According to his custom, St. Matthew here applies an ancient prophecy to Jesus Christ. The ideal that was never realized before now finds its fulfilment. It is one peculiarly appropriate to the character of Christ and to his saving mission.

I. CHRIST BRINGS GOOD TIDINGS TO THE FEEBLE AND FAILING. He comes as the Physician for the sick. He is the good Shepherd who leaves the safe flock of ninety and nine to seek the one lost sheep. He has little for the righteous, but much for the sinful. He was not the Friend of Pharisees, but the Friend of publicans and sinners.

1. This is contrary to the common customs of men. With us too often religion is for the religious. The good have more goodness offered to them, but the bad are left in their badness. This was the case with the old-world religions, which fed the devotion of the devout, but neglected the ruin of the impious. Christ and all who follow Christ bring the gospel to the lost.

2. This counteracts the stern processes of nature. In nature we witness the survival of the fittest. There the strong succeed and the weak fail, and the race is to the swift and the battle to the strong. Christ brings a more merciful principle to work upon men. The bruised and crushed and hopeless are the especial objects of his care.

II. THE SOURCE OF CHRIST'S ACTION IS PURE COMPASSION. There is no obligation to deal out mercy to the worthless. They who fail do not deserve to be helped merely on account of their failure. The bruised reed cannot entertain us with sweet music; it' it can emit any sounds at all, these must be of a rather painful character. The smoking wick has ceased to illumine the room; it is now an offensive object. Would it not be better to throw both of them away? No reason could be given for tenderness to those who have ceased to be of any use. to the community excepting pure compassion. But this was the very motive of our Lord's most frequent miracles. Again and again we read that "he was moved with compassion. The same wonderful love and sympathy prompted his whole life-work. It is now the great motive of the gospel. Therefore the work of Christ is characterized by tenderness. He does not drive; he leads. He does not merely command; he helps, uplifting, strengthening.

III. THE COMPASSIONATE MINISTRY OF CHRIST IS JUSTIFIED BY ITS RESULTS. A hard man of the world may be inclined to criticize our Lord's method as uneconomical. He may say that the same amount of energy spent on the young, the strong, the hopeful, would produce larger results. In reply it may be urged that Compassion does not weigh and measure and calculate, or she would cease to be Compassion; she gives freely, asking for no return. Nevertheless, there is a return. Christ's compassion is powerful. He mends the bruised reed and rekindles the smoking flax. Then the first result is the salvation of the helpless. But the process does not stay here. They who are thus redeemed are bound to their Saviour by the closest ties of gratitude. There is no love so tender and devoted as that of the Magdalene. The redeemed are living witnesses to the grace of Christ, and they are the most zealous in proclaiming it to others. - W.F.A.

1. The originality of Christ. It is easy to smile on the strong and prosperous: Christ's smiles were for the weak.

2. The love of Christ is the root of His tenderness, This brought Him from the land of glory; He came to save man.

3. How practical Christ's teaching.

4. But in dealing with bruised reed and dim wick, tenderness must be wise not to break the reed and quench the wick. No unwise precipitancy.

5. His work is not merely negative. He will do more than not break; He will strengthen. His work is perfect.

(C. T. Coster.)

I. SOME CHARACTERISTICS OF WEAK BELIEVERS.

1. The metaphor of a " bruised reed" conveys the idea of(1) a state of weakness. He is weak in know. ledge, love, faith, joy, zeal, prayer. He laments his weakness.(2) A state of oppression. He feels himself crushed under a sense of guilt.

2. The metaphor of "smoking flax " conveys the idea of grace, true and sincere, but languishing and just expiring.Describe the reality of religion in a low degree.

1. The Christian feels an uneasiness, emptiness, anxiety within.

2. He is very jealous of the sincerity of his religion.

3. He retains direction and tendency toward Christ. Even the smoking flax sends up some exhalations of love towards heaven.

II. THE CARE AND COMPASSION OF JESUS CHRIST FOR WEAK BELIEVERS.

1. The declarations and assurances of Jesus.

2. His people in every age have found these promises good. Hear David, "This poor man cried," etc.

3. Go to the cross and there learn this love and compassion.

(President Davies.)

Consider this narrative: —

I. As AN EXHIBITION OF THE PERSONAL CHARACTER AND DISPOSITION OF JESUS.

1. He did not abandon His work in disgust.

2. He did not flag in it, but still healed all that came to Him.

3. He did not rail at His enemies, defy or denounce them to the people.

4. He quietly retired before the storm.

5. He avoided giving further offence.

II. VIEW IT IN RELATION TO HIS WORK AND KINGDOM (Isaiah 42:1).

III. SEE THE DISPOSITION OF JESUS TOWARDS US INDIVIDUALLY.

1. Are we persecutors, He lets His meekness conquer hostility.

2. Are we weak in faith, He helps to victory.

3. Are we in affliction, He acts a kind part.Learn:

1. To love and trust Him.

2. To imitate His spirit and conduct in times of persecution.

(Congregational Pulpit.)

Christ has nothing in common with demagogues, or world conquerors. The characteristics of His operations: —

I. QUIETNESS. Rivulets noisy; deep, full rivers, still. Stillness the condition of growth.

II. TENDERNESS. Tenderness does not imply lack of force. Delicacy of touch in strong-natured men. Tenderness is not to be associated with moral indifference. In Him, associated with intense antagonism to moral evil.

III. VICTORIOUS ON-GOING. NO pause in the progress.

IV. So CHRIST IS THE GREAT CREATOR OF HOPE IN THE HEARTS OF SIN-CURSED MEN — "In His name shall the Gentiles trust," etc.

(Preacher's Monthly.)

I. A VIEW OF MORTAL FRAILTY.

1. The encouragement in our text applies to weak ones.

2. To worthless things. A student cannot read bye smoking flax.

3. To offensive things.

4. These may yet be of some service.

II. THE DIVINE COMPASSION.

III. THERE IS CERTAIN VICTORY — "Till He send forth judgment unto victory."

(C. H. Spurgeon.)

I. THE TENDERNESS OF GOD AS SHOWN AT CERTAIN PERIODS AND SEASONS OF OUR LIVES.

II. If the bruised reed may represent our broken hopes, it may also represent OUR BROKEN RESOLUTIONS.

III. THAT CHRIST DOES NOT AND WILL NOT APPLY THE LEAST FORCE OR VIOLENCE TO PROPAGATE HIS LAW OR RELIGION. God understands the structure of our minds and never offers violence to their free exercise.

(W. M. H. Murray.)

Have you ever thought how many weak things there are in the world? Look at the natural kingdom. How few are the oaks, and how many are the rushes! There is a rose, with a stem so fragile as to almost break under the burden of its own blushing and fragrant bloom. Yet God is God of the reed and the rose.

(W. M. H. Murray.)

Why, you might as well try to frighten a flower into lifting its face toward the sun as to frighten a soul into lifting itself toward God! The attraction of light and love from above, and not the propulsion of fear from beneath, is what accomplishes the beautiful result. There is no need of any such rude and tyrannous force, such violent benevolence.

(W. M. H. Murray.)

Because you have broken one resolution, never imagine that He will not assist you to keep another, made with greater wisdom, and a more determined purpose. The temples of God, so far as we represent them, are all constructed out of ruins. He builds from the fragments of an ancient overthrow. Be persuaded of this, that nothing good in you ever escapes the notice of God. He is not, as some seem to picture Him, a heartless overseer, standing over you whip in hand, and watching for a chance to get in a blow. His observation is like a gardener's. There is not a bud of promise that can open in your soul, there is not an odour that can be added to the fragrance of your lives, that He does not detect it and rejoice in it. Whatever beautifies you glorifies Him. He delights in your development, and smiles on your every effort in that direction.

(W. M. H. Murray.)

I met a man the other day who had lived like the prodigal; wasted the substance of body and brain in riotous living. A magnificent wreck he was. A man who stood as I have seen a tree stand after a fire had swept through the forest-blasted and charred to the very core, all the life and vigour burnt out of it;yet keeping its magnificent girth and symmetry of proportion, even to the topmost bough. So that man stood. I took him kindly by the hand, and said, "Friend, there is hope in your future yet." He drew himself slowly up until he stood at hie straightest, looked me steadily in the eye, and said, "Do you mean to say, Mr. Murray, that if I went to-night to God, He would pardon such a wretch as I?" See how he misunderstood God! See how we all misunderstand Him! Pardon! Is there any one He will not pardon? Is there a noisome marsh or stagnant pool on the face of the whole earth so dark, so reeking with rottenness and mire, that the sun scorns to shine on it? And is there a man so low, so heavy with corruption, so coarse and brutal, that God's love does not seek him out? How is the world to be redeemed if you put a limit to God's love? How is the great mass of humanity to be washed and lifted, if the thoughts of God are like our thoughts, and His ways like our ways? It is because He does not love as we do, because He does not feel as we do, because He does not act as we do, that I have any hope for my race — that I have any hope for myself.

(W. M. H. Murray.)

I. THE NEW CONVERT TYPIFIED BY THE BRUISED REED. A reed one of the frailest things in nature, a fit image of a person whose mind is newly turned to a knowledge of Divine truth; a bruised reed, they go in sorrow. God gentle to such.

II. THE SMOKING FLAX SHALL HE NOT QUENCH. Before, it was portrayed by brokenness of heart; here, by weakness of faith. Of all things in the world flax is the most combustible. The smallest spark will kindle it into a blaze. The faith little, but real. The flax was smoking. A painted fire would have occasioned no smoke; however small therefore the fire, it was certainly a real fire.

(H. Blunt.)

I. EXAMPLES of Christ's gentleness recorded in Scripture.

1. In His dealing with His disciples (Luke 9:55; John 14:9; Mark 9:33, 34; John 20:27; John 21:15-17).

2. And so in like manner to all the people (Matthew 11:28-30; Luke 7:36-48; John 8:3-11).

II. SOME GREAT TRUTHS TAUGHT US BY CHRIST'S GENTLENESS.

1. It implies that when there is so much as a spark of life in the conscience, there is possibility of entire conversion to God.

2. The only sure way of fostering the beginnings of repentance is to receive them with gentleness and compassion. How great a consolation there is in this Divine tenderness of Christ.

(H. E. Manning.)

I. Our entire dependence upon God. We are not trees able to resist, but reeds.

II. The text seems to imply that God sometimes bruises us. Life is a discipline.

(G. H. Hepworth, D. D.)

I. THE SPECIAL TREATMENT, NEGATIVELY STATED.

1. Considerate, not arbitrary.

2. Sparing.

3. Merciful.

4. Conciliating — He does not reject and despise.

II. THE WORKS IN THE MINISTRY OF CHRIST THAT FULFILS THE PROMISE,

1. The redemptive works.

(1)The incarnation.

(2)Atonement.

2. Co-operative works.

(1)Means of grace.

(2)Discipline.

(3)Example.

(4)Guidance.

(5)Support.

(W. E. M. Linfield, D. D.)

As the flax is broken in the hackle spun by hard, patient labour into thread, woven with care and skill into the woof, and by exposure to light and darkness, dew and sunshine, heat and cold, is bleached and fulled into shining linen, so shall the glorious appearance of the redeemed come out of the great tribulation of life, and from the fulling in the blood of the Lamb.

(W. E. M. Linfield, D. D.)

A reed is, at the best, but a very ignoble growth in the vegetable world; it has no flowers for the hand of taste; it has no fruits for the lap of toil; it has no timber for architecture; it can form no weapon for war; it may render a very poor and uncertain support if you cut it into a slender staff, or it may perhaps solace a weary hour with very questionable music if you shape it into a shepherd's pipe; but at the best a reed is one of the least precious things in the vegetable kingdom.

(F. Greeves.)

I. THE OBJECT.

1. A bruised reed — such as are convinced of their own weakness, vanity, and emptiness.

2. The smoking flax of the wick of a candle, wherein there is not only no profit, but some trouble and noisomeness.

II. THE ACT — "He shall not break... not quench."

III. THE CONTINUANCE OF IT — "Till He send forth judgment unto victory." Doctrine. True; though weak, grace shall be preserved, and in the end prove victorious.

1. The love of God is engaged in its preservation.

2. The power of God.

3. The holiness of God.

4. The wisdom of God.

5. The glory of God.Further, Christ is engaged in this work, as

(1)A purchaser of His people;

(2)An actual proprietor and possessor by way of

(a)donation from His Father;

(b)conquest of every gracious person;

(c)mutual consent and agreement;

(d)appointment to take care of every believer.Christ's charge was

(a)to redeem them;

(b)to be their governor;

(c)to receive them;

(d)to perfect them.

(S. Charnock.)

takes it for a musical instrument made of a reed which shepherds used to have, which, when bruised, is flung away by the musician, as disdaining to spend his breath upon such a vile instrument that emits no pleasant sound.

(S. Charnock.)

Though He walk in the way where bruised reeds lie, He will step over them, and not break them more; He will not tread upon a little smoking flax that lies languishing upon the ground, and so put it out with His foot, though it hurts the eyes with its smoke, and offends the nostrils with its stench.

(Maldonatus.)

The sun is not able to dry up a drop of sea-water that lies in the midst of the sand, which the sea every minute rolls upon and preserves; neither can the flesh the least grace, while the fulness of Christ flows out upon it to supply it.

(S. Charnock.)

As the sickly, faint child, hardly able to go, and not the strong one, is the object of the father's pity, the weaker thy faith, which lies mixed with a world of strong corruptions, the more will Christ be affected with thy case, and pity that grace of His own which suffers under them.

(S. Charnock.)

Well, then, will Christ suffer one to perish who hath the same nature, spirit, and mind which He Himself hath? Will He endure that His own picture, limned by the art of His Spirit, with the colours of His own blood, in so near a resemblance to Him, that He hath not His image again in anything in the world besides it; and this drawn for His own glory, that He might be a head among many brethren; will He suffer so excellent a piece as this to be torn in pieces, in contempt of Him, either by flesh or devils?

(S. Charnock.)

Grace can never be so blown out, but there will be some smoke, some spark, whereby it may be rekindled. The smoking snuff of Peter's grace was lighted again by a sudden look of his Master.

(S. Charnock.)

To see a rich jewel in a child's hand, with a troop of thieves about him snatching at it, and yet not able to plunder, would raise an astonishment both in the actors and spectators, and make them conclude an invisible strength that protects the child, and defeats the invaders.

(S. Charnock.)

Though weak grace will carry a man to heaven, it will be just as a small and weak vessel surprised by a shattering storm, which, though it may get to the shore, yet with excessive hardships anti fears; such will sail through a stormy sea, and have a daily contest with stormy doubts, ready to overset their hopes; whereas a stout ship, well rigged, will play with the waves in the midst of a tempest, and at last pass through all difficulties, without many fears, into its haven.

(S. Charnock.)

Weak Christians are like glasses which are hurt with the least violent usage, otherwise, if gently handled, will continue a long time.

(Sibbes.)

Some things, though bad in themselves, yet discover some good, as smoke discovers some fire. Breaking out in the body shows strength of nature. Some infirmities discover more good than some seeming beautiful actions. Better it is that the water should run something muddily than not at all. Job had more grace in his distempers than his friends in their seeming wise carriage.

(Sibbes.)

Beelzebub, David, Isaiah, Jesus, Jonah, Jonas, Ninevites, SolomonGalilee, NinevehGentiles, Hope, Hopes, Nations, Rest, Trust1. Jesus reproves the blindness of the Pharisees concerning the Sabbath,
3. by scripture,
9. by reason,
13. and by a miracle.
22. He heals a man possessed that was blind and mute;
24. and confronting the absurd charge of casting out demons by Beelzebub,
32. he shows that blasphemy against the Holy Spirit shall never be forgiven.
36. Account shall be made of idle words.
38. He rebukes the unfaithful, who seek after a sign,
46. and shows who is his brother, sister, and mother.

Matthew 12:21

     9613   hope, as confidence

Matthew 12:15-21

     6641   election, responsibilities

Matthew 12:17-21

     2327   Christ, as servant
     7160   servants of the Lord

Matthew 12:18-21

     2042   Christ, justice of
     5830   delight
     7511   Gentiles, in OT
     8264   gentleness

An Attempt to Account for Jesus
'But when the Pharisees heard it, they said, This man doth not cast out demons, but by Beelzebub, the prince of the demons.'--MATT. xii. 24. Mark's Gospel tells us that this astonishing explanation of Christ and His work was due to the ingenious malice of an ecclesiastical deputation, sent down from Jerusalem to prevent the simple folk in Galilee from being led away by this new Teacher. They must have been very hard put to it to explain undeniable but unwelcome facts, when they hazarded such a preposterous …
Alexander Maclaren—Expositions of Holy Scripture

'Make the Tree Good'
'... Make the tree good, and his fruit good....' --MATT. xii. 33. In this Gospel we find that our Lord twice uses this image of a tree and its fruit. In the Sermon on the Mount He applies it as a test to false teachers, who hide, beneath the wool of the sheep's clothing, the fangs and paws of ravening wolves. He says, 'By their deeds ye shall know them; for as is the tree so is its fruit.' That is a rough and ready test, which applies rather to the teacher than to his doctrine, but it applies, to …
Alexander Maclaren—Expositions of Holy Scripture

'A Greater than Jonas'
'A greater than Jonas is here.'--MATT. xii. 41. There never was any man in his right mind, still more of influence on his fellows, who made such claims as to himself in such unmistakable language as Jesus Christ does. To say such things of oneself as come from His lips is a sign of a weak, foolish nature. It is fatal to all influence, to all beauty of character. It is not only that He claims official attributes as a fanatical or dishonest pretender to inspiration may do. He does that, but He does …
Alexander Maclaren—Expositions of Holy Scripture

'A Greater than Solomon'
'A greater than Solomon is here.'--MATT. xii. 42. It is condescension in Him to compare Himself with any; yet if any might have been selected, it is that great name. To the Jews Solomon is an ideal figure, who appealed so strongly to popular imagination as to become the centre of endless legends; whose dominion was the very apex of national glory, in recounting whose splendours the historical books seem to be scarce able to restrain their triumph and pride. I. The Man. The story gives us a richly …
Alexander Maclaren—Expositions of Holy Scripture

The Pharisees' Sabbath and Christ's
'At that time Jesus went on the Sabbath day through the corn; and His disciples were an hungred, and began to pluck the ears of corn, and to eat. 2. But when the Pharisees saw it they said unto Him, Behold, Thy disciples do that which is not lawful to do upon the Sabbath day. 3. But he said unto them, Have ye not read what David did, when he was an hungred, and they that were with him; 4. How he entered into the house of God, and did eat the shewbread, which was not lawful for him to eat, neither …
Alexander Maclaren—Expositions of Holy Scripture

On the Words of the Gospel, Matt. xii. 32, "Whosoever Shall Speak a Word against the Holy Spirit, it Shall not be Forgiven Him, Neither In
1. There has been a great question raised touching the late lesson of the Gospel, to the solution of which I am unequal by any power of mine own; but "our sufficiency is of God," [2335] to whatever degree we are capable of receiving His aid. First then consider the magnitude of the question; that when ye see the weight of it laid upon my shoulders, ye may pray in aid of my labours, and in the assistance which is vouchsafed to me, may find edification for your own souls. When "one possessed with a …
Saint Augustine—sermons on selected lessons of the new testament

On the Words of the Gospel, Matt. xii. 33, "Either Make the Tree Good, and Its Fruit Good," Etc.
1. The Lord Jesus hath admonished us, that we be good trees, and that so we may be able to bear good fruits. For He saith, "Either make the tree good, and his fruit good, or else make the tree corrupt, and his fruit corrupt, for the tree is known by his fruit." [2484] When He says, "Make the tree good, and his fruit good;" this of course is not an admonition, but a wholesome precept, to which obedience is necessary. But when He saith, "Make the tree corrupt, and his fruit corrupt;" this is not a …
Saint Augustine—sermons on selected lessons of the new testament

Sweet Comfort for Feeble Saints
I. First, we have before us a view of MORTAL FRAILTY And first, the encouragement offered in our text applies to weak ones. What in the world is weaker than the bruised reed, or the smoking flax? A reed that groweth in the fen or marsh, let but the wild duck light upon it, and it snaps; let but the foot of man brush against it and it is bruised and broken; every wind that comes howling across the river makes it shake to and fro, and well nigh tears it up by the roots. You can conceive of nothing …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 1: 1855

How to Read the Bible
I. That is the subject of our present discourse, or, at least the first point of it, that IN ORDER TO THE TRUE READING OF THE SCRIPTURES THERE MUST BE AN UNDERSTANDING OF THEM. I scarcely need to preface these remarks by saying that we must read the Scriptures. You know how necessary it is that we should be fed upon the truth of Holy Scripture. Need I suggest the question as to whether you do read your Bibles or not? I am afraid that this is a magazine reading age a newspaper reading age a periodical …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 25: 1879

Strength in the Weak.
"He is Faithful that Promised." "A bruised reed shall He not break, and smoking flax shall He not quench."--MATT. xii. 20. Strength in the Weak. Will Jesus accept such a heart as mine?--this erring, treacherous, traitor heart? The past! how many forgotten vows--broken covenants--prayerless days! How often have I made new resolutions, and as often has the reed succumbed to the first blast of temptation, and the burning flax been well-nigh quenched by guilty omissions and guiltier commissions! Oh! …
John Ross Macduff—The Faithful Promiser

Identity of Christ's Character.
THE argument expressed by this title I apply principally to the comparison of the first three Gospels with that of Saint John. It is known to every reader of Scripture that the passages of Christ's history preserved by Saint John are, except his passion and resurrection, for the most part different from those which are delivered by the other evangelists. And I think the ancient account of this difference to be the true one, viz., that Saint John wrote after the rest, and to supply what he thought …
William Paley—Evidences of Christianity

What are Evidences of Backsliding in Heart.
1. Manifest formality in religious exercises. A stereotyped, formal way of saying and doing things, that is clearly the result of habit, rather than the outgushing of the religious life. This formality will be emotionless and cold as an iceberg, and will evince a total want of earnestness in the performance of religious duty. In prayer and in religious exercises the backslider in heart will pray or praise, or confess, or give thanks with his lips, so that all can hear him, perhaps, but in such a …
Charles G. Finney—The Backslider in Heart

Lesser and Fuller Forms.
Moreover, we have endeavoured to use the fullest form, including the words of those Gospels which have the lesser forms of sentences, except where the sentence ends in a period, in which case have given the least form, so that the larger form of the other Gospels might be made apparent; as, for instance, this sentence, taken from Matt. xii. 47; Mark iii. 32; Luke viii. 20: ^c 20 And it was told him, ^a Behold, thy mother and thy brethren bseek for thee. ^c stand without desiring to see thee. ^a seeking …
J. W. McGarvey—The Four-Fold Gospel

Jesus Defends Disciples who Pluck Grain on the Sabbath.
(Probably While on the Way from Jerusalem to Galilee.) ^A Matt. XII. 1-8; ^B Mark II. 23-28; ^C Luke VI. 1-5. ^b 23 And ^c 1 Now it came to pass ^a 1 At that season ^b that he ^a Jesus went { ^b was going} on the { ^c a} ^b sabbath day through the grainfields; ^a and his disciples were hungry and began ^b as they went, to pluck the ears. ^a and to eat, ^c and his disciples plucked the ears, and did eat, rubbing them in their hands. [This lesson fits in chronological order with the last, if the Bethesda …
J. W. McGarvey—The Four-Fold Gospel

Jesus Heals Multitudes Beside the Sea of Galilee.
^A Matt. XII. 15-21; ^B Mark III. 7-12. ^a 15 And Jesus perceiving it withdrew ^b with his disciples ^a from thence: ^b to the sea [This was the first withdrawal of Jesus for the avowed purpose of self-preservation. After this we find Jesus constantly retiring to avoid the plots of his enemies. The Sea of Galilee, with its boats and its shores touching different jurisdictions, formed a convenient and fairly safe retreat]: ^a and many followed him; ^b and a great multitude from Galilee followed; and …
J. W. McGarvey—The Four-Fold Gospel

Blasphemous Accusations of the Jews.
(Galilee.) ^A Matt. XII. 22-37; ^B Mark III. 19-30; ^C Luke XI. 14-23. ^b 19 And he cometh into a house. [Whose house is not stated.] 20 And the multitude cometh together again [as on a previous occasion--Mark ii. 1], so that they could not so much as eat bread. [They could not sit down to a regular meal. A wonderful picture of the intense importunity of people and the corresponding eagerness of Jesus, who was as willing to do as they were to have done.] 21 And when his friends heard it, they went …
J. W. McGarvey—The Four-Fold Gospel

Sign Seekers, and the Enthusiast Reproved.
(Galilee on the Same Day as the Last Section.) ^A Matt. XII. 38-45; ^C Luke XI. 24-36. ^c 29 And when the multitudes were gathering together unto him, ^a 38 Then certain of the scribes and Pharisees answered him, saying, Teacher, we would see a sign from thee. [Having been severely rebuked by Jesus, it is likely that the scribes and Pharisees asked for a sign that they might appear to the multitude more fair-minded and open to conviction than Jesus had represented them to be. Jesus had just wrought …
J. W. McGarvey—The Four-Fold Gospel

Christ's Teaching as to his Mother and Brethren.
(Galilee, Same Day as the Last Lesson.) ^A Matt. XII. 46-50; ^B Mark III. 31-35; ^C Luke VIII. 19-21. ^a 46 While he yet speaking to the multitudes, behold, his mother and his brethren stood without seeking to speak to him. [Jesus was in a house, probably at Capernaum--Mark iii. 19; Matt. xiii. 1.] ^c 19 and there came { ^b come} ^c to him his mother and ^b his brethren; ^c and they could not come at him for the crowd. ^a and, standing without, they sent unto him, calling him. 32 And the multitude …
J. W. McGarvey—The Four-Fold Gospel

Jesus Defends Healing a Withered Hand on the Sabbath.
(Probably Galilee.) ^A Matt. XII. 9-14; ^B Mark III. 1-6; ^C Luke VI. 6-11. ^a 9 And he departed thence. [The word here points to a journey as in Matt. xi. 1 and xv. 29, which are the only places where Matthew uses this expression. Greswell may be right in thinking that it indicates the return back to Galilee from the Passover, since a cognate expression used by John expresses such a journey from Galilee to Judæa. See John vii. 3 ], ^c 6 And it came to pass on another sabbath [another sabbath …
J. W. McGarvey—The Four-Fold Gospel

The Acceptance of the Christian Conception of Life Will Emancipate Men from the Miseries of Our Pagan Life.
The External Life of Christian Peoples Remains Pagan Though they are Penetrated by Christian Consciousness--The Way Out of this Contradiction is by the Acceptance of the Christian Theory of Life--Only Through Christianity is Every Man Free, and Emancipated of All Human Authority--This Emancipation can be Effected by no Change in External Conditions of Life, but Only by a Change in the Conception of Life--The Christian Ideal of Life Requires Renunciation of all Violence, and in Emancipating the Man …
Leo Tolstoy—The Kingdom of God is within you

The Two Sabbath-Controversies - the Plucking of the Ears of Corn by the Disciples, and the Healing of the Man with the Withered Hand
IN grouping together the three miracles of healing described in the last chapter, we do not wish to convey that it is certain they had taken place in precisely that order. Nor do we feel sure, that they preceded what is about to be related. In the absence of exact data, the succession of events and their location must be matter of combination. From their position in the Evangelic narratives, and the manner in which all concerned speak and act, we inferred, that they took place at that particular …
Alfred Edersheim—The Life and Times of Jesus the Messiah

The First Peræan Discourses - to the Pharisees Concerning the Two Kingdoms - their Contest - what Qualifies a Disciple for the Kingdom of God, And
It was well that Jesus should, for the present, have parted from Jerusalem with words like these. They would cling about His hearers like the odour of incense that had ascended. Even the schism' that had come among them [4194] concerning His Person made it possible not only to continue His Teaching, but to return to the City once more ere His final entrance. For, His Peræan Ministry, which extended from after the Feast of Tabernacles to the week preceding the last Passover, was, so to speak, …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Opposition to Jesus.
During the first period of his career, it does not appear that Jesus met with any serious opposition. His preaching, thanks to the extreme liberty which was enjoyed in Galilee, and to the number of teachers who arose on all hands, made no noise beyond a restricted circle. But when Jesus entered upon a path brilliant with wonders and public successes, the storm began to gather. More than once he was obliged to conceal himself and fly.[1] Antipas, however, did not interfere with him, although Jesus …
Ernest Renan—The Life of Jesus

The Cardinal was Seated, -- He Rose as Moretti Appeared. ...
The Cardinal was seated,--he rose as Moretti appeared. "I beg your Eminence to spare yourself!" said Moretti suavely, with a deep salutation, "And to pardon me for thus coming unannounced into the presence of one so highly esteemed by the Holy Father as Cardinal Bonpre!" The Cardinal gave a gesture of courteous deprecation; and Monsignor Moretti, lifting his, till then, partially lowered eyelids, flashed an angry regard upon the Abbe Vergniaud, who resting his back against the book-case behind him, …
Marie Corelli—The Master-Christian

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