that removes mountains, the victory that overcomes the world. It is faith that links to God in Christ, and clothes the weakest with omnipotence. This faith is more than mere assent to truth. It is the touch of God's hand, a casting of human weakness on the Almighty arm of the living God. In its essence it is humble and trustful, and its fruit is grateful, adoring love. By faith Enoch walked with God; by faith Noah built the ark to the saving of his house; by faith Abraham went out from the land of his fathers to journey through the land of promise; by faith Moses endured as seeing the invisible God; it is by faith that men walk with God, overcome the world and journey heavenward.

XL

CLOSING OF THE GALILEAN MINISTRY

Mark 9:30. "And they went forth from thence and passed through Galilee."

(Mat. 17:22-18: 22; Mark 9: 30-50; Luke 9:43-50.)

A

FTER leaving Cæsarea Philippi, Jesus and his disciples traveled in the direction of Jerusalem, tarrying a week or two at Capernaum and other points in Galilee. To this period four events may be assigned, namely, the solemn and emphasized prediction of Christ's sufferings at Jerusalem, the miraculous furnishing of the shekel for tribute money, the contest of the disciples as to who should be the greatest, and the conversation concerning one who cast out demons in Christ's name, but did not follow with his disciples.

Christ's predictions concerning his own sufferings and death at Jerusalem are recorded by three evangelists. They all tell how profoundly the Master's words impressed the disciples at this time. Matthew says, "they were exceeding sorry," while Mark and Luke say, "they understood not the sayings and were afraid to ask him." On the Mount Jesus had talked with Moses and Elijah about his decease at Jerusalem, the event for which he had become incarnate. As he went steadfastly toward Jerusalem for the accomplishment of this great work of self-sacrifice, his words made a profound impression on his friends. When Moses came down from Mount Sinai

his face shone, and when Jesus Christ began his journey from the Mount of Transfiguration to Jerusalem his heart was so full of the great purpose of self-sacrifice that his words seemed to leave an indelible impression on all who heard them. The disciples did not know, and were afraid to ask, the meaning of their Master's words, but they felt subdued and were inexpressibly sad. They did not see just what the Master saw, but they lived under the shadow of a great coming tragedy.

As they were on their way to Capernaum the disciples did what seemed utterly incongruous and inconsistent with the deep sorrow and adoring reverence with which they had listened to their Master's words. They had not dared to ask their Master what was meant by his death and resurrection, but when they were separated from him they disputed amongst themselves as to whom should be the greatest. They still cherished visions of an earthly kingdom, and were contending for the high places. While their Master's thoughts were centered on his own great purpose of self-sacrificing love, the disciples were disputing about questions of petty selfish ambition.

When they reached Capernaum Jesus asked them what they had been reasoning about by the way. They were ashamed to tell him and held their peace. Nevertheless they did ask the general, abstract question, "Who is the greatest in the kingdom of heaven?"

Instead of answering their general question in such a way as to satisfy the selfish ambition of any of the contending parties, Jesus took a little child and, setting him in the midst of them, said, "Verily I say unto you, Except ye turn, and become as little children, ye shall in no wise enter into the kingdom of heaven. Whosoever therefore shall humble himself as this little child the same is the greatest in the kingdom of heaven. And

whoso shall receive one such little child in my name receiveth me: but whoso shall cause one of these little ones which believe on me to stumble, it is profitable for him that a great millstone should be hanged about his neck, and that he should be sunk in the depth of the sea. Woe unto the world because of occasions of stumbling! for it must needs be that the occasions come; but woe to that man through whom the occasion cometh! And if thy hand or thy foot causeth thee to stumble, cut it off, and cast it from thee; it is good for thee to enter into life maimed or halt, rather than having two hands or two feet to be cast into the eternal fire. And if thine eye causeth thee to stumble, pluck it out, and cast it from thee; it is good for thee to enter into life with one eye, rather than having two eyes to be cast into the hell of fire. See that ye despise not one of these little ones; for I say unto you, that in heaven their angels do always behold the face of my Father which is in heaven. How think ye? if any man have a hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and go unto the mountains, and seek that which goeth astray? And if so be that he find it, verily I say unto you, he rejoiceth over it more than over the ninety and nine which have not gone astray. Even so it is not the will of your Father which is in heaven, that one of these little ones should perish."

The earnest and extended answer of Jesus to the disciples' question was a most solemn and emphatic rebuke to their selfish ambition. It was no doubt put on record because it was for the disciples of Christ in all the ages. It rebukes all who selfishly contend for what seem to be high places in the Christian church, and emphasizes the real spirit of the kingdom of God.

Mark and Luke indicate that John interrupted the discourse by saying, "Master, we saw one casting out demons in thy name and we forbade him, because he followed not us." This question may have been suggested by something in the discourse of the Master, or the question may have been asked after Jesus had completed his discourse. Jesus answered, "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. For he that is not against us is for us. 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."

In their contest as to who should be greatest, and in their forbidding one to cast out demons in Christ's name because he did not follow with them, the disciples had shown that they failed to understand and possess the spirit of the kingdom. The lessons of the Sermon on the Mount and the more recent lessons concerning the need of humble self-sacrifice seemed to have been forgotten and Jesus had to go back to the fundamental principles and laws of his kingdom. Doing this, he sought to impress upon them the great lesson that sensual, temporal things are of little importance when compared with spiritual, eternal things. Their pride and selfishness were rebuked by contrasting it with the humility and trust of the little child; their false idea of the value of high places in the church was rebuked when they were assured that the loss of a right hand, a right foot, or a right eye is nothing when compared with the joys of heaven and the torments of hell in the eternal years.

This direct, practical and intense teaching is for Christian disciples in all ages. The besetting sin of Christians is the sin of self-seeking. This is the real source of nearly all the disgraceful contentions that have sprung