Another of the blunders of these disciples, in which they show themselves as our brethren, is that they fling up the attempt to apprehend the obscurity in a very swift despair. 'We cannot tell what He saith, and we are not going to try any more. It is all cloud-land and chaos together.'
Intellectual indolence, spiritual carelessness, deal thus with outstanding difficulties, abandoning precipitately the attempt to grasp them or that which lies behind them. And yet although there are no gratuitous obscurities in Christ's teaching, He said a great many things which could not possibly be understood at the time, in order that the disciples might stretch up towards what was above them, and, by stretching up, might grow. I do not think that it is good to break down the children's bread too small. A wise teacher will now and then blend with the utmost simplicity something that is just a little in advance of the capacity of the listener, and so encourage a little hand to stretch itself out, and the arm to grow because it is stretched. If there are no difficulties there is no effort, and if there is no effort there is no growth. Difficulties are there in order that we may grapple with them, and truth is sometimes hidden in a well in order that we may have the blessing of the search, and that the truth found after the search may be more precious. The tropics, with their easy, luxuriant growth, where the footfall turns up the warm soil, grow languid men, and our less smiling latitude grows strenuous ones. Thank God that everything is not easy, even in that which is meant for the revelation of all truth to all men! Instead of turning tail at the first fence, let us learn that it will do us good to climb, and that the fence is there in order to draw forth our effort.
There is another point in which these bewildered disciples are uncommonly like the rest of us; and that is that they have no patience to wait for time and growth to solve the difficulty. They want to know all about it now, or not at all. If they would wait for six weeks they would understand, as they did. Pentecost explained it all. We, too, are often in a hurry. There is nothing that the ordinary mind, and often the educated mind, detests so much as uncertainty, and being consciously baffled by some outstanding difficulty. And in order to escape that uneasiness, men are dogmatical when they should be doubtful, and positively asserting when it would be a great deal more for the health of their souls and of their listeners to say, 'Well, really I do not know, and I am content to wait.' So, on both sides of great controversies, you get men who will not be content to let things wait, for all must be made clear and plain to-day.
Ah, brethren! for ourselves, for our own intellectual difficulties, and for the difficulties of the world, there is nothing like time and patience. The mysteries that used to plague us when we were boys melted away when we grew up. And many questions which trouble me to-day, and through which I cannot find my way, if I lay them aside, and go about my ordinary duties, and come back to them to-morrow with a fresh eye and an unwearied brain, will have straightened themselves out and become clear. We grow into our best and deepest convictions, we are not dragged into them by any force of logic. So for our own sorrows, questions, pains, griefs, and for all the riddle of this painful world,
'Take it on trust a little while,
Thou soon shalt read the mystery right,
In the full sunshine of His smile.'
III. Lastly, and very briefly, a word about the patient Teacher.
'Jesus knew that they were desirous to ask Him.' He knows all our difficulties and perplexities. Perhaps it is His supernatural knowledge that is indicated in the words before us, or perhaps it is merely that He saw them whispering amongst themselves and so inferred their wish. Be that as it may, we may take the comfort that we have to do with a Teacher who accurately understands how much we understand and where we grope, and will shape His teaching according to our necessities.
He had not a word of rebuke for the slowness of their apprehension. He might well have said to them, 'O fools and slow of heart to believe!' But that word was not addressed to them then, though two of them deserved it and got it, after events had thrown light on His teaching. He never rebukes us for either our stupidity or for our carelessness, but 'has long patience' with us.
He does give them a kind of rebuke. 'Do ye inquire among yourselves?' That is a hopeful source to go to for knowledge. Why did they not ask Him, instead of whispering and muttering there behind Him, as if two people equally ignorant could help each other to knowledge? Inquiry 'among yourselves' is folly; to ask Him is wisdom. We can do much for one another, but the deepest riddles and mysteries can only be wisely dealt with in one way. Take them to Him, tell Him about them. Told to Him, they often dwindle. They become smaller when they are looked at beside Him, and He will help us to understand as much as may be understood, and patiently to wait and leave the residue unsolved, until the time shall come when 'we shall know even as we are known.'
In the context here, Jesus Christ does not explain to the disciples the precise point that troubled them. Olivet and Pentecost were to do that; but He gives them what will tide them over the time until the explanation shall come, in triumphant hopes of a joy and peace that are drawing near.