CHAPTER VI THE LAST PHASE OF JESUS' MINISTRY I. CHRONOLOGICAL POINTS AND OTHER GENERAL CONSIDERATIONS. SINCE a wider comprehension of the genesis and true character of the Gospels has recently proved that efforts to write a Life of Jesus, such as those so often attempted in the last century, are far from satisfactory in their results, we have not essayed it here. These chapters have been put together to achieve a religious and moral end; their aim is practical rather than strictly historical. They leave much to be desired, therefore, from the chronological, topographical and allied points of view. At most we can distinguish here to some extent, though not without difficulty, between the first and specially Galilean period of Jesus' ministry, and the second period, spent in Jerusalem (if it be permissible to call Jesus' brief sojourn in or near Jerusalem at the close of His earthly career, a period of His ministry). If we attach any importance to this point, we might consider the first period closed prior to the scene at Cæsarea Philippi, when the question of Jesus' Messiahship was raised; but in our opinion it is a very secondary matter, and such a course would be productive of further difficulty. Here, at any rate, are some notes with respect to these minor points. From the episode of the Canaanitish woman we learn that Jesus once went to the borders of Tyre and Sidon, but we know nothing else about this journey. The Evangelist does indeed relate that on His return towards the Sea of Galilee or Lake of Gennesaret, He crossed the district of Decapolis 2 which extends from the east of the lake and of the Jordan, but the sequel reveals nothing important concerning the ministry which Jesus must have exercised in those parts. Then, again, we find Our Lord at Bethsaida, a city on the northern side of the lake, and we are simply told that He healed a blind man there.3 Later, we are informed, He and His disciples went into the villages near Cæsarea Philippi,4 a town situated near the source of the Jordan. But there is no question of any activity whatever on the part of Jesus in these localities or in the region in general; the Evangelist merely relates the discourse held there by Jesus with His disciples about His Messiahship, His death and resurrection, as we have already seen.5 Later still, we see the Lord entering a house, but its locality is not mentioned. Then He passes through Galilee with His disciples, not wishing that anyone should know • Mark vii, 24-40. * Mark vii, 31. Neither Matthew nor Luke makes any mention of this. 3 Mark viii, 22-6. This story is not given by the other Synoptics, though Jesus must often have exercised His ministry at Bethsaida: Matt. xi, 21; Luke x, 13. 4 Mark viii, 27. Luke makes no mention of this. 5 See chap. v, § 5. 6 Mark ix, 28. Luke preserves silence upon this point also. it, and arrives at Capernaum,1 which is His principal place of abode during the Galilean period of His ministry. At this time He was doubtless anxious to remain unknown, that He might not draw down upon Himself the notice of Herod, who saw in Him John the Baptist risen from the dead, and might have been inclined to deal harshly with him. Finally He goes into the borders of Judea and to the eastern bank of the Jordan, to Peræa, where multitudes came together to hear His teaching.3 According to Luke's Gospel, Jesus desired to pass through Samaria on His way to Jerusalem, but meeting with an unfavourable reception in one of the Samaritan villages, He changed His route. Finally the Master and His disciples are on the way, going up to Jerusalem,5 and passing through Jericho He cured a blind man." After that, He arrives at Jerusalem, but without making the triumphal entry of tradition.7 From this brief review we find that we possess but scanty and often incomplete information concerning a number of questions relating to Jesus' ministry. The statement just made, which sets forth the principal facts and groups them according to their matter rather than their chronological order, seems therefore amply justified. At most we can distinguish between ' Mark ix, 30, 33. Neither Matthew nor Luke speaks of this arrival at Capernaum; the latter says nothing about Galilee either. • Mark vi, 14-16. Cf. Loisy, Synoptiques, ii, pp. 125-8. 3 Mark x, I. This notice is omitted by Luke. 4 Luke ix, 52-6. For this journey to Jerusalem, see Loisy, Synoptiques, ii, pp. 99–102. 5 Mark x, 32. 6 Mark x, 46-52. 7 Mark xi, I-II. See Loisy's commentary on this account in L'Evangile selon Marc, pp. 315-201 a first period or phase of this ministry, in which Jesus is mainly predicting the near approach of the Kingdom of God and the conditions of entry therein, a time during which He is received with enthusiasm and frequently surrounded by large crowds, and then a second phase in which the Pharisees offer the most determined opposition, in which He Himself seems to withdraw from the earlier scene of His activity and seek, more or less, for solitude or for occasions of being alone with His disciples.' In spite of the disappointments Jesus had experienced during His ministry, it was not in any pessimistic vein, as we pointed out in concluding our last chapter, that He went up to Jerusalem. His unbounded confidence in God, and the assurance of the righteousness of His cause, prevented that. Let us remember, too, that in His eyes the establishment of the Kingdom of God in no way depended upon human moods or actions, as some have often thought, but solely upon God, Who is to inaugurate His definite reign upon earth by His power alone, and that for the benefit of those who are rightly disposed, even if they be but a "little flock", for though many are called, few are chosen.3 The good tidings having been sufficiently diffused in Galilee, it behoved Him to carry it also, and above all, to Jerusalem, which would necessarily be the central point of the Kingdom according to the Israelitish expectation, and to Jesus' own view. If the earthly Jerusalem failed, it must be replaced by a new and heavenly Jerusalem, which Upon the first period of Jesus' activities, the reader will do well to consult Loisy, Synoptiques, i, pp. 207-13. They were exercised mainly upon the north-east of the Lake of Tiberias, at Capernaum and the surrounding districts. 3 Matt. xxii, 14. ⚫ Luke xii, 32. actually existed in Jewish thought, whence it has passed into the Christian belief. This ideal Jerusalem, then, was also the work of God, and not of man, like the Kingdom of God, of which it was to be the centre and crowning point. This is the reason why Jesus, after His evangelizing journeys into Galilee and the neighbouring districts, feels no desire to linger on His way, but hastens to reach the Holy City. To the disciples, impatient for the dawn of the eternal and glorious day, He promises that when the Son of Man shall be seated on His throne of glory, they too shall sit upon twelve thrones judging the twelve tribes of Israel. It was with this brilliant prospect in view that Jesus repaired to Jerusalem, not with any idea of dying for the salvation of the world, a view which could only be tenable, and so long maintained, under the influence of theology which entirely failed to understand the really authentic sentiments of the Jesus of history. No doubt, after having already had frequent contests with the scribes and Pharisees in Galilee, He could, and would, expect that the sacerdotal and Sadducean party in Jerusalem would oppose Him strenuously since He never ceased to exalt true piety, which was essentially ethical, above all ritual acts. But He was persuaded that, in case of need, God could put twelve legions of angels at His disposal to shield and protect Him from all dangers.3 When the Passover drew near Jesus went to Jerusalem, partly, no doubt, that He might keep the feast there in accordance with the Law,4 but mainly ■ Rev. xxi, 9-xxiii, 5. Cf. Loisy, Synoptiques, i, pp. 213-4. 2 Matt. xix, 27-8; Luke xxii, 29–30. 3 Matt. xxvi, 53. 4 Exod. xxiii, 17; xxxiv, 23; Deut. xvi, 16. |