12 INTRODUCTION TO THE HARMONY. CHAP. III.
There are not many days in Our Saviour's Life, of which such a faithful and detailed record
has been preserved to us, as the narrative comprising the commencement of His Galilean Ministry.
The record of the Passion—week alone is comparable with it. As the solemn, mournful view of
those closing scenes, so also the peculiar charm and beauty of the first few days' intimate con—
nection with their Master most naturally left a particularly deep and lasting impression on the
disciples' minds. But what an overwhelming insight into the incessant, unsparing labour of
love this record of even one or two days' work affords, when carefully traced up!
Jesus heals a demoniac, defends himself against blaspheming Pharisees 1), corrects a woman's
well—meant eulogy, rebukes the evil and adulterous generation, which seeketh a sign and is on
the point of being taken possession of by Satan with sevenfold power, —and lastly points to His
disciples as His nearest relatives. In the course of the same day (Matt. 13. I) He goes to
the sea—side in order to teach, and finding there a great gathering of people, He preaches from
board—ship, delivering a number of parables, some of which He subsequently expounds to the
disciples, when at home. 2) On the same evening however, at a later hour, He again bends his
steps towards the sea—shore and gives order to cross the lake. After some delay, caused by a
conversation with two or three would—be—followers, 3) they launch into the sea, and tired from
the hard day's work, Our Saviour falls asleep, undisturbed by the brewing storm. Awakened,
He calms the sea by a single word. Having reached the coast of Gadara, He heals the two
demoniacs, but withdraws on the request of the irritated populace and returns by ship to the
other side, probably on the second day after the delivery of parables. Among the crowd wait—
ing for Him, He meets disciples of the Baptist, whose enquiries as to fasting He answers.
While He is still adressing them (Matt. 9. 18) and is not yet far from the sea—shore (Mark 5.
21), Jairus comes and implores His help for his dying daughter. On the way to Jairus's house,
the poor woman with an issue of blood is cured by touching the hem of His garment. Jairus's
daughter, having meanwhile expired, is raised to life. While returning to His own quarters,
Jesus is followed by two blind men, crying: "Thou Son of David, have mercy upon us!" Having
arrived at home, He restores them to sight. But scarcely have they left the house, when a dumb
demoniac is brought in. He too is cured, the Pharisees maliciously reiterating their blasphemous
charge of the day before.4) While however these Pharisees (Luke 5. 17) and a crowd of other
people (Mark 2. 2) throng the house and the word is still being preached to them, a paralytic is
let down through the tiling, and Jesus, seeing their strong faith, relieves the poor sufferer both
in mind and body. Shortly after, probably on the following day (Matt. 9. 9), after having
again preached by the sea—side (Mark 2. 13) Jesus calls Levi, a tax-gatherer, to discipleship,
and in return does not consider it below His dignity, to accept Levi's invitation to a dinnerparty
with publicans and sinners, much to the disgust of the Pharisees and scribes passing by.
A second subdivision of these earliest labours of Christ in Galilee commences with His visit
to Nazareth 5), —shortly after the above—mentioned series of events (Matt. 13. 53). Being a
1) It has been urged, that this open breach between Christ and the Pharisaic party clearly denotes this
incident chronologically to belong to the close of Our Lord's Galilean ministry, since we have no other in—
dications of such an early outbreak of hostilities in Galilee. This objection, however, could never have been
raised, if due attention had been paid to the important statement of Mark (3. 22) that those blaspheming
Pharisees had come from Jerusalem. As further regards the attitude of this hierarchical centre towards Our
Lord, we have ample evidence, that, though the fierce conflict commenced but in John 5th, yet from the very
first contact with Jesus they evinced none but ill—disguised, antagonistic feelings (John 2. 18–20; 4. 1). In
fact, there was but a step from the inimical question in John 2. 18. to the blasphemous charge in Mark 3. 22.
2) Both, Matthew (13. 36) and Mark (4. 10, 34) clearly denote a break in the Chapter of the parables.
Surrounded, as Jesus was by "a great multitude," we could hardly conceive, how it was possible for Him to
be "alone" (Mark 4. 10) or for the disciples to be "alone" (4. 34), were it not for the statement of Matthew
(13. 36) that Jesus "sent the multitude away and went into the house." This seems to imply, that while the
eight parables themselves were delivered in a continuous speech by the sea—side, all the subsequent instruction
and expoundiug, confined to the more private circle, took place at home, whither Our Lord with His disciples
probably had returned to take their meals before starting for Gadara. (Comp. the arrangement in Sect. 69.)
3) Luke mentions a third one. Whether this case occurred on the same day or on any later occasion,
must remain undecided.
4) As Christ had but two days previously denounced the fallacy and viciousness of this charge, we can
easily conceive why He took no further notice of its repetition. Silence was the best answer to incorrigible
blasphemers like these.
5) Not identical with the first visit, recorded Luke 4. 16–30.
