Verse-by-Verse Bible Commentary
Matthew 9:36

Clarke's Commentary

Verse Matthew 9:36. Moved with compassion — εσπλαγχνισθη, from σπλαγχνον a bowel. The Jews esteemed the bowels to be the seat of sympathy and the tender passions, and so applied the organ to the sense.

επλαγχνιζομαι signifies, says Mintert, "to be moved with pity from the very inmost bowels. It is an emphatic word, signifying a vehement affection of commiseration, by which the bowels and especially the heart is moved." Both this verb and the noun seem to be derived from σπαω, to draw; the whole intestinal canal, in the peristaltic motion of the bowels, being drawn, affected, and agitated with the sight of a distressed or miserable object. Pity increases this motion of the bowels, and produces considerable pain: hence σπλαγχνιζομαι, to have the bowels moved, signifies to feel pity or compassion at seeing the miseries of others.

They fainted — Instead of εκλελυμενοι, fainted, all the best MSS., versions, and fathers, read εσκυλμενοι, grieved and melancholy. Kypke says σκυλλειν properly signifies, to pluck off the hair, as persons do in extreme sorrow or distress. The margin says, They were tired and lay down.

And were scattered abroad — εππιμμενοι, thrown down, or, all along. They were utterly neglected as to the interests of their souls, and rejected by the proud and disdained Pharisees. This people (οχλος, this mob) that knoweth not the law, is accursed, John 7:49. Thus those execrable men spoke of the souls that God had made, and of whom they should have been the instructers.

Those teachers, in name, have left their successors behind them; but, as in the days of Christ, so now, God has in his mercy rescued the flock out of the hands of those who only fed upon their flesh, and clothed themselves with their wool. The days in which a man was obliged to give his property to what was called THE Church, for the salvation of his soul, Christ being left out of the question, are, thank God, nearly over and gone. Jesus is the true Shepherd; without him there is nothing but fainting, fatigue, vexation, and dispersion. O that we may be led out and in by him, and find pasture!

Bridgeway Bible Commentary

36. Jesus chooses the twelve apostles (Matthew 9:35-4; Mark 3:7-19; Luke 6:12-19)

The more Jesus’ work grew, the more people came seeking him; and the more deeply saddened he became as he saw the confused and helpless spiritual condition of the Jewish people. There were plenty of opportunities for worthwhile work but there were few workers, and Jesus asked his followers to pray that God would supply the right workers to meet the need (Matthew 9:35-38; Mark 3:7-12).

So urgent was the need that Jesus decided to appoint twelve helpers immediately. He therefore spent the night in prayer and in the morning announced his choice. The twelve were to be known as apostles (from the Greek word apostello, meaning ‘to send’), as Jesus was to send them out in the service of the kingdom. To begin with he would keep them with him for their spiritual training, then he would send them out equipped with his messianic authority to heal those afflicted by Satan and urge people to enter the kingdom of God. The era of the Messiah had arrived. As twelve tribes had formed the basis of the old people of God, so twelve apostles would be the basis of the new (Matthew 10:1; Mark 3:13-15; Luke 6:12-13). The following list includes alternative names by which some of the apostles were known.

Simon Peter, or Cephas

Matthew 10:2;

John 1:42

Andrew, brother of Peter

Matthew 10:2;

John 1:40

James, son of Zebedee

Mark 3:17;

Luke 8:51

John, brother of James

Mark 3:17;

John 21:20

Philip

Matthew 10:3;

John 6:5

Bartholemew, or Nathanael

Matthew 10:3;

John 21:2

Thomas, the Twin (Didymus)

Matthew 10:3;

John 21:2

Matthew, or Levi

Matthew 10:3;

Luke 5:27

James, son of Alphaeus

Matthew 10:3;

Acts 1:13

Thaddaeus, or Lebbaeus, or

Judas the son of James

Matthew 10:3;

Luke 6:16

Simon the Zealot, the Patriot,

or the Cananaean

Matthew 10:4;

Luke 6:15

Judas Iscariot

Matthew 10:4;

Luke 22:48

Coffman's Commentaries on the Bible

But when he saw the multitudes, he was moved with compassion for them, because they were distressed and scattered, as sheep not having a shepherd.

This records Jesus' own reaction to the extensive tour of Galilee mentioned in the preceding verse, in which the opposition of the Pharisees had been so evident, with the consequent confusion and distress of the people. Christ viewed the situation with profound pity for the multitudes and proposed, at once, to correct it by sending out his disciples as missionaries to bear widespread testimony to the truth. The word "compassion" in this place gives an insight into the benevolent and gracious heart of Christ. It indicated a combination of love, pity, concern, and deep emotional feeling for the "lost sheep" of the house of Israel.

Barnes' Notes on the Whole Bible

But when he saw the multitudes - That followed him from place to place. When he saw their anxiety to be instructed and saved.

He was moved with compassion on them - He pitied them.

Because they fainted - The word used here refers to the weariness and fatigue which results from labor and being burdened. He saw the people burdened with the rites of religion and the doctrines of the Pharisees; sinking down under their ignorance and the weight of their traditions; neglected by those who ought to have been enlightened teachers; and scattered and driven out without care and attention. With great beauty he compares them to sheep wandering without a shepherd. Judea was a land of flocks and herds. The faithful shepherd, by day and night, was with his flock. He defended it, made it to lie down in green pastures, and led it beside the still waters, Psalms 23:2. Without his care the sheep would stray away. They were in danger of wild beasts. They panted in the summer sun, and they did not know where the cooling shade and stream was. So, said the Saviour, is it with this people. No wonder that the compassionate Redeemer was moved with pity.

Calvin's Commentary on the Bible

36.He was moved with compassion towards them Hence we infer, first, how great was the indolence of the priests, who, though they were scattered over the whole country, in order to enlighten the people with heavenly doctrine, were slow-bellies, (Titus 1:12.) True, they boasted that they were superintendents of the people; and the number of those who gloried in that title was not small. Yet not one of them does Christ own to be a pastor. A similar confusion may now be observed in Popery, though it is full of persons who are called pastors: for there is a prodigious crowd of those who under the name of clergy, eat up the flock. They are dumb dogs, (Isaiah 56:10,) and yet are not ashamed to make a vehement sound about their hierarchy. But we must listen to the voice of Christ, who declares, that where there are no laborers there are no shepherds, and that those sheep are wandering and scattered which are not collected into the fold of God by the doctrine of the gospel. His being moved with compassion proves him to be the faithful servant of the Father in promoting the salvation of his people, for whose sake he had clothed himself with our flesh. Now that he has been received into heaven, he does not retain the same feelings to which he chose to be liable in this mortal life: yet he has not left off the care of his church, but looks after his wandering sheep, or rather, he gathers his flock which had been cruelly chased and torn by the wolves.

Smith's Bible Commentary

And so he entered into a ship, and he passed over, and he came to his own city ( Matthew 9:1 ).

His own city being Capernaum. I told you that was his headquarters.

And, behold, they brought to him a man who was sick of the palsy, lying on a bed: and Jesus when he saw their faith said to the sick of the palsy; Son, be of good cheer; thy sins are forgiven thee ( Matthew 9:2 ).

Now I can imagine that that was a tremendous disappointment to his friends. I'm certain that they had in their mind Jesus healing the guy so he'd get out of his bed and walk. And for Jesus to say, "Son, be of good cheer, your sins are forgiven" that probably was disappointing to them. It may be was even disappointing to the guy lying there. But in reality, Jesus was giving him the greater gift first.

Really, it is more important that your sins be forgiven than you be healed of your ailments. What is more important than our salvation? Nothing. My healing is not as important as my salvation. The greatest miracle God has wrought in my life is my miracle of salvation, the forgiveness of my sins. That's God's greatest miracle in my life, the rest is really nothing compared to that great miracle of God. Sometimes people tragically say, oh, God's never really done any miracle in my life. Well, are you born again? Yeah. Well, hey, hey, hey. That's the greatest thing that God can do for you. The rest is really very simple when you consider the first thing that God has done.

"Son, be of good cheer; your sins are forgiven." Oh, how we so often misunderstand because you see, we place a greater emphasis upon the material than we do the spiritual realm. Jesus was constantly showing that the most important realm is the spiritual realm and the material is inferior to the spiritual. So Jesus takes first thing first, the spiritual realm; "Son, be of good cheer; your sins are forgiven".

However, there were certain scribes within themselves, when they heard that they said, [oh, oh] that's blasphemy. And so Jesus knowing their thoughts said, Why do you think evil in your hearts? ( Matthew 9:3-4 )

Would he say that to you if he knew your thoughts? "Why do you think evil in your hearts?" Oh, He does know your thoughts, he knows what's in the heart of man. Then he said,

What is easier to say, Your sins be forgiven thee; or to say, Arise, and walk? ( Matthew 9:5 )

Now as far as saying, it's easier to say your sins be forgiven you because who can tell, you know, immediately what happened. If you say arise and walk, that's really harder to say because hey, if the guy doesn't arise and walk you say hey, he doesn't have anything. You see the arising and walk can bring an immediate demonstration of whether or not there's any power in what you'd said. It immediately puts it on the line because now we can have a physical demonstration to either prove or disprove the power of your word. So "What is easier to say, Your sins be forgiven; or Arise and walk?" It's a lot easier to say your sins be forgiven.

But that you may know that I have power on earth to forgive sin ( Matthew 9:6 ),

In other words, I'll give to you a demonstration of the power of My word that you may know that I have the power to forgive sins because you can't see that, that the spiritual work within, but we'll give you some physical evidence.

(he said to the sick of the palsy,) Arise, take up your bed, and go home. And he arose, and went home. And when the multitudes saw it, they marvelled, and they glorified God ( Matthew 9:6-8 ),

Notice, "they marvelled and they glorified God". Jesus said, "Let your light so shine before men that when they see your good works they will glorify your Father which is in heaven"( Matthew 5:16 ). And so He did it in such a way as it brought glory to God.

And as Jesus passed forth from there, he saw a man, named Matthew, sitting at the receipt of custom ( Matthew 9:9 ):

Matthew was a tax gatherer. He was a customs official. Capernaum was one of those cities where they had established a customs for those coming from the area of the north down through the valley and in the Golan and around the Sea of Galilee, catching them there as they were bringing their goods and charging custom.

And Jesus said unto him, Follow me. And he arose, and followed Jesus. And it came to pass, as Jesus was sitting at meat in the house, behold, there were many publicans and sinners and they came and sat down with him and his disciples ( Matthew 9:9-10 ).

Open house. A lot of publicans and sinners.

And when the Pharisees saw it, they said to his disciples, Why is your Master eating with publicans and sinners? ( Matthew 9:11 )

In that culture eating with people was extremely significant. They had inculturated with them the concept that to eat with someone is to become one with that person. Because we take a loaf of bread and I hold it out to you and you grab a piece off and you start eating it; I pull off a piece and I start eating it, we are both of us eating from the same loaf of bread. As I am eating from that loaf of bread it is now going in and being assimilated by my body and it's becoming a part of my body. As you are eating your piece of bread, you are assimilating it and it's becoming a part of your body; and thus, in a mystical way we're becoming a part of each other. I'm becoming one with you because the bread that is nourishing me and becoming a part of me is also nourishing you and becoming a part of you.

So you would never eat with anyone unless you wanted to be identified with that person and becoming one with them. That's why they were shocked that Jesus would eat with sinners and with publicans. You mean you would become one with a sinner? You would be identified with a sinner? Yes, he was identified with the sinners in order that they might identify with Him and receive his power and his forgiveness.

And so they came to the disciples and questioned them, how come?

And Jesus when he heard that, said unto them, Those that are whole don't need a physician, but those that are sick. But go and learn what that meaneth, I will have mercy, and not sacrifice ( Matthew 9:12-13 ):

Now in the book of Hosea, the Lord talking to Israel said, "Look, I want mercy not sacrifice. I want you to start showing mercy. I'd rather you show mercy than offer sacrifices to me"( Hosea 6:6 ). And so Jesus is quoting them one of their scriptures out of Hosea. And he says,

Go and learn what that means when the Lord said, I will have mercy, and not sacrifice: for Jesus said I am not come to call the righteous, but sinners to repentance. Then came to him the disciples of John, and they said, Why is it that we and the Pharisees fast often, but your disciples don't fast? And Jesus said unto them, Can the children of the bridechamber mourn, as long as the bridegroom is with them? the days will come, when the bridegroom shall be taken from them, and then they shall fast ( Matthew 9:13-15 ).

So while Jesus was with his disciples, was not the time for fasting. "The days will come when I will be gone, when I will leave and those will be the days when they can fast." And then Jesus talks about really, the worthlessness of reformation.

No man puts a piece of new cloth onto an old garment, for that which is put in to fill it up will take from the garment, and the tear is made worse ( Matthew 9:16 ).

Now in those days they didn't have Sanforize materials, preshrunk materials. And so if you would take an old garment that had been washed many times and you would sew a new patch into that old garment, the new patch would not have yet been shrunk. And so the first time you would wash the garment that new patch you put in would shrink and rip out the -- make the tear worse. And so Jesus is saying, "Look, you don't try and patch up the old garment with new material".

You don't put new wine in old skins: the new wine will burst the old skins: but you get new skins ( Matthew 9:17 ).

Now basically Jesus is talking against the religious systems that were established at that time and there's no reforming of them. I haven't really come to reform Judaism, to sew a new piece of cloth into this old garment or to put new wine in these old skins.

I do believe that there is also an application to this in the present times. I do believe that when God is desiring to do a fresh work that God often times has to go outside of the boundaries of the organized religious systems. I really don't know in history where we have any record of a true revival in a denominational group. Usually the great revivals ultimated in a whole new denomination being formed. It seems like the old skins get set, and so we see this marvelous work of God here.

But it is my personal conviction that God had to sort of raise up new skins for the work that He was wanting to do. And so I found myself personally in that frustrating position for many years of trying to put the new wine into the old skins and I was just ripping things apart. I was known as a rebel and as a nonconformist and every other thing that they could say, because I couldn't see going along with just the traditional things of the denomination. Why don't we just get back to the Word and follow the Word of God. And it seems simple enough, but the old skins just can't handle it; they're already set in their ways.

There are many people today who are still involved in the process of carefully pouring the new wine in the old skins, always trying to pour it in such a way that we don't split them, you know, don't burst them. But ultimately, people come to the conclusion that it's not an easy thing to do if it is at all possible.

Now while he spoke these things unto them, behold, there came a certain ruler, and worshipped him, saying, My daughter is even now dead: but come and lay your hand on her, and she shall live ( Matthew 9:18 ).

Say, this fellow was understandably very desperate at this point, but look at this tremendous faith. Worshipping Jesus he said, "Look, my daughter's dead: but I know if you'll come and lay your hand on her, she'll live".

And Jesus arose, and followed him, and so did his disciples. And, behold, there was a woman, which was diseased with an issue of blood for twelve years, and she came up behind him, and touched the hem of his garment: For she said within herself, If I may but touch his garment, I shall be whole. And Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort; your faith has made you whole. And the woman was made whole from that hour ( Matthew 9:19-22 ).

Now, I wanna point out something that I feel is very important and very significant in this. And that is that this woman had set a point of contact for the releasing of her faith. Now I think that many times we have faith that God is able to do a particular thing but we never come to the place of actuating that faith. And I do believe that there is a value of actuating faith and it's important to actuate faith. It's more than just well, I know God can do it. Well, yes I believe the Lord can do it. It is I believe the Lord is doing it or the Lord will do it now or at that point when I am really actuating then the faith that I have.

Now this woman in her mind had set a point to actuate her faith; that point being the moment I touch the hem of His garment I know I'm gonna be healed. So that having set the point for the actuating of her faith, the moment she touched his garment, she actuated her faith and in that moment she was healed.

Now, I think that herein lies the value of having the elders lay hands on you, as the Bible tells us "If there are any sick among you let them call for the elders of the church. Let them lay hands on them, anoint them in the oil and the prayer of faith will save the sick"( James 5:14 ). I think that that laying on of hands is a tremendous place for the actuating of faith. I know that when I'm anointed with oil and the elders lay hands on me, God is gonna heal me because he's promised to. And it gives a point for the actuating of a person's faith. As soon as they lay hands I know God's gonna heal me, you know.

Jesus realizing that the miracle had been wrought, turned to her and said "be of good cheer, your faith," not My faith, "your faith has made you whole" and the woman was in that very hour.

And when Jesus came to the ruler's house, he saw the minstrels and the people making noise ( Matthew 9:23 ),

A, it is a custom many times, more in pagan lands, when someone is very sick or dying to gather together a great crowd for making a lot of noise, minstrels and so forth, to make a lot of noise, to drive the evil spirits away.

Jesus said unto them, Move aside: for the maid is not dead, she's only sleeping. And they laughed him to scorn. But when the people were put out, he went in, and took her by the hand, and she arose. And the fame went abroad into all that land. And when Jesus departed from there, there were two blind men who followed him, crying, and saying, Thou son of David, have mercy on us. And when he was come into the house, the blind men came to him: and Jesus said unto them, Do you believe that I am able to do this? And they said unto him, Yes, Lord. And he touched their eyes, saying, According to your faith be it unto you. And their eyes were opened; and Jesus straitly charged them, saying, Don't let any man know this. But they, when they departed, spread abroad his fame in all that country. And as they went out, behold, they brought to him a dumb man who was possessed with a devil. And when the devil was cast out, the dumb man spoke: and the multitudes marvelled, saying, It was never like this in Israel. But the Pharisees said, He has casting out devils through the prince of devils ( Matthew 9:24-34 ).

Notice that, because we'll be getting to that in a few moments as we move on and deal with the unpardonable sin they're beginning to get close.

And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people. And when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd. And then he said to his disciples, The harvest is truly plenteous, but the labourers are few; Pray ye therefore the Lord of harvest, that he will send forth labourers into his harvest ( Matthew 9:35-38 ).

And so the ministry of Jesus. And notice how that Jesus does not formulate a pattern. How often we are trying to formulate patterns for God, define the circles in which God can move and develop the methods and develop the means. And we get all of these little, sort of, canned approaches to dealing with the problem. Let's see, what is your problem? Oh yeah, that's solution number seventeen. Let's see here, and you know, number one, two, three, four and we go down this little, you know, routine. We, so often like to routine God, put him in a box, combine him to a method and especially if, if that method has worked at one time.

And I'm guilty of this. I know that, you know, you think now what did I do, you know it worked that time. Now what did I do that was different you know. And you know, you try to get the same feeling or whatever you know, as though it was something to do with me rather than God's divine sovereign work.

And so with some, Jesus challenged their faith. But surely this little girl that was dead didn't have any faith. And you can't say, well it was her faith in Jesus, but immediately afterwards with the two blind men he said do you believe that I can do this? They said Oh yes, Lord. And he said, well, according to your faith be it done and their eyes were opened. The woman who had this hemorrhaging condition said I can just touch his garment and he said, "Woman, be of good cheer; you're faith has made you whole". Her faith.

So, you see there's no patterned way of God's working in a person's life. But when someone has the same thing that we have, we go and say now how did it happen? You know, what did you do? And, you know, I wanna learn the formula; I want to learn this little secret way so that I can follow, you know. But the Lord doesn't confine himself to a routine or to a pattern but he is diverse as we are diverse and he deals with each of us according to our own diverse need. And I love the Lord for his beautiful adaptability in being able to minister to me according to my own personality and my own need.

God is so glorious because I relate to him in such a personal way. He understands my own individual quirks and characteristics and he understands me and loves me just like I am and he deals with me according to my own personality and all, and thus he deals with each of us on that individual basis. And it is wrong for us to attempt to pattern God to, you know, well this is the way he did it for me and so if he doesn't do it for you that way well then hey, you, you know, don't quite have it, you know. If it wasn't done to you just like it's done for me, and so you form your denomination and I'll form mine and well, you know, and the lepers.

Another time there were ten lepers that came to Him. Jesus didn't touch him. He just said "go your way, show yourself to the priest". So, if they got together with this one that we read about tonight, oh, you mean he didn't touch you, ahem. Well you didn't get it like I did, man. He touched me. You can't belong to my church. I'm of the touch-me church. Well, we're of the touch-me-nots.

Yes, there is room for variety, as much diversity and variety as we have in people here tonight for God to work in our lives. Don't try to pattern God. Don't try to look for the same experience that someone had. You just relate to God in your own personal, unique way and God will relate to you in a very personal, unique way; and you'll have your own special walk and experience and relationship with God. So often times we give up, you know, they said that this happened, no it hasn't happened to me and no, you know, I don't have it. I guess because it didn't happen like it happened to them. The method by which God works in our lives are infinite in their varieties.

Well, we got two chapters done, we're improving. That's hundred percent. Next week, we'll start at ten. Who knows? Um, we'll try and take ten, eleven and twelve. I want to uh, get into the parables and spend time in the kingdom parables which begin in chapter thirteen, and that's not a good place to start, I mean that's not a good place to come in to at the end of a study; it's a place to start. So, we'll just aim for ten, eleven and twelve next week and uh, so, uh there's, there's a lot in that. Especially I want to spend some time on an issue that a lot of people have difficulty with and that's the unpardonable sin that Jesus brings out in our study next week, chapter twelve.

Shall we stand? We are so grateful for the marvelous work of God's love and His spirit within our lives, overwhelmed daily with the goodness and the blessings of God. God is so good. It's such a privilege being here with you. I thank God for this privilege. Every once in awhile I have a nightmare that I'm pastoring someplace else. Man, I'm so glad when I wake up in the morning. There's no place I'd rather be than just right here because of God's glorious work and the witness from this place that's going out to the world.

May the Lord bless you, continue to bless you. May the Lord's hand be upon your life this week. May you experience God's power working in your life in a very special way. May you be enriched in all things in Christ Jesus. May you experience a time of growth this week as the Lord draws you into closer fellowship with Himself, in Jesus' name. "

Contending for the Faith

But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd.

But when he saw the multitudes: This verse provides a detailed description of the multitudes. As sheep without a shepherd is lost, so these people are without direction. Unclear as to what turn Jesus’ ministry will take, they follow Him aimlessly (McGarvey 87). To meet the need, Jesus will appoint twelve to aid Him in taking the gospel to the people (10:1-4).

he was moved with compassion on them: Jesus’ inner being is stirred when He sees the people. Lenksi says that of three Greek words that could be used to mean "being compassionate," the one used here is the strongest. It indicates not only a pained feeling at sight of suffering, but also a strong desire to relieve and to remove the sufferings (383).

All who care for God’s people must have this type of compassion. While Jesus is the Good Shepherd, church leaders are "under-shepherds." They must protect and care for the flock. The flock’s needs must become those of the leader as he encourages and protects via God’s word. The apostle Paul reminds the Ephesians’ elders of this in Acts 20:28-31.

because they fainted, and were scattered abroad, as sheep having no shepherd: These words vividly describe the multitude’s condition. Matthew says that the multitudes "fainted and were scattered abroad" (esan eskulmenoi kai erimmenoi). "Fainted" (eskulmenioi) literally means "having been flayed" or "having the skin torn." This condition might result from sheep wandering in the rambles and sharp rocks or from being mangled by wild beasts (Lenski 383; Robertson 76). "Scattered" (erimmenoi) carries the idea of being cast down and lying prostrate on the ground, helpless and exhausted from mortal wounds (Robertson 76). It is a word that is used to refer to corpses lying flat on the ground. Furthermore, the tense of these words indicates a present condition as resulting from a past action (Lenski 383).

It is a picture of abandoned sheep. Having been attacked by wild animals and having suffered the harsh conditions of rugged terrain, these "sheep" now fall exhausted to the ground, cut, bleeding, and bruised. All real hope is gone.

But Matthew is not describing sheep. He is describing people who have long suffered abuse at the hands of neglectful religious leaders. Thinking only of themselves and their own comforts, the Pharisees and other leaders have fleeced the flock and have driven them out to be destroyed in the wilderness of religious error (Matthew 23). This is the exact situation Ezekiel condemns in his day (34:1-10; see also Zechariah 11:5).

Lenski says:

Such shepherd as they had were no shepherds, were often worse than none. Their souls received no wholesome spiritual food and care, for, as far as that was concerned, they were left to shift for themselves (383).

Jesus does not rebuke or blame these wayward people for being in such condition. Instead, He looks out in compassion and love and offers them hope through His gospel.

Dr. Constable's Expository Notes

1. Jesus’ compassion 9:35-38 (cf. Mark 6:6)

This section summarizes the previous incidents that deal primarily with healing and prepares for Jesus’ second discourse to His disciples. It is transitional providing a bridge from the condition of the people that chapter 9 revealed to what the King determined to do about that condition (cf. Matthew 4:23-25). Jesus’ work was so extensive that He needed many more workers to assist Him.

Dr. Constable's Expository Notes

Until now, Matthew presented the crowds as those Galileans who listened to and observed Jesus with wonder. Now they become the objects of Jesus’ concern. His compassion for the multitudes recalls Ezekiel’s description of God’s compassion for Israel (Ezekiel 34). "Distressed" (NASB) really means "harassed" (NIV). It pictures the Jews bullied and oppressed by their religious leaders. They were "downcast" (NASB) because they were "helpless" (NIV). No one was able to deliver them. They lacked effective leadership, as sheep without a shepherd (cf. Numbers 27:17; 1 Kings 22:17; 2 Chronicles 18:16; Isaiah 53:6; Ezekiel 34:23-24; Ezekiel 37:24). The Old Testament describes both God and Messiah as shepherds of their people (cf. Matthew 2:6; Matthew 10:6; Matthew 10:16; Matthew 15:24; Matthew 25:31-46; Matthew 26:31).

Barclay's Daily Study Bible

Chapter 9

THE GROWTH OF OPPOSITION ( Matthew 9:1-34 )

We have repeatedly seen that in Matthew's gospel there is nothing haphazard. It is carefully planned and carefully designed.

In Matthew 9:1-38 we see another example of this careful planning, for here we see the first shadows of the gathering storm. We see the opposition beginning to grow; we hear the first hint of the charges which are going to be levelled against Jesus, and which are finally going to bring about his death. In this chapter four charges are made against Jesus.

(i) He is accused of blasphemy. In Matthew 9:1-8 we see Jesus curing the paralytic by forgiving his sins; and we hear the scribes accusing him of blasphemy because he claimed to do what only God can do. Jesus was accused of blasphemy because he spoke with the voice of God. Blasphemia ( G988) literally means insult or slander; and Jesus' enemies accused him of insulting God because he arrogated to himself the very powers of God.

(ii) He is accused of immorality. In Matthew 9:10-13 we see Jesus sitting at a feast with tax-gatherers and sinners. The Pharisees demanded to know the reason why he ate with such people. The implication was that he was like the company he kept.

Jesus was in effect accused of being an immoral character because he kept company with immoral characters. Once a man is disliked, it is the easiest thing in the world to misinterpret and to misrepresent everything he does.

Harold Nicolson tells of a talk he had with Stanley Baldwin. Nicolson was at the time starting out on a political career and he went to ask Mr. Baldwin, a political veteran, for any advice he might care to give. Baldwin said something like this: "You are going to try to be a statesman, and to handle the affairs of the country. Well, I have had a long experience of such a life, and I will give you three rules which you would do well to follow. First, if you are a subscriber to a press-cutting agency, cancel your subscription at once. Second, never laugh at your opponents' mistakes. Third, steel yourself to the attribution of false motives." One of the favourite weapons of any public man's enemies is the attribution of false motives to him; that is what his enemies did to Jesus.

(iii) He is accused of slackness in piety. In Matthew 9:14-17 the disciples of John ask Jesus' disciples why their Master does not fast. He was not going through the orthodox motions of religion, and therefore the orthodox were suspicious of him. Any man who breaks the conventions will suffer for it; and any man who breaks the religious conventions will suffer especially. Jesus broke the orthodox conventions of ecclesiastical piety, and he was criticized for it.

(iv) He is accused of being in league with the devil. In Matthew 9:31-34 we see him curing a dumb man, and his enemies ascribe the cure to an association with the devil. Whenever a new power comes into life--it has been said, for instance, of spiritual healing--there are those who will say, "We must be cautious; this may well be the work of the devil and not of God." It is the strange fact that when people meet something which they do not like, and which they do not understand, and which cuts across their preconceived notions, they very often ascribe it to the devil and not to God.

Here then we see the beginning of the campaign against Jesus. The slanderers are at work. The whispering tongues are poisoning truth and wrong motives are being ascribed. The drive to eliminate this disturbing Jesus has begun.

Get Right With God ( Matthew 9:1-8)

9:1-8 Jesus embarked on the boat, and crossed to the other side, and came to his own town. And, look you, they brought to him a paralysed man lying on a bed. When Jesus saw their faith, he said to the paralysed man, "Courage, child, your sins are forgiven." And, look you, some of the scribes said to themselves, "This fellow is blaspheming." Jesus knew their thoughts. "Why," he said, "do you think evil thoughts in your hearts? Which is easier--to say, 'Your sins are forgiven,' or, to say, 'Rise and walk'? But to let you understand that the Son of Man has authority on earth to forgive sins--" then he said to the paralysed man, "Rise; lift your bed; and go to your house." And he rose and went away to his house. When the crowds saw this, they were moved to awe, and glorified God because he had given such power to men.

From Mark 2:1 we learn that this incident took place in Capernaum; and it is interesting to note that by this time Jesus had become so identified with Capernaum that it could be called his own town. At this stage in his ministry Capernaum was the centre of his work.

A paralysed man was brought to him, carried on a bed by some friends. Here is a wonderful picture of a man who was saved by the faith of his friends. Had it not been for them he would never have reached the healing presence of Jesus at all. It may well be that he had become dully resigned and defeatedly hopeless, and that they had carried him almost against his will to Jesus. However that may be, he was certainly saved by the faith of his friends.

W. B. Yeats in his play, The Cat and the Moon, has a sentence: "Did you ever know a holy man but has a wicked man for his comrade, and his heart's darling?" It is the very characteristic of a really holy man that he clings to a really bad or an entirely thoughtless man, until he has brought that man into the presence of Jesus. If any man has a friend who does not know Christ, or who does not care for Christ, or who is even hostile to Christ, it is his Christian duty not to let that man go until he has brought him into his presence.

We cannot force a man against his will to accept Christ. Coventry Patmore once said that we cannot teach another religious truth; we can only point out to him a way whereby he may find it for himself. We cannot make a man a Christian, but we can do everything possible to bring him into Christ's presence.

Jesus' approach to this man might seem astonishing. He began by telling him that his sins were forgiven. There was a double reason for that. In Palestine it was a universal belief that all sickness was the result of sin, and that no sickness could ever be cured until sin was forgiven. Rabbi Ami said, "There is no death without sin, and no pains without some transgression." Rabbi Alexander said, "The sick arises not from his sickness, until his sins are forgiven." Rabbi Chija ben Abba said, "No sick person is cured from sickness, until all his sins are forgiven him." This unbreakable connection between suffering and sin was part of the orthodox Jewish belief of the time of Jesus. For that reason there is no doubt at all that this man could never have been cured, until he was convinced that his sins had been forgiven. It is most probable that he had indeed been a sinner, and that he was convinced that his illness was the result of his sin, as it may very well have been; and without the assurance of forgiveness healing could never have come to him.

In point of fact modern medicine would agree whole-heartedly that the mind can and does influence the physical condition of the body, and that a person can never have a healthy body when his mind is not in a healthy state.

Paul Tournier in A Doctor's Case Book, quotes an actual example of that: "There was, for example, the girl whom one of my friends had been treating for several months for anaemia, without much success. As a last resort my colleague decided to send her to the medical officer of the district in which she worked in order to get his permission to send her into a mountain sanatorium. A week later the patient brought word back from the medical officer. He proved to be a good fellow and he had granted the permit, but he added, 'On analysing the blood, however, I do not arrive at anything like the figures you quote.' My friend, somewhat put out, at once took a fresh sample of the blood, and rushed to his laboratory. Sure enough the blood count had suddenly changed. 'If I had not been the kind of person who keeps carefully to laboratory routine,' my friend's story goes on, 'and if I had not previously checked my figures at each of my patient's visits, I might have thought that I had made a mistake.' He returned to the patient and asked her, 'Has anything out of the ordinary happened in your life since your last visit?' 'Yes, something has happened,' she replied. 'I have suddenly been able to forgive someone against whom I bore a nasty grudge, and all at once I felt I could at last say, yes, to life!'" Her mental attitude was changed, and the very state of her blood was changed along with it. Her mind was cured, and her body was well on the way to being cured.

This man in the gospel story knew that he was a sinner; because he was a sinner, he was certain that God was his enemy; because he felt God was his enemy, he was paralysed and ill. Once Jesus brought to him the forgiveness of God, he knew that God was no longer his enemy, but his friend, and therefore he was cured.

But it was the manner of the cure which scandalized the scribes. Jesus had dared to forgive sin; to forgive sin is the prerogative of God; therefore Jesus had insulted God. Jesus did not stop to argue. He joined issue with them on their own ground. "Whether," he demanded, "is it easier to say, 'Your sins are forgiven,' or to say, 'Get up and walk'?" Now remember that these scribes believed that no one could get up and walk unless his sins were forgiven. If Jesus was able to make this man get up and walk, then that was unanswerable proof that the man's sins were forgiven, and that Jesus' claim was true. So Jesus demonstrated that he was able to bring forgiveness to a man's soul and health to a man's body. And it remains eternally true that we can never be right physically until we are right spiritually, that health in body and peace with God go hand in hand.

The Man Whom All Men Hated ( Matthew 9:9)

9:9 As Jesus passed on from there, He saw a man called Matthew seated at the tax-collector's table. "Follow me," he said to him; and he arose and followed him.

There was never a more unlikely candidate for the office of apostle than Matthew. Matthew was what the King James Version calls a publican; the publicani were tax-gatherers, and were so called because they dealt with public money and with public funds.

The problem of the Roman government was to devise a system whereby the taxes could be collected as efficiently and as cheaply as possible. They did so by auctioning the right to collect taxes in a certain area. The man who bought that right was responsible to the Roman government for an agreed sum; anything he could raise over and above that he was allowed to keep as commission.

Obviously this system lent itself to grave abuses. People did not really know how much they ought to pay in the days before newspapers and radio and television, nor had they any right of appeal against the tax-collector. The consequence was that many a tax-collector became a wealthy man through illegal extortion. This system had led to so many abuses that in Palestine it had been brought to an end before the time of Jesus; but taxes still had to be paid, and there were still abuses.

There were three great stated taxes. There was a ground tax by which a man had to pay one-tenth of his grain and one-fifth of his fruit and vine to the government either in cash or in kind. There was income tax, which was one per cent of a man's income. There was a poll-tax which had to be paid by every male from the age of fourteen to the age of sixty-five, and by every female from the age of twelve to sixty-five. These were statutory taxes and could not well be used by tax-collectors for private profit.

But in addition to these taxes there were all sorts of other taxes. There was a duty of anything from 2.5 per cent to 12.5 per cent on all goods imported and exported. A tax had to be paid to travel on main reacts, to cross bridges, to enter market-places and towns or harbours. There was a tax on pack animals, and a tax on the wheels and axles of carts. There were purchase taxes on goods bought and sold. There were certain commodities which were government monopolies. For instance, in Egypt the trade in nitrate, beer, and papyrus was entirely in government control.

Although the old method of auctioning the taxes had been stopped, all kinds of people were needed to collect these taxes. The people who collected them were drawn from the provincials themselves. Often they were volunteers. Usually in any district one person was responsible for one tax, and it was not difficult for such a person to line his own pockets in addition to collecting the taxes which were legally due.

These tax-gatherers were universally hated. They had entered the service of their country's conquerors, and they amassed their fortunes at the expense of their country's misfortunes. They were notoriously dishonest. Not only did they fleece their own countrymen, but they also did their best to swindle the government, and they made a flourishing income by taking bribes from rich people who wished to avoid taxes which they should have paid.

Every country hates its tax-gatherers, but the hatred of the Jews for them was doubly violent. The Jews were fanatical nationalists. But what roused the Jews more than anything else was their religious conviction that God alone was king, and that to pay taxes to any mortal ruler was an infringement of God's rights and an insult to his majesty. By Jewish law a tax-gatherer was debarred from the synagogue; he was included with things and beasts unclean, and Leviticus 20:5 was applied to them; he was forbidden to be a witness in any case, "robbers, murderers and tax-gatherers" were classed together.

When Jesus called Matthew he called a man whom all men hated. Here is one of the greatest instances in the New Testament of Jesus' power to see in a man, not only what he was, but also what he could be. No one ever had such faith in the possibilities of human nature as Jesus had.

A Challenge Issued And Received ( Matthew 9:9 Continued)

Capernaum was in the territory of Herod Antipas, and in all probability Matthew was not directly in the service of the Romans but in the service of Herod. Capernaum was a great meeting place of roads. In particular the great road from Egypt to Damascus, the Way of the Sea, passed through Capernaum. It was there that it entered the dominion of Herod for business purposes, and no doubt Matthew was one of those customs officers who exacted duty on all goods and commodities as they entered and left the territory of Herod.

It is not to be thought that Matthew had never seen Jesus before. No doubt Matthew had heard about this young Galilean who came with a message breathtakingly new, who spoke with an authority the like of which no one had ever heard before, and who numbered amongst his friends men and women from whom the orthodox good people of the day shrank in loathing. No doubt Matthew had listened on the outskirts of the crowd, and had felt his heart stir within him. Perhaps Matthew had wondered wistfully if even yet it was not too late to set sail and to seek a newer world, to leave his old life and his old shame and to begin again. So he found Jesus standing before him; he heard Jesus issue his challenge; and Matthew accepted that challenge and rose up and left all and followed him.

We must note what Matthew lost and what Matthew found. He lost a comfortable job, but found a destiny. He lost a good income, but found honour. He lost a comfortable security, but found an adventure the like of which he had never dreamed. It may be that if we accept the challenge of Christ, we shall find ourselves poorer in material things. It may be that the worldly ambitions will have to go. But beyond doubt we will find a peace and a joy and a thrill in life that we never knew before. In Jesus Christ a man finds a wealth surpassing anything he may have to abandon for the sake of Christ.

We must note what Matthew left and what Matthew took. He left his tax-collector's table; but from it took one thing--his pen. Here is a shining example of how Jesus can use whatever gift a man may bring to him. It is not likely that the others of the Twelve were handy with a pen. Galilean fishermen would not have much skill in writing or in putting words together. But Matthew had; and this man, whose trade had taught him to use a pen, used that skill to compose the first handbook of the teaching of Jesus, which must rank as one of the most important books the world has ever read.

When Matthew left the tax-collector's table that day he gave up much in the material sense, but in the spiritual sense he became heir to a fortune.

Where The Need Is Greatest ( Matthew 9:10-13)

9:10-13 He was sitting at table in the house, and, look you, many tax-gatherers and sinners came and sat at table with Jesus and his disciples. When the Pharisees saw this, they said to his disciples, "Why does your teacher eat with tax-gatherers and sinners?" He heard this. "Those who are well," he said, "do not need a doctor, but those who are ill. Go and learn what the saying means: 'It is mercy I wish, and not sacrifice.' For I did not come to invite the righteous, but sinners."

Jesus did not only call Matthew to be his man and his follower; he actually sat at table with men and women like Matthew, with tax-gatherers and sinners.

A very interesting question arises here--where was this meal Jesus ate with tax-gatherers and sinners? It is only Luke who definitely says that the meal was in the house of Matthew or Levi (compare Matthew 9:10-13; Mark 2:14-17; Luke 5:27-32). As far as the narrative in Matthew and Mark goes, it could well have been in Jesus' house, or in the house where Jesus was staying. If the meal was in Jesus' house, Jesus' saying becomes even more pointed. Jesus said, "I came not to call the righteous, but sinners."

The word that is used for to call is the Greek word kalein ( G2564) , which is in fact the technical Greek word for inviting a guest to a house or to a meal. In the Parable of the Great Feast ( Matthew 22:1-10; Luke 14:15-24) we well remember how the invited guests refused their invitation, and how the poor, and the lame, and the halt, and the blind were gathered together from the highways and the byways and the hedgerows to sit at the table of the King. It may well be that Jesus is saying, "When you make a feast you invite the coldly orthodox and the piously self-righteous; when I make a feast I invite those who are most conscious of their sin and those whose need of God is greatest."

However that may be, whether this meal was in the house of Matthew or in the house where Jesus was staying, it was to the orthodox Scribes and Pharisees a most shocking proceeding. Broadly speaking, in Palestine people were divided into two sections. There were the orthodox who rigidly kept the Law in every petty detail; and there were those who did not keep its petty regulations. The second were classed as the people of the land; and it was forbidden to the orthodox to go on a journey with them, to do any business with them, to give anything to them or to receive anything from them, to entertain them as guests or to be guests in their houses. By companying with people like this Jesus was doing something which the pious people of his day would never have done.

Jesus' defence was perfectly simple; he merely said that he went where the need was greatest. He would be a poor doctor who visited only houses where people enjoyed good health; the doctor's place is where people are ill; it is his glory and his task to go to those who need him.

Diogenes was one of the great teachers of ancient Greece. He was a man who loved virtue, and a man with a caustic tongue. He was never tired of comparing the decadence of Athens, where he spent most of his time, with the strong simplicities of Sparta. One day someone said to him, "If you think so much of Sparta and so little of Athens, why don't you leave Athens and go and stay in Sparta?" His answer was, "Whatever I may wish to do, I must stay where men need me most." It was sinners who needed Jesus, and amongst sinners he would move.

When Jesus said, "I came not to call the righteous, but sinners," we must understand what he was saying. He was not saying that there were some people who were so good that they had no need of anything which he could give; still less was he saying that he was not interested in people who were good. This is a highly compressed saying. Jesus was saying, "I did not come to invite people who are so self-satisfied that they are convinced they do not need anyone's help; I came to invite people who are very conscious of their sin and desperately aware of their need for a saviour." He was saying, "It is only those who know how much they need me who can accept my invitation.'

Those Scribes and Pharisees had a view of religion which is by no means dead.

(i) They were more concerned with the preservation of their own holiness than with the helping of another's sin. They were like doctors who refused to visit the sick lest they should be injured by some infection. They shrank away in fastidious disgust from the sinner; they did not want anything to do with people like that. Essentially their religion was selfish; they were much more concerned to save their own souls than to save the souls of others. And they had forgotten that that was the surest way to lose their own souls.

(ii) They were more concerned with criticism than with encouragement. They were far more concerned to point out the faults of other people than to help them conquer these faults. When a doctor sees some particularly loathsome disease, which would turn the stomach of anyone else to look at, he is not filled with disgust; he is filled with the desire to help. Our first instinct should never be to condemn the sinner; our first instinct should be to help him.

(iii) They practiced a goodness which issued in condemnation rather than in forgiveness and in sympathy. They would rather leave a man in the gutter than give him a hand to get out of it. They were like doctors who were very much concerned to diagnose disease, but not in the least concerned to help cure it.

(iv) They practiced a religion which consisted in outward orthodoxy rather than in practical help. Jesus loved that saying from Hosea 6:6 which said that God desired mercy and not sacrifice, for he quoted it more than once (compare Matthew 12:7). A man may diligently go through all the motions of orthodox piety, but if his hand is never stretched out to help the man in need, he is not a religious man.

Present Joy And Future Sorrow ( Matthew 9:14-15)

9:14-15 Then the disciples of John came to him. "Why," they said, "do we and the Pharisees fast frequently, while your disciples do not fast?" Jesus said to them, "Surely the bridegroom's closest friends cannot mourn while the bridegroom is with them? But the days will come when the bridegroom will be taken away from them, and then they will fast."

To the Jew almsgiving, prayer and fasting were the three great works of the religious life. We have already fully described Jewish fasting when we were dealing with Matthew 6:16-18. A. H. McNeile suggests that this incident may have taken place when the autumn rains had not fallen, and a public fast had been ordained.

When Jesus was asked why he and his disciples did not practice fasting, he answered with a vivid picture. The King James Version speaks of the children of the bridechamber, which is a correct literal translation of the Greek. A Jewish wedding was a time of special festivity. The unique feature of it was that the couple who were married did not go away for a honeymoon; they spent their honeymoon at home.

For a week after the wedding open house was kept; the bride and bridegroom were treated as, and even addressed as, king and queen. And during that week their closest friends shared all the joy and all the festivities with them; these closest friends were called the children of the bridechamber. On such an occasion there came into the lives of poor and simple people a joy, a rejoicing, a festivity, a plenty, that might come only once in a lifetime.

So Jesus compares himself to the bridegroom and his disciples to the bridegroom's closest friends. How could a company like that be sad and grim? This was no time for fasting, but for the rejoicing of a lifetime. There are great things in this passage.

(i) It tells us that to be with Jesus is a thing of joy; it tells us that in the presence of Jesus there is a sheer thrilling effervescence of life; it tells us that a gloom-encompassed Christianity is an impossibility. The man who walks with Christ walks in radiance of joy.

(ii) It also tells us that no joy lasts for ever. For John's disciples the time of sorrow had come, because John was already in prison. For Jesus disciples that time of sorrow would most certainly come. It is one of the great inevitabilities of life that the dearest joy must come to an end.

Epictetus said grimly: "When you are kissing your child, say to yourself: 'One day you must die.'" That is why we must know God and Jesus Christ. Jesus alone is the same yesterday, today and for ever; God alone abides amidst all the chances and the changes of life. The dearest human relationships must some day come to an end; it is only the joy of heaven which lasts for ever, and if we have it in our hearts, nothing can take it away.

(iii) This also is a challenge. It may be that at the moment the disciples did not see it, but Jesus is saying to them: "You have experienced the joy that following me can bring; can you also go through the trouble, the hardship, the suffering of a Christian's cross?" The Christian way brings its joy; but the Christian way also brings its blood and sweat and tears, which cannot take the joy away, but which, none the less, must be faced. So Jesus says, "Are you ready for both--the Christian joy and the Christian cross?"

(iv) Enshrined in this saying is the courage of Jesus. Jesus was never under any illusions; clearly at the end of the road he saw the Cross awaiting him. Here the curtain is lifted, and there is a glimpse into the mind of Jesus. He knew that for him the way of life was the way of the Cross, and yet he did not swerve one step aside from it. Here is the courage of the man who knows what God's way costs, and who yet goes on.

The Problem Of The New Idea ( Matthew 9:16-17)

9:16-17 "No one puts a patch of unshrunken cloth on an old garment, for, if he does, the patch which he uses to fill in the hole tears the garment apart, and the rent is worse than ever. No one puts new wine into old wine-skins. If he does, the wine-skins burst, and the wine is spilled, and the skins perish; but they put new wine into new skins, and both are preserved."

Jesus perfectly conscious that he came to men with new ideas and with a new conception of the truth, and he was well aware how difficult it is to get a new idea into men's minds. So he used two pictures which any Jew would understand.

(i) "No one," he said, "takes a piece of new and unshrunken cloth to patch an old garment. If he does, on the first occasion the garment becomes wet, the new patch shrinks, and as it shrinks, it tears the cloth apart, and the rent in the garment gapes wider than ever."

The Jews were passionately attached to things as they were. The Law was to them God's last and final word; to add one word to it, or to subtract one word from it, was a deadly sin. It was the avowed object of the Scribes and Pharisees "to build a fence around the Law." To them a new idea was not so much a mistake as a sin.

That spirit is by no means dead. Very often in a church, if a new idea or a new method or any change is suggested, the objection is promptly raised, "We never did that before."

I once heard two theologians talking together. One was a younger man who was intensely interested in all that the new thinkers have to say; the other was an older man of a rigid and conventional orthodoxy. The older man heard the young man with a kind of half-contemptuous tolerance, and finally closed the conversation by saying, "The old is better."

Throughout all its history the Church has clung to the old. What Jesus is saying is that there comes a time when patching is folly, and when the only thing to do is to scrap something entirely and to begin again. There are forms of church government, there are forms of church service, there are forms of words expressing our beliefs, which we so often try to adjust and tinker with in order to bring them up to date; we try to patch them. No one would willingly, or recklessly, or callously abandon what has stood the test of time and of the years and in which former generations have found their comfort and put their trust; but the fact remains that this is a growing and an expanding universe; and there comes a time when patches are useless, and when a man and a church have to accept the adventure of the new, or withdraw into the backwater, where they worship, not God, but the past.

(ii) No one, said Jesus, tries to put new wine into old wine-skins. In the old days men stored their wine in skins, and not in bottles. When new wine was put into a skin, the wine was still fermenting. The gases it gave off exerted pressure on the skin. In a new skin there was a certain elasticity, and no harm was done because the skin gave with the pressure. But an old skin had grown hard, and had lost all its elasticity, and, if new and fermenting wine was put into it, it could not give to the pressure of the gases; it could only burst.

To put this into contemporary terms: our minds must be elastic enough to receive and to contain new ideas. The history of progress is the history of the overcoming of the prejudices of the shut mind. Every new idea has had to battle for its existence against the instinctive opposition of the human mind. The motor car, the railway train, the aeroplane were in the beginning regarded with suspicion. Simpson had to fight to introduce chloroform, and Lister had to struggle to introduce antiseptics. Copernicus was compelled to retract his statement that the earth went round the sun, and not the sun round the earth. Even Jonas Hanway, who brought the umbrella to this country, had to suffer a barrage of missiles and insults when he first walked down the street with it.

This dislike of the new enters into every sphere of life. Norman Marlow, an expert on railways, made many journeys on the footplate of locomotives. In his book Footplate and Signal Cabin he tells of a journey he made not long after the amalgamation of the railways. Locomotives which had been used on one branch of the railways were being tested out on other lines. He was on the footplate of a Manchester to Penzance express, a "Jubilee" class 4-6-0. The driver was a Great Western Railway driver who had been used to driving locomotives of the "Castle" class. "The driver did nothing but discourse with moody eloquence on the wretchedness of the engine he was driving" as compared with the "Castle" engines. He refused to use the technique necessary for the new engine, although he had been instructed in it, and knew it perfectly well. He insisted on driving his "Jubilee" as if it had been a "Castle" and grumbled all the way that he could not get better speed than 50 miles an hour. He was used to "Castles" and with him nothing else had a chance. At Crewe a new driver took over, a man who was quite prepared to adopt the necessary new technique, and soon he had the "Jubilee" travelling at 80 miles per hour. Even in engine-driving men resented new ideas.

Within the Church this resentment of the new is chronic, and the attempt to pour new things into old moulds is almost universal. We attempt to pour the activities of a modem congregation into an ancient church building which was never meant for them. We attempt to pour the truth of new discoveries into creeds which are based on Greek metaphysics. We attempt to pour modern instruction into outworn language which cannot express it. We read God's word to twentieth century men and women in Elizabethan English, and seek to present the needs of the twentieth century man and woman to God in prayer language which is four hundred years old.

It may be that we would do well to remember that when any living thing stops growing, it starts dying. It may be that we need to pray that God would deliver us from the shut mind.

It so happens that we are living in an age of rapid and tremendous changes. Viscount Samuel was born in 1870, and he begins his autobiography with a description of the London of his childhood. "We had no motor-cars, or motor-buses, or taxis, or tube railways; there were no bicycles except the high 'pennyfarthings'; there were no electric light or telephones, no cinemas or broadcasts." That was just a century ago. We are living in a changing and an expanding world. It is Jesus' warning that the Church dare not be the only institution which lives in the past.

The Imperfect Faith And The Perfect Power ( Matthew 9:18-31)

Before we deal with this passage in detail, we must look at it as a whole; for in it there is something wonderful.

It has three miracle stories in it, the healing of the ruler's daughter ( Matthew 9:18-19; Matthew 9:23-26); the healing of the woman with the issue of blood ( Matthew 9:20-22); and the healing of the two blind men ( Matthew 9:27-31). Each of these stories has something in common. Let us look at them one by one.

(i) Beyond doubt the ruler came to Jesus when everything else had failed. He was, as we shall see, a ruler of the synagogue, that is to say, he was a pillar of Jewish orthodoxy. He was one of the men who despised and hated Jesus, and who would have been glad to see him eliminated. No doubt he tried every kind of doctor, and every kind of cure; and only in sheer desperation, and as a last resort, did he come to Jesus at all.

That is to say, the ruler came to Jesus from a very inadequate motive. He did not come to Jesus as a result of an outflow of the love of his heart; he came to Jesus because he had tried everything and everyone else, and because there was nowhere else to go. Faber somewhere makes God say of a straying child of God:

"If goodness lead him not;

Then weariness may toss him to my breast."

This man came to Jesus simply because desperation drove him there.

(ii) The woman with the issue of blood crept up behind Jesus in the crowd and touched the hem of his cloak. Suppose we were reading that story with a detached and critical awareness, what would we say that woman showed? We would say that she showed nothing other than superstition. To touch the edge of Jesus' cloak is the same kind of thing as to look for healing power in the relics and the handkerchiefs of saints.

This woman came to Jesus with what she would call a very inadequate faith. She came with what seems much more like superstition than faith.

(iii) The two blind men came to Jesus, crying out: "Have pity on us, you Son of David." Son of David was not a title that Jesus desired; Son of David was the kind of title that a Jewish nationalist might use. So many of the Jews were waiting for a great leader of the line of David who would be the conquering general who would lead them to military and political triumph over their Roman masters. That is the idea which lies behind the title Son of David.

So these blind men came to Jesus with a very inadequate conception of who he was. They saw in him no more than the conquering hero of David's line.

Here is an astonishing thing. The ruler came to Jesus with an inadequate motive; the woman came to Jesus with an inadequate faith; the blind men came to Jesus with an inadequate conception of who he was, or, if we like to put it so, with an inadequate theology,; and yet they found his love and power waiting for their needs. Here we see a tremendous thing. It does not matter how we come to Christ, if only we come. No matter how inadequately and how imperfectly we come, his love and his arms are open to receive us.

There is a double lesson here. It means that we do not wait to ask Christ's help until our motives, our faith, our theology are perfect; we may come to him exactly as we are. And it means that we have no right to criticize others whose motives we suspect, whose faith we question, and whose theology we believe to be mistaken. It is not how we come to Christ that matters; it is that we should come at all, for he is willing to accept us as we are, and able to make us what we ought to be.

The Awakening Touch ( Matthew 9:18-19 ; Matthew 9:23-26 )

9:18-19,23-26 While he was saying these things, look you, a ruler came and knelt before him in worship; "My daughter," he said, "has just died. But come and lay your hand upon her, and she will live:" Jesus rose and went with him, and his disciples came too. ... And Jesus came to the house of the ruler, and he saw the flute-players and the tumult of the crowd. "Leave us:" he said, "for the maid is not dead; she is asleep:" And they laughed at him. When the crowd had been put out, he went in and took her hand, and the maid arose. And the report of this went out to the whole country.

Matthew tells this story much more briefly than the other gospel writers do. If we want further details of it we must read it in Mark 5:21-43 and in Luke 8:40-56. There we discover that the ruler's name was Jairus, and that he was a ruler of the synagogue ( Mark 5:22; Luke 8:41).

The ruler of the synagogue was a very important person. He was elected from among the elders. He was not a teaching or a preaching official; he had "the care of the external order in public worship, and the supervision of the concerns of the synagogue in general." He appointed those who were to read and to pray in the service, and invited those who were to preach. It was his duty to see that nothing unfitting took place within the synagogue: and the care of the synagogue buildings was in his oversight. The whole practical administration of the synagogue was in his hands.

It is clear that such a man would come to Jesus only as a last resort. He would be one of those strictly orthodox Jews who regarded Jesus as a dangerous heretic; and it was only when everything else had failed that he turned in desperation to Jesus. Jesus might well have said to him, "When things were going well with you, you wanted to kill me; now that things are going ill, you are appealing for my help." And Jesus might well have refused help to a man who came like that. But he bore no grudge; here was a man who needed him, and Jesus' one desire was to help. Injured pride and the unforgiving spirit had no part in the mind of Jesus.

So Jesus went with the ruler of the synagogue to his house, and there he found a scene like pandemonium. The Jews set very high the obligation of mourning over the dead. "Whoever is remiss," they said, "in mourning over the death of a wise man deserves to be burned alive." There were three mourning customs which characterized every Jewish household of grief.

There was the rending of garments. There were no fewer than thirty-nine different rules and regulations which laid down how garments should be rent. The rent was to be made standing. Clothes were to be rent to the heart so that the skin was exposed. For a father or mother the rent was exactly over the heart; for others it was on the right side. The rent must be big enough for a fist to be inserted into it. For seven days the rent must be left gaping open; for the next thirty days it must be loosely stitched so that it could still be seen; only then could it be permanently repaired. It would obviously have been improper for women to rend their garments in such a way that the breast was exposed. So it was laid down that a woman must rend her inner garment in private; she must then reverse the garment so that she wore it back to front; and then in public she must rend her outer garment.

There was wailing for the dead. In a house of grief an incessant wailing was kept up. The wailing was done by professional wailing women. They still exist in the east and W. M. Thomson in The Land and the Book describes them: "There are in every city and community women exceedingly cunning in this business. They are always sent for and kept in readiness. When a fresh company of sympathisers comes in, these women make haste to take up a wailing, that the newly-come may the more easily unite their tears with the mourners. They know the domestic history of every person, and immediately strike up an impromptu lamentation, in which they introduce the names of their relatives who have recently died, touching some tender chord in every heart; and thus each one weeps for his own dead, and the performance, which would otherwise be difficult or impossible, comes easy and natural."

There were the flute-players. The music of the flute was especially associated with death. The Talmud lays it down: "The husband is bound to bury his dead wife, and to make lamentations and mourning for her, according to the custom of all countries. And also the very poorest amongst the Israelites will not allow her less than two flutes and one wailing woman; but, if he be rich, let all things be done according to his qualities." Even in Rome the flute-players were a feature of days of grief. There were flute-players at the funeral of the Roman Emperor Claudius, and Seneca tells us that they made such a shrilling that even Claudius himself, dead though he was, might have heard them. So insistent and so emotionally exciting was the wailing of the flute that Roman law limited the number of flute-players at any funeral to ten.

We can then picture the scene in the house of the ruler of the synagogue. The garments were being rent; the wailing women were uttering their shrieks in an abandonment of synthetic grief; the flutes were shrilling their eerie sound. In that house there was all the pandemonium of eastern grief.

Into that excited and hysterical atmosphere came Jesus. Authoritatively he put them all out. Quietly he told them that the maid was not dead but only asleep, and they laughed him to scorn. It is a strangely human touch this. The mourners were so luxuriating in their grief that they even resented hope.

It is probable that when Jesus said the maid was asleep, he meant exactly what he said. In Greek as in English a dead person was often said to be asleep. In fact the word cemetery comes from the Greek word koimeterion (compare koimao, G2837) , and means a place where people sleep. In Greek there are two words for to sleep; the one is koimasthai ( G2837) , which is very commonly used both of natural sleep and of the sleep of death; the other is katheudein ( G2518) , which is not used nearly so frequently of the sleep of death, but which much more usually means natural sleep. It is katheudein ( G2518) which is used in this passage.

In the east cataleptic coma was by no means uncommon. Burial in the east follows death very quickly, because the climate makes it necessary. Tristram writes: "Interments always take place at latest on the evening of the day of death, and frequently at night, if the deceased have lived till after sunset." Because of the commonness of this state of coma, and because of the commonness of speedy burial, not infrequently people were buried alive, as the evidence of the tombs shows. It may well be that here we have an example, not so much of divine healing as of divine diagnosis; and that Jesus saved this girl from a terrible end.

One thing is certain, Jesus that day in Capernaum rescued a Jewish maid from the grasp of death.

All Heaven's Power For One ( Matthew 9:20-22 )

9:20-22 And, look you, a woman who had had a hemorrhage for twelve years came up behind him, and touched the tassel of his cloak. For she said to herself, "If I only touch his cloak, I will be cured." Jesus turned and saw her. "Courage, daughter!" He said. "Your faith has brought you healing." And the woman was cured from that hour.

From the Jewish point of view this woman could not have suffered from any more terrible or humiliating disease than an issue of blood. It was a trouble which was very common in Palestine. The Talmud sets out no fewer than eleven different cures for it. Some of them were tonics and astringents which may well have been effective; others were merely superstitious remedies. One was to carry the ashes of an ostrich-egg in a linen bag in summer, and in a cotton bag in winter; another was to carry about a barleycorn which had been found in the dung of a white she-ass. When Mark tells this story, he makes it clear that this woman had tried everything, and had gone to every available doctor, and was worse instead of better ( Mark 5:26).

The horror of the disease was that it rendered the sufferer unclean. The Law laid it down: "If a woman has a discharge of blood for many days, not at the time of her impurity, or if she has a discharge beyond the time of her impurity, all the days of the discharge she shall continue in uncleanness; as in the days of her impurity, she shall be unclean. Every bed on which she lies, all the days of her discharge, shall be to her as the bed of her impurity; and everything on which she sits shall be unclean, as in the uncleanness of her impurity. And whoever touches these things shall be unclean, and shall wash his clothes, and bathe himself in water, and be unclean until the evening ( Leviticus 15:25-27).

That is to say, a woman with an issue of blood was unclean; everything and everyone she touched was infected with that uncleanness. She was absolutely shut off from the worship of God and from the fellowship of other men and women. She should not even have been in the crowd surrounding Jesus, for, if they had known it, she was infecting with her uncleanness everyone whom she touched. There is little wonder that she was desperately eager to try anything which might rescue her from her life of isolation and humiliation.

So she slipped up behind Jesus and touched what the King James Version calls the hem of his garment. The Greek word is kraspedon ( G2899) , the Hebrew is zizith, and the Revised Standard Version translates it fringe.

These fringes were four tassels of hyacinth blue worn by a Jew on the corners of his outer garment. They were worn in obedience to the injunction of the Law in Numbers 15:37-41 and Deuteronomy 22:12. Matthew again refers to them in Matthew 14:36 and Matthew 23:5. They consisted of four threads passing through the four corners of the garment and meeting in eight. One of the threads was longer than the others. It was twisted seven times round the others, and a double knot formed; then eight times, then eleven times, then thirteen times. The thread and the knots stood for the five books of the Law.

The idea of the fringe was two-fold. It was meant to identify a Jew as a Jew, and as a member of the chosen people, no matter where he was; and it was meant to remind a Jew every time he put on and took off his clothes that he belonged to God. In later times, when the Jews were universally persecuted, the tassels were worn on the undergarment, and today they are worn on the prayer-shawl which a devout Jew wears when he prays.

It was the tassel on the robe of Jesus that this woman touched.

When she touched it, it was as if time stood still. It was as if we were looking at a motion-picture and suddenly the picture stopped, and left us looking at one scene. The extraordinary, and the movingly beautiful thing, about this scene is that all at once amidst that crowd Jesus halted; and for the moment it seemed that for him no one but that woman and nothing but her need existed. She was not simply a poor woman lost in the crowd; she was someone to whom Jesus gave the whole of himself.

For Jesus no one is ever lost in the crowd, because Jesus is like God. W. B. Yeats once wrote in one of his moments of mystical beauty: "The love of God is infinite for every human soul, because every human soul is unique; no other can satisfy the same need in God." God gives all of himself to each individual person.

The world is not like that. The world is apt to divide people into those who are important and those who are unimportant.

In A Night to Remember Walter Lord tells in detail the story of the sinking of the Titanic in April, 1912. There was an appalling loss of life, when that new and supposedly unsinkable liner hit an iceberg in the middle of the Atlantic. After the tragedy had been announced, the New York newspaper, The American, devoted a leader to it. The leader was devoted entirely to the death of John Jacob Astor, the millionaire; and at the end of it, almost casually, it was mentioned that 1,800 others were also lost. The only one who really mattered, the only one with real news value, was the millionaire. The other 1,800 were of no real importance.

Men can be like that, but God can never be like that. Bain, the psychologist, said in a very different connection that the sensualist has what he calla "a voluminous tenderness." In the highest and the best sense there is a voluminous tenderness in God. James Agate said of G. K. Chesterton: "Unlike some thinkers, Chesterton understood his fellow-men; the woes of a jockey were as familiar to him as the worries of a judge. . . Chesterton, more than any man I have ever known, had the common touch. He would give the whole of his attention to a boot-black. He had about him that bounty of heart which men call kindness, and which makes the whole world kin." That is the reflection of the love of God which allows no man to be lost in the crowd.

This is something to remember in a day and an age when the individual is in danger of getting lost. Men tend to become numbers in a system of social security; they tend as members of an association or union to almost lose their right to be individuals at all. W. B. Yeats said of Augustus John, the famous artist and portrait painter: "He was supremely interested in the revolt from all that makes one man like another." To God one man is never like another; each is His individual child, and each has all God's love and all God's power at his disposal.

To Jesus this woman was not lost in the crowd; in her hour of need, to him she was all that mattered. Jesus is like that for every one of us.

Faith's Test And Faith's Reward ( Matthew 9:27-31 )

9:27-31 And, as he passed on from there, two blind men followed him, shouting. "Have pity on us," they said, "you Son of David." When he came into the house, the blind men came to him. Jesus said to them, " Do you believe that I am able to do this?" "Yes, Lord," they said. Then he touched their eyes. "Be it to you," he said, "according to your faith." And their eyes were opened. And Jesus sternly commanded them, "See, let no one know of this." But they went out and spread abroad the story of him all over the country.

Blindness was a distressingly common disease in Palestine. It came partly from the glare of the eastern sun on unprotected eyes, and partly because people knew nothing of the importance of cleanliness and hygiene. In particular the clouds of unclean flies carried infections which led to loss of sight.

The name by which these two blind men addressed Jesus was Son of David. When we study the occurrences of that title within the gospels, we find that it is almost always used by crowds or by people who knew Jesus only, as it were, at a distance ( Matthew 15:22; Matthew 20:30-31; Mark 10:47; Mark 12:35-37). The term Son of David describes Jesus in the popular conception of the Messiah. For centuries the Jews had awaited the promised deliverer of David's line, the leader who would not only restore their freedom, but who would lead them to power and glory and greatness. It was in that way that these blind men thought of Jesus; they saw in him the wonder-worker who would lead the people to freedom and to conquest. They came to Jesus with a very inadequate idea of who and what he was, and yet he healed them. The way in which Jesus dealt with them is illuminating.

(i) Clearly he did not answer their shouts at once. Jesus wished to be quite sure that they were sincere and earnest in their desire for what he could give them. It might well have been that they had taken up a popular cry just because everyone else was shouting, and that, as soon as Jesus had passed by, they would simply forget. He wanted first of all to be sure that their request was genuine, and that their sense of need was real.

After all there were advantages in being a beggar; a man was rid of all the responsibility of working and of making a living.

There are advantages in being an invalid.

There are people who in actual fact do not wish their chains to be broken. W. B. Yeats tells of Lionel Johnson, the scholar and poet. Johnson was an alcoholic. He had, as he said himself, "a craving that made every atom of his body cry out." But, when it was suggested that he should undergo treatment to overcome this craving, his answer quite frankly was: "I do not want to be cured."

There are not a few people who in their heart of hearts do not dislike their weakness; and there are many people, who, if they were honest, would have to say that they do not wish to lose their sins. Jesus had first of all to be sure that these men sincerely and earnestly desired the healing he could give.

(ii) It is interesting to note that Jesus in effect compelled these people to see him alone. Because he did not answer them in the streets, they had to come to him in the house. It is the law of the spiritual life that sooner or later a man must confront Jesus alone. It is all very well to take a decision for Jesus on the flood tide of emotion at some great gathering, or in some little group which is charged with spiritual power. But after the crowd a man must go home and be alone; after the fellowship he must go back to the essential isolation of every human soul; and what really matters is not what a man does in the crowd, but what he does when he is alone with Christ. Jesus compelled these men to face him alone.

(iii) Jesus asked these men only one question: "Do you believe that I am able to do this?" The one essential for a miracle is faith. There is nothing mysterious or theological about this. No doctor can cure a sick person who goes to him in a completely hopeless frame of mind. No medicine will do a man any good if he thinks he might as well be drinking water. The way to a miracle is to place one's life in the hands of Jesus Christ, and say, "I know that you can make me what I ought to be."

The Two Reactions ( Matthew 9:32-34)

9:32-34 As they were going away, look you, they brought to him a dumb man who was demon-possessed; and, when the demon had been expelled from him, he spoke. And the crowds were amazed. "Nothing like this," they said, "was ever seen in Israel." But the Pharisees said, "He casts out the demons by the power of the prince of the demons."

There are few passages which show better than this the impossibility of an attitude of neutrality towards Jesus. Here we have the picture of two reactions to him. The attitude of the crowds was amazed wonder; the attitude of the Pharisees was virulent hatred. It must always remain true that what the eye sees depends upon what the heart feels.

The crowds looked on Jesus with wonder, because they were simple people with a crying sense of need; and they saw that in Jesus their need could be supplied in the most astonishing way. Jesus will always appear wonderful to the man with a sense of need; and the deeper the sense of need the more wonderful Jesus will appear to be.

The Pharisees saw Jesus as one who was in league with all the powers of evil. They did not deny his wondrous powers; but they attributed them to his complicity with the prince of the devils. This verdict of the Pharisees was due to certain attitudes of mind.

(i) They were too set in their ways to change. As we have seen, so far as they were concerned not one word could be added or subtracted from the Law. To them all the great things belonged to the past. To them to change a tradition or a convention was a deadly sin. Anything that was new was wrong. And when Jesus came with a new interpretation of what real religion was, they hated him, as they had hated the prophets long ago.

(ii) They were too proud in their self-satisfaction to submit. If Jesus was right, they were wrong. The Pharisees were so well satisfied with themselves that they saw no need to change; and they hated anyone who wished to change them. Repentance is the gate whereby all men must enter the Kingdom; and repentance means the recognition of the error of our ways, the realization that in Christ alone there is life, and the surrender to him and to his will and power, whereby alone we can be changed.

(iii) They were too prejudiced to see. Their eyes were so blinded by their own ideas that they could not see in Jesus Christ the truth and the power of God.

The man with a sense of need will always see wonders in Jesus Christ, The man who is so set in his ways that he will not change, the man who is so proud in his self-righteousness that he cannot submit, the man who is so blinded by his prejudices that he cannot see, will always resent and hate and seek to eliminate him.

THE THREEFOLD WORK ( Matthew 9:35 )

9:35 And Jesus made a tour of all the towns and villages, teaching in synagogues, and heralding forth the good news of the Kingdom, and healing every disease and every illness.

Here in one sentence we see the threefold activity which was the essence of the life of Jesus.

(i) Jesus was the herald. The herald is the man who brings a message from the king: Jesus was the one who brought a message from God. The duty of the herald is the proclamation of certainties; preaching must always be the proclamation of certainties. No church can ever be composed of people who are certain, as it were, by proxy. It is not only the preacher who must be certain. The people must be certain too.

There never was a time when this certainty was more needed than it is today. Geoffrey Heawood, headmaster of a great English public school, has written that the great tragedy and problem of this age is that we are standing at the cross-roads, and the signposts have fallen down.

Beverley Nichols once wrote a book composed of interviews with famous people. One of the interviews was with Hilaire Belloc, one of the most famous of English Roman Catholics. After the interview Nichols wrote: "I was sorry for Mr. Belloc because I felt that he had nailed at least some of his colours to the wrong mast; but I was still sorrier for myself and for my own generation, because I knew that we had no colours of any kind to nail to any mast."

We live in an age of uncertainty, an age when people have ceased to be sure of anything. Jesus was the herald of God, who came proclaiming the certainties by which men live; and we too must be able to say, "I know whom I have believed."

(ii) Jesus was teacher. It is not enough to proclaim the Christian certainties and let it go at that; we must also be able to show the significance of these certainties for life and for living. The importance and the problem of this lie in the fact that we teach Christianity, not by talking about it, but by living it. It is not the Christian's duty to discuss Christianity with others, so much as it is to show them what Christianity is.

A writer who lived in India writes like this: "I remember a British battalion, which like most battalions came to parade service because they had to, sang hymns they liked, listened to the preacher if they thought him interesting, and left the Church alone for the rest of the week. But their rescue work at the time of the Quetta earthquake so impressed a Brahmin that he demanded immediate baptism, because only the Christian religion could make men behave like that."

The thing which taught that Brahmin what Christianity was like was Christianity in action. To put this at its highest: our duty is not to talk to men about Jesus Christ, but to show him to them. A saint has been defined as someone in whom Christ lives again. Every Christian must be a teacher, and he must teach others what Christianity is, not by his words, but by his life.

(iii) Jesus was healer. The gospel which Jesus brought did not stop at words; it was translated into deeds. If we read through the gospels, we will see that Jesus spent far more time healing the sick, and feeding the hungry, and comforting the sorrowing than he did merely talking about God. He turned the words of Christian truth into the deeds of Christian love. We are not truly Christian until our Christian belief issues in Christian action. The priest would have said that religion consists of sacrifice; the Scribe would have said that religion consists of Law; but Jesus Christ said that religion consists of love.

THE DIVINE COMPASSION ( Matthew 9:36 )

9:36 When he saw the crowds, he was moved with compassion to the depths of his being, for they were bewildered and dejected, like sheep who have no shepherd.

When Jesus saw the crowd of ordinary men and women, he was moved with compassion. The word which is used for moved with compassion (splangchnistheis, G4697) is the strongest word for pity in the Greek language. It is formed from the word splangchna ( G4698) , which means the bowels, and it describes the compassion which moves a man to the deepest depths of his being. In the gospels, apart from its use in some of the parables, it is used only of Jesus ( Matthew 9:36; Matthew 14:14; Matthew 15:32; Matthew 20:34; Mark 1:41; Luke 7:13). When we study these passages, we are able to see the things which moved Jesus most of all.

(i) He was moved to compassion by the world's pain.

He was moved with compassion for the sick ( Matthew 14:14); for the blind ( Matthew 20:34); for those in the grip of the demons ( Mark 9:22). In all our afflictions he is afflicted. He could not see a sufferer but he longed to ease the pain.

(ii) He was moved to compassion by the world's sorrow.

The sight of the widow at Nain, following the body of her son out to burial, moved his heart ( Luke 7:13). He was filled with a great desire to wipe the tear from every eye.

(iii) He was moved to compassion by the world's hunger.

The sight of the tired and hungry crowds was a call upon his power ( Matthew 15:32). No Christian can be content to have too much while others have too little.

(iv) He was moved to compassion by the world's loneliness.

The sight of a leper, banished from the society of his fellow-men, living a life which was a living death of loneliness and universal abandonment, called forth his pity and his power ( Mark 1:41).

(v) He was moved to compassion by the world's bewilderment.

That is what moved Jesus on this occasion. The common people were desperately longing for God; and the Scribes and the Pharisees, the priests and the Sadducees, the pillars of orthodox religion of his day, had nothing to offer them. The orthodox teachers had neither guidance, nor comfort, nor strength to give. Milton, in Lycidas, describes almost savagely the religious leaders who have nothing to offer:

"Blind mouths! that scarce themselves know how to hold

A sheep-hook, or have learnt aught else the least

That to the faithful herdsman's art belongs!

... Their lean and flashy songs

Grate on their scrannel pipes of wretched straw,

The hungry sheep took up and are not fed."

The words that are used to describe the state of the common people are vivid words. The word that we have translated bewildered is skulmenoi ( G4660; compare G4661) . It can describe a corpse which is rayed and mangled; someone who is plundered by rapacious men, or vexed by those without pity, or treated with wanton insolence; someone who is utterly wearied by a journey which seems to know no end. The word that we have translated dejected is errimenoi. It means laid prostrate. It can describe a man prostrated with drink, or a man laid low with mortal wounds.

The Jewish leaders, who should have been giving men strength to live, were bewildering men with subtle arguments about the Law, which had no help and comfort in them. When they should have been helping men to stand upright, they were bowing them down under the intolerable weight of the Scribal Law. They were offering men a religion which was a handicap instead of a support. We must always remember that Christianity exists, not to discourage, but to encourage; not to weigh men down with burdens, but to lift them up with wings.

THE WAITING HARVEST ( Matthew 9:37-38 )

9:37-38 Then he said to his disciples, "The harvest is great, but the workers are few. Therefore, pray to the Lord of the harvest to send out workers for his harvest."

Here is one of the most characteristic things Jesus ever said. When he and the orthodox religious leaders of his day looked on the crowd of ordinary men and women, they saw them in quite different ways. The Pharisees saw the common people as chaff to be destroyed and burned up; Jesus saw them as a harvest to be reaped and to be saved. The Pharisees in their pride looked for the destruction of sinners; Jesus in love died for the salvation of sinners.

But here also is one of the great Christian truths and one of the supreme Christian challenges. That harvest will never be reaped unless there are reapers to reap it. It is one of the blazing truths of Christian faith and life that Jesus Christ needs men. When he was upon this earth, his voice could reach so few. He was never outside Palestine, and there was a world which was waiting. He still wants men to hear the good news of the gospel, but they will never hear unless other men will tell them. He wants all men to hear the good news; but they will never hear it unless there are those who are prepared to cross the seas and the mountains and bring the good news to them.

Nor is prayer enough. A man might say, "I will pray for the coming of Christ's Kingdom every day in life." But in this, as in so many things, prayer without works is dead. Martin Luther had a friend who felt about the Christian faith as he did. The friend was also a monk. They came to an agreement. Luther would go down into the dust and heat of the battle for the Reformation in the world; the friend would stay in the monastery and uphold Luther's hands in prayer. So they began that way. Then, one night, the friend had a dream. He saw a vast field of corn as big as the world; and one solitary man was seeking to reap it--an impossible and a heartbreaking task. Then he caught a glimpse of the reaper's face; and the reaper was Martin Luther; and Luther's friend saw the truth in a flash. "I must leave my prayers," he said, "and get to work." And so he left his pious solitude, and went down to the world to labour in the harvest.

It is the dream of Christ that every man should be a missionary and a reaper. There are those who cannot do other than pray, for life has laid them helpless, and their prayers are indeed the strength of the labourers. But that is not the way for most of us, for those of us who have strength of body and health of mind. Not even the giving of our money is enough. If the harvest of men is ever to be reaped, then every one of us must be a reaper, for there is someone whom each one of us could--and must--bring to God.

-Barclay's Daily Study Bible (NT)

Gill's Exposition of the Whole Bible

But when he saw the multitudes,.... As he took his circuit through the several cities, towns, and villages, he made his observations upon the large numbers that flocked to his ministry, and seemed to be desirous of spiritual instructions, in what an unhappy and melancholy situation they were; and

he was moved with compassion on them: his bowels yearned for them, he was touched with a feeling of their infirmities, as the merciful high priest, the good shepherd, and faithful prophet; being heartily concerned for the souls of men, their comfort here, and everlasting happiness hereafter:

because they fainted; being fatigued and tired, not in their bodies, through journeying from place to place, to hear the word, but in their minds; being burdened and wearied with the various traditions and doctrines of the Scribes and Pharisees:

and were scattered abroad; thrown and tossed about, and divided through the different sects of religion among them; no due care was taken of them, to gather and keep them together, and feed them with wholesome doctrine; but were as abjects, outcasts, that no man regarded, and in great danger of the loss and ruin of their immortal souls: being

as sheep without a shepherd; that was good for anything, or did the office and duty of a shepherd to them: the Scribes and Pharisees were shepherds indeed, such as they were, but very bad ones; like the shepherds of Israel of old, who fed themselves, and not the flock; who strengthened not the diseased, nor healed the sick, nor bound up that which was broken; nor brought again that which was driven away, nor sought that which was lost: but on the contrary, caused them to go astray from mountain to hill; whereby they forgot their resting place, in the Messiah promised them, and who was now come.

Henry's Complete Commentary on the Bible

Jesus Preaching throughout the Country.

      35 And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people.   36 But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd.   37 Then saith he unto his disciples, The harvest truly is plenteous, but the labourers are few;   38 Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest.

      Here is, I. A conclusion of the foregoing account of Christ's preaching and miracles (Matthew 9:35; Matthew 9:35); He went about all the cities teaching and healing. This is the same we had before, Matthew 4:23; Matthew 4:23. There it ushers in the more particular record of Christ's preaching (Matthew 5:1-7; Matthew 5:1-7) and of his cures (Matthew 8:1-9; Matthew 8:1-9), and here it is elegantly repeated in the close of these instances, as the quod erat demonstrandum--the point to be proved; as if the evangelist should say, "Now I hope I have made it out, by an induction of particulars, that Christ preached and healed; for you have had the heads of his sermons, and some few instances of his cures, which were wrought to confirm his doctrine: and these were written that you might believe." Some think that this was a second perambulation in Galilee, like the former; he visited again those whom he had before preached to. Though the Pharisees cavilled at him and opposed him, he went on with his work; he preached the gospel of the kingdom. He told them of a kingdom of grace and glory, now to be set up under the government of a Mediator: this was gospel indeed, good news, glad tidings of great joy.

      Observe how Christ in his preaching had respect,

      1. To the private towns. He visited not only the great and wealthy cities, but the poor, obscure villages; there he preached, there he healed. The souls of those that are meanest in the world are as precious to Christ, and should be to us, as the souls of those that make the greatest figure. Rich and poor meet together in him, citizens and boors: his righteous acts towards the inhabitants of his villages must be rehearsed,Judges 5:11.

      2. To the public worship. He taught in their synagogues, (1.) That he might bear a testimony to solemn assemblies, even then when there were corruptions in them. We must not forsake the assembling of ourselves together, as the manner of some is. (2.) That he might have an opportunity of preaching there, where people were gathered together, with an expectation to hear. Thus, even where the gospel church was founded, and Christian meetings erected, the apostles often preached in the synagogues of the Jews. It is the wisdom of the prudent, to make the best of that which is.

      II. A preface, or introduction, to the account in the following chapter, of his sending forth his apostles. He took notice of the multitude (Matthew 9:36; Matthew 9:36); not only of the crowds that followed him, but of the vast numbers of people with whom (as he passed along) he observed the country to be replenished; he noticed what nests of souls the towns and cities were, and how thick of inhabitants; what abundance of people there were in every synagogue, and what places of concourse the openings of the gates were: so very populous was that nation now grown; and it was the effect of God's blessing on Abraham. Seeing this,

      1. He pities them, and was concerned for them (Matthew 9:36; Matthew 9:36); He was moved with compassion on them; not upon a temporal account, as he pities the blind, and lame, and sick; but upon a spiritual account; he was concerned to see them ignorant and careless, and ready to perish for lack of vision. Note, Jesus Christ is a very compassionate friend to precious souls; here his bowels do in a special manner yearn. It was pity to souls that brought him from heaven to earth, and there to the cross. Misery is the object of mercy; and the miseries of sinful, self-destroying souls, are the greatest miseries: Christ pities those most that pity themselves least; so should we. The most Christian compassion is compassion to souls; it is most Christ-like.

      See what moved this pity. (1.) They fainted; they were destitute, vexed, wearied. They strayed, so some; were loosed one from another; The staff of bands was broken,Zechariah 11:14. They wanted help for their souls, and had none at hand that was good for any thing. The scribes and Pharisees filled them with vain notions, burthened them with the traditions of the elders, deluded them into many mistakes, while they were not instructed in their duty, nor acquainted with the extent and spiritual nature of the divine law; therefore they fainted; for what spiritual health, and life, and vigour can there be in those souls, that are fed with husks and ashes, instead of the bread of life? Precious souls faint when duty is to be done, temptations to be resisted, afflictions to be borne, being not nourished up with the word of truth. (2.) They were scattered abroad, as sheep having no shepherd. That expression is borrowed from 1 Kings 22:17, and it sets forth the sad condition of those that are destitute of faithful guides to go before them in the things of God. No creature is more apt to go astray than a sheep, and when gone astray more helpless, shiftless, and exposed, or more unapt to find the way home again: sinful souls are as lost sheep; they need the care of shepherds to bring them back. The teachers the Jews then had pretended to be shepherds, yet Christ says they had not shepherds, for they were worse than none; idle shepherds that led them away, instead of leading them back, and fleeced the flock, instead of feeding it: such shepherds as were described, Jeremiah 23:1; Ezekiel 34:2, c. Note, The case of those people is very pitiable, who either have no ministers at all, or those that are as bad as none that seek their own things, not the things of Christ and souls.

      2. He excited his disciples to pray for them. His pity put him upon devising means for the good of these people. It appears (Luke 6:12; Luke 6:13) that upon this occasion, before he sent out his apostles, he did himself spend a great deal of time in prayer. Note, Those we pity we should pray for. Having spoken to God for them he turns to his disciples, and tells them,

      (1.) How the case stood; The harvest truly is plenteous, but the labourers are few. People desired good preaching, but there were few good preachers. There was a great deal of work to be done, and a great deal of good likely to be done, but there wanted hands to do it. [1.] It was an encouragement, that the harvest was so plenteous. It was not strange, that there were multitudes that needed instruction, but it was what does not often happen, that they who needed it, desired it, and were forward to receive it. They that were ill taught were desirous to be better taught; people's expectations were raised, and there was such a moving of affections, as promised well. Note, It is a blessed thing, to see people in love with good preaching. The valleys are then covered over with corn, and there are hopes it may be well gathered in. That is a gale of opportunity, that calls for a double care and diligence in the improvement of it; a harvest-day should be a busy day. [2.] It was a pity when it was so that the labourers should be so few; that the corn should shed and spoil, and rot upon the ground for want of reapers; loiterers many, but labourers very few. Note, It is ill with the church, when good work stands still, or goes slowly on, for want of good workmen; when it is so, the labourers that there are have need to be very busy.

      (2.) What was their duty in this case (Matthew 9:38; Matthew 9:38); Pray ye therefore the Lord of the harvest. Note, The melancholy aspect of the times and the deplorable state of precious souls, should much excite and quicken prayer. When things look discouraging, we should pray more, and then we should complain and fear less. And we should adapt our prayers to the present exigencies of the church; such an understanding we ought to have of the times, as to know, not only what Israel ought to do, but what Israel ought to pray for. Note, [1.] God is the Lord of the harvest; my Father is the Husbandman,John 15:1. It is the vineyard of the Lord of hosts,Isaiah 5:7. It is for him and to him, and to his service and honour, that the harvest is gathered in. Ye are God's husbandry (1 Corinthians 3:9); his threshing, and the corn of his floor,Isaiah 21:10. He orders every thing concerning the harvest as he pleases; when and where the labourers shall work, and how long; and it is very comfortable to those who wish well to the harvest-work, that God himself presides in it, who will be sure to order all for the best. [2.] Ministers are and should be labourers in God's harvest; the ministry is a work and must be attended to accordingly; it is harvest-work, which is needful work; work that requires every thing to be done in its season, and diligence to do it thoroughly; but it is pleasant work; they reap in joy, and the joy of the preachers of the gospel is likened to the joy of harvest (Isaiah 9:2; Isaiah 9:3); and he that reapeth receiveth wages; the hire of the labourers that reap down God's field, shall not be kept back, as theirs was, James 5:4. [3.] It is God's work to send forth labourers; Christ makes ministers (Ephesians 4:11); the office is of his appointing, the qualifications of his working, the call of his giving. They will not be owned nor paid as labourers, that run without their errand, unqualified, uncalled. How shall they preach except they be sent? [4.] All that love Christ and souls, should show it by their earnest prayers to God, especially when the harvest is plenteous, that he would send forth more skillful, faithful, wise, and industrious labourers into his harvest; that he would raise up such as he will own in the conversion of sinners and the edification of saints; would give them a spirit for the work, call them to it, and succeed them in it; that he would give them wisdom to win souls; that he would thrust forth labourers, so some; intimating unwillingness to go forth, because of their own weakness and the people's badness, and opposition from men, that endeavour to thrust them out of the harvest; but we should pray that all contradiction from within and from without, may be conquered and got over. Christ puts his friends upon praying this, just before he sends apostles forth to labour in the harvest. Note, It is a good sign God is about to bestow some special mercy upon a people, when he stirs up those that have an interest at the throne of grace, to pray for it, Psalms 10:17. Further observe, that Christ said this to his disciples, who were to be employed as labourers. They must pray, First, That God would send them forth. Here am I, send me,Isaiah 6:8. Note, Commissions, given in answer to prayer, are most likely to be successful; Paul is a chosen vessel, for behold he prays,Acts 9:11; Acts 9:15. Secondly, That he would send others forth. Note, Not the people only, but those who are themselves ministers, should pray for the increase of ministers. Though self-interest makes those that seek their own things desirous to be placed alone (the fewer ministers the more preferments), yet those that seek the things of Christ, desire more workmen, that more work may be done, though they be eclipsed by it.

Spurgeon's Verse Expositions of the Bible

The Compassion of Jesus

A Sermon

by

C.H. SPURGEON

"He was moved with compassion."-- Matthew 9:36 .

This is said of Christ Jesus several times in the New Testament. The

original word is a very remarkable one. It is not found in classic Greek. It

is not found in the Septuagint. The fact is, it was a word coined by the

evangelists themselves. They did not find one in the whole Greek language

that suited their purpose, and therefore they had to make one. It is

expressive of the deepest emotion; a striving of the bowels--a yearning of

the innermost nature with pity. As the dictionaries tell us-- Ex intimis

visceribus misericordia commoveor. I suppose that when our Saviour

looked upon certain sights, those who watched him closely perceived that

his internal agitation was very great, his emotions were very deep, and then

his face betrayed it, his eyes gushed like founts with tears, and you saw that

his big heart was ready to burst with pity for the sorrow upon which his

eyes were gazing. He was moved with compassion. His whole nature was

agitated with commiseration for the sufferers before him.

Now, although this word is not used many times even by the evangelists,

yet it may be taken as a clue to the Saviour's whole life, and I intend

thus to apply it to him. If you would sum up the whole character of Christ

in reference to ourselves, it might be gathered into this one sentence, "He

was moved with compassion." Upon this one point we shall try to insist now,

and may God grant that good practical result may come of it. First, I shall

lead your meditations to the great transactions of our Saviour's life;

secondly, to the special instances in which this expression is used by the

evangelists; thirdly, to the forethought which he took on our behalf; and

fourthly to the personal testimony which one's own recollections can

furnish. Let us take a rapid survey of:

I. THE GREAT LIFE OF CHRIST, just touching, as with a swallow's wing, the

evidence it bears from the beginning. Before ever the earth was framed;

before the foundations of the everlasting hills were laid, when as yet the

stars had not begun their shining, it was known to God that his creature

man would sin; that the whole race would fall from its pure original state

in the first Adam, the covenant head as well as the common parent of the

entire human family; and that in consequence of that one man's disobedience

every soul born of his lineage would become a sinner too. Then, as the

Creator knew that his creatures would rebel against him, he saw that it

would become necessary, eventually, to avenge his injured law. Therefore,

it was purposed, in the eternal plan, ere the stream of time had commenced

its course, or ages had began to accumulate their voluminous records, that

there should be an interposer--one ordained to come and re-head the race,

to be a second Adam, a federal Chief; to restore the breach, and repair the

mischief of the first Adam; to be a Surety to answer for the sons of men on

whom God's love did light; that their sins should be laid upon him, and

that he should save them with an everlasting salvation. No angel could

venture to intrude into those divine counsels and decrees, or to offer

himself as the surety and sponsor for that new covenant. Yet there was

one--and he none other than Jehovah's self--of whom he said, Let all the

angels of God worship him, the Son, the well beloved of the Father, of whom

it is written in the Word, "When he prepared the heavens I was there, when

he set a compass upon the face of the depth, when he established the clouds

above, when he strengthened the fountain of the deep"; then, "I was by him

as one brought up with him, and I was daily his delight, rejoicing always

before him; rejoicing in the habitable parts of the earth; and my delights

were with the sons of men." He it is of whom the Apostle John speaks as the

Word who was God, and was in the beginning with God. Was he not moved with

compassion when he entered into a covenant with his father on our behalf,

even on the behalf of all his chosen--a covenant in which he was to be the

sufferer, and they the gainers--in which he was to bear the shame that he

might bring them into his own glory? Yes, verily, he was even then moved

with compassion, for his delights even then were with the sons of men. Nor

did his compassion peer forth in the prospect of an emergency presently to

diminish and disappear as the rebellion took a more active form, and the

ruin assumed more palpable proportions. It was no transient feeling. He

continued still to pity men. He saw the fall of man; he marked the subtle

serpent's mortal sting; he watched the trail as the slime of the serpent

passed over the fair glades of Eden; he observed man in his evil progress,

adding sin to sin through generation after generation, fouling every page of

history until God's patience had been tried to the uttermost; and then,

according as it was written in the volume of the Book that he must appear,

Jesus Christ came himself into this stricken world. Came how? O, be

astonished, ye angels, that ye were witnesses of it, and ye men that ye

beheld it. The Infinite came down to earth in the form of an infant; he who

spans the heavens and holds the ocean in the hollow of his hand,

condescended to hang upon a woman's breast--the King eternal became a

little child. Let Bethlehem tell that he had compassion. There was no way

of saving us but by stooping to us. To bring earth up to heaven, he must

bring heaven down to earth. Therefore, in the incarnation, he must bring

heaven down to earth. Therefore, in the incarnation, he had compassion,

for he took upon himself our infirmities, and was made like unto ourselves.

Matchless pity, indeed, was this!

Then, while he tarried in the world, a man among men, and we beheld his

glory, the glory as of the Only Begotten of the Father, full of grace and

truth, he was constantly moved with compassion; for he felt all the griefs of

mankind in himself. He took our sicknesses and carried our sorrows: he

proved himself a true brother, with quick, human sensibilities. A tear

brought a tear into his eye; a cry made him pause to ask what help he could

render. So generous was his soul, that he gave all he had for the help of

those that had not. The fox had its hole, and the bird its nest, but he had no

dwelling-place. Stripped even of his garments, he hung upon the cross to

die. Never one so indigent in death as he, without a friend, without even a

tomb, except such as a loan could find him. He gave up all the comforts of

life--he gave his life itself; he gave his very self to prove that he was

moved with compassion. Most of all do we see how he was moved with

compassion in his terrible death. Oft and oft again have I told this story,

yet these lips shall be dumb ere they cease to reiterate the old, old tidings.

God must punish sin, or else he would relinquish the government of the

universe. He could not let iniquity go unchastened without compromising

the purity of his administration. Therefore, the law must be honoured,

justice must be vindicated, righteousness must be upheld, crime must be

expiated by suffering. Who, then, shall endure the penance or make the

reparation? Shall the dread sentence fall upon all mankind? How far shall

vengeance proceed before equity is satisfied? After what manner shall the

sword do homage to the sceptre? Must the elect of God be condemned for

their sins? No; Jesus is moved with compassion. He steps in, he takes upon

himself the uplifted lash, and his shoulders run with gore; he bares his

bosom to the furbished sword, and it smites the Shepherd that the sheep

may escape. "He looked, and there was no man, and wondered that there

was no intercessor; therefore, his arm brought salvation." He trod the wine-

press alone, and "bore, that we might never bear, his Father's righteous

ire."

Are ye asked what means the crucifixion of a perfect man upon a felon's

cross, ye may reply, "He was moved with compassion." "He saved others;

himself he could not save." He was so moved with compassion, that

compassion, as it were, did eat him up. He could save nothing from the

general conflagration: he was utterly consumed with love, and died in the

flame of ardent love towards the sons of men. And after he had died and

slept a little while in the grave, he rose again. He has gone into his glory;

he is living at the right hand of the Father; but this is just as true of him,

"He is moved with compassion." Is proof wanted? Let faith pass within the

veil, and let your spirits for a moment stand upon that sea of glass mingled

with fire where stand the harpers tuning their never-ceasing melodies.

What see you there conspicuous in the very midst of heaven but One who

looks like a lamb that has been slain, and wears his priesthood still? What

is his occupation there in heaven? He has no bloody sacrifice to offer, for

he has perfected for ever those that were set apart. That work is done, but

what is he doing now? He is pleading for his people; he is their perpetual

Advocate, their continual Intercessor; he never rests until they come to

their rest; he never holds his peace for them, but pleads the merit of his

blood, and will do so till all whom the Father gave him shall be with him

where he is. Well indeed does our hymn express it:--

"Now, though he reigns exalted high,

His love is still as great;

Well he remembers Calvary,

Nor will his saints forget."

His tender heart pities all the griefs of his dear people. There is not a pang

they have but the head feels it, feels it for all the members. Still doth he

look upon their imperfections and their infirmities, yet not with anger, not

with loss of patience, but with gentleness and sympathy, "He is moved with

compassion." Having thus briefly sketched the life of Christ, I want you to

turn to:--

II. THOSE PASSAGES OF THE EVANGELISTS IN WHICH THEY TESTIFY THAT HE WAS

MOVED WITH COMPASSION.

You will find one case in Matthew 20:31 : "Two blind men sat by the

wayside begging, and when they heard that Jesus passed by, they said, 'O

Lord, thou Son of David, have mercy on us.'" Jesus stood still, called them,

questioned them, and they seem to have had full conviction that he both

could and would restore their sight, so Jesus had compassion on them,

touched their eyes, and immediately they received sight.

Yes, and what a lesson this is for any here present who have a like

conviction. Do you believe that Christ can heal you? Do you believe that he

is willing to heal you? Then let me assure you that a channel of

communication is opened between him and you, for he is moved with

compassion towards you, and already I hear him command you to come to

him. He is ready to heal you now. The sad condition of a blind man should

always move pity in the breast of the humane, but a glance at these two

poor men--I do not know that there was anything strange or uncommon

about their appearance--touched the Saviour's sensibility. And when he

heard them say that they did believe he could heal them, he seemed to

perceive that they had inward sight, and to account it a pity that they

should not have outward sight too. So at once he put his fingers upon their

eyes, and they received the power of seeing. O soul, if thou believest Christ

can save thee, and if you wilt now trust in him to save thee, be of good

cheer, thou art saved; that faith of thine hath saved thee. The very fact that

thou believest that Jesus is the Christ, and doth rely upon him, may stand

as evidence to thee that thou art forgiven, that thou art saved. There is no

let or bar to thy full redemption. Go thy way and rejoice in thy Lord. He

hath compassion on thee.

The next case I shall cite is that of the leper, Mark 1:41 . This poor man

was covered with a sad and foul disease, when he said to Jesus, "Lord, if

thou wilt, thou canst make me clean." He had full faith in Christ's ability,

but he had some doubts as to Christ's willingness. Our Saviour looked at

him, and though he might very well have rebuked him that he should doubt

his willingness, he merely said, "I will, be thou clean," and straightway he

was made whole of that loathsome plague. If there is in this assembly one

grievously defiled or openly disgraced by sin, seest thou the leprosy upon

thyself, and dost thou say, "I believe he could save me if he would"? Hast

thou some lingering doubt about the Saviour's willingness? Yet I beseech

you breathe this prayer, "Lord, I believe, I believe thy power. Help thou

mine unbelief which lingers round thy willingness." Then little as thy faith

is, it shall save thee. Jesus, full of compassion, will pity even thine

unbelief, and accept what is faith, and forgive what is unbelief. There is a

second instance.

The third I will give you is from Mark 5:19 . It was the demoniac. There

met Christ a man so possessed with a devil as to be mad, and instead of

belief in Christ or asking for healing, this spirit within the man compelled

him to say, "Wilt thou torment us before the time?"--and rather to stand

against Christ healing him than to ask for it; but Christ was moved with

compassion, and he bade the evil spirit come out of the evil man. Oh! I am

so glad of this instance of his being moved with compassion. I do not so

much wonder that he has pity on those that believe in him, neither do I so

much marvel that he has pity even on weak faith; but here was a case in

which there was no faith, no desire, nor anything that could commend him

to our Lord's sympathy. Is there no such case among the crowds gathered

together here? You do not know why you have come into this assembly.

You scarcely feel at home in this place. Though you have led a very sad

life, you do not want to be converted--not you. You almost shun the

thought. Yet it is written, "He will have compassion on whom he will have

compassion." Well we have known it in this house, and I hope we shall

know it again and again that the Lord has laid violent hands of love upon

unprepared souls. They have been smitten down with repentance, renewed

in heart, and saved from their sins. Saul of Tarsus had no thought that he

should ever be an apostle of Christ, but the Lord stopped the persecutor,

and changed him into a preacher; so that ever afterwards he propagated the

faith which once he destroyed. May the Lord have compassion on you

tonight. Well may we offer that prayer; for what will be your fate if you die

as you are? What will be your doom eternally if you pass out of this world,

as soon you must, without being sprinkled with the blood of Christ, and

forgiven your iniquities? Jesus knows the terrors of the world to come. He

describes the torments of hell. He sees your danger; he warns you; he pities

you; he sends his messengers to counsel you; he bids me say to the very

chief of sinners, "Come unto me, and I will give you rest." "Only return

unto me and confess thine iniquity, and I will have mercy upon thee," saith

the Lord. May God grant that the compassion of Christ may be seen in thy

case.

As I turned over the Greek Concordance to find out where this word is

repeated again and again, I found one instance in Luke 7:13 . It refers to the

widow at the gates of Nain. Her son was being carried out--her only son.

He was dead, and she was desolate. The widow's only son was to her her

sole stay; the succour as well as the solace of her old age. He was dead and

laid upon the bier, and when Jesus saw the disconsolate mother, he was

moved with compassion, and he restored her son. Oh! is there not

refreshment here for you mothers that are weeping for your boys; you that

have ungodly sons, unconverted daughters, the Lord Jesus sees your tears.

You weep alone sometimes, and when you are sitting and enjoying the

Word, you think, "Oh! that my Absalom were renewed; oh! that Ishmael

might live before thee." Jesus knows about it. He was always tender to his

own mother, and he will be so to you. And you that are mourning over

those that have been lately taken from you, Jesus pities you. Jesus wept, he

sympathises with your tears. He will dry them and give you consolation.

"He was moved with compassion."

Still the occasions on which we find this expression most frequently used

in the Evangelists are when crowds of people were assembled. At the sight

of the great congregations that gathered to hear him, our Lord was often

moved with compassion. Sometimes it was because that they were hungry

and faint, and in the fulness of his sympathy he multiplied the loaves and

fishes to feed them. At the same time he showed his disciples that it is a

good work to feed the poor. He would not have them so spiritually-minded

as to forget that the poor have flesh and blood that require sustenance, and

they need to eat and to drink, to be housed and clothed: the Christian's

charity must not lie in words only, but in deeds. Our Lord was moved with

compassion, it is said, when he saw the number of sick people in the

throng, for they made a hospital of his preaching place. Wherever he

paused or even passed by, they laid the sick in the streets; he could not

stand or walk without the spectacle of their pallets to harrow his feelings.

And he healed their impotent folk, as if to show that the Christian does

well to minister to the sick--that the patient watcher by the bedside may be

serving the Lord, and following his example, as well as the most diligent

teacher or the most earnest preacher of the glorious gospel. All means that

can be used to mitigate human suffering are Christlike, and they ought to

be carried out in his name, and carried to the utmost perfection possible.

Christ is the patron of the hospital: he is the president of all places where

men's bodies are cared for. But we are also told that the multitude excited

his compassion because they were like sheep without a shepherd. So he

taught them as a guide that showed the path by leading the way; and he

looked after their welfare as a Shepherd who regarded the health of their

bodies as well as the good estate of their souls. Surely, brethren and

sisters, if you love him, and wish to be like him, you cannot look on this

congregation without pity. You cannot go out into the streets of London

and stand in the high roads among the surging masses for half an hour

without saying, "Whither away these souls? Which road are they

travelling? Will they all meet in heaven?" What! live ye in London, move

ye about in this great metropolis, and do ye never have the heartache, never

feel your soul ready to burst with pity? Then shame upon you! Ask yourself

whether ye have the spirit of Christ at all. In this congregation, were we all

moved with pity as we should be, I should not have to complain, as I

sometimes must, that persons come in and out here in want of someone to

speak with them, to condole, to console, or to commune with them in their

loneliness, and they find no helper. Time was when such a thing never

occurred, but, in conversing with enquirers lately, I have met with several

cases in which persons in a distressed state of mind have said that they

would have given anything for half an hour's conversation with any

Christian to whom they might have opened their hearts. They came from

the country, attended the Tabernacle, and no one spoke to them. I am sorry

it should be so. You used to watch for souls, most of you. Very careful were

you to speak to those whom you saw again and again. I do pray you mend

that matter. If you have any bowels of mercy, you should be looking out for

opportunities to do good. Oh! never let a poor wounded soul faint for want

of the balm. You know the balm. It has healed yourselves. Use it wherever

the arrows of God have smitten a soul. Enough; I must leave this point; I

have given you, I think, every case in which it is said that Jesus was moved

with compassion. Very briefly let me notice:--

III. SOME OF THE FORESIGHTS OF HIS COMPASSION.

The Lord has gone from us, but as he knew what would happen while he

was away, he has, with blessed forethought, provided for our wants. Well

he knew that we should never be able to preserve the truth pure by

tradition. That is a stream that always muddies and defiles everything. So

in tender forethought he has given us the consolidated testimony, the

unchangeable truth in his own Book; for he was moved with compassion.

He knew the priests would not preach the gospel; he knew that no order of

men could be trusted to hold fast sound doctrine from generation to

generation; he knew there would be hirelings that dare not be faithful to

their conscience lest they should lose their pay; while there would be others

who love to tickle men's ears and flatter their vanity rather than to tell out

plainly and distinctly the whole counsel of God. Therefore, he has put it

here, so that if you live where there is no preacher of the gospel, you have

the old Book to go to. He is moved with compassion for you. For where a

man cannot go, the Book can go, and where in silence no voice is heard,

the still clear voice of this blessed Book can reach the heart. Because he

knew the people would require this sacred teaching, and could not have it

otherwise, he was moved with compassion towards us all, and gave us the

blessed Book of inspired God-breathed Scripture.

But then, since he knew that some would not read the Bible, and others

might read and not understand it, he has sent his ministers forth to do the

work of evangelists. He raises up men, saved themselves from great sin,

trophies of redeeming grace, who feel a sympathy with their fellow-men

who are revelling in sin, reckless of their danger. These servants of his the

Lord enables to preach his truth, some with more, some with less ability

than others; still, there are, thank God, throughout this happy realm, and

in other favoured lands, men everywhere, who, because sinners will not

come to Christ of themselves, go after them and persuade them, plead with

them, and intreat them to believe and turn to the Lord. This cometh of

Christ's tender gentleness. He was moved with compassion, and therefore

he sent his servants to call sinners to repentance.

But since the minister, though he may call as he may, will not bring souls

to Christ of himself, the Lord Jesus, moved with compassion, has sent his

Spirit. The Holy Ghost is here. We have not to say:--

"Come Holy Spirit, heavenly dove."

He is here. He dwells in his Church, and he moves over the congregation,

and he touches men's hearts, and he subtly inclines them to believe in

Christ. Oh! this is great mercy when a Prince spreads a feast and gives an

invitation. That is all you can expect him to do. But if he keeps a host of

footmen and says, "Go and fetch them one by one till they do come," that is

more gracious still. But if he goes himself and with sacred violence

compels them to come in--oh! this is more than we could have thought he

would have done; but he is moved with compassion, and he does that.

Furthermore, brethren, the Lord Jesus knew that after we were saved from

the damning power of sin, we should always be full of wants, and therefore

he was moved with compassion, and he sets up the throne of grace, the

mercy-seat, to which we may always come, and from which we may always

obtain grace to help in time of need. Helped by his Spirit, we can bring

what petitions we will, and they shall be heard. And then, since he knew

we could not pray as we ought, he was moved with compassion when he

sent the Holy Spirit to help our infirmities, to teach us how to pray. Now I

do not know a single infirmity that I have or that you have, my Christian

brother, but what Christ Jesus has been moved with compassion about it,

and has provided for it. He has not left one single weak point of which we

have to say, "There I shall fail, because he will not help there"; but he has

looked us over and over from head to foot, and said, "You will have an

infirmity there: I will provide for it. You will have a weakness there: I will

provide for it." And oh! how his promises meet every case! Did you ever

get into a corner where there was not a promise in the corner too? Had you

ever to pass through a river but there was a promise about his being in the

river with you? Were you ever on the sick bed without a promise like this,

"I will make thy bed in thy sickness?" In the midst of pestilence have not

you found a promise that "he shall cover thee with his feathers, and under

his wings shalt thou trust?" The Lord's great compassion has met the wants

of all his servants to the end. If our children should ever need much

patience to be exercised towards them as Christ needs to exercise towards

us, I am sure there would be none of us able to bear the house. They have

their infirmities, and they full often vex and grieve us, it may be, but oh!

we ought to have much compassion for the infirmities of our children--ay,

and of our brethren and sisters, and neighbours--for what compassion has

the Lord had with us? I do believe none but God could bear with such

untoward children as we ourselves are. He sees our faults, you know, when

we do not see them, and he knows what those faults are more thoroughly

than we do. Yet still he never smites in anger. He cuts us not off, but he

still continues to show us abounding mercies. Oh! what a guardian Saviour

is the Lord Jesus Christ to us, and how we ought to bless his name at all

times, and how his praise should be continually in our mouth. One thought

strikes me that I must put in here: he knew that we should be very

forgetful; and he was moved with compassion with our forgetfulness when

he instituted the blessed Supper, and we can sit around the table and break

bread, and pour forth the wine in remembrance of him. Surely this is

another instance of how he is moved with compassion, and not with

indignation, towards our weaknesses. And now let me close with:

IV. PERSONAL RECOLLECTIONS OF THE COMPASSION OF CHRIST.

I shall only recall my own experience in order to stir up your pure minds

by way of remembrance, my brethren and sisters. I do well remember when

I was under conviction of sin, and smarted bitterly under the rod of God,

that when I was most heavy and depressed there would sometimes come

something like hope across my spirit. I knew what it was to say, "My soul

chooseth strangling rather than life," yet when I was at the lowest ebb and

most ready to despair, though I could not quite lay hold of Christ, I used to

get a touch of the promise now and then, till I half hoped that, after all, I

might prove to be God's prisoner, and he might yet set me free. I do

remember well, when my sins compassed me about like bees, and I thought

it was all over with me, and I must be destroyed by them, it was at that

moment when Jesus revealed himself to me. Had he waited a little longer, I

had died of despair, but that was no desire of his. On swift wings of love he

came and manifested his dear wounded self to my heart. I looked to him

and was lightened, and my peace flowed like a river. I rejoiced in him.

Yes, he was moved with compassion. He would not let the pangs of

conviction be too severe; neither would he suffer them to be protracted too

long for the spirit of man to fail before him. It is not his wont to break a

leaf that is driven by the tempest. "He will not quench the smoking flax."

Yea, and I do remember since I first saw him and began to love him many

sharp and severe troubles, dark and heavy trials, yet have I noted this, that

they have never reached that pitch of severity which I was unable to bear.

When all gates seemed closed, there has still been with the trial a way of

escape, and I have noted again that in deeper depressions of spirits through

which I have passed, and horrible despondencies that have crushed me

down, I have had some gleams of love, and hope, and faith at the last

moment; for he was moved with compassion. If he withdrew his face, it

was only till my heart broke for him, and then he showed me the light of

his countenance again. If he laid the rod upon me, yet when my soul cried

under his chastening he could not bear it, but he put back the rod, and he

said, "My child, I will comfort thee." Oh! the comforts that he gives on a

sick bed! Oh! the consolations of Christ! when you are very low. If there is

anything dainty to the taste in the Word of God, you get it then; if there be

any bowels of mercy, you hear them sounding for you then. When you are

in the saddest plight, Christ comes to your aid with the sweetest

manifestations; for he is moved with compassion. How frequently have I

noticed, and I tell it to his praise, for though it shows my weakness, it

proves his compassion, that sometimes, after preaching the gospel, I have

been so filled with self-reproach, that I could hardly sleep through the

night because I had not preached as I desired. I have sat me down and

cried over some sermons, as though I knew that I had missed the mark and

lost the opportunity. Not once nor twice, but many a time has it happened,

that within a few days someone has come to tell me that he found the Lord

through that very sermon, the shortcoming of which I had deplored. Glory

be to Jesus; it was his gentleness that did it. He did not want his servant to

be too much bowed down with a sense of infirmity, and so he had

compassion on him and comforted him. Have not you noticed, some of you,

that after doing your best to serve the Lord, when somebody has sneered at

you, or you have met with such a rebuff as made you half- inclined to give

up the work, an unexpected success has been given you, so that you have

not played the Jonah and ran away to Tarshish, but kept to your work? Ah!

how many times in your life, if you could read it all, you would have to

stop and write between the lines, "He was moved with compassion." Many

and many a time, when no other compassion could help, when all the

sympathy of friends would be unavailing, he has been moved with

compassion towards us, has said to us, "Be of good cheer," banished our

fears with the magic of his voice, and filled our souls to overflowing with

gratitude. When we have been misrepresented, traduced, and slandered, we

have found in the sympathy of Christ our richest support, till we could sing

with rapture the verse--I cannot help quoting it now, though I have often

quoted it before:--

"If on my face for thy dear name

Shame and reproach shall be,

I'll hail reproach and welcome shame,

Since thou rememberest me."

The compassion of the Master making up for all the abuses of his enemies.

And, believe me, there is nothing sweeter to a forlorn and broken spirit

than the fact that Jesus has compassion. Are any of you sad and lonely?

Have any of you been cruelly wronged? Have you lost the goodwill of some

you esteemed? Do you seem as if you had the cold shoulder even from good

people? Do not say, in the anguish of your spirit, "I am lost," and give up.

He hath compassion on you. Nay, poor fallen woman, seek not the dark

river and the cold stream--he has compassion. He who looks down with the

bright eyes of yonder stars and watches thee is thy friend. He yet can help

thee. Though thou hast gone so far from the path of virtue, throw not

thyself away in blank despair, for he hath compassion. And thou, broken

down in health and broken down in fortune, scarcely with shoe to thy feet,

thou art welcome in the house of God, welcome as the most honoured guest

in the assembly of the saints. Let not the weighty grief that overhangs thy

soul tempt thee to think that hopeless darkness has settled thy fate and

foreclosed thy doom. Though thy sin may have beggared thee, Christ can

enrich thee with better riches. He hath compassion. "Ah!" say you, "they

will pass me on the stairs; they will give me a broad pathway, and if they

see me in the street they will not speak to me--even his disciples will not."

Be it so; but better than his disciples, tenderer by far, is Jesus. Is there a

man here, whom to associate with were a scandal from which the pure and

pious would shrink?; the holy, harmless, undefiled one will not disdain

even him--for this man receiveth sinners--he is a friend of publicans and

sinners. He is never happier than when he is relieving and retrieving the

forlorn, the abject, and the outcast. He despises not any that confess their

sins and seek his mercy. No pride nestles in his dear heart, no sarcastic

word rolls off his gracious tongue, no bitter expression falls from his

blessed lips. He still receives the guilty. Pray to him now. Now let the

silent prayer go up, "My Saviour, have pity upon me; be moved with

compassion towards me, for if misery be any qualification for mercy, I am a

fit object for thy compassion. Oh! save me for thy mercy's sake!" Amen.

Kelly Commentary on Books of the Bible

Chapter 8, which opens the portion that comes before us tonight, is a striking illustration as well as proof of the method which God has been pleased to employ in giving us the apostle Matthew's account of our Lord Jesus. The dispensational aim here leads to a more manifest disregard of the bare circumstance of time than in any other specimen of these gospels. This is the more to be noticed, inasmuch as the gospel of Matthew has been in general adopted as the standard of time, save by those who have rather inclined to Luke as supplying the desideratum. To me it is evident, from a careful comparison of them all, as I think it is capable of clear and adequate proof to an unprejudiced Christian mind, that neither Matthew nor Luke confines himself to such an order of events. Of course, both do preserve chronological order when it is compatible with the objects the Holy Spirit had in inspiring them; but in both the order of time is subordinated to still greater purposes which God had in view. If we compare the eighth chapter, for example, with the corresponding circumstances, as far as they appear, in the gospel of Mark, we shall find the latter gives us notes of time, which leave no doubt on my mind that Mark adheres to the scale of time: the design of the Holy Ghost required it, instead of dispensing with it in his case. The question fairly arises, Why it is that the Holy Ghost has been pleased so remarkably to leave time out of the question in this chapter, as well as in the next? The same indifference to the mere sequence of events is found occasionally in other parts of the gospel; but I have purposely dwelt upon this chapter 8, because here we have it throughout, and at the same time with evidence exceedingly simple and convincing.

The first thing to be remarked is, that the leper was an early incident in the manifestation of the healing power of our Lord. In his defilement he came to Jesus and sought to be cleansed, before the delivery of the sermon on the mount. Accordingly, notice that, in the manner in which the Holy Ghost introduces it, there is no statement of time whatever. No doubt the first verse says, that "when He was come down from the mount, great multitudes followed Him;" but then the second verse gives no intimation that the subject which follows is to be taken as chronologically subsequent. It does not say, that " then there came a leper," or " immediately there came a leper." No word whatever implies that the cleansing of the leper happened at that time. It says simply, "And, behold, there came a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean." Verse 4 seems quite adverse to the idea that great multitudes were witnesses of the cure; for why "tell no man," if so many knew it already? Inattention to this has perplexed many. They have not seized the aim of each gospel. They have treated the Bible either with levity, or as too awful a book to be apprehended really; not with the reverence of faith, which waits on Him, and fails not in due time to understand His word. God does not permit Scripture to be thus used without losing its force, its beauty, and the grand object for which it was written.

If we turn toMark 1:1-45; Mark 1:1-45, the proof of what I have said will appear as to the leper. At its close we see the leper approaching the Lord, after He had been preaching throughout Galilee and casting out devils. In Mark 2:1-28 it says, "And again he entered into Capernaum." He had been there before. Then, in Mark 3:1-35, there are notes of time more or less strong. In verse 13 our Lord "goeth up into a mountain, and calleth unto him whom he would: and they came unto him. And he ordained twelve, that they should be with him, and that he might send them forth to preach." To him who compares this with Luke 6:1-49, there need not remain a question as to the identity of the scene. They are the circumstances that preceded the discourse upon the mount, as given in Matthew 5:1-48; Matthew 6:1-34; Matthew 7:1-29. It was after our Lord had called the twelve, and ordained them not after He had sent them forth, but after He had appointed them apostles that the Lord comes down to a plateau upon the mountain, instead of remaining upon the more elevated parts where He had been before. Descending then upon the plateau, He delivered what is commonly called the Sermon on the Mount.

Examine the Scripture, and you will see for yourselves. It is not a thing that can be settled by a mere assertion. On the other hand, it is not too much to say, that the same Scriptures which convince one unbiassed mind that pays heed to these notes of time, will produce no less effect on others. If I assume from the words "set forth in order," in the beginning of Luke's gospel, that therefore his is the chronological account, it will only lead me into confusion, both as to Luke and the other gospels; for proofs abound that the order of Luke, most methodical as he is, is by no means absolutely that of time. Of course, there is often the order of time, but through the central part, and not infrequently elsewhere, his setting forth in order turns on another principle, quite independent of mere succession of events. In other words, it is certain that in the gospel of Luke, in whose preface we have expressly the words "set in order," the Holy Ghost does in no way tie Himself to what, after all, is the most elementary form of arrangement; for it needs little observation to see, that the simple sequence of facts as they occurred is that which demands a faithful enumeration, and nothing more. Whereas, on the contrary, there are other kinds of order that call for more profound thought and enlarged views, if we may speak now after the manner of men; and, indeed, I deny not that these the Holy Ghost employed in His own wisdom, though it is hardly needful to say He could, if He pleased, demonstrate His superiority to any means or qualifications whatsoever. He could and did form His instruments according to His own sovereign will. It is a question, then, of internal evidence, what that particular order is which God has employed in each different gospel. Particular epochs in Luke are noted with great care; but, speaking now of the general course of the Lord's life, a little attention will discover, from the immensely greater preponderance paid to the consideration of time in the second gospel, that there we have events from first to last given to us in their consecutive order. It appears to me, that the nature or aim of Mark's gospel demands this. The grounds of such a judgment will naturally come before us ere long: I can merely refer to it now as my conviction.

If this be a sound judgment, the comparison of the first chapter of Mark affords decisive evidence that the Holy Ghost in Matthew has taken the leper out of the mere time and circumstances of actual occurrence, and has reserved his case for a wholly different service. It is true that in this particular instance Mark no more surrounds the leper with notes of time and place than do Matthew and Luke. We are dependent, therefore, for determining this case, on the fact that Mark does habitually adhere to the chain of events. But if Matthew here laid aside all question of time, it was in view of other and weightier considerations for his object. In other words, the leper is here introduced after the sermon on the mount, though, in fact, the circumstance took place long before it. The design is, I think, manifest: the Spirit of God is here giving a vivid picture of the manifestation of the Messiah, of His divine glory, of His grace and power, with the effect of this manifestation. Hence it is that He has grouped together circumstances which make this plain, without raising the question of when they occurred; in fact, they range over a large space, and, otherwise viewed, are in total disorder. Thus it is easy to see, that the reason for here putting together the leper and the centurion lies in the Lord's dealing with the Jew, on the one hand, and, on the other hand, in His deep grace working in the Gentile's heart, and forming his faith, as well as answering it, according to His own heart. The leper approaches the Lord with homage, but with a most inadequate belief in His love and readiness to meet his need. The Saviour, while He puts forth His hand, touching him as man, and yet as none but Jehovah might dare to do, dispels the hopeless disease at once. Thus, and after the tenderest sort, there is that which evidences the Messiah on earth present to heal His people who appeal to Him; and the Jew, above all counting upon His bodily presence demanding it, I may say, according to the warrant of prophecy, finds in Jesus not merely the man, but the God of Israel. Who but God could heal? Who could touch the leper save Emmanuel? A mere Jew would have been defiled. He who gave the law maintained its authority, and used it as an occasion for testifying His own power and presence. Would any man make of the Messiah a mere man and a mere subject of the law given by Moses? Let them read their error in One who was evidently superior to the condition and the ruin of man in Israel. Let them recognize the power that banished the leprosy, and the grace withal that touched the leper. It was true that He was made of woman, and made under the law; but He was Jehovah Himself, that lowly Nazarene. However suitable to the Jewish expectation that He should be found a man, undeniably there was that apparent which was infinitely above the Jew's thought; for the Jew showed his own degradation and unbelief in the low ideas he entertained of the Messiah. He was really God in man; and all these wonderful features are here presented and compressed in this most simple, but at the same time significant, action of the Saviour the fitting frontispiece to Matthew's manifestation of the Messiah to Israel.

In immediate juxtaposition to this stands the Gentile centurion, who seeks healing for his servant. Considerable time, it is true, elapsed between the two facts; but this only makes it the more sure and plain, that they are grouped together with a divine purpose. The Lord then had been shown such as He was towards Israel, had Israel in their leprosy come to Him, as did the leper, even with a faith exceedingly short of that which was due to His real glory and His love. But Israel had no sense of their leprosy; and they valued not, but despised, their Messiah, albeit divine I might almost say because divine. Next, we behold Him meeting the centurion after another manner altogether. If He offers to go to his house, it was to bring out the faith that He had created in the heart of the centurion. Gentile as he was, he was for that very, reason the less narrowed in his thoughts of the Saviour by the prevalent notions of Israel, yea, or even by Old Testament hopes, precious as they are. God had given his soul a deeper, fuller sight of Christ; for the Gentile's words prove that he had apprehended God in the man who was healing at that moment all sickness and disease in Galilee. I say not how fax he had realized this profound truth; I say not that he could have defined his thoughts; but he knew and declared His command of all as truly God. In him there was a spiritual force far beyond that found in the leper, to whom the hand that touched, as well as cleansed, him proclaimed Israel's need and state as truly as Emmanuel's grace.

As for the Gentile, the Lord's proffer to go and heal his servant brought out the singular strength of his faith. "Lord, I am not worthy that thou shouldest come under my roof" He had only to say in a word, and his servant should be healed. The bodily presence of the Messiah was not needed. God could not be limited by a question of place; His word was enough. Disease must obey Him, as the soldier or the servant obeyed the centurion, their superior. What an anticipation of the walk by faith, not by sight, in which the Gentiles, when called, ought to have glorified God, when the rejection of the Messiah by His own ancient people gave occasion to the Gentile call as a distinct thing! It is evident that the bodily presence of the Messiah is the very essence of the former scene, as it ought to be in dealing with the leper, who is a kind of type of what Israel should have been in seeking cleansing at His hands. So, on the other hand, the centurion sets forth with no less aptness the characteristic faith that suits the Gentile, in a simplicity which looks for nothing but the word of His mouth, is perfectly content with it, knows that, whatever the disease may be, He has only to speak the word, and it is done according to His divine will. That blessed One was here whom he knew to be God, who was to him the impersonation of divine power and goodness His presence was uncalled for, His word more than enough. The Lord admired the faith superior to Israel's, and took that occasion to intimate the casting out of the sons or natural heirs of the kingdom, and the entrance of many from east and west to sit down with Abraham, and Isaac, and Jacob, in the kingdom of the heavens. What can be conceived so perfectly to illustrate the great design of the gospel of Matthew?

Thus, in the scene of the leper, we have Jesus presented as "Jehovah that healeth Israel," as man here below, and in Jewish relationships, still maintaining the law. Next, we find Him confessed by the centurion, no longer as the Messiah, when actually with them, confessed according to a faith which saw the deeper glory of His person as supreme, competent to heal, no matter where, or whom, or what, by a word; and this the Lord Himself hails as the foreshadowing of a rich incoming of many multitudes to the praise of His name, when the Jews should be cast out. Evidently it is the change of dispensation that is in question and at hand, the cutting off of the fleshly seed for their unbelief, and the bringing in of numerous believers in the name of the Lord from among the Gentiles.

Then follows another incident, which equally proves that the Spirit of God is not here reciting the facts in their natural succession; for it is assuredly not at this moment historically that the Lord goes into the house of Peter, sees there his wife's mother laid sick of a fever, touches her hand, and raises her up, so that she ministers unto them at once. In this we have another striking illustration of the same principle, because this miracle, in point of fact, was wrought long before the healing of the centurion's servant, or even of the leper. This, too, we ascertain from Mark 1:1-45, where there are clear marks of the time. The Lord was in Capernaum, where Peter lived; and on a certain Sabbath-day, after the call of Peter, wrought in the synagogue mighty deeds, which are here recorded, and by Luke also. Verse 29 gives us strict time. "And forthwith when they were come out of the synagogue they entered into the house of Simon and Andrew, with James and John; but Simon's wife's mother was sick of a fever, and anon they tell Him of her. And He came and took her by the hand, and lifted her up, and immediately the fever left her, and she ministered unto them." It would require the credulity of a sceptic to believe that this is not the self-same fact that we have before us inMatthew 8:1-34; Matthew 8:1-34. I feel sure that no Christian harbours a doubt about it. But if this be so, there is here absolute certainty that our Lord, on the very Sabbath in which He cast out the unclean spirit from the man in the synagogue of Capernaum, immediately after quitting the synagogue, entered the house of Peter, and that there and then He healed Peter's wife's mother of the fever. Subsequent, considerably, to this was the case of the centurion's servant, preceded a good while before by the cleansing of the leper.

How are we to account for a selection so marked, an elimination of time so complete? Surely not by inaccuracy; surely not by indifference to order, but contrariwise by divine wisdom that arranged the facts with a view to a purpose worthy of itself: God's arrangement of all things more particularly in this part of Matthew to give us an adequate manifestation of the Messiah; and, as we have seen, first, what He was to the appeal of the Jew; next, what He was and would be to Gentile faith, in still richer form and fulness. So now we have, in the healing of Peter's mother-in-law, another fact containing a principle of great value, that His grace towards the Gentile does not in the least degree blunt His heart to the claims of relationship after the flesh. It was clearly a question of connection with the apostle of the circumcision ( i.e., Peter's wife's mother). We have the natural tie here brought into prominence; and this was a claim that Christ slighted not. For He loved Peter felt for him, and his wife's mother was precious in His sight. This sets forth not at all the way in which the Christian stands related to Christ; for even though we had known Him after the flesh, henceforth know we Him no more. But it is expressly the pattern after which He was to deal, and will deal, with Israel. Zion may say of the Lord who laboured in vain, whom the nation abhorred, "The Lord hath forsaken me, and my Lord hath forgotten me." Not so. "Can a woman forget her sucking child? yea, they may forget, yet will not I forget thee. Behold, I have graven thee upon the palms of my hands." Thus it is shown that, though we have rich grace to the Gentile, there is the remembrance of natural relationship still.

In the evening multitudes are brought, taking advantage of the power that had so shown itself, publicly in the synagogue, and privately in the house of Peter; and the Lord accomplished the words ofIsaiah 53:4; Isaiah 53:4: "Himself," it is said, "took our infirmities, and bare our sicknesses," an oracle we might do well to consider in the limit of its application here. In what sense did Jesus, our Lord, take their infirmities, and bear their sicknesses? In this, as I believe, that He never employed the virtue that was in Him to meet sickness or infirmity as a matter of mere power, but in deep compassionate feeling He entered into the whole reality of the case. He healed, and bore its burden on His heart before God, as truly as He took it away from men. It was precisely because He was Himself untouchable by sickness and infirmity, that He was free so to take up each consequence of sin thus. Therefore it was not a mere simple fact that He banished sickness or infirmity, but He carried them in His spirit before God. To my mind, the depth of such grace only enhances the beauty of Jesus, and is the very last possible ground that justifies man in thinking lightly of the Saviour.

After this our Lord sees great multitudes following Him, and gives commandment to go to the other side. Here again is found a fresh case of the same remarkable principle of selection of events to form a complete picture, which I have maintained to be the true key of all. The Spirit of God has been pleased to cull and class facts otherwise unconnected; for here follow conversations that took place a long time after any of the events we have been occupied with. When do you suppose these conversations actually occurred, if we go to the question of their date? Take notice of the care with which the Spirit of God here omits all reference to this: "And a certain scribe came." There is no note of the time when he came, but simply the fact that he did come. It was really after the transfiguration recorded in chapter 17 of our gospel. Subsequently to that, the scribe offered to follow Jesus whithersoever He went. We know this by comparing it with the gospel of Luke. And so with the other conversation: "Lord, suffer me first to go and bury my father;" it was after the glory of Christ had been witnessed on the holy mount, when man's selfishness of heart showed itself in contrast to the grace of God.

Next, the storm follows. "There arose a great tempest in the sea, insomuch, that the ship was covered with the waves; but he was asleep." When did this take place, if we enquire into it merely as a matter of historical fact? On the evening of the day when He delivered the seven parables given in Matthew 13:1-58. The truth of this is apparent, if we compare the gospel of Mark. Thus, the fourth chapter of Mark coincides, marked with such data as can leave no doubt. We have, first, the sower sowing the word. Then, after the parable of the mustard seed (ver. 33), it is added, "And with many such parables spake He the word unto them . . . . and when they were alone, He expounded all things to His disciples [in both the parables and the explanations alluding to what we possess in Matthew 13:1-58.]. And the same day, when the even was come, He saith unto them, let us pass over unto the other side. [There is what I call a clear, unmistakable note of time.] And when they had sent away the multitude, they took Him even as He was in the ship. And there were also with Him other little ships. And there arose a great storm of wind, and the waves beat into the ship, so that it was now full. And He was in the hinder part of the ship, asleep on a pillow: and they awake Him, and say unto Him, Master, carest thou not that we perish? And He arose, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm. And He said unto them, Why are ye so fearful? how is it that ye have no faith? And they feared exceedingly, and said one to another, What manner of man is this, that even the wind and the sea obey Him?" After this (what makes it still more unquestionable) comes the case of the demoniac. It is true, we have only one in Mark, as in Luke; whereas in our gospel we have two. Nothing can be simpler. There were two; but the Spirit of God chose out, in Mark and Luke, the more remarkable of the two, and traces for us his history, a history of no small interest and importance, as we may feel when we come to Mark; but it was of equal moment for the gospel of Matthew that the two demoniacs should be mentioned here, although one of them was in himself, as I gather, a far more strikingly desperate case than the other. The reason I consider to be plain; and the same principle applies to various other parts of our gospel where we have two cases mentioned, where in the other gospels we have only one. The key to it is this, that Matthew was led by the Holy Ghost to keep in view adequate testimony to the Jewish people; it was the tender goodness of God that would meet them in a manner that was suitable under the law. Now, it was an established principle, that in the mouth of two or three witnesses every word should be established. This, then, I apprehend to be the reason why we End two demoniacs mentioned; whereas, in Mark or Luke for other purposes, the Spirit of God only draws attention to one of the two. A Gentile (indeed, any mind not under any kind of legal prejudice or difficulty) would be far more moved by a detailed account of what was more, conspicuous. The fact of two without the personal details would not powerfully tell upon mere Gentiles perhaps, though to a Jew it might be for some ends necessary. I do not pretend to say this was the only purpose served; far be it from me to think of restraining the Spirit of God within the narrow bounds of our vision. Let none suppose that, in giving my own convictions, I have the presumptuous thought of putting these forward as if they were the sole motives in God's mind. It is enough to meet a difficulty which many feel by the simple plea that the reason assigned is in my judgment a valid explanation, and in itself a sufficient solution of the apparent discrepancy. If it be so, it is surely a ground of thankfulness to God; for it turns a stumbling-block into an evidence of the perfection of Scripture.

Reviewing, then, these closing incidents of the chapter (ver. Matthew 13:19-22), we find first of all the utter worthlessness of the flesh's readiness to follow Jesus. The motives of the natural heart are laid bare. Does this scribe offer to follow Jesus? He was not called. Such is the perversity of man, that he who is not called thinks he can follow Jesus whithersoever He goes. The Lord hints at what the man's real desires were not Christ, not heaven, not eternity, but present things. If he were willing to follow the Lord, it was for what he could get. The scribe had no heart for the hidden glory. Surely, had he seen this, everything was there; but he saw it not, and so the Lord spread out His actual portion, as it literally was, without one word about the unseen and eternal. "The foxes," says He, "have holes, and the birds of the air have nests, but the Son of man hath not where to lay His head." He takes accordingly the title of the "Son of man" for the first time in this gospel. He has His rejection before His eyes, as well as the presumptuous unbelief of this sordid, and self-confident, would-be follower.

Again, when we listen to another (and now it is one of His disciples), at once faith shows its feebleness. "Suffer me first," he says, "to go and bury my father." The man that was not called promises to go anywhere, in his own strength; but the man that was called feels the difficulty, and pleads a natural duty before following Jesus. Oh, what a heart is ours! but what a heart was His!

In the next scene, then, we have the disciples as a whole tried by a sudden danger to which their sleeping Master paid no heed. This tested their thoughts of the glory of Jesus. No doubt the tempest was great; but what harm could it do to Jesus? No doubt the ship was covered with the waves; but how could that imperil the Lord of all? They forgot His glory in their own anxiety and selfishness. They measured Jesus by their own impotence. A great tempest. and a sinking ship are serious difficulties to a man. "Lord, save us; we perish," cried they, as they awoke Him; and He arose and rebuked the winds and the sea. Little faith leaves us as fearful for ourselves as dim witnesses of His glory whom the most unruly elements obey.

In what follows we have that which is necessary, to complete the picture of the other side. The Lord works in delivering power; but withal the power of Satan fills and carries away the unclean to their own destruction. Yet man, in face of all, is so deceived of the enemy, that he prefers to be left with the demons rather than enjoy the presence of the Deliverer. Such was and is man. But the future is in view also. The delivered demoniacs are, to my mind, clearly the foreshadow of the Lord's grace in the latter days, separating a remnant to Himself, and banishing the power of Satan from this small but sufficient witness of His salvation. The evil spirits asked leave to pass into the herd of swine, which thus typify the final condition of the defiled, apostate mass of Israel; their presumptuous and impenitent unbelief reduces them to that deep degradation not merely the unclean, but the unclean filled with the power of Satan, and carried down to swift destruction. It is a just prefiguration of what will be in the close of the age the mass of the unbelieving Jews, now impure, but then also given up to the devil, and so to evident perdition.

Thus, in the chapter before us, we have a very comprehensive sketch of the Lord's manifestation from that time, and in type going on to the end of the age. In the chapter that follows we have a companion picture, carrying on, no doubt, the lord's presentation to Israel, but from a different point of view; for inMatthew 9:1-38; Matthew 9:1-38 it is not merely the people tried, but more especially the religious leaders, till all closes in blasphemy against the Holy Ghost. This was testing matters more closely. Had there been a single thing good in Israel, their choicest guides would have stood that test. The people might have failed, but, surely, there were some differences surely those that were honoured and valued were not so depraved! Those that were priests in the house of God would not they at least receive their own Messiah? This question is accordingly put to the proof in the ninth chapter. To the end the events are put together, just as in Matthew 8:1-34, without regard to the point of time when they occurred.

"And He entered into a ship, and passed over, and came into His own city." Having left Nazareth, as we saw, He takes up His abode in Capernaum, which was henceforth "His own city." To the proud inhabitant of Jerusalem, both one and the other were but a choice and change within a land of darkness. But it was for a land of darkness and sin and death that Jesus came from heaven the Messiah, not according to their thoughts, but the Lord and Saviour, the God-man. So in this case there was brought to Him a paralytic man, lying upon a bed, "and Jesus, seeing their faith, said unto the sick of the palsy, Son, be of good cheer; thy sins be forgiven thee." Most clearly it is not so much a question of sin in the aspect of uncleanness (typifying deeper things, but still connected with the ceremonial requirements of Israel, as we find from what our Lord said in the chapter to the cleansed leper). It is more particularly sin, viewed as guilt, and consequently as that which absolutely breaks and destroys all power in the soul towards both God and man. Hence, here it is a question not merely of cleansing, but of forgiveness, and forgiveness, too, as that which precedes power, manifested before men. There never can be strength in the soul till forgiveness is known. There may be desires, there may be the working of the Spirit of God, but there can be no power to walk before men and to glorify God thus till there is forgiveness possessed and enjoyed in the heart. This was the very blessing that aroused, above all, the hatred of the scribes. The priest, in chap. 8, could not deny what was done in the case of the leper, who showed himself duly, and brought his offering, according to the law, to the altar. Though a testimony to them, still it was in the result a recognition of what Moses commanded. But here pardon dispensed on earth arouses the pride of the religious leaders to the quick, and implacably. Nevertheless, the Lord did not withhold the infinite boon, though He knew too well their thoughts; He spoke the word of forgiveness, though He read their evil heart that counted it blasphemy. This utter, growing rejection of Jesus was coming out now rejection, at first allowed and whispered in the heart, soon to be pronounced in words like drawn swords.

"And, behold, certain of the scribes said within themselves, This man blasphemeth." Jesus blessedly answered their thoughts, had there only been a conscience to hear the word of power and grace, which brings out His glory the more. "That ye may know," He says, "that the Son of man hath power on earth to forgive sins," etc. He now takes His place of rejection; for Him it is manifest even now by their inmost thoughts of Him when revealed. "This man blasphemeth." Yet is He the Son of man who hath power on earth to forgive sins; and He uses His authority. "That ye may know it (then saith He to the sick of the palsy), Arise, take up thy bed, and go unto thy house." The man's walk before them testifies to the reality of his forgiveness before God. It ought to be so with every forgiven soul. This as yet draws out wonder, at least from the witnessing multitudes, that God had given such power unto men. They glorified God.

On this the Lord proceeds to take a step farther, and makes a deeper inroad, if possible, upon Jewish prejudice. He is not here sought as by the leper, the centurion, the friends of the palsied man; He Himself calls Matthew, a publican just the one to write the gospel of the despised Jesus of Nazareth. What instrument so suitable? It was a scorned Messiah who, when rejected of His own people, Israel, turned to the Gentiles by the will of God: it was One who could look upon publicans and sinners anywhere. Thus Matthew, called at the very receipt of custom, follows Jesus, and makes a feast for Him. This furnishes occasion to the Pharisees to vent their unbelief: to them nothing is so offensive as grace, either in doctrine or in practice. The scribes, at the beginning of the chapter, could not hide from the Lord their bitter rejection of His glory as man on earth entitled, as His humiliation and cross would prove, to forgive. Here, too, these Pharisees question and reproach His grace, when they see the Lord sitting at ease in the presence of publicans and sinners, who came and sat down with Him in Matthew's house. They said to His disciples, "Why eateth your Master with publicans and sinners?" The Lord shows that such unbelief justly and necessarily excludes itself, but not others, from blessing. To heal was the work for which He was come. it was not for the whole the Physician was needed. How little they had learnt the divine lesson of grace, not ordinances! "I will have mercy, and not sacrifice." Jesus was there to call, not righteous men, but sinners.

Nor was the unbelief confined to these religionists of letter and form; for next (verse 14) the question comes from John's disciples: "Why do we and the Pharisees fast oft, but thy disciples fast not?" Throughout it is the religious kind that are tested and found wanting. The Lord pleads the cause of the disciples. "Can the children of the bride-chamber mourn as long as the bridegroom is with them?" Fasting, indeed, would follow when the Bridegroom was taken from them. Thus He points out the utter moral incongruity of fasting at that moment, and intimates that it was not merely the fact that He was going to be rejected, but that to conciliate His teaching and His will with the old thing was hopeless. What He was introducing could not mix with Judaism. Thus it was not merely that there was an evil heart of unbelief in the Jew particularly, but law and grace cannot be yoked together. "No man putteth a piece of new cloth unto an old garment; for that which is put in to fill it up taketh from the garment, and the rent is made worse." Nor was it only a difference in the forms the truth took; but the vital principle which Christ was diffusing could not be so maintained. "Neither do men put new wine into old bottles, else the bottles break, and the wine runneth out, and the bottles perish; but they put new wine into new bottles, and both are preserved." The spirit, as well as the form, was alien.

But at the same time it is plain, although He bore the consciousness of the vast change He was introducing, and expressed it thus fully and early in the history, nothing turned away His heart from Israel. The very next scene, the case of Jairus, the ruler, shows it. "My daughter is even now dead, but come and lay thy hand upon her, and she shall live." The details, found elsewhere, of her being at the point of death then, before reaching the house, the news that she was dead, are not here. Whatever the time may have been, whatever the incidents added by others, the account is given here for the purpose of showing, that as Israel's case was desperate, even unto death, so He, the Messiah, was the giver of life, when all, humanly speaking, was over. He was then present, a man despised, yet with title to forgive sins, proved by immediate power to heal. If those who trusted in themselves that they were wise and righteous would not have Him, He would call even a publican on the spot to be among the most honoured of His followers, and would not disdain to be their joy when they desired His honour in the exercise of His grace. Sorrow would come full soon when He, the Bridegroom of His people, should be taken away; and then should they fast.

Nevertheless, His ear was open to the call on behalf of Israel perishing, dying, dead. He had been preparing them for the new things, and the impossibility of making them coalesce with the old. But none the less do we find His affections engaged for the help of the helpless. He goes to raise the dead, and the woman with the issue of blood touches Him by the way. No matter what the great purpose might be, He was there for faith. Far different this was from the errand on which He was intent; but He was there for faith. It was His meat to do the will of God. He was there for the express purpose of glorifying God. Power and love were come for any one to draw on. If there were, so to speak, a justification of circumcision by faith, undoubtedly there was also the justification of uncircumcision through their faith. The question was not who or what came in the way; whoever appealed to Him, there He was for them. And He was Jesus, Emmanuel. When He reaches the house, minstrels were there, and people, making a noise: the expression, if of woe, certainly of impotent despair. They mock the calm utterance of Him who chooses things that are not; and the Lord turns out the unbelievers, and demonstrates the glorious truth that the maid was not dead, but living.

Nor is this all. He gives sight to the blind. "And when Jesus departed thence, two blind men followed Him, crying and saying, Thou Son of David, have mercy on us." It was necessary to complete the picture. Life had been imparted to, the sleeping maid of Zion the blind men call on Him as the Son of David, and not in vain. They confess their faith, and He touches their eyes. Thus, whatever the peculiarity of the new blessings, the old thing could be taken up, though upon new grounds, and, of course, on the confession that Jesus is Lord, to the glory of God the Father. The two blind men called upon Him as the Son of David; a sample this of what will be in the end, when the heart of Israel turns to the Lord, and the veil is done away. "According to your faith be it done unto you."

It is not enough that Israel be awakened from the sleep of death, and see aright. There must be the mouth to praise the Lord, and speak of the glorious honour of His majesty, as well as eyes to wait on Him. So we have a farther scene. Israel must give full testimony in the bright day of His coming. Accordingly, here we have a witness of it, and a witness so much the sweeter, because the present total rejection that was filling the heart of the leaders surely testified to the Lord's heart of that which was at hand. But nothing turned aside the purpose of God, or the activity of His grace. "As they went out, behold, they brought to Him a dumb man possessed with a devil. And when the devil was come out, the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel." (SeeMatthew 9:32-33; Matthew 9:32-33.) The Pharisees were enraged at a power they could not deny, which rebuked themselves so much the more on account of its persistent grace; but Jesus passes by all blasphemy as yet, and goes on His way nothing hinders His course of love. He "went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people." The faithful and true witness, it was His to display that power in goodness which shall be put forth fully in the world to come, the great day when the Lord will manifest Himself to every eye as Son of David, and Son of man too.

At the close of this chapter 9, in His deep compassion He bids the disciples pray the Lord of the harvest to send forth labourers into His harvest. At the beginning of Matthew 10:1-42 He Himself sends forth themselves as labourers. He is the Lord of the harvest. It was a grave step this, and in view of His rejection now. In our gospel we have not seen the apostles called and ordained. Matthew gives no such details, but call and mission are together here. But, as I have stated, the choice and ordination of the twelve apostles had really taken place before the sermon on the mount, though not mentioned in Matthew, but in Mark and Luke. (Compare Mark 3:13-19, andMark 6:7-11; Mark 6:7-11; Luke 6:1-49; Luke 9:1-62) The mission of the apostles did not take place till afterwards. In Matthew we have no distinction of their call from their mission. But the mission is given here in strict accordance with what the gospel demands. It is a summons from the King to His people Israel. So thoroughly is it in view of Israel that our Lord does not say one word here about the Church, or the intervening condition of Christendom. He speaks of Israel then, and of Israel before He comes in glory, but He entirely omits any notice of the circumstances which were to come in by the way. He tells them that they should not have gone over (or finished) the cities of Israel till the Son of man be come. Not that His own rejection was not before His spirit, but here He looks not beyond that land and people; and, as far as the twelve were concerned, He sends them on a mission which goes on to the end of the an. Thus, the present dealings of God in grace, the actual shape taken by the kingdom of heaven, the calling of the Gentiles, the formation of the Church, are all passed completely over. We shall find something of these mysteries later on in this gospel; but here it is simply a Jewish testimony of Jehovah-Messiah in His unwearied love, through His twelve heralds, and in spite of rising unbelief, maintaining to the end what His grace had in view for Israel. He would send fit messengers, nor would the work be done till the rejected Messiah, the Son of man, came. The apostles were then sent thus, no doubt, forerunners of those whom the Lord will raise up for the latter day. Time would fail now to dwell on this chapter, interesting as it is. My object, of course, is to point out as clearly as possible the structure of the gospel, and to explain according to my measure why there are these strong differences between the gospels of Matthew and the rest, as compared with one another. The ignorance is wholly on our side: all they say or omit was owing to the far-reaching and gracious wisdom of Him who inspired them.

Matthew 11:1-30, exceedingly critical for Israel, and of surpassing beauty, as it is, must not be passed over without some few words. Here we find our Lord, after sending out the chosen witnesses of the truth (so momentous to Israel, above all) of His own Messiahship, realizing His utter rejection, yet rejoicing withal in God the Father's counsels of glory and grace, while the real secret in the chapter, as in fact, was His being not Messiah only, nor Son of man, but the Son of the Father, whose person none knows but Himself. But, from first to last, what a trial of spirit, and what triumph! Some consider that John the Baptist enquired solely for the sake of his disciples. But I see no sufficient reason to refuse the impression that John found it hard to reconcile his continued imprisonment with a present Messiah; nor do I discern a sound judgment of the case, or a profound knowledge of the heart, in those who thus raise doubts as to John's sincerity, any more than they appear to me to exalt the character of this honoured man of God, by supposing him to play a part which really belonged to others. What can be simpler than that John put the question through his disciples, because he (not they only) had a question in the mind? It probably was no more than a grave though passing difficulty, which he desired to have cleared up with all fulness for their sakes, as well as his own. In short, he had a question because he was a man. It is not for us surely to think this impossible. Have we, spite of superior privileges, such unwavering faith, that we can afford to treat the matter as incredible in John, and therefore only capable of solution in his staggering disciples? Let those who have so little experience of what man is, even in the regenerate, beware lest they impute to the Baptist such an acting of a part as shocks us, when Jerome imputed it to Peter and Paul in the censure of Galatians 2:1-21. The Lord, no doubt, knew the heart of His servant, and could feel for him in the effect that circumstances took upon him. When He uttered the words, "Blessed is he whosoever shall not be offended in me," it is to me evident that there was an allusion to the wavering let it be but for a moment of John's soul. The fact is, beloved brethren, there is but one Jesus; and whoever it may be, whether John the Baptist, or the greatest in the kingdom of heaven, after all it is divinely-given faith which alone sustains: else man has to learn painfully somewhat of himself; and what is he to be accounted of?

Our Lord then answers, with perfect dignity, as well as grace; He puts before the disciples of John the real state of the case; He furnishes them with plain, positive facts, that could leave nothing to be desired by John's mind when he weighed all as a testimony from God. This done, with a word for the conscience appended, He takes up and pleads the cause of John. It ought to have been John's place to have proclaimed the glory of Jesus; but all things in this world are the reverse of what they ought to be, and of what will be when Jesus takes the throne, coming in power and glory. But when the Lord was here, no matter what the unbelief of others, it was only an opportunity for the grace of Jesus to shine out. So it was here; and our Lord turns to eternal account, in His own goodness, the shortcoming of John the Baptist, the greatest of women-born. Far from lowering the position of His servant, He declares there was none greater among mortal men. The failure of this greatest of women-born only gives Him the just occasion to show the total change at hand, when it should not be a question of man, but of God, yea, of the kingdom of heaven, the least in which new state should be greater than John. And what makes this still more striking, is the certainty that the kingdom, bright as it is, is by no means the thing nearest to Jesus. The Church, which is His body and bride, has a far more intimate place, even though true of the same persons.

Next, He lays bare the capricious unbelief of man, only consistent in thwarting every thing and one that God employs for his good; then, His own entire rejection where He had most laboured. It was going on, then, to the bitter end, and surely not without such suffering and sorrow as holy, unselfish, obedient love alone can know. Wretched we, that we should need such proof of it; wretched, that we should be so slow of heart to answer to it, or even to feel its immensity!

"Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not: Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you . . . . . At that time Jesus answered and said, I thank thee, O Father." What feelings at such a time! Oh, for grace so to bow and bless God, even when our little travail seems in vain! At that time Jesus answered, "I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and revealed them unto babes. Even so, Father, for so it seemed good in thy sight." We seem completely borne away from the ordinary level of our gospel to the higher region of the disciple whom Jesus loved. We are, in fact, in the presence of that which John so loves to dwell on Jesus viewed not merely as Son of David or Abraham, or Seed of the woman, but as the Father's Son, the Son as the Father gave, sent, appreciated, and loved Him. So, when more is added, He says, "All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him. Come unto me, all ye that labour and are heavy laden, and I will give you rest." This, of course, is not the moment to unfold it. I merely indicate by the way how the thorough increasing rejection of the Lord Jesus in His lower glory has but the effect of bringing out the revelation of His higher. So, I believe now, there is no attempt ever made on the Name of the Son of God, there is not a single shaft levelled at Him, but the Spirit turns to the holy, and true, and sweet task of asserting anew and more loudly His glory, which enlarges the expression of His grace to man. Only tradition will not do this work, nor will human thoughts or feelings.

In Matthew 12:1-50 we find not so much Jesus present and despised of men, as these men of Israel, the rejectors, in the presence of Jesus. Hence, the Lord Jesus is here disclosing throughout, that the doom of Israel was pronounced and impending. If it was His rejection, these scornful men were themselves rejected in the very act. The plucking of the corn, and the healing of the withered hand, had taken place long before. Mark gives them in the end of his second and the beginning of his third chapters. Why are they postponed here? Because Matthew's object is the display of the change of dispensation through, or consequent on, the rejection of Jesus by the Jews. Hence, he waits to present their rejection of the Messiah, as morally complete as possible in his statement of it, though necessarily not complete in outward accomplishment. Of course, the facts of the cross were necessary to give it an evident and literal fulfilment; but we have it first apparent in His life, and it is blessed to see it thus accomplished, as it were, in what passed with Himself; fully realized in His own spirit, and the results exposed before the external facts gave the fullest expression to Jewish unbelief. He was not taken by surprise; He knew it from the beginning Man's implacable hatred is brought about most manifestly in the ways and spirit of His rejectors. The Lord Jesus, even before He pronounced the sentence, for so it was, indicated what was at hand in these two instances of the Sabbath-day, though one may not now linger on them. The first is the defence of the disciples, grounded on analogies taken from that which had the sanction of God of old, as well as on His own glory now. Reject Him as the Messiah; in that rejection the moral glory of the Son of man would be laid as the foundation of His exaltation and manifestation another day; He was Lord of the Sabbath-day. In the next incident the force of the plea turns on God's goodness towards the wretchedness of man. It is not only the fact that God slighted matters of prescriptive ordinance because of the ruined state of Israel, who rejected His true anointed King, but there was this principle also, that certainly God was not going to bind Himself not to do good where abject need was. It might be well enough for a Pharisee; it might be worthy of a legal formalist, but it would never do for God; and the Lord Jesus was come here not to accommodate Himself to their thoughts, but, above all, to do God's will of holy love in an evil, wretched world. "Behold my servant, whom I have chosen, my beloved, in whom my soul is well pleased." In truth, this was Emmanuel, God with us. If God was there, what else could He, would He do? Lowly, noiseless grace now it was to be, according to the prophet, till the hour strikes for victory in judgment. So He meekly retires, healing, yet forbidding it to be blazed abroad. But still, it was His carrying on the great process of shewing out more and more the total rejection of His rejectors. Hence, lower down in the chapter, after the demon was cast out of the blind and dumb man before the amazed people, the Pharisees, irritated by their question, Is not this the Son of David? essayed to destroy the testimony with their utmost and blasphemous contempt. "This [fellow]," etc.

The English translators have thus given the sense well; for the expression really conveys this slight, though the word "fellow" is printed in italics. The Greek word is constantly so used as an expression of contempt, "This [fellow] doth not cast out devils, but by Beelzebub the prince of the devils." The Lord now lets them know their mad folly, and warns them that this blasphemy was about to culminate in a still deeper, deadlier form when the Holy Ghost should be spoken against as He had been. Men little weigh what their words will sound and prove in the day of judgment. He sets forth the sign of the prophet Jonah, the repentance of the men of Nineveh, the preaching of Jonah, and the earnest zeal of the queen of the South in Solomon's day, when an incomparably greater was there despised. But if He here does not go beyond a hint of that which the Gentiles were about to receive on the ruinous unbelief and judgment of the Jew, He does not keep back their own awful course and doom in the figure that follows. Their state had long been that of a man whom the unclean spirit had left, after a former dwelling in him. Outwardly it was a condition of comparative cleanness. Idols, abominations, no longer infected that dwelling as of old. Then says the unclean spirit, "I will return into my house from whence I came out; and when he is come, he findeth it empty, swept and garnished. Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is worse than the first. Even so shall it be also unto this wicked generation." Thus He sets forth both the past, the present, and the awful future of Israel, before the day of His own coming from heaven, when there will be not only the return of idolatry, solemn to say, but the full power of Satan associated with it, as we see in Daniel 11:36-39; 2 Thessalonians 2:1-17; Revelation 13:11-15. It is clear that the unclean spirit, returning, brings idolatry back again. It is equally clear that the seven worse spirits mean the complete energy of the devil in the maintenance of Antichrist against the true Christ: and this, strange to say, along with idols. Thus the end is as the beginning, and even far, far worse. On this the Lord takes another step, when one said to Him, "Behold, thy mother and thy brethren stand without, desiring to speak with thee." A double action follows. "Who is my mother? and who are my brethren?" said the Lord; and then stretched forth His hand toward His disciples with the words, "Behold my mother and my brethren! For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother." Thus the old link with the flesh, with Israel, is now disowned; and the new relationships of faith, founded on doing the will of His Father (it is not a question of the law in any sort), are alone acknowledged. Hence the Lord would raise up a fresh testimony altogether, and do a new work suitable to it. This would not be a legal claim on man, but the scattering of good seed, life and fruit from God, and this in the unlimited field of the world, not in the land of Israel merely. In Matthew 13:1-58 we have the well-known sketch of these new ways of God. The kingdom of heaven assumes a form unknown to prophecy, and, in its successive mysteries, fills up the interval between the rejected Christ's going to heaven, and His returning again in glory.

Many words are not now required for that which is happily familiar to most here. Let me passingly notice a very few particulars. We have here not only our Lord's ministry in the first parable, but in the second parable that which He does by His servants. Then follows the rise of what was great in its littleness till it became little in its greatness in the earth; and the development and spread of doctrine, till the measured space assigned to it is brought under its assimilating influence. It is not here a question of life (as in the seed at first), but a system of christian doctrine; not life germinating and bearing fruit, but mere dogma natural mind which is exposed to it. Thus the great tree and the leavened mass are in fact the two sides of Christendom. Then inside the house we have not only the Lord explaining the parable, the history from first to last of the tares and wheat, the mingling of evil with the good which grace had sown, but more than that, we have the kingdom viewed according to divine thoughts and purposes. First of these comes the treasure hidden in the field, for which the man sells all he had, securing the field for the sake of the treasure. Next is the one pearl of great price, the unity and beauty of that which was so dear to the merchantman. Not merely were there many pieces of value, but one pearl of great price. Finally, we have all wound up, after the going forth of a testimony which was truly universal in its scope, by the judicial severance at the close, when it is not only the good put into vessels, but the bad dealt with by the due instruments of the power of God.

In Matthew 14:1-36 facts are narrated which manifest the great change of dispensation that the Lord, in setting forth the parables we have just noticed, had been preparing them for. The violent man, Herod, guilty of innocent blood, then reigned in the land, in contrast with whom goes Jesus into the wilderness, showing who and what He was the Shepherd of Israel, ready and able to care for the people. The disciples most inadequately perceive His glory; but the Lord acts according to His own mind. After this, dismissing the multitudes, He retires alone, to pray, on a mountain, as the disciples toil over the storm-tossed lake, the wind being contrary. It is a picture of what was about to take place when the Lord Jesus, quitting Israel and the earth, ascends on high, and all assumes another form not the reign upon earth, but intercession in heaven. But at the end, when His disciples are in the extremity of trouble, in the midst of the sea, the Lord walks on the sea toward them, and bids them not fear; for they were troubled and afraid. Peter asks a word from his Master, and leaves the ship to join Him on the water. There will be differences at the close. All will not be the wise that understand, nor those who instruct the mass in righteousness. But every Scripture that treats of that time proves what dread, what anxiety, what dark clouds will be ever and anon. So it was here. Peter goes forth, but losing sight of the Lord in the presence of the troubled waves, and yielding to his ordinary experience, he fears the strong wind, and is only saved by the outstretched hand of Jesus, who rebukes his doubt. Thereon, coming into the ship, the wind ceases, and the Lord exercises His gracious power in beneficent effects around. It was the little foreshadowing of what will be when the Lord has joined the remnant in the last days, and then fills with blessing the land that He touches.

In Matthew 15:1-39 we have another picture, and twofold. Jerusalem's proud, traditional hypocrisy is exposed, and grace fully blesses the tried Gentile. This finds its fitting place, not in Luke, but in Matthew, particularly as the details here (not in Mark, who only gives the general fact) cast great light upon God's dispensational ways. Accordingly, here we have, first, the Lord judging the wrong thoughts of "Scribes and Pharisees which were of Jerusalem." This gives an opportunity to teach what truly defiles not things that go into the man, but those things which, proceeding out of the mouth, come forth from the heart. To eat with unwashed hands defileth not a man. It is the death-blow to human tradition and ordinance in divine things, and in reality depends on the truth of the absolute ruin of man a truth which, as we see, the disciples were very slow to recognize. On the other side of the picture, behold the Lord leading on a soul to draw on divine grace in the most glorious manner. The woman of Canaan, out of the borders of Tyre and Sidon, appeals to Him; a Gentile of most ominous name and belongings a Gentile whose case was desperate; for she appeals on behalf of her daughter, grievously vexed with a devil. What could be said of her intelligence then? Had she not such confusion of thought that, if the Lord had heeded her words, it must have been destruction to her? "Have mercy on me, O Lord, thou Son of David!" she cried; but what had she to do with the Son of David? and what had the Son of David to do with a Canaanite? When He reigns as David's Son, there shall be no more the Canaanite in the house of the Lord of Hosts. Judgment will have early cut them off. But the Lord could not send her away without a blessing, and without a blessing reaching to His own glory. Instead of giving her at once a reply, He leads her on step by step; for so He can stoop. Such is His grace, such His wisdom. The woman at last meets the heart and mind of Jesus in the sense of all her utter nothingness before God; and then grace, which had wrought all up to this, though pent-up, can flow like a river; and the Lord can admire her faith, albeit from Himself, God's free gift.

In the end of this chapter (15) is another miracle of Christ's feeding a vast multitude. It does not seem exactly as a pictorial view of what the Lord was doing, or going to do, but rather the repeated pledge, that they were not to suppose that the evil He had judged in the elders of Jerusalem, or the grace freely going out to the Gentiles, in any way led Him. to forget His ancient people. What special mercy and tenderness, not only in the end, but also in the way the Lord deals with Israel!

In Matthew 16:1-28 we advance a great step, spite (yea, because) of unbelief, deep and manifest, now on every side. The Lord has nothing for them, or for Him, but to go right on to the end. He had brought out the kingdom before in view of that which betrayed to Him the unpardonable blasphemy of the Holy Ghost. The old people and work then closed in principle, and a new work of God in the kingdom of heaven was disclosed. Now He brings out not the kingdom merely, but His Church; and this not merely in view of hopeless unbelief in the mass, but of the confession of His own intrinsic glory as the Son of God by the chosen witness. No sooner had Peter pronounced to Jesus the truth of His person, "Thou art the Christ, the Son of the living God," than Jesus holds the secret no longer. "Upon this rock," says He, "I will build my Church, and the gates of hell shall not prevail against it." He also gives Peter the keys of the kingdom, as we see afterwards. But first appears the new and great fact, that Christ was going to build a new building, His assembly, on the truth and confession of Himself, the Son of God. Doubtless, it was contingent upon the utter ruin of Israel through their unbelief; but the fall of the lesser thing opened the way for the gift of a better glory in answer to Peter's faith in the glory of His person. The Father and the Son have their appropriate part, even as we know from elsewhere the Spirit sent down from heaven in due time was to have His. Had Peter confessed who the Son of man really is? It was the Father's revelation of the Son; flesh and blood had not revealed it to Peter, but, "my Father, which is in heaven." Thereon the Lord also has His word to say, first reminding Peter of his new name suitably to what follows. He was going to build His Church "upon this rock" Himself, the Son of God. Henceforth, too, He forbids the disciples to proclaim Him as the Messiah. That was all over for the moment through Israel's blind sin; He was going to suffer, not yet reign, at Jerusalem. Then, alas! we have in Peter what man is, even after all this. He who had just confessed the glory of the Lord would not hear His Master speaking thus of His going to the cross (by which alone the Church, or even the kingdom, could be established), and sought to swerve Him from it. But the single eye of Jesus at once detects the snare of Satan into which natural thought led, or at least exposed, Peter to fall. And so, as savouring not divine but human things, he is bid to go behind (not from) the Lord as one ashamed of Him. He, on the contrary, insists not only that He was bound for the cross, but that its truth must be made good in any who will come after Him. The glory of Christ's person strengthens us, not only to understand His cross, but to take up ours.

In Matthew 17:1-27 another scene appears, promised in part to some standing there in Matthew 16:28, and connected, though as yet hiddenly, with the cross. It is the glory of Christ; not so much as Son of the living God, but as the exalted Son of man, who once suffered here below. Nevertheless, when there was the display of the glory of the kingdom, the Father's voice proclaimed Him as His own Son, and not merely as the man thus exalted. It was not more truly Christ's kingdom as man than He was God's own Son, His beloved Son, in whom He was well pleased, who was now to be heard, rather than Moses or Elias, who disappear, leaving Jesus alone with the chosen witnesses.

Then the pitiable condition of the disciples at the foot of the hill, where Satan reigned in fallen ruined man, is tested by the fact, that notwithstanding all the glory of Jesus, Son of God and Son of man, the disciples rendered it evident that they knew not how to bring His grace into action for others; yet was it precisely their place and proper function here below. The Lord, however, in the same chapter, shows that it was not a question alone of what was to be done, or to be suffered, or is to be by-and-by, but what He was, and is, and never can but be. This came out most blessedly through the disciples. Peter, the good confessor of chapter 16, cuts but a sorry figure in chapter 17; for when the demand was made upon him as to his Master's paying the tax, surely the Lord, he gave them to know, was much too good a Jew to omit it. But our Lord with dignity demands of Peter, "What thinkest thou, Simon?" He evinces, that at the very time when Peter forgot the vision and the Father's voice, virtually reducing Him to mere man, He was God manifest in the flesh. It is always thus. God proves what He is by the revelation of Jesus. "Of whom do the kings of the earth take custom? of their own children, or of strangers?" Peter answers, "Of strangers." "Then," said the Lord, "are the children free. Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money. that take and give unto them for me and thee." Is it not most sweet to see, that He who proves His divine glory at once associates us with Himself? Who but God could command not only the waves, but the fish of the sea? As to any one else, even the most liberal gift that ever was given of God to fallen man on earth, to the golden head of the Gentiles, exempted the deep and its untamed inhabitants. IfPsalms 8:1-9; Psalms 8:1-9 goes farther, surely that was for the Son of man, who for the suffering of death was exalted. Yes, it was His to rule and command the sea, even as the land and all that in them is. Neither did He need to wait for His exaltation as man; for He was ever God, and God's Son, who therefore, if one may so say, waits for nothing, for no day of glory. The manner, too, was in itself remarkable. A hook is cast into the sea, and the fish that takes it produces the required money for Peter as for his gracious Master and Lord. A fish was the last being for man to make his banker of; with God all things are possible, who knew how to blend admirably in the same act divine glory, unanswerably vindicated, with the lowliest grace in man. And thus He, whose glory was so forgotten by His disciples Jesus, Himself thinks of that very disciple, and says, "For me and thee."

The next chapter (Matthew 18:1-35) takes up the double thought of the kingdom and the Church, showing the requisite for entrance into the kingdom, and displaying or calling forth divine grace in the most lovely manner, and that in practice. The pattern is the Son of man saving the lost. It is not a question of bringing in law to govern the kingdom or guide the Church. The unparalleled grace of the Saviour must form and fashion the saints henceforth. In the end of the chapter is set forth parabolically the unlimited forgiveness that suits the kingdom; here, I cannot but think, looking onward in strict fulness to the future, but with distinct application to the moral need of the disciples then and always. In the kingdom so much the less sparing is the retribution of those who despise or abuse grace. All turns on that which was suitable to such a God, the giver of His own Son. We need not dwell upon it.

Matthew 19:1-30 brings in another lesson of great weight. Whatever might be the Church or the kingdom, it is precisely when the Lord unfolds His new glory in both the kingdom and the Church that He maintains the proprieties of nature in their rights and integrity. There is no greater mistake than to suppose, because there is the richest development of God's grace in new things, that He abandons or weakens natural relationships and authority in their place. This, I believe, is a great lesson, and too often forgotten. Observe that it is at this point the chapter begins with vindicating the sanctity of marriage. No doubt it is a tie of nature for this life only. None the less does the Lord uphold it, purged of what accretions had come in to obscure its original and proper character. Thus the fresh revelations of grace in no way detract from that which God had of old established in nature; but, contrariwise, only impart a new and greater force in asserting the real value and wisdom of God's way even in these least things. A similar principle applies to the little children, who are next introduced; and the same thing is true substantially of natural or moral character here below. Parents, and the disciples, like the Pharisees, were shown that grace, just because it is the expression of what God is to a ruined world, takes notice of what man in his own imaginary dignity might count altogether petty. With God, as nothing is impossible, so no one, small or great, is despised: all is seen and put in its just place; and grace, which rebukes creature pride, can afford to deal divinely with the smallest as with the greatest.

If there be a privilege more manifest than another which has dawned on us, it is what we have found by and in Jesus, that now we can say nothing is too great for us, nothing too little for God. There is room also for the most thorough self-abnegation. Grace forms the hearts of those that understand it, according to the great manifestation of what God is, and what man is, too, given us in the person of Christ. In the reception of the little children this is plain; it is not so generally seen in what follows. The rich young ruler was not converted: far from being so, he could not stand the test applied by Christ out of His own love, and, as we are told, "went away sorrowful." He was ignorant of himself, because ignorant of God, and imagined that it was only a question of man's doing good for God. In this he had laboured, as he said, from his youth up: "What lack I yet?" There was the consciousness of good unattained, a void for which he appeals to Jesus that it might be filled up. To lose all for heavenly treasure, to come and follow the despised Nazarene here below what was it to compare with that which had brought Jesus to earth? but it was far too much for the young man. It was the creature doing his best, yet proving that he loved the creature more than the Creator. Jesus, nevertheless, owned all that could be owned in him. After this, in the chapter we have the positive hindrance asserted of what man counts good. "Verily, I say unto you, That a rich man shall hardly enter into the kingdom of heaven." This made it to be plainly and only a difficulty for God to solve. Then comes the boast of Peter, though for others as well as himself. The Lord, while thoroughly proving that He forgot nothing, owned everything that was of grace in Peter or the rest, while opening the same door to "every one" who forsakes nature for His name's sake, solemnly adds, "But many that are first shall be last; and the last shall be first." Thus the point that meets us in the conclusion of the chapter is, that while every character, every measure of giving up for His name's sake, will meet with the most worthy recompence and result, man can as little judge of this as he can accomplish salvation. Changes, to us inexplicable, occur: many first last, and last first.

The point in the beginning of the next chapter (Matthew 20:1-34) is not reward, but the right and title of God Himself to act according to His goodness. He is not going to lower Himself to a human measure. Not only shall the Judge of all the earth do right, but what will not He do who gives all good? "For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard. And when he had agreed with the labourers for a penny a day, he sent them into his vineyard . . . . . And when they came that were hired about the eleventh hour, they received every man a penny. But when the first came, they supposed that they should have received more; and they likewise received every man a penny." He maintains His sovereign title to do good, to do as He will with His own. The first of these lessons is, "Many first shall be last, and last first." (Matthew 19:30.) It is clearly the failure of nature, the reversal of what might be expected. The second is, "So the last shall be first, and the first last; for many are called, but few are chosen." It is the power of grace. God's delight is to pick out the hindmost for the first place, to the disparagement of the foremost in their own strength.

Lastly, we have the Lord rebuking the ambition not only of the sons of Zebedee, but in truth also of the ten; for why was there such warmth of indignation against the two brethren? why not sorrow and shame that they should have so little understood their Master's mind? How often the heart shows itself, not merely by what we ask, but by the uncalled-for feelings we display against other people and their faults! The fact is, in judging others we judge ourselves.

Here I close tonight. It brings me to the real crisis; that is, the final presentation of our lord to Jerusalem. I have endeavoured, though, of course, cursorily, and I feel most imperfectly, to give thus far Matthew's sketch of the Saviour as the Holy Ghost enabled him to execute it. In the next discourse we may hope to have the rest of his gospel.