"My Father worketh hitherto, and I work." "The Father loveth the Son, and showeth Him all things that Himself doeth." "I, by the finger of G.o.d, cast out devils."
Thus a miracle, even in the Old Testament, is not an interruption of law by G.o.d, but a manifestation of G.o.d who is within nature always; to common events it is as the lightning to the cloud, a revelation of the electricity which was already there. G.o.d was made known, when invoked by His agents, in signs from heaven, in fire and tempest, in drought and pestilence, a G.o.d who judgeth. These are the miracles of G.o.d interposing for His people against their foes. But the miracles of Christ are those of G.o.d carrying forward to the uttermost His presence in the world, G.o.d manifest in the flesh. They are the works of Him in Whom dwelleth all the fulness of the G.o.dhead bodily.
And this explains what would otherwise be so perplexing, the essentially different nature of His miracles from those of the Old Testament.
Infidelity pretends that those are the models on which myth or legend formed the miracles of Jesus, but the plain answer is that they are built on no model of the kind. The difference is so great as to be startling.
Tremendous convulsions and visitations of wrath are now unknown, because G.o.d is now reconciling the world unto Himself, and exhibiting in miracles the presence of Him Who is not far from every one of us, His presence in love to redeem the common life of man, and to bless, by sharing it.
Therefore His gifts are homely, they deal with average life and its necessities, bread and wine and fish are more to the purpose than that man should eat angels" food, the rescue of storm-tossed fishermen than the engulfment of pursuing armies, the healing of prevalent disease than the plaguing of Egypt or the destruction of Sennacherib.
Such a Presence thus manifested is the consistent doctrine of the Church.
It is a theory which men may reject at their own peril if they please. But they must not pretend to refute it by any appeal to either the uniformity of law or the stability of force.
Men tell us that the divinity of Jesus was an afterthought; what shall we say then to this fact, that men observed from the very first a difference between the manner of His miracles and all that was recorded in their Scriptures, or that they could have deemed fit? It is exactly the same peculiarity, carried to the highest pitch; as they already felt in His discourses. They are wrought without any reference whatever to a superior will. Moses cried unto the Lord, saying, What shall I do? Elijah said, Hear me O Lord, hear me. But Jesus said, I will ... I charge thee come out ... I am able to do this. And so marked is the change, that even His followers cast out devils in His name, and say not, Where is the Lord G.o.d of Israel? but, In the Name of Jesus Christ of Nazareth. His power is inherent, it is self-possessed, and His acts in the synoptics are only explained by His words in St. John, "What things soever the Father doeth, these the Son also doeth in like manner." No wonder that St. Mark adds to His very first record of a miracle, that the people were amazed, and asked, What is this? a new teaching! with authority He commandeth even the unclean spirits and they do obey Him! It was divinity which, without recognising, they felt, implicit in His bearing. No wonder also that His enemies strove hard to make Him say, Who gave Thee this authority? Nor could they succeed in drawing from Him any sign from heaven. The centre and source of the supernatural, for human apprehension, has shifted itself, and the vision of Jesus is the vision of the Father also.
The Demoniac.
"And straightway there was in their synagogue a man with an unclean spirit; and he cried out, saying, What have we to do with Thee, Thou Jesus of Nazareth? art Thou come to destroy us? I know Thee Who Thou art, the Holy One of G.o.d. And Jesus rebuked him, saying, Hold thy peace, and come out of him. And the unclean spirit, tearing him and crying with a loud voice, came out of him.
And they were all amazed, insomuch that they questioned among themselves, saying, What is this? a new teaching! with authority He commandeth even the unclean spirits, and they obey Him. And the report of Him went out straightway everywhere into all the region of Galilee round about."-MARK i. 23-28 (R.V.).
We have seen that belief in the stability of natural law does not forbid us to believe in miracles.
Special objections are urged, however, against the belief in demoniacal possession. The very existence of demons is declared to be inconsistent with the omnipotence of G.o.d, or else with His goodness.
And it may be granted that abstract reasoning in an ideal world, thought moving in a vacuum, would scarcely evolve a state of things so far removed from the ideal. This, however, is an argument against the existence, not of demons, but of evil in any shape. It is the familiar insoluble problem of all religions, How can evil exist in the universe of G.o.d? And it is balanced by the insoluble problem of all irreligious systems: In a universe without G.o.d, how can either good or evil exist, as distinguished from the advantageous and the unprofitable? Whence comes the unquestionable difference between a lie and a bad bargain?
But the argument against evil spirits professes to be something more than a disguised reproduction of this abstract problem. What more is it? What is gained by denying the fiends, as long as we cannot deny the fiends incarnate-the men who take pleasure in unrighteousness, in the seduction and ruin of their fellows, in the infliction of torture and outrage, in the ravage and desolation of nations? Such freedom has been granted to the human will, for even these ghastly issues have not been judged so deadly as coercion and moral fatalism. What presumption can possibly remain against the existence of other beings than men, who have fallen yet farther? If, indeed, it be certainly so much farther. For we know that men have lived, not outcasts from society, but boastful sons of Abraham, who willed to perform the l.u.s.ts (t? ?p????a?) of their father the devil. Now since we are not told that the wickedness of demons is infinite,(3) but only that it is abysmal, and since we know that abysses of wickedness do actually exist, what sort of vindication of Deity is this which will believe that such gulfs are yawning only in the bosom of man?
It alarms and shocks us to think that evil spirits have power over the human mind, and still more that such power should extend, as in cases of possession, even to the body. Evil men, however, manifestly wield such power. "They got rid of the wicked one," said Goethe, "but they could not get rid of the wicked ones." Social and intellectual charm, high rank, the mysterious attraction of a strong individuality, all are employed at times to mislead and debase the shuddering, reluctant, mesmerised wills of weaker men and women. And then the mind acts upon the body, as perhaps it always does. Drunkenness and debauchery shake the nerves. Paralysis and lunacy tread hard on the footsteps of excess. Experience knows no reason for denying that when wickedness conquers the soul it will also deal hardly with the body.
But we must not stop here. For the Gospels do not countenance the popular notion that special wickedness was the cause of the fearful wretchedness of the possessed. Young children suffered. Jesus often cautioned a sufferer to sin no more lest worse results should follow than those He had removed; but He is never known to have addressed this warning to demoniacs. They suffered from the tyranny of Satan, rather than from his seduction; and the a.n.a.logies which make credible so frightful an outrage upon human nature, are the wrongs done by despots and mobs, by invading armies and persecuting religionists. Yet people who cannot believe that a demon could throw a child upon the fire, are not incredulous of Attila, Napoleon, and the Inquisition.
Thus it appears that such a narrative need startle no believer in G.o.d, and in moral good and evil, who considers the unquestionable facts of life.
And how often will the observant Christian be startled at the wild insurrection and surging up of evil thought and dark suggestions, which he cannot believe to be his own, which will not be gainsaid nor repulsed. How easily do such experiences fall in with the plain words of Scripture, by which the veil is drawn aside, and the mystery of the spiritual world laid bare. Then we learn that man is not only fallen but a.s.saulted, not only feeble but enslaved, not only a wandering sheep but led captive by the devil at his will.
We turn to the narrative before us. They are still wondering at our Lord"s authoritative manner, when "straightway," for opportunities were countless until unbelief arose, a man with an unclean spirit attracts attention. We can only conjecture the special meaning of this description. A recent commentator a.s.sumes that "like the rest, he had his dwelling among the tombs: an overpowering influence had driven him away from the haunts of men." (Canon Luck.o.c.k, _in loco_). To others this feature in the wretchedness of the Gadarene may perhaps seem rather to be exceptional, the last touch in the appalling picture of his misery. It may be that nothing more outrageous than morbid gloom or sullen mutterings had hitherto made it necessary to exclude this sufferer from the synagogue. Or the language may suggest that he rushed abruptly in, driven by the frantic hostility of the fiend, or impelled by some mysterious and lingering hope, as the demoniac of Gadara ran to Christ.
What we know is that the sacred Presence provoked a crisis. There is an unbelief which never can be silent, never wearies railing at the faith, and there is a corruption which resents goodness and hates it as a personal wrong. So the demons who possessed men were never able to confront Jesus calmly. They resent His interference; they cry out; they disclaim having anything to do with Him; they seem indignant that He should come to destroy them who have destroyed so many. There is something weird and unearthly in the complaint. But men also are wont to forget their wrong doing when they come to suffer, and it is recorded that even Nero had abundance of compa.s.sion for himself. Weird also and terrible is it, that this unclean spirit should choose for his confession that pure and exquisite epithet, the Holy One of G.o.d. The phrase only recurs in the words of St. Peter, "We have believed and know that Thou art the Holy One of G.o.d" (John vi. 69, R.V.). Was it not a mournful a.s.sociation of ideas which then led Jesus to reply, "Have I not chosen you the Twelve, and one of you is a devil?(4)" But although the phrase is beautiful, and possibly "wild with all regret," there is no relenting, no better desire than to be "let alone." And so Jesus, so gentle with sinful men, yet sometime to be their judge also, is stern and cold. "Hold thy peace-be muzzled," He answers, as to a wild beast, "and come out of him." Whereupon the evil spirit exhibits at once his ferocity and his defeat. Tearing and screaming, he came out, but we read in St. Luke that he did the man no harm.
And the spectators drew the proper inference. A new power implied a new revelation. Something far-reaching and profound might be expected from Him who commanded even the unclean spirits with authority, and was obeyed.
It is the custom of unbelievers to speak as if the air of Palestine were then surcharged with belief in the supernatural. Miracles were everywhere.
Thus they would explain away the significance of the popular belief that our Lord wrought signs and wonders. But in so doing they set themselves a worse problem than they evade. If miracles were so very common, it would be as easy to believe that Jesus wrought them as that He worked at His father"s bench. But also it would be as inconclusive. And how then are we to explain the astonishment which all the evangelists so constantly record? On any conceivable theory, these writers shared the beliefs of that age. And so did the readers who accepted their a.s.surance that all were amazed, and that His report "went out straightway everywhere into all the region of Galilee." These are emphatic words, and both the author and his readers must have considered a miracle to be more surprising than modern critics believe they did.
Yet we do not read that any one was converted by this miracle. All were amazed, but wonder is not self-surrender. They were content to let their excitement die out, as every violent emotion must, without any change of life, any permanent devotion to the new Teacher and His doctrine.
A Group Of Miracles.
"And straightway, when they were come out of the synagogue, they came into the house of Simon and Andrew, with James and John. Now Simon"s wife"s mother lay sick of a fever; and straightway they tell Him of her: and He came and took her by the hand, and raised her up; and the fever left her, and she ministered unto them. And at even, when the sun did set, they brought unto Him all that were sick, and them that were possessed with devils. And all the city was gathered together at the door. And He healed many that were sick with divers diseases, and cast out many devils; and He suffered not the devils to speak, because they knew Him."-MARK i.
29-34 (R.V.).
St. Matthew tells us that on leaving the synagogue they entered into Peter"s house. St. Mark, with his peculiar sources of information, is aware that Andrew shared the house with his brother.
Especial interest attaches to the mention of the mother-in-law of Peter, as proving that Jesus chose a married man to be an apostle, the very apostle from whom the celibate ministry of Rome professes to have received the keys. The evidence does not stand alone. When St. Paul"s apostolic authority was impugned, he insisted that he had the same right to bring with him in his travels a believing wife, which Peter exercised. And Clement of Alexandria tells us that Peter"s wife acted as his coadjutor, ministering to women in their own homes, by which means the gospel of Christ penetrated without scandal the privacy of women"s apartments. Thus the notion of a Zenana mission is by no means modern.
The mother of such a wife is afflicted by fever of a kind which still haunts that district. "And they tell Him of her." Doubtless there was solicitude and hope in their voices, even if desire did not take the shape of formal prayer. We are just emerging from that early period when belief in His power to heal might still be united with some doubt whether free application might be made to Him. His disciples might still be as unwise as those modern theologians who are so busy studying the miracles as a sign that they forget to think of them as works of love. Any such hesitation was now to be dispelled for ever.
It is possible that such is the meaning of the expression, and if so, it has a useful lesson. Sometimes there are temporal gifts which we scarce know whether we should pray for, so complex are our feelings, so entangled our interests with those of others, so obscure and dubious the springs which move our desire. Is it presumptuous to ask? Yet can it be right to keep anything back, in our communion with our Father?
Now there is a curious similarity between the expression "they tell Jesus of her" and that phrase which is only applied to prayer when St. Paul bids us pray for all that is in our hearts. "In nothing be anxious, but in everything by prayer and supplication with thanksgiving let your requests be made known unto G.o.d." So shall the great benediction be fulfilled: "The peace of G.o.d which pa.s.seth all understanding, shall guard your hearts and your thoughts" (Phil. iv. 6, 7). All that is unholy shall be purified, all that is unwise subdued, all that is expedient granted.
If this be indeed the force of St. Mark"s phrase, Jesus felt their modest reticence to be a strong appeal, for St. Luke says "they besought Him,"
while St. Matthew merely writes that He saw her lying. The "Interpreter of St. Peter" is most likely to have caught the exact shade of anxiety and appeal by which her friends drew His attention, and which was indeed a prayer.
The gentle courtesy of our Lord"s healings cannot be too much studied by those who would know His mind and love Him. Never does He fling a careless blessing as coa.r.s.e benefactors fling their alms; we shall hereafter see how far He was from leaving fallen bread to be s.n.a.t.c.hed as by a dog, even by one who would have welcomed a boon thus contemptuously given to her; and in the hour of His arrest, when He would heal the ear of a persecutor, His courtesy appeals to those who had laid hold on Him, "Suffer ye thus far." Thus He went to this woman and took her by the hand and raised her up, laying a cool touch upon her fevered palm, bestowing His strength upon her weakness, healing her as He would fain heal humanity. For at His touch the disease was banished; with His impulse her strength returned.
We do not read that she felt bound thereupon to become an obtrusive public witness to His powers: that was not her function; but in her quiet home she failed not to minister unto Him who had restored her powers. Would that all whose physical powers Jesus renews from sickness, might devote their energies to Him. Would that all for whom He has calmed the fever of earthly pa.s.sion, might arise and be energetic in His cause.
Think of the wonder, the gladness and grat.i.tude of their humble feast. But if we felt aright the sickness of our souls, and the grace which heals them, equal grat.i.tude would fill our lives as He sups with us and we with Him.
Tidings of the two miracles have quickly gone abroad, and as the sun sets, and the restraint of the sabbath is removed, all the city gathers all the sick around His door.
Now here is a curious example of the peril of pressing too eagerly our inferences from the expressions of an evangelist. St. Mark tells us that they brought "all their sick and them that were possessed with devils. And He healed" (not all, but) "many that were sick, and cast out many devils."
How easily we might distinguish between the "all" who came, and the "many"
who were healed. Want of faith would explain the difference, and spiritual a.n.a.logies would be found for those who remained unhealed at the feet of the good Physician. These lessons might be very edifying, but they would be out of place, for St. Matthew tells us that He healed them all.
But who can fail to contrast this universal movement, the urgent quest of bodily health, and the willingness of friends and neighbours to convey their sick to Jesus, with our indifference to the health of the soul, and our neglect to lead others to the Saviour. Disease being the cold shadow of sin, its removal was a kind of sacrament, an outward and visible sign that the Healer of souls was nigh. But the chillness of the shadow afflicts us more than the pollution of the substance, and few professing Christians lament a hot temper as sincerely as a fever.
As Jesus drove out the demons, He suffered them not to speak because they knew Him. We cannot believe that His rejection of their impure testimony was prudential only, whatever possibility there may have been of that charge of complicity which was afterwards actually brought. Any help which might have come to Him from the lips of h.e.l.l was shocking and revolting to our Lord. And this is a lesson for all religious and political partisans who stop short of doing evil themselves, but reject no advantage which the evil deeds of others may bestow. Not so cold and negative is the morality of Jesus. He regards as contamination whatever help fraud, suppressions of truth, injustice, by whomsoever wrought, can yield. He rejects them by an instinct of abhorrence, and not only because shame and dishonour have always befallen the purest cause which stooped to unholy alliances.
Jesus that day showed Himself powerful alike in the congregation, in the home, and in the streets, and over evil spirits and physical disease alike.
Jesus In Solitude.
"And in the morning, a great while before day, He rose up and went out, and departed into a desert place, and there prayed. And Simon and they that were with him followed after Him; and they found Him, and say unto Him, All are seeking Thee. And He saith unto them, Let us go elsewhere into the next towns, that I may preach there also; for to this end came I forth. And He went into their synagogues throughout all Galilee, and preaching casting out devils."-MARK i. 35-39 (R.V.).