Conversion does not by any means purport to create new powers of mind or to substitute new qualities of heart, but to direct aright the powers which are already the gifts of nature or creation - to direct them to right and worthy objects, and to fill them with right and worthy energy. So also inspiration does not purport to override natural sources of knowledge and natural gifts, so as to obliterate the prevailing marks of individual character and even individual peculiarity. So neither, once more, do what we often call special providences purport to make the forces of native character hide themselves, and supersede them by what is artificial and in a sense even superficial, though it comes from heaven. It is, indeed, doubtful whether we have a very happy phrase in the expression "special providence. Perhaps we rather mean that providence occasionally strikes us more because it does what is unexpected or what seems to us specially remarkable for some reason or another. In any other sense, there certainly was a time when the most "special" providence might have seemed to be found in the fact that "not a sparrow falleth to the ground without" God's "notice," or in the fact that "all the hairs of our head are numbered" of God. While, therefore, we may believe readily that Moses was "raised up" of God, "called of God," watched over and graciously trained by the providence of God, this will none the less yield us the opportunity of observing the illustrations of the born reformer which he affords, and of noticing, for important uses, how parallel they run to those of one whom we might hesitate to describe as in any similar sense at all events "raised" or "called of God." That we may, therefore, the more clearly feel how little of the mere made and artificial there was in Moses, we may stop and note how the very brief sketch before us reveals some of the plain marks of the born reformer, whether for the better or the less good.

I. A MOMENT ARRIVES, CHARGED WITH A STRONG IMPULSE TO FIND A NEW POINT OF DEPARTURE FOR LIFE AND WHATEVER IS ITS CHIEF MEANING.

1. The impulse comes. It "came into his heart." It comes, and it comes very much as matter of feeling - out of his heart as surely as into it.

2. It comes under some comparatively unpretentious guise. Moses has a prompting to "visit his brethren the children of Israel." Out of sight is not out of mind with him, where it would have been so in a million of cases to one. He does not despise, forget, or ignore as much as possible poor relations. His heart is toward them, and perhaps at the time conscious of nothing else, he will "visit" them and throw in his lot with them.

3. The impulse is of uncommon strength.

(1) It asked for the decision of a moral question, and "refusing to be called" what he was not (Hebrews 11:24); he quickly settled that.

(2) It encountered the adopting of a lot of "affliction," and a share of suffering, in place of pride, wealth, luxury, and power (Hebrews 11:25); and the choice was unhesitatingly made.

(3) It asked force and perspicuity of spiritual vision, and that far sight that can not merely see afar, but that will find "a hand to reach through time," to catch the "far-off interest of tears "-that genuine ,'recompense of reward" (Hebrews 11:26).

(4) Lastly, it dares to face the wrath of a foster father king, a despot, whose will, whose whim, whose passion, whose cruelty would not stop at anything that crossed his purposes; but "they feared not" (Hebrews 11:27), for "he endured as seeing" the King eternal, immortal, and "invisible." These things all help to speak a reality and a strength in the impulse, which promise well to make the prophet master of the man, and which will fit the theory of a born reformer, while yet it is matter of theory.

II. TWO SUCCEEDING DAYS REVEAL MOSES - THE ONE IN THE CAPACITY OF A WRESTLER, AND VERY SUCCESSFUL ONE; THE OTHER CLOTHING HIMSELF IN THE AUTHORITY OF A JUDGE AND ARBITER; IN BOTH CASES UNSOLICITED. His action on either day is spontaneous. It was doubtless as great a surprise to the brother he would befriend as to his adversary for the time. Yet in either case Moses steps into the various arena, as though to the manner born.

1. This stepping boldly into action is very noticeable. How wide often the gulf that separates thought, feeling, wish, conviction, and even resolution from action itself!

2. Much more significant is the stepping from Egypt's court and palace and lap of luxury into practical conflict of this kind. It meant something unusual, and something unworldly and of the right sort unusual. It was the kind of thing to hold men who didn't like it spell-bound for at all events twenty-four hours. It provoked the question, "From whence hath this man" this authority and these mighty deeds (vers. 22, 28)? It meant a "new man" (Luther's hymn) on the spot.

III. A GREAT MARK OF A BORN REFORMER APPEARS NOW IN MOSES, IN THE ABSENCE OF SELF-CONSCIOUSNESS WHICH HE BETRAYS. What he did, what he said, what he tried to work, all came to thought, heart, and hand, as things under existing circumstances the most natural in the world. He saw himself only in the light of an instrument in the hand of God, and took for granted that his brethren would see him and all else in the same light. Probably his eye did not look on himself at all at the time; probably at the time, even what "he supposed" about his brethren understanding his mission on their behalf, was an utterly unconscious supposing. For it is the historian afterwards whose language is here read, and it was probably when Moses first received a check, and was taken aback by it, that his "supposing" precipitated itself. Circumstances, opposition, persecution, do not fail soon to open the eyes of almost any reformer, specially of any reformer in matter moral, but it is of the born reformer to plunge prompt, fearless, nothing hesitating, in medias res. And Moses did just this. The pain and the smart and their useful lessons were yet to come.

IV. IT REMAINS NO POOR SIGN OF THE BORN REFORMER THAT AT FIRST MOSES OVERSTEPS THE MARK. For exceptions to this experience are few. Even in a delicious unconsciousness and simplicity and naturalness lurks that very thing nature, human nature, and too much of it; self, and too much of it. God would not have overstepped the mark - never does. All his work fits perfectly to time, to place, to issue. Yet he who holds the threads of all human things in his fingers, and rules the mysterious vicissitude of human history, makes allowance beforehand for their error in his most faithful, most willing servants. Their pace must be moderated, and his purpose will not be lost, nor so much as suffer. More haste, worse speed for Moses - for the precipitancy of two days relegates him to forty years' absence from the scene and the holy enterprise into which he had flung himself with zeal so passionate. What will forty years do for him? What will they make of him? They will temper him, subdue much the confidence of self, and will make him more meet for the Master's service, at the very time that he shall appear less zealous for it. - B.

I. LONG NURSED — "forty years."

1. Inspired by his mother. The precious time during which he was entrusted by the princess to the care of his nurse, Jochebed, would, we may be sure, be well employed, and subsequent opportunities would be utilised for reminding him of who he was, and of his possible destiny as the leader of his race. No throne in the universe is so potent as the mother's knee for good or evil.

2. Cherished among smothering influences.

(1)Gratitude to his deliverer.

(2)Egyptian learning and court training.

(3)Prospects of advancement, even to the throne of Egypt. It must have required a very deep-seated patriotic instinct to have resisted all this.

II. PREMATURELY EXHIBITED.

1. Without a Divine call. Moses acted on the spasmodic impulse of the moment. Here was a palpable opportunity — the first which presented itself — of showing his long-nursed patriotism, and the ill-usage of his brethren acted like a spark on a train of gunpowder. Many men call themselves to rectify certain evils, and mistake a seeming opportunity for the voice of God. Passion, however noble, is not inspiration. This is seen in its effects. That which leads to murder, however great the provocation, as in the case of Moses and the French Revolution, is manifestly not from heaven. When the hour comes the man will be inspired; let the man, then, wait for the hour.

2. Without the least .chance of success. What was one man, even suppose that he was sure of the loyalty of the unorganised slaves, against the disciplined might of Egypt? This has been the mistake of well-meaning but impulsive patriots all through history, and the results have ever been fatal to the interests of those whom they would have served.

III. EVENTUALLY RECTIFIED. Moses soon saw that force was no remedy, and that his people were hardly fit for immediate emancipation. What chance of liberation for a people divided amongst themselves? Union is strength; and Moses began to educate the people in the two great unifying principles —

1. Fraternity. "Sirs, ye are brethren." Moses saw that the only hope for Israel was the cultivation of brotherly feeling. Other ties without this are ropes of sand.

2. Justice. "Why do ye wrong?" The fetters of internal wrong-doing are far stronger than those imposed from without. Tyrants are safe when their subjects are depraved. If a community would successfully resist the iniquities of the powers that be, they must be law-abiding themselves. Agitators are at length recognising this principle, and passionately appeal to their followers not to break the law.

IV. UNGRATEFULLY REPUDIATED. When Moses smote the Egyptian no protest was raised; but on attempting to sow the seeds of self-deliverance he met with the fate of many reformers. Most people are willing to be helped; but when urged to help themselves, the whole situation is often changed. They had no objection to Moses being a ruler and a judge when he assailed the oppressor; but when he advised the oppressed to follow a more successful but prosaic and unromantic course, the worst feelings of jealousy were aroused. The public sentiment towards Cromwell was very different when he was driving out the Stuarts from that which was expressed when reducing the chaotic national elements to order.

V. SUDDENLY ABANDONED. "Then fled Moses."

1. Not, we may well believe, through sheer cowardice. Fear of Pharaoh had something to do with it, no doubt; but this was the fear of a man who felt that he would have to encounter the monarch alone. The cause was hopeless; he would have no following; it was useless to throw his life away.

2. Disgust, we may believe, had something to do with it. Why should he sacrifice himself for a people who would not even treat him with common gratitude. "Those who would be free must themselves strike the blow." Moses adopted the right course. He accepted the inevitable. The time was not ripe, nor was he — a lesson for all would-be patriots and reformers.

VI. DIVINELY REVIVED. That his patriotism died out in Midian is obvious from his reluctance to embark on the mission when the time had come. By minding other people's business he had lost everything; henceforth he would mind his own, And he did so for forty years. But all this time he was being Divinely qualified. His character matured, his old impulsiveness was gone. Cool reason took the place of spasmodic passion. He became familiar with habits and scenes which stood him in good stead for the next forty years. The time came, and when it came the fire of the bush laid hold of his soul, and the Divinely-inspired leader went to beard Pharaoh and to lead his brethren out of the house of bondage.

(J. W. Burn.)

These words were spoken by the Christian martyr, Stephen, when he was standing before the Jewish council. He was accused of seeking to overthrow the institutions of Moses, and his mind not unnaturally reverted to the time when Moses himself was an innovator, and repelled by the ancestors of the very men who now taxed Stephen with seeking to change the customs which he had delivered to them. The passage in the life of Moses which Stephen relates gives us an example of —

I. THE TRUE LEADER'S INSTINCT. He went to see his brethren, and to look on their burdens. This is the instinct of a true leader. He does it from policy; for how can the general regulate the marches unless he knows how much the soldier has to carry? Or how can he prescribe methods of lightening burdens unless he knows of what they consist? But not only from policy; from piety and humanity. The true leader's nature comprises the true shepherd's nature — not the robber's or the mere hireling's.

II. THE TRUE LEADER'S MISTAKE. He supposed the people would understand. A superiorly-gifted mind often finds a peculiar difficulty in judging of average human nature, and its calculations may prove to be ill-founded.

III. THE TRUE LEADER'S AIM. It is to cause unity to be recognised; for what but unity can give the power which it is his nature and his function to wield? Here there was no absence of natural grounds of union. They had two of the strongest — oneness of race and a common oppressor.

IV. THE TRUE LEADER'S DISAPPOINTMENT. That his efforts to promote union were in vain. But in the case of the Israelites, blindness was combined with jealousy. They saw in Moses only a man of their own order. "His own received him not." Stephen might well recall these circumstances when he was standing before that tribunal of his countrymen, which was perpetrating a still greater refusal. The repulse was a personal one; but the disappointment was far from being merely personal.

(Homilist.)

Aaron, David, Egyptians, Emmor, Hamor, Haran, Isaac, Israelites, Jacob, Joseph, Joshua, Molech, Pharaoh, Saul, Solomon, Stephen, SychemBabylon, Canaan, Egypt, Haran, Jerusalem, Mesopotamia, Midian, Mount Sinai, Red Sea, ShechemAppeared, Brethren, Brothers, Compelled, Constrained, Contending, Endeavoured, Fight, Fighting, Fought, Hurt, Injure, Injustice, Morrow, Peace, Quarreling, Reconcile, Reconciled, Saying, Shewed, Showed, Sirs, Striving, Strove, Succeeding, Tried, Urged, Wherefore, Wrong, Wronging1. Stephen, permitted to answer to the accusation of blasphemy,
2. shows that Abraham worshipped God rightly, and how God chose the fathers,
20. before Moses was born, and before the tabernacle and temple were built;
37. that Moses himself witnessed of Christ;
44. and that all outward ceremonies were ordained to last but for a time;
51. reprehending their rebellion, and murdering of Christ, whom the prophets foretold.
54. Whereupon they stone Stephen to death,
59. who commends his soul to Jesus, and humbly prays for them.

Acts 7:20-29

     5102   Moses, life of

Stephen's vision
'Behold, I see the heavens opened, and the Son of man standing on the right hand of God'--ACTS vii. 56. I. The vision of the Son of Man, or the abiding manhood of Jesus. Stephen's Greek name, and his belonging to the Hellenistic part of the Church, make it probable that he had never seen Jesus during His earthly life. If so, how beautiful that he should thus see and recognise Him! How significant, in any case, is it he should instinctively have taken on his lips that name, 'the Son of Man,' to designate …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The Young Saul and the Aged Paul [Footnote: to the Young. ]
'...the witnesses laid down their clothes at a young man's feet, whose name was Saul.'--ACTS vii. 58. '...Paul the aged, and now also a prisoner of Jesus Christ.' --PHILEMON 9. A far greater difference than that which was measured by years separated the young Saul from the aged Paul. By years, indeed, the difference was, perhaps, not so great as the words might suggest, for Jewish usage extended the term of youth farther than we do, and began age sooner. No doubt, too, Paul's life had aged him fast, …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The Death of the Master and the Death of the Servant
'And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. 60. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And, when he had said this, he fell asleep.'--ACTS vii. 59, 60. This is the only narrative in the New Testament of a Christian martyrdom or death. As a rule, Scripture is supremely indifferent to what becomes of the people with whom it is for a time concerned. As long as the man is the organ of the divine Spirit he is …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The Prayer of Stephen.
(Fifth Sunday after Trinity, 1832.) TEXT: ACTS vii. 60. "And Stephen kneeled down and cried with, a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep." FREE and unrestricted as we are in our church as to our choice of subjects for meditation from the treasuries of the divine Word, many of you may still perhaps wonder why I have selected this passage. For you are aware that I have often lately taken occasion to express the opinion that the state of things …
Friedrich Schleiermacher—Selected Sermons of Schleiermacher

Our Lord Appears after his Ascension.
^F I. Cor. XV. 8. ^f 8 and last of all, as to the child untimely born, he appeared to me also. [Since Paul reckons this among the bodily appearances of our Lord, we have included it in our work; but it borders upon those spiritual appearances which belong rather to apostolic history and may be classed with the vision of Stephen (Acts vii. 55) and John (Rev. i. 9-17), to which it was near kin. Accounts of the appearance will be found in the ninth, twenty-second and twenty-sixth chapters of Acts. For …
J. W. McGarvey—The Four-Fold Gospel

Letter iv. You Reply to the Conclusion of My Letter: "What have we to do with Routiniers?...
My dear friend, You reply to the conclusion of my Letter: "What have we to do with routiniers? Quid mihi cum homunculis putata putide reputantibus? Let nothings count for nothing, and the dead bury the dead! Who but such ever understood the tenet in this sense?" In what sense then, I rejoin, do others understand it? If, with exception of the passages already excepted, namely, the recorded words of God--concerning which no Christian can have doubt or scruple,--the tenet in this sense be inapplicable …
Samuel Taylor Coleridge—Confessions of an Inquiring Spirit etc

St. Stephen's Day and Stephen, Full of Faith and Power, did Great Wonders and Miracles among the People. . . . Then they Stirred up the People. . . . And Caught Him, and Set up False Witnesses against Him.
And Stephen, full of faith and power, did great wonders and miracles among the people. . . . Then they stirred up the people. . . . and caught him, and set up false witnesses against him. Verzage nicht du Haüflein klein [52]Altenburg Gustavus Adolphus' Battle-song. 1631. trans. by Catherine Winkworth, 1855 Fear not, O little flock, the foe Who madly seeks your overthrow, Dread not his rage and power: What though your courage sometimes faints, His seeming triumph o'er God's saints Lasts but …
Catherine Winkworth—Lyra Germanica: The Christian Year

The Death of Stephen. Acts 7:54-60
…
John Newton—Olney Hymns

Whether in Christ There was the Gift of Prophecy?
Objection 1: It would seem that in Christ there was not the gift of prophecy. For prophecy implies a certain obscure and imperfect knowledge, according to Num. 12:6: "If there be among you a prophet of the Lord, I will appear to him in a vision, or I will speak to him in a dream." But Christ had full and unveiled knowledge, much more than Moses, of whom it is subjoined that "plainly and not by riddles and figures doth he see God" (Num. 6:8). Therefore we ought not to admit prophecy in Christ. Objection …
Saint Thomas Aquinas—Summa Theologica

Whether those who are not Practiced in Keeping the Commandments Should Enter Religion?
Objection 1: It would seem that none should enter religion but those who are practiced in the observance of the commandments. For our Lord gave the counsel of perfection to the young man who said that he had kept the commandments "from his youth." Now all religious orders originate from Christ. Therefore it would seem that none should be allowed to enter religion but those who are practiced in the observance of the commandments. Objection 2: Further, Gregory says (Hom. xv in Ezech., and Moral. xxii): …
Saint Thomas Aquinas—Summa Theologica

Whether the Old Law was Given through the Angels?
Objection 1: It seems that the Old Law was not given through the angels, but immediately by God. For an angel means a "messenger"; so that the word "angel" denotes ministry, not lordship, according to Ps. 102:20,21: "Bless the Lord, all ye His Angels . . . you ministers of His." But the Old Law is related to have been given by the Lord: for it is written (Ex. 20:1): "And the Lord spoke . . . these words," and further on: "I am the Lord Thy God." Moreover the same expression is often repeated in Exodus, …
Saint Thomas Aquinas—Summa Theologica

Whether Christ's Birth Should have Been Manifested by Means of the Angels and the Star?
Objection 1: It would seem that Christ's birth should not have been manifested by means of the angels. For angels are spiritual substances, according to Ps. 103:4: "Who maketh His [Vulg.: 'makest Thy'] angels, spirits." But Christ's birth was in the flesh, and not in His spiritual substance. Therefore it should not have been manifested by means of angels. Objection 2: Further, the righteous are more akin to the angels than to any other, according to Ps. 33:8: "The angel of the Lord shall encamp round …
Saint Thomas Aquinas—Summa Theologica

Whether it is Fitting that Christ Should Sit at the Right Hand of God the Father?
Objection 1: It would seem unfitting that Christ should sit at the right hand of God the Father. For right and left are differences of bodily position. But nothing corporeal can be applied to God, since "God is a spirit," as we read in Jn. 4:24. Therefore it seems that Christ does not sit at the right hand of the Father. Objection 2: Further, if anyone sits at another's right hand, then the latter is seated on his left. Consequently, if Christ sits at the right hand of the Father, it follows that …
Saint Thomas Aquinas—Summa Theologica

Whether Judgment is Rendered Perverse by Being Usurped?
Objection 1: It would seem that judgment is not rendered perverse by being usurped. For justice is rectitude in matters of action. Now truth is not impaired, no matter who tells it, but it may suffer from the person who ought to accept it. Therefore again justice loses nothing, no matter who declares what is just, and this is what is meant by judgment. Objection 2: Further, it belongs to judgment to punish sins. Now it is related to the praise of some that they punished sins without having authority …
Saint Thomas Aquinas—Summa Theologica

In Process of Tithe, that is to Say, in the Tenth Generation after the Flood...
In process of tithe, that is to say, in the tenth generation after the Flood, Abraham appeared, [120] seeking for the God who by the blessing of his ancestor was due and proper to him. [121] And when, urged by the eagerness of his spirit, he went all about the world, searching where God is, and failed to find out; God took pity on him who alone was silently seeking Him; and He appeared unto Abraham, making Himself known by the Word, as by a beam of light. For He spake with him from heaven, and said …
Irenæus—The Demonstration of the Apostolic Preaching

And Jacob, when He Went into Mesopotamia, Saw Him in a Dream...
And Jacob, when he went into Mesopotamia, saw Him in a dream, standing upon the ladder , that is the tree which was set up from earth to heaven; [172] for thereby they that believe on Him go up to the heavens. For His sufferings are our ascension on high. And all such visions point to the Son of God, speaking with men and being in their midst. For it was not the Father of all, who is not seen by the world, the Maker of all who has said: Heaven is my throne, and earth is my footstool: what house will …
Irenæus—The Demonstration of the Apostolic Preaching

The Law Given, not to Retain a People for Itself, but to Keep Alive the Hope of Salvation in Christ Until his Advent.
1. The whole system of religion delivered by the hand of Moses, in many ways pointed to Christ. This exemplified in the case of sacrifices, ablutions, and an endless series of ceremonies. This proved, 1. By the declared purpose of God; 2. By the nature of the ceremonies themselves; 3. From the nature of God; 4. From the grace offered to the Jews; 5. From the consecration of the priests. 2. Proof continued. 6. From a consideration of the kingdom erected in the family of David. 7. From the end of the …
John Calvin—The Institutes of the Christian Religion

Wisdom and Revelation.
"Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, cease not to give thanks for you, making mention of you in my prayers; that the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of Him: the eyes of your understanding being enlightened; that ye may know what is the hope of His calling, and what the riches of the glory of His inheritance in the saints, and what is the exceeding greatness …
W. H. Griffith Thomas—The Prayers of St. Paul

As God in his Word Enjoins Common Prayer, So Public Temples are the Places Destined...
As God in his word enjoins common prayer, so public temples are the places destined for the performance of them, and hence those who refuse to join with the people of God in this observance have no ground for the pretext, that they enter their chamber in order that they may obey the command of the Lord. For he who promises to grant whatsoever two or three assembled in his name shall ask (Matth. 18:20), declares, that he by no means despises the prayers which are publicly offered up, provided there …
John Calvin—Of Prayer--A Perpetual Exercise of Faith

A Glorious vision.
THE Epistle to the Hebrews, this profound and blessed portion of the Holy Scriptures, unfolds a most wonderful vision of the Person, the Glory and the great Redemption work of our adorable Lord. The portion of the Epistle which is the richest in this respect is the Second Chapter. Here is a vista for the eyes of faith which is sublime. Our Lord in His Person, in His humiliation and exaltation, in His suffering and glory, stands out in a way which makes the believing heart rejoice with joy unspeakable …
Arno Gaebelein—The Lord of Glory

It Follows in the Creed, "And in the Holy Ghost. ...
13. It follows in the Creed, "And in the Holy Ghost." This Trinity, one God, one nature, one substance, one power; highest equality, no division, no diversity, perpetual dearness of love. [1795] Would ye know the Holy Ghost, that He is God? Be baptized, and ye will be His temple. The Apostle says, "Know ye not that your bodies are the temple within you of the Holy Ghost, Whom ye have of God?" [1796] A temple is for God: thus also Solomon, king and prophet, was bidden to build a temple for God. If …
St. Augustine—On the Creeds

The Secret of Its Greatness
[Illustration: (drop cap G) The Great Pyramid] God always chooses the right kind of people to do His work. Not only so, He always gives to those whom He chooses just the sort of life which will best prepare them for the work He will one day call them to do. That is why God put it into the heart of Pharaoh's daughter to bring up Moses as her own son in the Egyptian palace. The most important part of Moses' training was that his heart should be right with God, and therefore he was allowed to remain …
Mildred Duff—The Bible in its Making

From Egypt to Sinai.
Ex. Chs. 1-19 Israel in Egypt. The length of time the Hebrews remained In Egypt is a perplexing question. Exodus 6:16-20 makes Moses the fourth generation from Levi (See Gen. 15:16; Num. 26:57-59). This would make it about 150 years. Gen. 15:13 predicts 400 years. Ex. 12:40 says they were there 430 years and Paul (Gal. 3:17) says 430 years from Abraham to Sinai. These apparently conflicting dates may be explained because of different methods of counting generations, probably based on long lives of …
Josiah Blake Tidwell—The Bible Period by Period

The Son of Man
"The Son of man hath power on earth to forgive sins." MARK 2:10 (R.V.) WHEN asserting His power to forgive sins, Jesus, for the first time in our Gospel, called Himself the Son of man. It is a remarkable phrase. The profound reverence which He from the first inspired, restrained all other lips from using it, save only when the first martyr felt such a rush of sympathy from above poured into his soul, that the thought of Christ's humanity was more moving than that of His deity. So too it is then alone …
G. A. Chadwick—The Gospel of St. Mark

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