, then, as a time of further
discipline of the faith of his followers and of added instruction
concerning the truth for which their Master stood. The length of this
supplementary period in Galilee is not definitely known. It extended from
the Passover to about the feast of Tabernacles (April to October, see John
vi. 4 and vii. 2). The record of what Jesus did and said in this time is
meagre, only enough being reported to show that it was a time of repeated
withdrawals from Galilee and of private instruction for the disciples.

151. The disciples were trained in faith by further exhibitions of the
complete break between their Master and the leaders of the people. This
break appeared most clearly, soon after the feeding of the multitudes, in
his reply to a criticism of the disciples for disregard of pharisaic
traditions concerning hand-washing (Mark vii. 1-23). The critics insisted
on the sacredness of their traditions. Jesus in reply scored them for
disregard for the plain demands of God's law, and with a word freed men
from bondage to the whole ritual of ceremonial cleanness and uncleanness
(Mark vii. 19), thus attacking Judaism in its citadel.

152. It was immediately after this that he withdrew with his disciples to
the regions of Tyre. On his return a little later to the west side of the
sea of Galilee he was met by hostile Pharisees with a demand for a sign
(Mark viii. 11-13), and after refusing to satisfy the unbelieving
challenge,--signs in plenty having been before their eyes since the
opening of his work among them,--he and his disciples withdrew again from
Galilee towards Caesarea Philippi. As they went on their way, Jesus
distinctly warned them against the influence of their leaders, religious
and political (Mark viii. 14f.). So far as our records tell us Jesus was
but once again in Capernaum. Then he was met with the demand that he pay
the temple tax (Matt. xvii. 24-27). This tax was usually collected just
before the Passover. As this last visit to Capernaum was probably not far
from the feast of Tabernacles, Jesus seems to have been in arrears. This
may have been due to his absence from Capernaum at the time of the
collection. The prompt answer of Peter may indicate that he knew that in
other years Jesus had paid this tax, as it is altogether probable that he
did. The question, however, implies official suspicion that Jesus was
seeking to evade payment, and exhibits further the straining of the
relations bet