To return to this short stay at Capernaum. The point I am most concerned with is, that it is here that the disciples are first mentioned as attached to our Lord in His movements; they form, as it were, part of His family. If our Lord had already met with opposition, as I have conjectured, this would have helped to bind the little company closer together. We hear of no preaching or working of Signs during the short stay at Capernaum. We are not positively told that the disciples went with our Lord to Jerusalem;(106) but I imagine that the five of whom we have read went up to the Passover, though some may have returned to Galilee soon after the feast.(107) The narrative of the cleansing of the Temple shews how burning was our Lord’s indignation at practices that degraded men’s notions of God. Personal attacks He bore with meekness, “when He was reviled He reviled not again, when He suffered He threatened not;”(108) but He gives free vent to a godly wrath when He finds men driving a traffic in holy things. A personal characteristic of our Lord, shewn again and again, comes for the first time before us here: He carried authority in His air, an authority that needed no assertion, but to which men bowed. The owners of the oxen yield without resistance to the determination He shews. It is only the Hierarchy who ask, “What sign shewest thou unto us, seeing that thou doest these things?”(109) I need not say that on demand He will work no Sign at all: this is His invariable rule. St John says nothing of the nature of the miracles wrought by our Lord at this time; we only hear that they induced people “to believe in His name.”(110) They may have been chiefly miracles of introspection, like the recognition of Peter, the seeing of Nathanael under the fig-tree, and the divining of His mother’s meaning when she said “they have no wine;” for St John assiduously keeps before his hearers this insight of our Lord into men’s minds. In particular he says, in reference to the disciples who gathered round Him in Judæa, “But Jesus did not trust himself unto them, for that he knew all men, and because he needed not that any one should bear witness concerning man: for he himself knew what was in man.”(111)