Bible Commentaries
John 4

Verses 16-45

XXV

THE GUILT OF SIN STATED AND THE REMEDY FOR SIN ILLUSTRATED

Harmony pages 21-24 and John 3:16-4:45.

Continuing the study of the discourse of our Lord to Nicodemus, in John 3:16-21, with John 5:40; John 7:17, we have the guilt of unbelief and the reasonableness of its punishment. John 3:16-21 shows the condemnation because of the rejection of Christ and the light which he brought, and also their love of darkness rather than light: "And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God." John 3:19-21; John 5:40; John 7:17; John 18:37 show the state of the will: "Ye will not come to me that ye may have life. If any man willeth to do his will he shall know of the doctrine, whether it be of God. Every one that is of the truth heareth my voice." To these scriptures may be added others which show intellectual pride, viz.: Matthew 11:25: "Hid from the wise and prudent and revealed it unto babes." Romans 1:21 f: "When they knew him they glorified him not as God. Professing themselves to be wise they became fools." 1 Corinthians 1:18-21: "For the preaching of the cross is to them that perish, foolishness; but unto us which are saved, it is the power of God. For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe." (For a detailed analysis of Sec. 22 of the Harmony see chapter XXII of this volume of the Interpretation.)

In John 3:22-23 the contemporaneous ministries of John and Jesus approach each other. John 4:1-2 shows the identity of their process of discipling. A certain brother once wrote me, who was troubled over John 4:2, which reads, "Though Jesus himself baptizeth not, but his disciples." This brother’s trouble was a novel one. He not only held to the theory shared by some other people – that the apostles were neither baptized themselves, but he said they never baptized others, nor ever preached a sermon before the Pentecost in Acts 2. This text, John 4:2, as commonly interpreted being in the way of his theory, he wanted to know if it might not be construed to mean that the baptism through the disciples took place after Pentecost. His suggested construction is quite impossible. This would be to wrest the Scriptures from their meaning rather than to interpret them. It is better to give up an unscriptural theory, than resort to such great violence to God’s Word. No commentator of any denomination would dare to put such a meaning on John 4:2. Let us consider in this connection, John 3:22-23; John 4:2. The connected reading is: "After these things came Jesus and his disciples into the land of Judea, and there he tarried with them and baptized, and John also was baptizing in Aenon, near to Salim, because there was much water there. When, therefore, the Lord knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John (although Jesus himself baptizeth not, but his disciples)." From this fairly connected reading the following things are evident:

(1) The ministries of John and Jesus were here simultaneous.

(2) John made disciples and baptized them.

(3) Jesus also at the same time made disciples and baptized them, only he made and baptized more disciples than John.

(4) Yet Jesus did not personally administer baptism as John did. His baptisms were performed through his disciples.

(5) The imperfect tense in John 4:2 shows continuous action, that Jesus was accustomed to make and baptize disciples.

This is all so plain it would seem impossible to misunderstand it. It is just as plain as that "Christ died for our sins according to the scriptures." The brother’s unfortunate theory is wrong on every other point. It is difficult to understand how he could say that Christ’s apostles never preached a sermon before the Pentecost of Acts 2. In reply to this theory let us consider Matthew 10:5-42 and Mark 6:12-13; Mark 6:20. Here after Jesus had personally instructed his apostles in the things of the kingdom, he sends them out charging them, "As ye go, preach. What I tell you in the darkness, speak ye in the light, and what ye hear in the ear, proclaim upon the housetops." Mark says, "And they went out and preached that men should repent." Then he tells how, later, they returned and reported to Jesus, "Whatsoever they had done, and whatsoever they had taught." This commission, and the preaching done under it, and the report made of it, may be compared with the commission of the seventy and their report (see Luke 10:1-24). The brother contended also that it was only after his resurrection that he gave them a commission and commanded them to baptize. He is again mistaken. The commission to the twelve in Matthew 10, and to the seventy in Luke 10, are as clean-cut commissions as the later ones in Matthew 28 and Mark 16. The chief difference between the earlier commissions and the later ones is that the former were limited to the Jews (Matthew 10:5-6), and the latter was to all nations (Matthew 28:19). The passages cited from John 3-4 show that they made disciples and baptized them as regularly under the former commission, when preaching to Jews as under the latter commission, when preaching to all nations, The command in each case is precisely the same. In John 4 they made and baptized disciples. In Matthew 28 they are commanded to make and baptize disciples. While executing the first commission Jesus himself was their power, he being on earth. In executing the latter commission Jesus is to be yet with them, for he says, "Lo I I am with you all the days even unto the end of the world." Only in this case he was not to be present in person, but in the Holy Spirit, the other Paraclete. In the ministry limited to the Jews during Christ’s lifetime, whether conducted by John the Baptist (Acts 19:4), or by Jesus himself (Mark 1:15), or by the twelve apostles and the seventy (Mark 6:12), the duties commanded were the same – repentance toward God, faith in the Lord Jesus Christ and baptism upon the profession of that faith, just as Peter on the day of Pentecost and later (Acts 2:38; Acts 3:19) and Paul (Acts 20:21). Peter himself baptized sometimes through other disciples (Acts 10:47-48), as did also Paul (1 Corinthians 1:14-17).

The design of John’s Gospel (John 20:31) was (1) to prove that Jesus was the Messiah, the Son of God, and (2) that, believing on him, one might have everlasting life. This is beautifully illustrated in the incident of the Samaritan woman by which the gospel was introduced into Samaria. But this involves the history of the Samaritans as a background of the story. In 975 B.C. Jeroboam revolted and carried with him the ten tribes of Israel who afterward established their capital at Samaria, but in 721 B.C. the ten tribes were all led away captive to Assyria, except a small remnant of the very poorest of the population. The Assyrian government drafted a population from the heathen nations to fill the vacancy caused by this removal and then sent a priest to teach them of God, but they feared the Lord and served other gods. The descendants of this mixed population of Jews and heathen constituted the Samaritans of Christ’s day. In 588 B.C. Judah was captured and carried away to Babylon, upon which the poor was left in the land as in the case of Israel, but in 536 B.C. Judah returned under Zerubbabel and Joshua, after which the hierarchy was established by Ezra. When they went to build the Temple the Samaritans asked to help, but they were refused with scorn. Here the hostilities between the Jews and Samaritans commenced. The Samaritans built a temple on Mount Gerizirn to which the woman referred in her conversation with Christ. They also preserved the Pentateuch, with some corruptions, as their Scriptures. The hostility between the Jews and the Samaritans lasted till Christ’s day. The Samaritans would not receive the Jews into their homes if they were going toward Jerusalem, but they were more hospitable to those going north, or away from Jerusalem, This accounts for their reception of Christ and his disciples on their way to Galilee, as recorded in John 4.

We will now take up the incident of Christ winning the woman at the well of Sychar. He had walked all the way from Judea and was weary and hungry. Thus he sat by the well. It was about noon and while he was there alone (the disciples having gone to Sychar to buy food) there came a woman to the well to draw water. Christ at once sets himself to the task of winning her. Let us note here the method of Jesus. First, he secured her attention by asking her for a drink. Second, he directed the thought from the matter in hand. Third, he attracted her by speaking where she did not expect it: "Jews have no dealings with the Samaritans." Fourth, he at once introduced the spiritual correspondent to the thing in her mind: "If thou knewest the gift of God and who it is that speaketh with thee, thou wouldest have asked of him and he would have given thee living water." But her mind clings to the earthly: "Nothing to draw with; the well is deep; art thou greater than Jacob?" "But," says Jesus "the water which I give is living water and quenches thirst forever." It is living (1) because it is eternal. The water in the well was temporary. (2) Because it symbolized the Holy Spirit’s work. (3) Because it was not local and immovable but in him. (4) Because it ends in eternal life. All this seta forth the work of the Holy Spirit in regeneration. But she is still earthly in mind: "That I may come hither no more to draw."

Our Lord then sets himself to the task of convicting her of her sin: "Go call thy husband," upon which she makes her confession. Building upon that, Christ reveals her heart and her life to her by telling her of her sins, to which she at once responded with an element of faith: "I perceive that thou art a prophet." The light is coming to her gradually, but just here a difficulty arises, the place of worship: "Is it Jerusalem or Gerizirn?" This is a subtle scheme of the devil to defeat the honest inquirer: "There are so many denominations, and so many conflicting claims, what can I do?" Christ’s answer is to the point. He demands more faith: "Believe me," and then proceeds to lead her away from the limitations of fame and place in worship and to reveal both the nature of God and the characteristics of his true worshipers: "God is a Spirit: and they that worship him must worship in Spirit and truth." Augustine said: "If, by chance, you seek some high place, some holy place, within thee erect a temple to God." The poet has expressed it thus: Once for prayer and lonely thought, Fitting time and place I sought; Now in heart, I always pray, Am alone where’er I stray.

Upon this she expresses her faith in the coming Messiah, her as that Promised One: "I that speak unto thee am he." Faith was consummated and the work was done. The Messiah was found and the impulse to tell it to others finds expression. The water pot is left and the city of Sychar hears the glad news of the promised Messiah. But the disciples, returning in time to witness a part of the conversation, wondered that he was speaking to a woman, especially a Samaritan woman, but they did not have the courage to express their surprise to him. At once the crowds were flocking from the little city to see the Lord for themselves and in the midst of these things his disciples plead with him to eat, but his meat was spiritual and more invigorating than temporal food. This furnishes the occasion for our Lord to call the attention of the disciples to the ready harvest of missionary work opened up by the conversion of this one soul. He exhorts them to look at the fields, to expect immediate results, to enter into the harvest, not of their own sowing. Here is emphasized the blessed truth that the various laborers in the kingdom should not only labor together, but they shall rejoice together. After all this he abode there two days and many of the Samaritans believed on him because of the testimony of the woman, but many more believed because of his own word. This distinction in faith is that of the distinction between hearing of the sun and feeling the sun.

After these two days he went on into Galilee and had a warm reception there, because the Galileans had witnessed what he did at the feast in Jerusalem.

It will be noted that Jesus "in His early ministry allowed himself to be regarded as the Messiah by his first disciples, and personally declared that He was the Messiah to the woman at the well, which many other Samaritans also personally believed. He never declared this to the Jewish rulers at Jerusalem till the very end, doubtless because such an avowal would lead them to kill Him, and so must not be made until His work in teaching the people and training His disciples should be completed." – Broadus, Harmony p. 24.

QUESTIONS

1. Show the guilt and reasonableness of the punishment of sin.

2. Where, in the history, do the contemporaneous ministries of Jesus and John approach each other?

3. What sentence of John’s Gospel shows the identity of their process of discipling?

4. What was a certain brother’s trouble and theory about John 4:27

5. What was the reply to his theory that the apostles were not baptized and did not baptize others?

6. What things are evident from John 3:22-23; John 4:2?

7. What was the reply to his contention that Christ’s apostles never preached a sermon before Pentecost?

8. What was the reply to his contention that Christ gave his com mission to them only after his resurrection?

9. What is the chief difference between the earlier commissions and the later ones?

10. What, from John 3-4, is evident as to these commissions?

11. What is the difference as to the power to execute under the commissions?

12. What were the specific duties commanded in all Christ’s commissions?

13. What is the purpose of John’s Gospel (John 20:31)?

14. By what personal incident was the gospel introduced into Samaria?

15. Give a brief historical account of the Samaritans.

16. What were the issues between them and the Jews?

17. Why would Samaritans receive Jews going north more kindly than when going south?

18. Give the story leading up to the incident of the woman.

19. What four elements in Jesus’ method here noted?

20. Why was the water which he offered the woman "living water"?

21. How did Jesus convict her of sin?

22. What was the first manifestation of her faith?

23. What difficulty did she here suggest?

24. What was Christ’s answer to this difficulty; How does demand more faith?

25. What remarkable declaration from Jesus concerning the nature and disposition of God and the consequent nature and place of worship?

26. What said Augustine on this point?

27. What said the poet?

28. What was the next step in the development of her faith and what the response of Jesus?

29. At what point was she converted and how did she manifest it?

30. At what part of the incident did the disciples marvel and why?

31. Describe the results of this conversion.

32. What is the encouraging teaching from Jesus resulting from this incident?

33. What of the reception of Jesus into Galilee and why?

34. Why did Jesus allow his early disciples to regard him as the Messiah and so announce himself here to the woman, but never declared this to the Jews at Jerusalem till the end of his ministry?

Verses 46-54

XXVI

OUR LORD’S GREAT MINISTRY IN GALILEE

Part I

Harmony pages 85-39 and Matthew 4:17-25; Matthew 8:2-17; Matthew 9:2-26; Mark 1:14-2:22; Mark 5:22-43; Luke 4:14-5:39; Luke 8:41-56; John 4:46-54.

We now come to our Lord’s great ministry m Galilee. We will take a sort of preview of this whole division and then follow it up with more detailed discussions. The general theme of this division of the Harmony is "The kingdom of heaven." We are prone at times to fall into errors of interpretation concerning the kingdom similar to those which led ancient Israel so far and so harmfully astray concerning the advent of the Messiah. Either we so fill our minds with the sublimity of world redemption, as applied to the race, in the outcome, so satisfy our hearts with rhetorical splendor in the glowing description of universal dominion that we lose sight of its application to individuals in our day, and the responsibilities arising from the salvation of one man, or we so concentrate our fancy upon the consummation that we forget the progressive element in the development of the kingdom and the required use of means in carrying on that progress. The former error breeds unprofitable dreamers – the latter promotes skeptics. The preacher is more liable to be led astray by the one, the average church member by the other.

Perhaps the most unprofitable of all sermons is the one full of human eloquence and glowing description excited by the great generalities of salvation, and perhaps the most stubborn of all skepticism is that resulting from disappointment as not witnessing and receiving at once the very climax of salvation, both as to the individual and the race.

Such a spirit of disappointment finds expression in words like these: "The prophecies here of the kingdom are about 1,900 years old. Nineteen centuries have elapsed since the Child was born. Wars have not ceased. The poor are still oppressed. Justice, equity, and righteousness do not prevail. Sorrow, sin, and death still reign. And I am worried and burdened and perplexed. My soul is cast down and disquieted within me." In such case we need to consider the false principles of interpretation which have misled us, and inquire: Have we been fair to the Book and its promise?

Here I submit certain carefully considered statements: (1) The consummation of the Messiah’s kingdom was never promised as an instantaneous result of the birth of the Child. (2) The era of universal peace must follow the utter and eternal removal of things and persons that offend. This will be the harvest of the world. (3) Again, this consummation was never promised as an immediate result, i.e., without the use of means to be employed by Christ’s people. (4) Yet again, this aggregate consummation approaches only by individual reception of the kingdom and individual progress in sanctification. (5) It is safe to say that the promises have been faithfully fulfilled to just the extent that individuals have received the light, walked in the light and discharged the obligations imposed by the gift of the light. These receptive and obedient ones in every age have experienced life, liberty, peace, and joy, and have contributed their part to the ultimate glorious outcome. (6) And this experience in individuals reliably forecasts the ultimate race and world result, and inspires rational hope of its coming. This is a common sense interpretation. In the light of it our duty is obvious. Our concern should be with our day and our lot and our own case as at present environed. The instances of fulfilment cited by the New Testament illustrate and verify this interpretation, particularly that recorded by Matthew as a fulfilment of the prophecies of Isaiah 4-13 inclusive, of his gospel. What dispassionate mind can read these ten chapters of Matthew, with the parallel passages in Mark and Luke, without conceding fulfilment of Isaiah’s prophecies uttered seven centuries before?

Here is the shining of a great light, brighter than all of the material luminaries in the heavens which declare the glory of God and show his handiwork. This is, indeed, the clean, sure and perfect law of the Lord, converting the soul, making wise the simple, rejoicing the heart, enlightening the eyes, enduring forever, more desirable than gold and sweet "r than honey in the honeycomb. Here are judgments true and righteous altogether.

Here in sermon and similitude the incomparable Teacher discloses the principles and characteristics of a kingdom that, unlike anything earth-born, must be from heaven. Here is a fixed, faultless, supreme, and universal standard of morality. The Teacher not only speaks with authority and wisdom, but evidences divinity by supernatural miracles, signs, and wonders. But there is here more than a teacher and wonder worker. He is a Saviour, a Liberator, a Healer, conferring life, liberty, health, peace, and joy. To John’s question – John in prison and in doubt – the answer was conclusive that this, indeed, was the one foreshown by the prophets and there was no need to look for another: "Go and tell John the things which ye hear and see: the blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, and the dead are raised up, and the poor have the gospel preached to them. And whosoever shall find no occasion for stumbling in me, blessed is he" (Matthew 11:1-4).

The special matter here most worthy of our consideration is that the kingdom of heaven was not expanded by instantaneous diffusion over a community, a nation, or the world, regardless of human personality, activity, and responsibility ill receiving and propagating it, but it took hold of each receptive individual’s heart and worked out on that line toward the consummation.

To as many as received him to them he gave the power to become the sons of God. Those only who walked in the light realized the blessings of progressive sanctification. To the sons of peace, peace came as a thrilling reality. From those who preferred darkness to light) who judged themselves unworthy of eternal life, the proffered peace departed, returning to the evangelists who offered it.

The poor woman whom Satan had bound for eighteen years experienced no imaginary or figurative release from her bonds (Luke 11:10-16). That other woman, who had sinned much, and who, in grateful humility, washed his feet with her tears – was not forgiveness real and sweet to her? That blind Bartimeus who kept crying, "Jesus, thou Son of David, have mercy on me" – did he not receive real sight? That publican, who stood afar off and beat upon his breast, crying, "God, be merciful to me, the sinner" – was he not justified?

And when the Galilean disciples went forth in poverty and weakness preaching his gospel, did they not experience the Joy of the harvest on beholding the ingathering of souls? And when they saw even demons subject to them through the name of Jesus, was not that the joy of victory as when conquerors divide the spoil?

When the stronger than the strong man armed came upon him and bound him, might not our Lord justly say, "As lightning falls from heaven, I saw Satan fall before you"? And just so in our own time.

Every conversion brings life, liberty, peace, and joy to the redeemed soul. Every advance in a higher and better life attests that rest is found at every upward step in the growth of grace. Every talent or pound rightly employed gains 100 per cent for the capital invested, and so the individual Christian who looks persistently into the perfect law of liberty, being not a forgetful hearer but a doer of the Word, is blessed in every deed. Willing to do the will of God, and following on to know the Lord, he not only knows the doctrine to be of God, but experimentally goes on from strength to strength, from grace to grace, and is changed into the divine image from glory to glory.

In the light of these personal experiences he understands how the kingdom of God is invincible, and doubts not the certain coming of the glorious consummation foreshown in prophecy and graciously extended, in the hand of promise. His faith, staggering not through unbelief, takes hold of the invisible, and his hope leaps forward to the final recompense of the reward.

The opening incident of the Galilean ministry is the healing of the nobleman’s son, the second miracle of our Lord in Galilee, and a most remarkable one. The nobleman was Herod’s steward, maybe Chuza, as many suppose, but that is uncertain. The nobleman manifested great faith and it was amply rewarded. This is an illustration of the tenderness with which Jesus ministered to the temporal needs of the people, thus reaching their souls through their bodies. The effect of this miracle was like that of the first: "He himself believed, and his whole house."

The next section (Luke 4:16-31) gives the incident of his rejection at Nazareth. The account runs thus: "And he came to Nazareth, where he had been brought up: and he entered, as his custom was, into the synagogue on the sabbath day, and stood up to read." How solemn, how sad in its immediate result – how pathetic that scene in Nazareth when the Redeemer announced his mission and issued his proclamation of deliverance: The Spirit of the Lord is upon me, Because he anointed me to publish good tidings to the poor: He hath sent me to proclaim deliverance to the captives, And recovering of sight to the blind, To send crushed ones away free, To proclaim the acceptable year of the Lord.

Oh! what a day when this scripture was fulfilled in the hearing of the captives I But the Spirit on him was not on them.

As Jewish widows in Elijah’s day, perished of famine, through unbelief, and left to Sarepta’s far-off widow in a foreign land to believe and be blessed with unfailing meal and oil, as Jewish lepers, through unbelief, in Elisha’s day died in uncleanness and loathsomeness while touching elbows with One having power to heal, leaving to a Syrian stranger to wash in Jordan and be clean, so here where Jesus "had been brought up," the people of Nazareth shut their eyes, bugged their chains and died in darkness and under the power of Satan – died unabsolved from sin, died unsanctified and disinherited, and so yet are dying and shall forever die.

The Year of Jubilee came to them in vain. In vain its silver trumpets pealed forth the notes of liberty. They had no ear to hear, and so by consent became slaves of the Terrible One forever.

This brings us to church responsibility and ministerial agency in the perpetuation of this proclamation of mercy. As Paul went forth to far-off shores, announcing in tears, yet with faith and hope and courage, the terms of eternal redemption, so now the churches find in the same mission their warrant for existence, and so now are we sent forth as witnesses to stand before every prison house where souls are immured, commissioned "to open the eyes of the prisoners that they may turn from darkness to light and from the power of Satan unto God, that they may receive remission of sins and an inheritance among them that are sanctified by faith in Christ." Ours to blow the silver trumpets and proclaim to captives the year of jubilee. Ours is the evangel of liberty – ours to make known that "if the Son of God make men free, they shall be free indeed."

Leaving Nazareth, Jesus went to Capernaum, where he made his residence from which he radiates in his ministry in Galilee, teaching and healing on a large scale. His work here in Zebulun and Naphtali is a distinct fulfilment of Isaiah 9:1-2, in which he is represented as a great light shining in the darkness. By the sea of Galilee near Capernaum he calls four fishermen to be his partners – Peter, Andrew, James, and John, two sets of brothers. Here he announces his purpose for their lives – to be fishers of men. What a lesson! These men were skilled in their occupation and now Jesus takes that skill and turns it into another direction, toward a greater end, "fishers of men." Here he gives them a sign of his authority and messiahship in the incident of the great draught of fishes. The effect on Peter was marvelous. He was conscious of Christ’s divinity and of his own sinfulness. Thus he makes his confession, Luke 5:8: "Depart from me; for I am a sinful man, O Lord.” But our Lord replied to Peter: "Fear not, from henceforth thou shalt catch men." Later (John 21), when Peter and his comrades went back to their old occupation, the risen Lord appeared to them and renewed their call, performing a miracle of a similar draught of fishes.

In Section 28 (Mark 1:21-28; Luke 4:31-37;) we have his first case of healing a demoniac. What is the meaning of the word "demoniac"? It means demon-possessed, and illustrates the fact of the impact of spirit on spirit, many instances of which we have in the Bible. Here the demons recognized him, which accords with Paul’s statement that he was seen of angels. They believed and trembled as James says, but they knew no conversion. The lesson there is one of faith. The effect of this miracle was amazement at his authority over the demons.

In Section 29 (Matthew 8:14-17; Mark 1:29-34; Luke 4:38-41) we have an account of the healing of Peter’s mother-in-law, which incident gives us light on the social relations of the disciples. Peter was married, the Romanist position to the contrary notwithstanding. Further scriptural evidence of his marriage is found in 2 Corinthians 8:5. It is interesting to compare the parallel accounts of this incident in the Harmony and see how much more graphic is Mark’s account than those of Matthew and Luke. There is a fine lesson here on the relation between the mother-in-law and the son-in-law. Peter is a fine example of such relation. Immediately following the healing of Peter’s wife’s mother those that had sick ones brought them to Jesus and he healed them, thus fulfilling a prophecy of Isaiah, that he should take our infirmities and bear our diseases. Our Lord not only healed their sick ones, but he cast out the demons from many, upon which they recognized him. But he would not let them speak because they knew that he was the Christ.

The effect of our Lord’s great work as described in Section 29 was that Peter tried to work a corner on salvation and dam it up in Capernaum. This is indicated in the account of the interview of Peter with our Lord as described in Section 30 (Matthew 4:23-25; Mark 1:35-39; Luke 4:42-44). Here it is said that Jesus, a great while before day, went out into a desert place to pray, and while out there Peter came to him and complained that they were wanting him everywhere. To this our Lord responded that it was to this end that he had come into the world. So Jesus at once launched out and made three great journeys about Galilee. His first journey included a great mass of teaching and healing, of which we have a few specimens in Sections 31-36, which apparently occurred at Capernaum, his headquarters. A second journey is recorded by Luke in Section 47 (Luke 8:1-3) and a third journey is found in Section 55. (For Broadus’ statement of these tours, see Harmony, p. 31.)

Here we have the occasion of one of the special prayers of Jesus. There are four such occasions in his ministry: (1) At his baptism he prayed for the anointing of the Holy Spirit; (2) here he prayed because of the effort to dam up his work of salvation in Capernaum; (3) the popularity caused by the healing of a leper (Sec. 31 – Matthew 8:2-4; Mark 1:40-45; Luke 5:12-16) drove him to prayer; (4) the fourth occasion was the ordination of the twelve apostles. The immense labors of Jesus are indicated in Matthew 4:23-24. These labors gave him great popularity beyond the borders of Palestine and caused the multitudes from every quarter to flock to him. Attention has already been called to the popularity caused by the healing of the leper (Sec. 31) and Jesus’ prayer as the result.

In the incident of the healing of the paralytic we have a most graphic account by the synoptics and several lessons: (1) That disease may be the result of sin, as “thy sin be forgiven thee”; (2) that of intelligent cooperation; (3) that of persistent effort; (4) that of conquering faith. These are lessons worthy of emulation upon the part of all Christians today. Out of this incident comes the first issue between our Lord and the Pharisees, respecting the authority to forgive sins. This was only a thought of their hearts, but he perceived their thought and rebuked their sin. From this time on they become more bold in their opposition, which finally culminated in his crucifixion. Let the reader note the development of this hatred from section to section of the Harmony.

In Section 33 (Matthew 9:9-13; Mark 2:13-17; Luke 5:27-32) we have the account of the call of Matthew, his instant response and his entertainment of his fellow publicans. Here arose the second issue between Christ and the Pharisees, respecting his receiving publicans and sinners and eating with them. This was contrary to their idea in their self-righteousness, but Jesus replied that his mission was to call sinners rather than the righteous. This issue was greatly enlarged later, in Luke 15, to which he replied with three parables showing his justification and his mission. In this instance (Matthew 9:13) he refutes their contention with a quotation from Hosea which aptly fitted this case: "I desire mercy, and not sacrifice."

Then came to him the disciples of John and made inquiry about fasting, to which he replied with the parable of the sons of the bride chamber, the interpretation of which is that we should let our joy or sorrow fit the occasion, or set fasting ments and old bottles, the interpretation of which is to let the form fit the life; beware of shrinking and expansion.

In Section 35 (Matthew 9:18-25; Mark 5:22-43; Luke 8:41-56) we have the account of his healing of Jairus’ daughter and the healing of the woman with the issue of blood. Usually in the miracles of Christ, and in all preceding miracles, there was the touch of some kind between the healer and the healed. We are informed that great multitudes of people came to Jesus with this confidence, "If I but touch him I shall be healed." Accordingly we find that Christ put his fingers on the eyes of the blind, on the ears of the deaf, or took hold of the hand of the dead. In some way usually there was either presence or contact.

We will now consider the special miracle connected with the fringe of the garment of Jesus which the Romanists cite to justify the usage concerning the relics of the saints. In Numbers 15:38 we have a statute: "Thou shalt put fringes on the wings or ends of the outer garment," and this fringe had in it a cord or ribbon of blue, and the object of it was to remind the wearer of the commandments of God. The outer garment was an oblong piece of cloth, one solid piece of cloth, say, a foot and a half wide and four feet long. The edge was fringed on all the four sides, and in the fringe was run a blue thread, and the object of the fringe and of the blue thread also was to make them remember the commandments of God. The statute is repeated in Deuteronomy 22. Again in Deuteronomy 6 is the additional law of phylacteries, or frontlets – little pieces of leather worn between the eyes – on which were inscribed the commandments of God. The people were taught to instruct their children in the commandments of God: "And they shall be as frontlets between thine eyes, and thou shalt put them upon thy door posts, and when thou goest out and when thou comest in, and when thou sittest down and when thou gettest up, and when thou liest down, thou shalt at all times teach thy children the Word of God.” Now, because of these statutes a superstitious veneration began to attach to the fringe and to the phylacteries. So we learn in Matthew 23, as stated by our Saviour, that the Pharisees made broad the phylacteries between their eyes and enlarged the fringe of the outer garment. They made the fringe or tassel very large. They did it to be seen of men. The law prescribed that when the wearer should see this fringe on his garment he should remember the commandments of the Lord his God. But these Pharisees put it on that others might see it, and that it might be an external token to outsiders of their peculiar sanctity and piety. What was intended to be a sign to the man himself was converted by superstition into a sign for other people. Hence this woman said within herself, "If I but touch that sacred fringe – the border of his garment." She could not go up and touch the phylactery between his eyes, in case he wore one, but he did wear the Jewish costume with the fringe or border on his outer garment, and she could reach that from behind. She would not have to go in front of him. She argued: "Now, if I can in the throng get up so that I can reach out and just touch that fringe, I shall be saved." We see how near her thought connected the healing with the fringe of the garment, because by the double statute of God it was required on the Jewish garment to signify their devotion to his Word – the matchless Word of Jehovah. Mark tells us that she was not the only woman, not the only person healed by touching the border of his garment (Mark 6:56). Her sentiment was not an isolated one. It was shared by the people at large. Multitudes of people came to touch the fringe of his garment that they might be healed.

The question arises, Why should Christ select that through contact with the fringe on his outer garment healing power should be bestowed? He did do it. The question is, why? There shall be no god introduced unless there be a necessity for a god. There shall be no special miracle unless the case demands it. Why? Let us see if we cannot get a reason. I do not announce the reason dogmatically, but as one that seems sufficient to my own mind. Christ was among the people speaking as never man spake, doing works that no man had done. He was awakening public attention. He was the cynosure of every eye. They came to him from every direction. They thronged him. And right here at this juncture Jairus had said, "Master, my little girl, twelve years old, is even now dead. Go and lay thy hand upon her that she may live." He arose and started, the crowd surging around him and following him, and all at once he stopped and said, "Who touched me?" "Master, behold the crowd presseth thee on every side, and thou sayest, who touched me?" Here was a miracle necessary to discriminate between the touches of the people. "Who touched me?" Hundreds sin sick touched him and were not saved. Hundreds that had diseases touched him and were unhealed. Hundreds that were under the dominion of Satan looked in his face and heard his words and were not healed. It was touch and not touch. They touched, but there was no real contact. They rubbed up against salvation and were not saved. Salvation walked through their streets and talked to them face to face. The stream of life flowed right before their doors and they died of thirst. Health came with rosy color and bright eye and glowing cheek and with buoyant step walked through their plague district) and they died of sickness. But some touched him. Some reached forth the hand and laid hold upon the might of his power. This woman did.

Poor woman! What probably was her thought? "I heard that ruler tell him that he had a little girl twelve years old that was just dead, and he asked him to go and heal her, she twelve years old, and for twelve years I have been dead. For twelve years worse than death has had hold on me and I have spent all my money; have consulted many physicians. I have not been benefited by earthly remedies, but rendered worse. Twelve years has death been on me, and if he can heal that, girl that died at twelve years of age, maybe he can heal me twelve years dead. If that ruler says, ’If you will but go and lay your hand upon her even now she will revive,’ what can I do? In my timidity, in the ceremonial uncleanness of my condition, in my shame, I dare not speak. I cannot in this crowd, for if they knew that I were here they would cast me out; for if any of them touch me they are unclean in the eyes of the law. I cannot go and kneel down before him, and say, ’Master, have mercy on me.’ The ceremonial law of uncleanness forbids my showing my face, and if I come in contact with his power it must be with a touch upon the garment. And I beg for that. I say within myself, that if I but touch the fringe with its blue thread in it that reminds him of God’s commands, I shall be healed."

There was the association of her healing with the memento of the Word of God. There was the touch of her faith, that came into contact with that Word of God and with him. So her faith reasoned, and virtue going out from him responded to her faith. And she felt in herself that she was healed. Well, he healed her and there it stands out one of the most beautiful lessons in the Word of God. Oh, what a lesson! Some will say at the judgment, "Lord Jesus, thou hast taught in our streets and we have done many wonders in thy name," and he will say, "I never knew you." "You were close to the Saviour. You did not touch him. You were his neighbor. You did not touch him." There were many lepers in Israel in the days of Elisha, the prophet – lepers that could have been healed of leprosy by an appeal to the power of God in Elisha. They died in leprosy, but Naaman came from afar and touched the healing power of the prophet and was healed. There were many widows in Israel whose staff of life was gone, whose barrel of meal was empty, whose cruse of oil had failed, and here was the prophet of God, who by a word could supply that empty barrel, that failing cruse, but they did not touch him. They did not reach out in faith and come in contact with that power. The widow of Sarepta did, and her barrel of meal never failed, and her cruse of oil never wasted. Now, the special miracle: It was designed to show that if there be a putting forth of faith, even one finger of faith, and that one finger of faith touches but the fringe, the outskirts of salvation – only let there be a touch, though that touch covers no more space than the point of a cambric needle – "let there be the touch of faith and thou art saved."

In the midst of this stir about the woman the news of the death of Jairus’ daughter burst forth upon them with the request to trouble not the Master any further. But that did not stop our Lord. He proceeded immediately to the house to find a tumult and many weeping and wailing, for which he gently rebuked them. This brought forth their scorn, but taking Peter, James, and John, he went in and raised the child to life and his praise went forth into all that land.

QUESTIONS

1. What is the general theme of this division of the Harmony?

2. What common errors of interpretation of the kingdom? Illustrate.

3. What was the offspring of these errors respectively and who the most liable to each?

4. What, perhaps, was the most unprofitable sermon and what was the most stubborn skepticism?

5. How does such disappointment find expression?

6. Give the author’s statements relative to the kingdom,

7. Where do we find the fulfilment of Isaiah’s prophecies relative to the kingdom?

8. What specific prophecy in Isaiah fulfilled in Matthew?

9. Where do we find the principles of the kingdom disclosed?

10. What great office did our Lord fill besides teacher and wonder worker and what proof did he submit to John the Baptist?

11. What thing most worthy of special consideration in connection with the kingdom?

12. What the opening incident of the Galilean ministry, what its importance, what its great lesson and what its effect?

13. Give an account of our Lord’s rejection at Nazareth.

14. Why was he thus rejected?

15. By what incidents in the lives of the prophets does he illustrate the folly of their unbelief?

16. What is the church responsibility and ministerial agency in the proclamation of mercy?

17. Where does Jesus make his home after his rejection at Nazareth and what his first work in this region?

18. Recite the incident of the call of the four fishermen and its lessons.

19. What was Christ’s first case of healing a demoniac and what the meaning of the term "demoniac"? Illustrate.

20. What was the lesson of this miracle and what was its effect?

21. Recite the incident of the healing of Peter’s mother-in-law and give its lessons.

22. What were the great results of this miracle and why would not Christ allow the demons to speak?

23. How did Peter try to work a "corner" on salvation and how did our Lord defeat the plan?

24. How many and what journeys did Jesus make about Galilee?

25. Give the four special prayers of Jesus here cited and the occasion of each.

26. Describe the incident of the healing of the paralytic and its les sons.

27. What issue arises here between our Lord and the Pharisees and what was the final culmination?

28. Give an account of the call of Matthew, his entertainment, the second issue between our Lord and the Pharisees and how Jesus met it.

29. What question here arises, how was it brought up, how did our Lord reply and what the meaning of his parables here?

30. What double miracle follows and what was the usual method of miracles?

31. What was the law of fringes and phylacteries and what were their real purpose?

32. Why should Christ select that through contact with the fringe on his outer garment healing power should be bestowed?

33. What, probably, was the thought of this woman as she contemplated this venture of faith?

34. What was the great lesson of this incident of her healing?

35. Describe the miracle of raising Jairus’ daughter and its effect.