Training the Teacher

by A. F. Schauffler; Martin Grove Brumbaugh; Antoinette Abernethy Lamoreaux; Marion Lawrance

The Incomparable Life (Continued)

138. The Year of Opposition.—Our Lord's year of popularity waned much after the miracle of the feeding of the five thousand. This miracle stirred the people to the very height of enthusiasm. Now, they thought, we have one who is worthy to be our king. So intense was this conviction that they wanted on the spot to proclaim him king, and raise the standard of revolt against Rome (John 6:15). Even the disciples seem to have been infected with this mad thought, for he "constrained" them to go away (Matt. 14:22). On the day following, however, the multitudes found him again, and tried to persuade him to repeat the miracle of feeding. This he refused to do. He tried to make them understand that he had better bread for them, even the bread of life. But what they really wanted was only bakers' bread. They thought that if Moses fed the people for forty years for nothing, their Messiah should do even better than that. So, when he refused to be to them a "commissariat department," they at once forsook him. "Many" of his disciples "went back" at that time. For all of this read John 6:22-71. At this moment it was that Peter comes so grandly to the front and makes his confession. When we see Peter later on denying his Master, let us bear in mind his bold stand taken at this juncture.

139. Opposed by the Pharisees.—During all this year of popularity the Pharisees were dogging the footsteps of the Master, as spies dog the criminal. Of these Pharisees there were at this time, in Palestine, about 6000. They were the ecclesiastical leaders of the people, and this makes their opposition all the more ghastly. They, who should have led the people aright, led them astray. The grounds of their opposition were manifold. Among others were the following:

(1) They opposed him because of their own intense pride. They were those who sought glory one of another, and so they could not believe in him (John 5:44). His aims and theirs were so widely apart that they could not even understand him. To them the glory that cometh from God had no attractiveness. So they opposed him who was meek and lowly.

(2) They opposed him on account of his humble origin. He was only a carpenter's son, and so to them was of no account. Had they made due investigation, they would have found that he came of the line of David, their great king. But they did nothing of the sort (Matt. 13:55-58). It was an offense to them that he came from among the lowly, and not from some of the aristocratic families of the land. His lack of training in the schools seems to have nettled them, so that they exclaimed in disgusted surprise, "How knoweth this man letters, having never learned?" (John 7:15.)

(3) They opposed him bitterly, on account of the company that he kept. In contempt they said, "This man receiveth sinners, and eateth with them" (Luke 15:2). And they continually complained that he was a friend of hated publicans and sinners. They could not understand at all that the very grandeur of his mission consisted just in this, that he came to call sinners to repentance. Their complaint, as given in Luke 15:2, called forth from him three of the grandest parables that we have, namely, those of the lost silver, the lost sheep, and the lost son. Especially were they angered because he had taken into the number of his disciples the hated Matthew, the tax-gatherer.

(4) They opposed him again because of his failure to observe the Sabbath in the manner prescribed by themselves. They had made the day one of weariness to the flesh, and had passed by deeds of mercy and helpfulness. So when he healed the man at the Pool of Bethesda and the man born blind, on the Sabbath, they took counsel how they might destroy him. While they themselves would pull out a sheep or an ox from the pit on the Sabbath, they criticized him for healing men on that day. This brought forth from him stern condemnation, which, of course, did not mollify their feelings toward him.

(5) Furthermore, they opposed him because he declined to observe certain minute regulations of the law concerning washing of hands and the like. These regulations they had laid on men's shoulders, but they were not at all Divine ordinances. This is why he said, in his denunciation of them, "they bind heavy burdens and grievous to be borne, and lay them on men's shoulders, but they themselves will not move them with their finger" (Matt. 23:4). (Read the whole of Matt. 23, and you will understand better who and what these men were who were opposing the Master.) Once more, they opposed him because he had made such friends of the common people and had not in any way bowed down to them, as the leaders of the people. The common people heard him gladly, and that angered them. "This multitude who knoweth not the law are cursed" (John 7:49). They were furious because the whole world seemed to have gone after him, while they themselves were left in the background. This was galling to their innate pride.

(6) What made their opposition all the worse was that though they could not deny his miracles, they went so far as to ascribe them to the agency of Satan. "He hath a demon, and is mad: why hear ye him?" is what they exclaimed (John 10:20). The Pharisees said, "By the prince of the demons casteth he out demons" (Matt. 9:34). So they dared to ascribe to demoniac possession the deeds of him in whom the Spirit dwelt without measure. It was this ascribing to the spirit of darkness of the works of the Holy Spirit that brought forth from the Master his statement concerning the unpardonable sin. It really consisted in ascribing to the Holy Spirit the works of the prince of darkness.

140. Away from the Crowds.—After the miracle of the feeding of the five thousand, the Master was mostly in out of the way places, such as Cæsarea Philippi, Decapolis, and the coasts of Tyre and Sidon. He feared lest the Galileans, if he wrought more miracles among them, would raise insurrection, and so bring on him the power of the Roman government. This would have ruined his mission to this earth. For about six months after the miracle of the five thousand he tarried in Galilee and its immediate vicinity before he started on his final journey to Jerusalem. It was during these six months that the transfiguration took place.