CHAPTER XVII.

THE

AROUND THE SEA OF GALILEE.

HE discourses of Jesus grew deeper and richer from the beginning of his ministry to the end. But the transitions. were never formal or abrupt. Nor can we anywhere lay our finger upon a precise moment or occasion when the deepening or widening took place. His teaching was like the flow of a river, whose depth and breadth continually increase, but nowhere suddenly. From the first he had preached the kingdom of heaven, but at this time he seems to have made that theme the special subject of discourse. Indeed, just before he sent out his twelve disciples to teach, there was a crisis in his ministry and a change in his style which proceeded from profound reasons that deserve careful consideration.

Whatever spiritual benefit had been derived by single persons from his ministry, it was plain that in general his teaching had fallen only upon the outward ear, and that his beneficent works had stirred up the worldly side of men more than the spiritual. They were glad to have their sicknesses healed, to know that the kingdom of heaven (interpreted according to Jewish expectations) was advancing. His family friends were plying him with prudential considerations. His adversaries were organizing a powerful, though as yet cautious and crafty, opposition. He stood in an excited circle of worldly men; and whether they were for him or against him, they were for the most part seeking a material and secular interest. It was important that he should, if possible, break through this carnal view, and kindle in their minds some idea of that spiritual kingdom which he sought to establish.

On no other subject did he concentrate so many parables as upon this. Eight of them in succession, and apparently at about the same time, evince his earnestness, and his estimate

of the importance of the topic. The Sower, the Tares, the Growth of Seed, the Grain of Mustard-seed, the Leaven, the Treasure-field, the Pearl, the Net, each one of these expounded some view of his kingdom. In reading them, one is struck with the wholly spiritual and unworldly character of that kingdom. There is no intimation of a society or of organization.

These parables are evidently the fragments of discourse. The disciples remembered and recorded them as brief and striking pictures; but it is not likely that Jesus put them forth one after the other, without any filling up or exposition. We know, in regard to some, that they were parts of interlocutory discourse, and that they gave rise to questions and to answers. It is highly probable that all of them were preceded and followed by expository matter, on which the parables were wrought like the figures upon lace. The sudden addiction of Christ to parables is the sign of a serious change in his relations to that part of the people who were now secretly banding together in opposition to his influence. We have already seen the feeling which this conduct produced in his bosom. Although his personal relations were apparently not affected, and he moved among the Pharisees as he had always done, he regarded portions of them as being so dangerous that it was prudent to forestall their efforts to catch something out of his mouth, that they might accuse him.

A parable imaginary history, a germ drama -was peculiarly fitted for the double office which in his hands it had to perform. It was an instructive form of speech, addressing the imagination, and clinging tenaciously to the memory. It was admirably suited to the intelligence of the common people. It had also this advantage, that throughout the East it was a familiar style of instruction, and the people were both used to it and fond of it. On the other hand, its polemic advantages were eminent. By parables Jesus could advance his views with the utmost boldness, and yet give to his enemies but little chance of perverting his words. It was necessary to baffle their devices, without restricting the scope of his teaching or abating his activity.

-or a moral truth thrown into the form of an

We have already glanced at the methods by which the Scribes sought an end to this reformer, as soon as they became satisfied that he could not be used as a tool for their own advantage. The topic will bear unfolding still further. They first attempted to excite against him the fears of the government, and to cause his arrest as one politically dangerous. This would seem beforehand to promise the surest and speediest results. Herod was suspicious, jealous of his power, and cruel in vindicating it. The great excitement which kindled around Jesus, and the excessive throngs which followed him, gave color to unfavorable representations. The general conduct of Jesus must have been very circumspect. Indeed, we are struck, not only with the absence of political topics from his teachings, but with the unworldly treatment of common secular duties. My kingdom is not of this world was as plainly indicated by the Sermon on the Mount as by his final declaration. Politicians were shrewd enough to see that Jesus had no purpose of publicly or secretly organizing the people. Every political party has one or two sensitive tests. If a man is sound or harmless in respect to them, he is regarded as safe. In ecclesiastical administration these tests are apt to be doctrinal or ritual. In political management they are more likely to relate to practical policy. Judged by political tests, it must have seemed to disinterested spectators that Jesus was simply a very benevolent man, with great power of personal fascination, who indulged in impracticable dreams of an ideal future; that he neglected the most admirable opportunities for forming a party, and squandered his influence for lack of organization. The people again. and again came at his call, but dissolved and sunk away without bringing to him any advantage. His doctrine passed over the surface of society as the shadows of white clouds high up in the heavens pass over fields and forests, making transient pictures, but changing nothing in root, leaf, or fruit. There was far less to fear in such a man than in the narrower, but more immediately practical, John the Baptist. Besides, it may be presumed that there were in Herod's household friends of Jesus, who had the ear of the king or of his advisers. We know that the wife of Herod's steward was a devoted friend to the prophet of Galilee. The fate of men and of policies