them away fasting to their home, they will faint in the way; and some of them have come from far."

It may at first seem remarkable that the disciples did not at once suggest that their Master should again do as he had done when he fed five thousand men with a few loaves. But a little consideration will indicate good rea sons why they should not presume to make such a suggestion. Only once, in all his ministry, had he used his supernatural power to feed a hungry multitude; and, after that event, he had rebuked the multitude for following him because they had eaten of the loaves rather than because they had seen the miracle. Their not reminding him of that miracle indicated profound reverence rather than lack of faith. There was humble reverence in their question, "Whence shall one be able to fill these men with bread here in a desert place?" Their faith in him was

evident, when they, without hesitation, obeyed his commands and proceeded to feed four thousand men together with women and children with seven loaves and a few small fishes.

It is not necessary to answer the question whether this might not be only another account of the former miracle when five thousand men were fed. If one evangelist had recorded the feeding of the five thousand and a different writer had recorded this miracle, the critics might have raised such a question. But the same evangelists record both. The two accounts are different in every essential particular, in time, circumstances, numbers, provisions, fragments, and, especially in the composition of the multitude who were fed. In the former miracle many of the multitude were Jews who wished to crown Jesus as King. On this occasion the greater part of the multitude were gentiles. Moreover, our Lord himself reminded the disciples afterwards of the two different events. (Mark 8: 19-20.)

Edersheim calls attention to the significant fact that our Lord closed his Galilean ministry by feeding the five thousand, his ministry in Decapolis by feeding the four thousand, and his ministry in Judea by instituting the Lord's Supper. The five thousand were mostly Jews from Capernaum, or Jews on the way to the passover at Jerusalem; the four thousand were gentiles, and only the disciples were present to partake of the Lord's supper in that upper room in Jerusalem.

XXXVII

THE GREAT CONFESSION

Mat. 16: 16. "And Simon Peter answered and said, "Thou art the Christ, the Son of the living God."

(Mat. 16: 1-28; Mark 8:11-9:1; Luke 9: 18-27.)

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FTER feeding the four thousand, Matthew, speaking of Jesus, says, "He sent the multitudes away, and entered into the boat and came into the borders of Magadan." Mark says: "Straightway he entered into the boat with his disciples, and came into the parts of Dalmanutha." He probably came across the Sea of Galilee to the west coast, landing a little south of the plain of Gennesaret. Here he met the Pharisees and Sadducees, who began to question him, seeking a sign from heaven, tempting him. Mark records the fact that he sighed deeply in his spirit and said, "Why doth this generation seek a sign? verily I say unto you, there shall no sign be given unto this generation." Matthew says that Jesus rebuked the sign seekers, calling attention to their readiness to fortell fair and foul weather, and their failure to discern the signs of the times.

It seems remarkable that the Sadducees, who did not believe in the spiritual world, should be asking for a sign. Nevertheless, credulity and skepticism frequently go hand in hand, and these Sadducees, having heard of Christ's miracles, wished to see one. Neither Pharisees nor Sadducees were honest seekers after truth and light. The gentiles in Decapolis had manifested a friendly