Luke (Sections 157-168)

Section 157 "We have seen strange things to day."—Luke 5:26. The world is aweary, and longs for something novel. The greatest stranger in the world is Jesus; and, alas, he is the least seen, and the least spoken of by most of men!

If men would come and watch him, they would see strange things. His person, his life, his death, his teaching, are full of strange things.

What he is now doing has as much as ever the element of strangeness and wonder about it.

I. Mark the strange things of that particular day.

1. Power present to heal doctors! Verse 17.

2. Faith reaching down to the Lord from above! Verse 19.

3. Jesus pardoning sin with a word. Verse 20.

4. Jesus practicing thought-reading. Verse 22.

5. Jesus making a man carry the bed which had carried him. Verse 25.

II. Mark the strange things of Christ's day.

1. The Maker of men born among men. The Infinite an infant.

2. The Lord of all serving all.

3. The Just One accused, condemned, and sacrificed for sin.

4. The Crucified rising from the dead.

5. Death slain by the dying of the Lord.

These are but incidents in a life which is all strange and marvelous.

III. Mark the strange things seen by believers in their day within themselves and others.

1. A self-condemned sinner justified by faith.

2. A natural heart renewed by grace.

3. A soul preserved in spiritual life amid killing evils, like the bush which burned with fire and was not consumed.

4. Evil made to work for good by providential wisdom.

5. Strength made perfect in weakness.

6. The Holy Ghost dwelling in a believer.

7. Heaven enjoyed on earth.

These are a small number out of a host of strange things.

Life never grows stale to a companion of Jesus. Do you find it becoming so, and are you a believer?

Seek the conversion of your family, and your neighborhood.

Seek to know more of Jesus at work among men. This will cause you to see stranger and stranger things, till you see the strangest of all with Christ in glory.

Wonders

Wonder at the work of God is natural, justifiable, commendable. He is a God of wonders. It is right to say of the Lord's doing, "It is marvelous in our eyes." We are to talk of all his wondrous works; but this must be in the spirit of devout admiration, not in the spirit of suspicion and doubt. A holy, grateful wonder should be indulged to the full; but a cold, sceptical wonder should be resisted as a suggestion from Satan. Faith accounts all things possible with God; it is unbelief that incredulously marvels at the work of his hand.

Guthrie, of Fenwick, a Scotch minister, once visited a dying woman. He found her anxious about her state, but very ignorant. His explanation of the gospel was joyfully received by her, and soon after she died. On his return home, Guthrie said, "I have seen a strange thing today—a woman whom I found in a state of nature, I saw in a state of grace, and left in a state of glory." In a manuscript by an old Scotch minister, in the early part of the last century, there is a remarkable account of the conversion of Lord Jeddart, who had been famous for his recklessness in sin, and of the astonishment it caused among Christian people. A little after his conversion, and before the thing was known, he came to the Lord's table. He sat next a lady who had her hands over her face, and did not see him till he delivered the cup out of his hand. When she saw that it was Lord Jeddart, who had been so renowned for sin, she fell a-trembling terribly for very amazement that such a man should be there. He noticed it, and said, "Madam, be not troubled: the grace of God is free!" This calmed the lady: but when we consider what sort of man Lord Jeddart had been, we can account for her surprise. When I get to heaven, I shall see three wonders there—the first wonder will be to see many people there whom I did not expect to see; the second wonder will be to miss many people whom I did expect to see; and the third and greatest wonder of all will be to find myself there.—John Newton.

Wonders of grace to God belong, Repeat His mercies in your song.

—Dr. Watts.

Section 158 "At his feet."—Luke 7:38.

Orientals are demonstrative, and in their devotions they pay greater attention to bodily posture than we do. Let us be the more careful of the posture of our souls.

It is interesting to consider our posture towards our Lord.

He bears us on his heart (Solomon's Son 8:6), in his bosom (Isaiah 40:11), in his hand (Isaiah 49:2; Isaiah 51:16), on his shoulders (Luke 15:5). But yet "at his feet" is our most usual place.

I. It is a becoming posture. The posture is admirable for many reasons.

1. As he is divine, let us pay him lowliest reverence.

2. As we are sinful, let us make humble confession.

3. As he is Lord, let us make full submission.

4. As he is All in All, let us manifest immovable dependence.

5. As he is infinitely wise, let us wait his appointed time. The best are at his feet joyfully, bowing before him. The worst must come there, whether they will or no.

II. It is a helpful posture.

1. For a weeping penitent (Luke 7:38). Our humility will help penitence. Our lowly submission will bring assurance. Our full obeisance will prepare for service.

2. For a resting convert (Luke 8:35). In such a position devils are driven out, and no longer rule us. In such a position they are kept off, and cannot return. In such a position we give the best proof of being in our right mind.

3. For a pleading intercessor (Luke 8:41).

We plead best when we are lowliest.

We may be rulers of the synagogue, but when our heart is breaking we find most hope "at his feet."

4. For a willing learner (Luke 10:39). Mary "at his feet," showed— A lowly sense of personal ignorance. A believing acceptance of the Lord's teaching. A hopeful uplooking to him.

5. For a grateful worshipper (Luke 17:16). So the healed leper expressed his thanks. So angels adore, giving him thanks, while bending low. So would our hearts bow in unutterable gratitude.

6. For a saint beholding his Lord's glory (Revelation 1:17). Overwhelmed, humbled, overjoyed, exhausted with excess of ecstasy.

Come, then, and submit to Jesus, and bow at his feet.

He is so worthy: pay him all reverence.

He has received from you so much despite: kiss his feet.

He will so freely forgive: this may well cause you to bow in the dust before him.

He will give you such joy: in fact, no joy excels that of full submission to his blessed sway.

III. It is a safe posture.

1. Jesus will not refuse us that position, for it is one which we ought to occupy.

2. Jesus will not spurn the humbly submissive, who in self-despair cast themselves before him.

3. Jesus will not suffer any to harm those who seek refuge at his feet.

4. Jesus will not deny us the eternal privilege of abiding there.

Let this be our continual posture—"at his feet."

Sorrowing or rejoicing; hoping or fearing;

Suffering or working; teaching or learning; In secret or in public; in life and in death.

"Oh, that I might for ever sit With Mary at the Master's feet."

Clippings In order that the mats or carpets, which are hallowed by domestic prayer, may not be rendered unclean by any pollution of the streets, each guest, as he enters a house in Syria or Palestine, takes off his sandals, and leaves them at the door. He then proceeds to his place at the table. In ancient times, as we find throughout the Old Testament, it was the custom of the Jews to eat their meals sitting crosslegged—as is still common throughout the East—un front of a tray placed on a low stool, on which is set the dish containing the heap of food, from which all help themselves in common. But this custom, though it has been resumed for centuries, appears to have been abandoned by the Jews in the period succeeding the captivity. Whether they had borrowed the recumbent posture at meals from the Persians or not, it is certain from the expressions employed, that in the time of our Lord, the Jews, like the Greeks and Romans, reclined at banquets on couches placed round tables of much the same height as those now in use. We shall see, hereafter, that even the Passover was eaten in this attitude. The beautiful and profoundly moving incident, which occurred in Simon's house, can only be understood by remembering that, as the guests lay on the couches which surrounded the tables, their feet would be turned towards any spectators who were standing outside the circle of bidden guests.—Archdeacon Farrar.

Artabanus, one of the military officers of the Athenians, was applied to by a certain great man, who told him that he desired an audience of the king. He was answered, that, before it was granted, he must prostrate himself before him, for it was a custom of the country for the king to admit no one to his presence who would not worship him. That which was an arrogant assumption in an earthly king is a proper condition of our approach to the King of kings. Humility is the foundation of our intercourse with him. We must bow before his throne. No sinner who is too proud to yield obedience to this law may expect any favors from his hands.—Handbook of Illustration. When the Danish missionaries, stationed at Malabar, set some of their converts to translate a cathechism, in which it was asserted that believers become the sons of God, one of the translators was so startled that he suddenly laid down his pen, and exclaimed, "It is too much. Let me rather render it, 'They shall be permitted to kiss his feet.' "—G. S. Bowes. The Rev. Mr. Young was, one stormy day, visiting one of his people, an old man who lived in great poverty in a lonely cottage, a few miles from Jedburgh. He found him sitting with the Bible open on his knees, but in outward circumstances of great discomfort, the snow drifting through the roof and under the door, and scarcely any fire on the hearth. "What are you about today, John?" was Mr. Young's question on entering. "Ah! sir," said the happy saint, "I am sitting under his shadow, wi' great delight."—The Christian Treasury. The end of all Christian preaching is to cast the sinner trembling at the feet of mercy.—Vinet.

Low at Thy feet my soul would lie, Here safety dwells, and peace divine;

Still let me live beneath Thine eye, For life, eternal life, is Thine.

—Anne Steele.

Section 159 "Tell me, therefore, which of them will love him most?"—Luke 7:42.

It is right for us to desire to be among the most loving servants of the Lord Jesus. It would be an interesting question concerning a company just joining the church,—"Which of them will love him most?"

How can we reach this point? How can we love him most?

We would love him as did the penitent who washed his feet with tears: whence shall come such eminence of love? The passage before us may help us to a conclusion on that point.

I. We must first be saved in the same manner as others. The road to eminence in love is just the plain way of salvation, which all who are in Christ must travel. There is no new gospel of the higher life, and there need be no singularity of dress, abode, or vow, in order to attain the greatest heights of love.

1. All are in debt; we must heartily own this to be our own case.

2. None have anything to pay; we must confess this, without reserve, as being our own personal condition.

3. The loving Lord forgives in each case: personally we have exceeding great need of such remission. We must feel this.

4. In each case he forgives frankly, or without any consideration or compensation: it must be so with us. We must accept free grace and undeserved favor.

5. Out of this arises love. By a sense of free grace we begin to love our Lord; and in the same way we go on to love him more. The more clear our sense of sinnership, and the more conscious our obligation to free grace, the more likely are we to love much.

II. We must aim at a deep sense of sin.

1. It was the consciousness of great indebtedness which created the great love in the penitent woman. Not her sin, but the consciousness of it was the basis of her loving character.

2. Where sin has been open and loud, there ought to be this specially humbling consciousness; for it would be an evidence of untruthfulness if it were not manifest. 1 Corinthians 15:9.

3. Yet is it frequently found in the most moral, and it abounds in saints of high degree. In fact, these are the persons who are most capable of feeling the evil of sin, and the greatness of the love which pardons it. 1 John 1:8.

4. It is to be cultivated. The more we bewail sin the better, and we must aim at great tenderness of heart in reference to it. In order to cultivate it we must seek to get— A clearer view of the law's requirements. Luke 10:26-27. A fuller idea of God's excellence, especially of his holiness. Job 42:5-6. A sharper sense of sin's tendencies in ourselves, towards God, and towards men; and also a more overwhelming conviction of its dreadful punishment. Romans 7:13; Psalms 51:3-4; John 5:28-29. A deeper consciousness of the love of God to us. 1 John 3:1-2. A keener valuation of the cost of redemption. 1 Peter 1:18-19. A surer persuasion of the perfection of our pardon will also help to show the baseness of our sin. Ezekiel 16:62-63. By these means, and all others, we must endeavor to keep our conscience active, that our heart may be sensitive.

III. This will lead to a highly loving carriage towards our Lord.

We shall so Jove him as to behave like the penitent in the narrative.

1. We shall desire to be near him, even at his feet.

2. We shall make bold confession, and shall do this at all risks; honoring him before gainsayers, and doing so though it may cause others to make unkind remarks.

3. We shall show deep humility, delighting even to wash his feet.

4. We shall exhibit thorough contrition, beholding him with tears.

5. We shall render earnest service; doing all that lies in our power for Jesus, even as this woman did.

6. We shall make total consecration of all that we have: our tears, our eyes, our choicest gifts, our hearts, ourselves, etc.

Thus we reach the goal we desire. A company of those who "love him most," dwelling in any place, would give a tone to the society around them.

We have enough of head-workers: now for heart-lovers.

Why should we not aim to be among the closest followers of our Lord, loving most, and living specially consecrated lives?

Experimental Remarks A spiritual experience which is thoroughly flavored with a deep and bitter sense of sin is of great value to him that hath had it. It is terrible in the drinking, but it is wholesome in the bowels, and in the whole of the after-life. Possibly much of the flimsy piety of the day arises from the ease with which men reach to peace and joy in these evangelistic days. We would not judge modern converts, but we certainly prefer that form of spiritual exercise which leads the soul by the way of the Weeping-cross, and makes it see its blackness before it assures it that it is "clean every whit." Too many think lightly of sin, and therefore lightly of a Saviour. He who has stood before his God, convicted, and condemned, with the rope about his neck, is the man to weep for joy when he is pardoned, to hate the evil which has been forgiven him, and to live to the honor of the Redeemer by whose blood he has been cleansed.

Many of the most eminent of the saints were, before conversion, ringleaders in sin: instances will suggest themselves to all readers of church history. We naturally expect that a remarkable conversion should show itself by special fruits; we very properly doubt it if it does not. A virulent rebel, when he returns to his Lord, is bound to be valiant as well as loyal; for he remembers that he not only owes fealty to his Lord by nature, but he owes that life a second time to his Prince's clemency. Those who were once far gone in sin ought always to be found in the thick of the battle against sin. Bold blasphemers ought to be enthusiasts for the honor of their Lord when they are washed from their iniquities. As they say reclaimed poachers make the best game-keepers, so should the greatest sinners be the raw material out of which the Lord's transforming grace shall create great saints. The Christian mentions a reminiscence of that saintly man, Mr. Pennefather. One day a member of his household knocked at the door of his study, and when at length it was opened, the good man was in tears. Being anxiously asked the cause, he replied, "My sins! my sins!" The sensitiveness of that holy soul, its quickened estimate of sin, its reverent conception of God's righteousness, which the tearful exclamation manifested, commend his memory to our love and veneration. All who knew him loved him as a living manifestation of the seven beatitudes.

I have heard say the depth of a Scotch loch corresponds with the height of the surrounding mountains. So deep thy sense of obligation for pardoned sin, so high thy love to him who has forgiven thee.—C. H. S.

Love to the Saviour rises in the heart of a saved man in proportion to the sense which he entertains of his own sinfulness on the one hand, and of the mercy of God on the other. Thus the height of a saint's love to the Lord is as the depths of his own humility: as this root strikes down unseen into the ground, the blossoming branch rises higher in the sky.—William Arnot.

Section 160

"And it came to pass, that, when Jesus was returned, the people gladly
received him: for they were all waiting for him."—Luke 8:40.

Jesus went to those who refused him in the land of Gadara; and there he saved one, to show the freeness and sovereignty of his grace.

He then quitted the inhospitable country, to show that he forces himself on none. Wisdom abandons those who refuse her counsels. Proverbs 1:24. Those whom the Lord has chosen shall be willing in the day of his power. Psalms 110:3. In the Revised Version we read, "The multitude welcomed him." When Jesus is waited for and welcomed, he delights to come.

He is not waited for by all in our congregations; so that we may ask the question of our present hearers—Do you welcome Christ? Let it be answered by each one this day.

I. A beautiful sight.

"They were all waiting for him." This waiting may be seen in several different forms.

1. A gathered congregation, waiting in the place where prayer is wont to be made. Want of punctuality, and irregular attendance, often show that Jesus is not waited for.

2. A praying company, an earnest church, looking for revival, and prepared to co-operate in labor for it. Some churches do not wait for the Lord's presence, and would not be ready for him if he were to come.

3. A seeking sinner, sighing for mercy, searching the Scriptures, hearing the Word, inquiring of Christians, constantly praying, and thus "waiting for him."

4. A departing saint, longing for home: saying, like Jacob, "I have waited for thy salvation, O Lord": Genesis 49:18.

5. An instructed church, looking for the Second Advent. Revelation 22:17.

It is good for the eyes to behold such sights.

II. A sure arrival.

"Jesus was returned."

We are quite sure that our Lord will graciously appear to those who are "all waiting for him," since—

1. His spirit is there already, making them wait. Romans 8:23.

2. His heart is there, in sympathy with them, longing to bless them.

3. His work is there. He has brought them into that waiting condition, and now he has found a sphere wherein to display his grace to saints and sinners.

4. His promise is there, "Lo, I am with you always": Matthew 28:20.

5. His custom is to be there. His delights are still with the sons of men. Proverbs 8:31.

What countless blessings his coming will bring!

III. A hearty welcome.

"The people gladly received him."

1. Their fears made him welcome.

They feared lest he might have gone for ever from them. Psalms 77:7.

2. Their hopes made him welcome.

They trusted that now their sick would be cured, and their dead would be raised.

3. Their prayers made him welcome.

Those who pray that Jesus may come are glad when he comes.

4. Their faith made him welcome.

Jairus now looked to have his child healed. See verse 41.

5. Their love made him welcome. When our heart is with him, we rejoice in his appearing.

6. Their care for others made him welcome.

Jesus never disappoints those who wait for him.

Jesus never refuses those who welcome him.

Jesus is near us now: will you not open the doors of your hearts to receive him? Revelation 3:20.

Hearty Welcome A congregation cannot be said to welcome the Lord Jesus unless they are all there, which requires punctuality; unless they have come with design to meet him, which implies prayerful expectancy; unless they are ready to hear from him, which involves attention; and unless they are resolved to accept his teaching, which demands obedience. When the inhabitants of Mentone desired a visit from the Prince of Savoy, they made a way for him over the mountains. Hills were tunneled, and valleys bridged, that the beloved sovereign might receive the welcome of his subjects. If we would really welcome the Lord Jesus, we must make a road for him by abasing our pride, elevating our thoughts, removing our evil habits, and preparing our hearts. Never did a soul cast up a highway for the Lord, and then fail to enjoy his company.—C. H. S.

Section 161

"And she had a sister called Mary, which also sat
at Jesus' feet, and heard his word."—Luke 10:39. The family at Bethany was highly favored by being permitted to entertain our Lord so often.

They all appreciated the privilege, but Mary made the wisest use of it.

Martha sought to serve the Lord with her very best.

Mary was full of love to Jesus, as we know by her anointing him, and therefore she also would serve him with her very best.

She did so by attending to his words.

She was a wise and saintly woman, and our Lord commended her chosen method of service.

It will be safe, therefore, for us to follow her example.

Let us learn from the woman who sat as a learner at the feet of our Lord, and thus taught us to choose the good part.

Here we see—

I. Love at leisure.

"Which also sat at Jesus' feet." When the evening comes on, and all the members of the family are around the fireside, then love rests and communes, forgetting all care, happily at home, oblivious of the outside world, and of time itself.

Like Mary—

We would feel ourselves quite at home with Jesus our Lord.

We would be free from worldly care—leaving all with Jesus.

We would even be free from the care of his service, the battle for his Kingdom, and the burden of the souls committed to our charge.

We would sweetly enjoy the happy leisure which he provides for us, as we muse upon the rest-giving themes which he reveals so clearly, and makes so true to us— His work for us, finished, accepted, abidingly effectual, and perpetually overflowing with priceless blessings. His great gifts received, which are greater than those to come.

All other needful and promised benedictions of grace, sure to come in due season. Romans 8:32.

All our future, for time and for eternity, safe in his dear hands.

Let us, without fear, enjoy leisure with Jesus—leisure, but not laziness:—leisure to love, to learn, to commune, to copy.

Leisure in a home where others are cumbered. See verses 40-42.

Leisure to sit, and to sit in the most delightful of all places.

II. Love in lowliness.

"At Jesus' feet." In this lowliness let each one personally copy Mary.

Say unto yourself, "I choose the feet of Jesus to be my place."

Let me be— Not a busy housewife and manager, which anyone may be, and yet be graceless; but—

1. A penitent, which is an acknowledgment of my unworthiness.

2. A disciple, which is a confession of my ignorance.

3. A receiver, which is an admission of my emptiness. This posture benefits me when I think of what I was, what I am, what I must be, what my Lord is, and what he is to me.

Let me bless his condescending love, which permits me this bliss.

III. Love listening.

"And I heard his word."

She could not have heard if she had not been at leisure to sit, nor if she had not been lowly, and chosen to sit at his feet. Be it ours to hear that love-word which says, "Hearken, O daughter, and consider": Psalms 45:10.

Listening to what Jesus says in his Word, in his creation, in his providence, and by his Spirit in our soul.

Listening to the tones and accents with which he emphasizes and sweetens all that he says.

Listening to himself. Studying him, reading his very heart.

Listening, and not obtruding our own self-formed thoughts, notions, reasonings, questionings, desires, and prejudices.

Listening, and forgetting the observations and unbeliefs of others.

Listening, and bidding all cares lie still, that they may no more disturb the reverent silence of the heart.

How sweet! How instructive! How truly "the good part"!

IV. Love in possession.

She had obtained her Lord, his love, his presence, his word, his fellowship, and she sat there in full enjoyment to delight her soul with that which she had so joyfully lighted upon.

She had in this one thing supplied her soul's necessity, and so she sat down in perfect satisfaction.

She had her Lord's promise that she should not be robbed of it, and she sat down in full assurance, to be happy in her possession. Her Lord's promise assured her that she should not lose the good part, which she had chosen— By a cold word from her Lord. By the angry expostulation of her sister. By any future affliction, or temptation, or occupation. Nor even by death itself.

Now, then, she rests in resolute constancy: she has reached her ultimatum: she will go no further than her Lord and his Word.

Oh, to be more with Jesus! This is true life.

Oh, to hear Jesus more! This is true service.

Oh, to love Jesus more! This is true treasure.

Oh, to abide with Jesus, and never dream of going beyond him! This is true wisdom.

Quiet Morsels

Behold Mary, all reverence, all attention, all composure, feeding on the doctrine of eternal life—she "sat at Jesus' feet." She wisely and zealously improved the opportunity given her for the good of her soul. "This is my summer, my harvest: let me redeem the time."—Jay.

Mary sitteth to hear the word, as Christ used to sit when he preached the word (Matthew 5; Luke 14; John 8); to show that the word is to be preached and heard with a quiet mind. In a still night, every voice is heard, and when the body is quiet the mind most commonly is quiet also. . . . When our minds are quiet, we are fit to deal with heavenly matters; therefore the doctors conferred sitting in the temple, and God delighteth to deal with us when we are most in private: he appeared to Abraham sitting in the door of his tent. (Genesis 18.) The Holy Ghost came down upon the Apostles, and filled all the house where they were sitting. (Acts 2.) The eunuch, sitting in his chariot, was called and converted by Philip's preaching. (Acts 8.)—Henry Smith. Which shall we praise more, Mary's humility or her docility? I do not see her take a stool and sit by him, or a chair and sit above him; but, as desiring to show her heart was as low as her knees, she sits at his feet. She was lowly set and richly warmed with his heavenly beams. The greater submission, the more grace. If there be one hollow in the valley lower than another, thither the waters gather.—Bishop Hall.

Dr. Chalmers complained: "I am hustled out of my spirituality." At the feet of Jesus, list'ning to His word;

Learning wisdom's lesson from her loving Lord;

Mary, led by heavenly grace, Chose the meek disciple's place. At the feet of Jesus is the place for me There a humble learner would I choose to be.

—Sacred Songs and Solos.

Section 162

"What man of you, having an hundred sheep, if he lose one of them,
does not leave the ninety and nine in the wilderness, and go after
that which is lost, until he find it?

"And when he hath found it, he layeth it on his shoulders, rejoic ing.

"And when he cometh home, he calleth together his friends and
neighbors, saying unto them, Rejoice with me; for I have
found my sheep which was lost."—Luke 15:4-6. The love of Jesus is not mere sentiment; it is active and energetic.

It is prevenient love, going after sheep that have no notion of returning to the fold from which they have wandered.

It is engrossing, making him leave all else: making one lost one to be of more present importance than ninety and nine.

It sets him upon resolute, determined, persevering search.

Let us behold our great Shepherd—

I. In the search.

"Until he find it."

Mark him well, as, with his eyes, and heart, and all his faculties, he goes "after that which is lost."

1. No rejoicing is on his countenance. He is anxious for the lost.

2. No hesitation is in his mind. Despite the roughness of the way, or the length of the time, or the darkness of the night, he still pursues his lost one.

3. No anger is in his heart. The many wanderings of the sheep cost him dear, but he counts them as nothing, so that he may but find it.

4. No pausing because of weariness. Love makes him forget himself, and causes him to renew his strength.

5. No giving up the search. His varied non-successes do not compel him to return defeated.

Such must our searches after others be.

We must labor after each soul until we find it.

II. At the capture.

"When he hath found it."

Mark the Shepherd when the sheep is at last within reach.

1. Wanderer held. How firm the grip! How hearty! How entire!

2. Weight borne. No chiding, smiting, driving; but a lift, a self-loading, an easing of the wanderer.

3. Distance traveled. Every step is for the Shepherd.

He must tread painfully all that length of road over which the sheep had wandered so wantonly. The sheep is carried back with no suffering on its own part.

4. Shepherd rejoicing to bear the burden. The sheep is so dear that its weight is a load of love. The Shepherd is so good that he finds joy in his own toil.

5. Sheep rejoicing, too. Surely it is glad to be found of the Shepherd, and so to have its wanderings ended, its weariness rested, its distance removed, its perfect restoration secured.

III. In the home-bringing.

"When he cometh home."

Mark well the end of the Shepherd's toil and care; he does not end his care till he has brought the stray one "home."

1. Heaven is home to Christ.

2. Jesus must carry us all the way there.

3. The Shepherd's mission for lost souls is known in glory, and watched with holy sympathy; in this all heavenly ones are "his friends and neighbors."

4. Jesus loves others to rejoice with him over the accomplishment of his design. "He calleth together his friends." See how they crowd around him! What a meeting!

5. Repentance is also regarded as our being brought home. See verse 7. "I have found" refers to the repenting sinner, and it is a finding which secures salvation, or angels would not rejoice over it.

6. One sinner can make all heaven glad. See verses 7 and 10.

Let us learn a lesson from each of the three pictures which we have looked upon— Of perseverance till souls are saved. Of patience with souls who are newly found. Of encouragement in expectation of the gathering into glory of those for whom we labor on behalf of Jesus.

Sheep-tracks

One evening, in 1861, as General Garibaldi was going home, he met a Sardinian shepherd lamenting the loss of a lamb out of his flock. Garibaldi at once turned to his staff, and announced his intention of scouring the mountain in search of the lamb. A grand expedition was organized. Lanterns were brought, and old officers of many a campaign started off, full of zeal, to hunt the fugitive. But no lamb was found, and the soldiers were ordered to their beds. The next morning, Garibaldi's attendant found him in bed, fast asleep. He was surprised at this, for the General was always up before anybody else. The attendant went off softly, and returned in half-an-hour. Garibaldi still slept. After another delay, the attendant awoke him. The General rubbed his eyes, and so did his attendant, when he saw the old warrior take from under the covering the lost lamb, and bid him convey it to the shepherd. The General had kept up the search through the night, until he had found it. Even so doth the Good Shepherd go in search of his lost sheep until he finds them.—The Preachers' Monthly.

Christ a Shepherd.—He is the Good Shepherd that laid down his life for the sheep (John 10:11); the Great Shepherd that was brought again from the dead (Hebrews 13:20); the Chief Shepherd who shall appear again (1 Peter 5:4); the Shepherd and Bishop of souls (1 Peter 2:25); he is the Shepherd of the sheep, who gathers the lambs with his arm, and carries them in his bosom (John 10, Isaiah 40:11); the Shepherd of Israel (Ezekiel 34:23): Jehovah's Shepherd (Zechariah 13:7.)—John Bate.

Why doth he not drive the sheep before him, especially seeing it was lively enough to lose itself? First, because, though it had wildness more than enough to go astray, it had not wisdom enough to go right. Secondly, because probably the silly sheep had tired itself with wandering. "The people shall weary themselves for very vanity" (Habakkuk 2:13). Therefore the kind Shepherd brings it home on his own shoulders.—Thomas Fuller.

Yam Sing, on his examination for membership on experience before the Baptist Church, San Francisco, in response to the question, "How did you find Jesus?" answered, "I no find Jesus at all; he find me." He passed. A little boy, in a Chinese Christian family at Amoy, wishing to make a profession of religion, was told that he was too young to be received into the church. He replied, "Jesus has promised to carry the lambs in his bosom. I am only a little boy; it will be easier for Jesus to carry me."—The Sunday-School Teacher.

Section 163

"And when Jesus came to the place, he looked up, and saw him,
and said unto him. Zacchæus, make haste, and come down;
for to day I must abide at thy house."—Luke 19:5. Our Saviour for the first time invited himself to a man's house.

Thus he proved the keenness and authority of his grace. "I am found of them that sought me not": Isaiah 65:1.

We ought rather to invite him to our houses.

We should at least cheerfully accept his offer to come to us.

Perhaps at this hour he presses himself upon us.

Yet we may feel ourselves quite as unlikely to entertain our Lord as Zacchæus seemed to be. He was a man— In a despised calling—a publican, or tax collector. In bad odor with respectable folk.

Rich, with the suspicion of getting his wealth wrongly.

Eccentric, for else he had hardly climbed a tree.

Excommunicated because of his becoming a Roman tax-gatherer. Not at all the choice of society in any respect. To such a man Jesus came; and he may come to us even if we are similarly tabooed by our neighbors, and are therefore disposed to fear that he will pass us by.

I. Let us consider the necessity which pressed upon the Saviour to abide in the house of ZacchÆus.

He felt an urgent need of—

1. A sinner who needed and would accept his mercy.

2. A person who would illustrate the sovereignty of his choice.

3. A character whose renewal would magnify his grace.

4. A host who would entertain him with hearty hospitality.

5. A case which would advertise his gospel. Verses 9 and 10. There was a necessity of predestination which rendered it true, "Today I must abide at thy house."

There was a necessity of love in the Redeemer's gracious heart.

There was also a necessity in order to the blessing of others through Zacchæus.

II. Let us enquire whether such a necessity exists in reference to ourselves.

We can ascertain this by answering the following questions, which are suggested by the behavior of Zacchæus to our Lord:—

1. Will we receive him this day? "He made haste."

2. Will we receive him heartily? "Received him joyfully."

3. Will we receive him whatever others say? "They all murmured."

4. Will we receive him as Lord? "He said, Behold, Lord."

5. Will we receive him so as to place our substance under the control of his laws? Verse 8.

If these things be so, Jesus must abide with us.

He cannot fail to come where he will have such a welcome.

III. Let us fully understand what that necessity involves.

If the Lord Jesus comes to abide in our house—

1. We must be ready to face objections at home.

2. We must get rid of all in our house which would be objectionable to him. Perhaps there is much there which he would never tolerate.

3. We must admit none who would grieve our heavenly Guest. His friendship must end our friendship with the world.

4. We must let him rule the house and ourselves, without rival or reserve, henceforth and forever.

5. We must let him use us and ours as instruments for the further spread of his kingdom.

Why should we not today receive our Lord?

There is no reason why we must not.

There are many reasons why we must do so at once.

Lord, issue thine own mandate, and say, "I must."

Noteworthy Passages Had our Saviour said no more, but "Zacchæus, come down," the poor man would have thought himself taxed for his boldness and curiosity: it were better to be unknown than noted for misbehavior. But how the next words comfort him: "For today I must abide at thy house!" What a sweet familiarity was here! as if Christ had been many years acquainted with Zacchæus, whom he now first saw. Contrary to custom the host is invited by the guest, and called to an unexpected entertainment. Well did our Saviour hear Zacchæus' heart inviting him, though his mouth did not: desires are the language of the spirit, and are heard by him that is the God of spirits. —Bishop Hall.

Now, Christ begins to call Zacchæus from the tree to be converted, as God called Adam from among the trees of the garden to be judged: Genesis 3:8-9. Before, Zacchæus was too low, and therefore was fain to climb; but now he is too high, and therefore he must come down.—Henry Smith.

Section 164

"And he took bread, and gave thanks, and brake it, and gave unto them,
saying, This is my body which is given for you: this do in remembrance of me.

"Likewise also the cup after supper, saying, This cup is the new testament
in my blood, which is shed for you."—Luke 22:19-20.

Here we have full directions for observing the Lord's Supper.

You see what it was, and how it was done. The directions are plain, clear, definite.

It will not be right to do something else; we must "this do." Nor this for another purpose; but "this do in remembrance of me." This command raises a previous question:—Do you know him? He who does not know him cannot remember him. This being premised, let us observe that—

I. The main object of the supper is a personal memorial.

"In remembrance of me." We are to remember not so much his doctrines, or precepts, as his person. Remember the Lord Jesus at this Supper—

1. As the trust of your hearts.

2. As the object of your gratitude.

3. As the Lord of your conduct.

4. As the joy of your lives.

5. As the Representative of your persons.

6. As the Rewarder of your hopes.

Remember what he was, what he is, what he will be.

Remember him with heartiness, concentration of thought, realizing vividness, and deep emotion.

II. The memorial itself is striking.

1. Simple, and therefore like himself, who is transparent and unpretentious truth. Only bread broken, and wine poured out.

2. Frequent,—"as oft as ye drink it," and so pointing to our constant need. He intended the Supper to be often enjoyed.

3. Universal, and so showing the need of all. "Drink ye all of it." In every land, all his people are to eat and drink at this table.

4. His death is the best memory of himself, and it is by showing forth his death that we remember him.

5. His covenant relation is a great aid to memory; hence he speaks of—"The new covenant in my blood." We do not forget Adam, our first covenant-head; nor can we forget our second Adam.

6. Our receiving him is the best method of keeping him in memory; therefore we eat and drink in this ordinance. No better memorial could have been ordained.

III. The object aimed at is itself inviting.

Since we are invited to come to the holy Supper that we may remember our Lord, we may safely infer that—

1. We may come to it, though we have forgotten him often and sadly. In fact, this will be a reason for coming.

2. We may come, though others may be forgetful of him. We come not to judge them, but to remember him ourselves.

3. We may come, though weak for aught else but the memory of his goodness.

4. It will be sweet, cheering, sanctifying, quickening, to remember him; therefore let us not fail to come.

Let us at the sacred table quit all other themes.

Let us not burden ourselves with regrets, resolves, etc.

Let us muse wholly and alone on him whose flesh is meat indeed, whose blood is drink indeed: John 6:55.

Testimonies Our Lord Jesus has his own memorials of us, even as he has given us a memorial of himself. The prints of the nails constitute forget-me-nots of a peculiarly personal and abiding kind: "Behold, I have graven thee upon the palms of my hands": Isaiah 49:16. By these marks he sees what he has already suffered, and he pledges himself to do nothing apart from those sufferings, for his hands, with which he works, are pierced. Since he thus bears in his hands the marks of his passion, let us bear them on our hearts.

Frequently to me the Supper has been much better than a sermon. It has the same teaching-power, but it is more vivid. The Lord is known of us in the breaking of bread, though our eyes have been holden during his discourse. I can see a good meaning in the saying of Henry III, of France, when he preferred the Sacraments to a sermon: "I had rather see my Friend than hear him talked about." I love to hear my Lord talked about, for so I often see him, and I see him in no other way in the Supper than in a sermon; but sometimes, when my eye is weak with weeping, or dim with dust, that double glass of the bread and wine suits me best.—C. H. S.

"This do in remembrance of me."—1. This command implies a knowledge of himself. To remember, we must first know. It is no use saying to a man born blind, "Remember the sunshine." 2. It reveals the love of Christ. Why should he care about our remembering him? Dying voices have said to some of us, "Think of me sometimes; don't forget me." It is the very nature of love to want to be remembered. 3. It implies a tendency to forget. God never founds a needless institution. It is a sin that we do not remember Christ more. We should thankfully use every help to memory.—Outline of an Address by Dr. Stanford. At school we used certain books called "Aids to Memory." I am sure they rather perplexed than assisted me. Their utility was equivalent to that of a bundle of staves under a traveler's arm: true, he might use them one by one to walk with, but in the meantime he carried a host of others which he would never need. But our Saviour was wiser than all our teachers, and his remembrances are true and real aids to memory. His love-tokens have an unmistakable language, and they sweetly win our attention.—C. H. S.

If a friend gives us a ring at his death, we wear it to keep up the memory of our friend; much more, then, ought we to keep up the memorial of Christ's death in the sacraments.—Thomas Watson. In mem'ry of Thy cross and shame, (1 Corinthians 11:23-26,) I take this Supper in Thy name; This juice of grape, and flour of wheat, My outward man doth drink and eat.

Oh, may my inward man be fed With better wine and better bread; May Thy rich flesh and precious blood Supply my spirit's daily food! (John 6:54.) I thank Thee, Lord, Thou diedst for me:

Oh, may I live and die to Thee! (Romans 14:7-10.) —A. A. Rees.

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Section 165 "I am among you as he that serveth."—Luke 22:27.

Singular fact with regard to the apostles. They were at the same time troubled with two questions: "Which of them should be accounted the greatest?" and "Which of them should betray his Master?" Where humility should have abounded, ambition intruded. Of the evil of self-seeking our Lord would cure the apostles. The remedy which he used was his own conduct. John 13:12-17.

If he made himself least, they must not strive to be greatest. May this example be blessed to us also!

Let us attentively note—

I. Our Lord's position.

"I am among you as he that serveth."

1. In the world our Lord was not one of the cultured few on whom others wait. He was a working-man, and in spirit he was servus servorum, servant of servants. Mark 10:45.

2. In the circle of his own disciples he was one who served. Where he was most Master he was most servant.

He was like a shepherd, servant to the sheep.

He was like a nurse, servant to a child.

3. In the celebration of the Supper, our Lord was specially among them "as he that serveth," for he washed his disciples' feet.

4. In the whole course of his life, Jesus on earth ever took the place of the servant, or slave. His ear was bored by his entering into covenant. "Mine ears hast thou digged, or pierced": Psalms 40:6 (Margin); Exodus 21:6. His office was announced at his coming, "Lo, I come to do thy will!" Psalms 40:7; Hebrews 10:5-9. His nature was fitted for service: he "took upon him the form of a servant": Php 2:7.

He assumed the lowest place among men. Psalms 22:6; Isaiah 53:3.

He cared for others, and not for himself. The Son of man came not to be served but to serve": Mark 10:45.

He laid aside his own will. John 4:34; John 6:38.

He bore patiently all manner of hardness. 1 Peter 2:23.

II. The wonder of it. That he should be a servant among his own servants. The marvel of it was rendered the greater—

1. As he was Lord of all by nature and essence. Colossians 1:15-19.

2. As he was superior in wisdom, holiness, power, and in every other way, to the very best of them. Matthew 8:26-27; John 14:9.

3. As he was so greatly their Benefactor. John 15:16.

4. As they were such poor creatures, and so unworthy to be served.

How could it be that they suffered themselves to be served of him?

How could it be that he endured to serve them?

III. The explanation of it.

We must look for this to his own nature.

1. He is so infinitely great. Hebrews 1:2-4.

2. He is so immeasurably full of love. John 15:9; 1 John 3:16.

Because of these two things he condescended so marvelously.

IV. The imitation of it.

Let us copy our Lord—

1. In cheerfully choosing to fulfil the most lowly offices.

2. In manifesting great lowliness of spirit, and humility of bearing. Ephesians 4:1-3; Php 2:3; 1 Peter 5:5.

3. In laying ourselves out for the good of others. Let self-sacrifice be the rule of our existence. 2 Corinthians 12:15.

4. In gladly bearing injustice rather than break the peace, avenge ourselves, or grieve others. 1 Peter 2:19-20; 1 Peter 3:14.

5. In selecting that place in which we receive least, and give most,—choosing to wait at table rather than to sit at meat. Does not the text rebuke our pride? Does it not arouse our adoring love? Does it not lead us to gird up our loins to serve the brethren?

Concerning Service When the son of Gamaliel was married, Rabbis Eliezer, Joshuah, and Zadig were invited to the marriage-feast. Gamaliel, though one of the most distinguished men among the Israelites, himself waited on his guests, and pouring out a cup of wine, handed it to Eliezer, who politely refused it. Gamaliel then handed it to Joshuah. The latter accepted it. "How is this, friend Joshuah?" said Eliezer. "Shall we sit and permit so great a man to wait on us?" "Why not?" replied Joshuah, "a man even greater than he did so long before him. Was not our father Abraham a very great man? Yet even he waited upon his guests, as it is written, 'and he (Abraham) stood by them whilst they were eating.' Perhaps you may think he did so because he knew them to be angels; no such thing. He supposed them to be Arabian travelers, else he would neither have offered them water to wash their feet, nor viands to allay their hunger. Why then, shall we prevent our kind host from imitating so excellent an example?" "I know," exclaimed Rabbi Zadig, "a Being still greater than Abraham, who doth the same." "Indeed," continued he, "how long shall we be engaged in reciting the praises of created beings, and neglect the glory of the Creator? Even he, blessed be his name, causes the winds to blow, the clouds to accumulate, and the rain to descend! He fertilizes the earth, and daily prepares a magnificent table for his creatures. Why, then, shall we hinder our kind host, Gamaliel, from following so glorious an example?" —Hebrew Tales. An old woman in Glencroe, visited by William McGavin, was found seated in bed, which, contrary to usual experience in the district, was scrupulously clean.

"You are an old servant of Christ, I understand," said he.

"Servant of Christ!" she responded, "Na, na; I'm naething pit a puir sinner. It's nine-and-forty years syne he pegan tae serve me."

"Serve you, how?"

"Dae ye no ken that?" she replied. "In the hoose o' Christ the Maister serves a' the guests. Did he no' himsel' say, 'I'm amang ye as ane that serveth?' When he brocht me hame tae himsel' he then pegan tae serve me, an' he ha' served me ere syne. Nane ere compleened o' Christ pein' a pad servant!"

"Well, but I hope you are a servant for all that. In the state of glory his servants serve him; and what is perfected there must begin here."

"That's a' fery true. I ken that I'm under his authority, pit somehoo I dinna like tae think much aboot servin' Christ. It gi'es me nae comfort."—The Sword and the Trowel.

Why is it that so many professed Christians "feel above" undertaking humble work for God and humanity? We have heard of a minister of Christ complaining that his station was "beneath his talents"! As if the soul of a beggar were beneath the genius of a Paul! Some are unwilling to enter a mission-school, or to distribute tracts through a poor district, strangely forgetting that their divine Master was himself a missionary. Have such never learned that the towel wherewith Jesus wiped his disciples' feet outshone the purple that wrapped Cæsar's limbs? Do they not know that the post of honor is the post of service? "My seat in the Sunday-school is higher than my seat in the Senate," said an eminent Christian statesman. —Dr. Cuyler.

Section 166 "Then said Jesus, Father, forgive them; for they know not what they do."—Luke 23:34.

Let us go to Calvary to learn how we may be forgiven. And then let us linger there to learn how we may forgive.

There shall we see what sin is, as it murders the Lord of love. And see also how almighty mercy prevailed against it. As we behold our Lord nailed to the cross, and hear his first words upon the tree, let us watch, and learn, and love.

I. We see the love of Jesus enduring— To the closing act of human malice. To the utmost endurance of shame. Php 2:8; Hebrews 12:2. To the extreme limit of personal suffering. Psalms 22:1-18.

We see not alone patience that bears without complaint, but love that labors to bestow benefits upon its enemies.

II. We see that love revealing itself.

Love can use no better instrument than prayer.

Love, when in a death-agony, still prays.

Love thus brings heaven to the succor of those for whom it cares.

Love thus, to the highest, blesses its object. To this present our Lord Jesus continues to bless the people of his choice by continually interceding for them. Romans 8:34; Hebrews 7:25. This is his daily prayer for us.

III. We see for what that love prays.

Forgiveness is the first, chief, and basis blessing.

Forgiveness from the Father can even go so far as to pardon the murder of his Son.

Forgiveness is the great petition of our Lord's sacrifice.

Love admits that pardon is needed, and it shudders at the thought of what must come to the guilty if pardon be not given.

IV. We see how the loving Jesus prays. For his wanton murderers in the very act. For their full and immediate forgiveness. For no other reason except their ignorance; and this plea grace alone could suggest or accept. Are there any so guilty that Jesus would refuse to intercede for them?

V. We see how his prayer both warns and woos.

It warns, for it suggests that there is a limit to the possibility of pardon.

Men may so sin that there shall remain no plea of ignorance; nay, no plea whatever.

It woos, for it proves that if there be a plea, Jesus will find it.

Come and trust your case in his hands; he will draw out his own brief, and invent his own arguments of love.

VI. We see how he instructs from the cross.

He teaches us to put the best construction on the deeds of our fellow-men, and to discover mitigating circumstances when they work us grievous ill.

He teaches us to forgive the utmost wrong. Mark 11:25.

He teaches us to pray for others to our last breath. Acts 7:59-60. That glorious appeal to the divine Fatherhood, once made by the Lord Jesus, still prevails for us.

Let the chief of sinners come unto God with the music of "Father, forgive them," sounding in their ears.

Commendations and Recommendations

It is well to suppose ignorance when we suffer wrong. A cruel letter came to me in my illness, but I hoped the writer did not know how depressed I was; a gossip repeated a silly slander, but I always believed that she thought it was the truth; an individual intentionally grossly insulted me, but I mistook it for a rough jest. In every case I have found it to my own comfort to believe that there must have been a mistake; besides, it makes it much easier to remove any unpleasant feeling if all along you have treated it as an error of judgment, or a blunder, occasioned by want of better information.—C. H. S.

There is something in this plea that at first confounds me, and makes me ask with reverence in what sense Christ used it. Surely ignorance is not the gospel plea. Ignorance gives no man a claim on God. . . . We are not to say, "Being justified by ignorance, we have peace with God." . . . Ignorance is not innocence, it is often a sin; and one sin is no salvation from another. The ignorance of Christ's enemies of what is involved in their capital crime brings them within the pale of mercy, and allows their pardon to be a possibility—a possibility on the ground which his cross supplies. Perhaps no mere men really know what they do in repudiating Christ. Satan knew what he did, and nothing has been said in our hearing of any gospel for him; but human sinners cannot fully know; and their ignorance, though it does not make sin sinless, leaves it pardonable.—Charles Stanford.

O Saviour, thou couldst not but be heard! Those who out of ignorance and simplicity thus persecuted thee, find the happy issue of thine intercession. Now I see whence it was that three thousand souls were converted soon after, at one sermon. It was not Peter's speech, it was thy prayer, that was thus effectual. Now they have grace to know and confess whence they have both forgiveness and salvation, and can recompense their blasphemies with thanksgiving. What sin is there, Lord, whereof I can despair of the remission? Or what offense can I be unwilling to remit, when thou prayest for the forgiveness of thy murderers and blasphemers?—Bishop Hall. To do him any wrong was to beget A kindness from him; for his heart was rich, Of such fine mould, that if you sow'd therein The seed of Hate, it blossomed Charity.

It was a mark of true moral grandeur in the character of Phocion, that, as he was about to be put to death, when one asked him whether he had any commands to leave for his son, he exclaimed, "Yes, by all means, tell him from me to forget the ill-treatment I have received from the Athenians." Such a spirit of forgiveness, if it became a heathen, will much more become a disciple of the gentle and loving Christ, who, in his dying hour, prayed, "Father, forgive them; for they know not what they do." No one has a right to claim the Christian spirit who refuses to forgive a foe, and even cement his forgiveness by some act of self-denying love. A great boy in a school was so abusive to the younger ones, that the teacher took the vote of the school whether he should be expelled. All the small boys voted to expel him except one, who was scarcely five years old. Yet he knew very well that the bad boy would continue to abuse him. "Why, then, did you vote for him to stay?" said the teacher. "Because, if he is expelled, perhaps he will not learn any more about God, and so he will become still more wicked." "Do you forgive him, then?" said the teacher. "Yes," said he, "father and mother forgive me when I do wrong; God forgives me too; and I must do the same."—The Biblical Treasury.

Section 167

"And as they thus spake, Jesus himself stood in the midst of
1. The time he sojourned on earth after his resurrection, namely, forty days, sufficed to prove his identity, to remove doubts, to instruct his disciples, and give them their commission.

2. The place from which he rose was a mountain, a mount where he aforetime had communed with them. This mount looked down on Bethany, his dearest earthly rest; and was near to Gethsemane, the place of his supreme agony.

3. The witnesses were enough in number to convince the candid, persons who had long been familiar with him, who could not be deceived as to his identity.

They were persons of character, of simplicity of nature, of ripe years, and of singularly cool temperament.

4. The scene itself was very remarkable. So unlike what superstition would have devised. So quiet—no chariot of fire and horses of fire. So majestic—no angels, nor other agents to lend imaginary splendor; but the Lord's own power and Godhead in sublime simplicity working all. Our chosen theme at this time shall be the last posture in which our ascending Lord was seen. them, and saith unto them, Peace be unto you."—Luke 24:36. From what a man has been it is usually safe to infer what he is. This is eminently the case with our Lord Jesus, since he is unchangeable. What he was to his disciples in the days of his flesh, he will be to his followers at this present hour.

We gather that he loves to reveal himself to his saints, when they are assembled on the Sabbath-day, for he did so when on earth.

Let us consider the visit described in the text.

Uninvited, unexpected, undeserved, but most welcome was that visit.

Jesus stood in the center to be near to them all, and that he might assume the place which a leader should take among his followers.

I. When he appeared.

1. When they had been acting unworthily by fleeing from him at his betrayal, and deserting him at his trial.

2. When they were unprepared, and unbelieving, doubting his express promise, and refusing the testimony of his messengers.

3. When they greatly needed his presence, for they were like sheep without a shepherd.

4. When they were exercising the little life they had by coming together in loving assembly. So far they were doing well, and acting in a way which was likely to bring blessing.

5. When they were lamenting his absence, and thus proving their desire after him. This is an admirable means of gaining his presence.

6. When certain among them were testifying concerning him. Are not we in a similar condition? May we not hopefully look for our Lord's manifestation of himself?

II. What he said.

"Peace be unto you."

1. It was a benediction: he wishes them peace.

2. It was a declaration: they were at peace with God.

3. It was a fiat: he inspired them with peace.

4. It was an absolution: he blotted out all offenses which might have spoiled their peace. The Lord by his Holy Spirit can calm our perturbed minds, relieve of all care, discharge from all sin, deliver from all spiritual conflict, and give to each one of us immediate and perfect peace.

III. What came of his appearing.

1. He banished their doubts. Even Thomas had to shake off his obstinate unbelief.

2. He revealed and sealed his love upon their hearts by showing them his hands and his feet.

3. He refreshed their memories. "These are the words which I spake unto you": verse 44.

4. He opened their understandings: verse 45.

5. He showed them their position. "Ye are witnesses of these things": verse 48.

6. He filled them with joy. John 20:20. Has the Lord come into our midst during this service? Has he breathed into our souls a special peace?

If so, let us wait a while, and further enjoy his company, and praise his condescending love.

If we do not feel that we have been thus favored, let us tarry behind, and further seek his face. A special meeting for praise and prayer will be held during the next half-hour. O Lord Jesus, abide with us!

Ripples The Master's greeting to the first company has been in the word, "Rejoice!" (Matthew 28:9-10.) His greeting to the second was in the phrase, "Peace be unto you!" And this he said twice over. (John 20:19; John 20:21.) We should keep in mind the difference between the first company and the second. The first was a small detachment of the general society, and consisted of women only. The second was the general society itself, including all the men; and all the men had in one moment of panic forsaken their Master. In that shameful moment even John had not been an exception. The women, when Christ met them, had been true; and were only conscious of grief; the men had not been true; and besides their grief, were conscious of deep agitation and burning shame. He knew their thoughts. Like the young Hebrew in their national story, who years after his brethren had cast him into a pit, then sold him for a slave, met them face to face again, he as their lord, they as his supplicants; but who, that they might not fall back blasted, gently discovered himself to them in the words, "I am Joseph your brother," to the mention of his name eagerly adding the mention of his relation; so the Celestial Joseph, in discovering himself to those whom he had so grandly loved, but by whom he had been so basely forsaken, first sent forward by Mary the message, "Go tell my brethren," then followed up the message by personally appearing with these words on his lips—"Peace to you!"—words meant to dispel their fear, to kindle their tenderness, and to still the tempest within them. Brothers in Christ, this message was meant for our one whole family.—Charles Stanford.

There are depths in the ocean, I am told, which no tempest ever stirs; they are beyond the reach of all storms, which sweep and agitate the surface of the sea. And there are heights in the blue sky above to which no cloud ever ascends, where no tempest ever rages, where all is perpetual sunshine, and naught exists to disturb the deep serene. Each of these is an emblem of the soul which Jesus visits; to whom he speaks peace, whose fear he dispels, and whose lamp of hope he trims.—Tweedie. In the life of Dr. John Duncan there is a touching passage which relates how much he suffered from religious melancholy. His mental struggles were often very distressing, casting a shadow over his whole life and work. On one occasion, he went to his college-class in a state of extreme dejection. During the opening prayer, however, the cloud passed away. His eyes brightened, his features relaxed, and before beginning his lecture he said, with pathetic sympathy, "Dear young gentlemen, I have just got a glimpse of Jesus."

We are the soldiers of Jesus Christ. Now, that which nerves the soldier's arm, and strengthens his heart, as he goes forth to battle, is not so much the multitude of the army of which he forms a part, as the character of the chief whom he is following. It is related that, in one of the Duke of Wellington's battles, a portion of the army was giving way, under the charge of the enemy, when he rode into the midst of them. A soldier called out in ecstasy, "There's the Duke—God bless him! I'd rather see his face than a whole brigade"; and these words, turning all eyes to their chief, so reassured his comrades that they repulsed the foe; they felt, he is beside us who was never defeated yet, and who will not be defeated now. A military friend with whom I conversed on this subject said, that though he had never heard the anecdote, he could well conceive it to be true: the presence of the distinguished General, he added, was at any time worth five thousand men.—Tait on the Hebrews.

Section 168 "And he led them out as far as to Bethany, and he lifted
up his hands, and blessed them."—Luke 24:50.

Jesus having spoiled the grave, and sanctified the earth, now purified the air as he passed through it on his way to heaven.

He arose to heaven in a manner worthy of special note.

We will review a few points connected with his ascension.

I. His hands were uplifted to bless

1. This blessing was no unusual thing. To stretch out his hands in benediction was his customary attitude. In that attitude he departed, with the benediction still proceeding from his lips.

2. This blessing was with authority. He blessed them while his Father acknowledged him by receiving him to heaven.

3. This blessing was so full that, as it were, he emptied his hands. They saw those dear hands thus unladen of their benedictions.

4. The blessing was for those beneath him, and beyond the sound of his voice: he scattered benedictions upon them all.

5. The blessing was the fit finis of his sojourn here: nothing fitter, nothing better, could have been thought of.

II. Those hands were pierced. This could be seen by them all as they gazed upward.

1. Thus they knew that they were Christ's hands.

2. Thus they saw the price of the blessing. His crucifixion has purchased continual blessing for all his redeemed.

3. Thus they saw the way of the blessing: it comes from those human hands, through those sacrificial wounds.

4. A sight of those hands is in itself a blessing. By that sight we see pardon and eternal life.

5. The entire action is an epitome of the gospel. This is the substance of the matter,—"hands pierced distribute benedictions." Jesus, through suffering and death, has power to bless us out of the highest heaven. This is the last that was seen of our Lord.

He has not changed his attitude of benediction.

He will not change it till he shall descend in his glory.

III. Those hands sway the sceptre. His hands are omnipotent. Those very hands, which blessed his disciples, now hold, on their behalf, the sceptre—

1. Of providence: both in small affairs and greater matters.

2. Of the spiritual kingdom: the church and all its work.

3. Of the future judgment, and the eternal reign.

Let us worship him, for he has ascended on high.

Let us rejoice in all the fruit of his ascension, to him, and to us.

Let us continue praising him and proclaiming his glory.

Glimpses

What spot did Jesus select as the place of his ascension? He selected, not Bethlehem, where angelic hosts had chanted his praises; nor Tabor, where celestial beings had hovered around him in homage; nor Calvary, where riven rocks and bursting graves had proclaimed his Deity; nor the Temple-court, in all its sumptuous glory, where, for ages, his own Shekinah had blazed in mystic splendor: but he hallows afresh the name of a lowly village, Bethany; he consecrates a Home of Love.— Dr. Macduff's "Memories of Bethany." The manner of Christ's ascension into heaven may be said to have been an instance of divine simplicity and sublimity combined, which scarcely has a parallel. While in the act of blessing his disciples, he was parted from them, and was carried up, and disappeared behind a cloud. There was no pomp; nothing could have been more simple. How can the followers of this Lord and Master rely on pomp and ceremony to spread his religion, when he, its Founder, gave no countenance to such appeals to the senses of men? Had some good men been consulted about the manner of the ascension, we can imagine the result.—N. Adams. This is no death-bed scene. "Nothing is here for tears." We are not at the close, but at the beginning of a life. There is no sign of mourning that a great career is over, that the lips of a great Teacher are for ever dumb; no ground for that melancholy question that twice rang in the ears of Elisha, "Knowest thou that the Lord will take away thy master from thy head to day? And he said, Yea, I know it; hold ye your peace." No; the scene before us is one of calm victory- All the toil, the sorrow, done;

All the battle fought and won. The earthly work of the Redeemer is over; the work which that short sojourn on earth was designed to inaugurate is now to begin. We are in the presence of One who said, "All power is given unto me in heaven and in earth"; and again, "Be of good cheer, I have overcome the world."—Dr. Butler, Head Master of Harrow. That wonderful hand of Christ! It was that same hand which had been so quickly stretched out to rescue Peter when sinking in Galilee's waves. It was that same hand which had been held in the sight of the questioning disciples on the third evening after they had seen it laid lifeless in the tomb. It was that same hand which incredulous Thomas must see before he would believe its risen power; it was that same hand which was extended to him not only to see, but to touch the nailprints in its palm. It was that same hand which the disciples last saw uplifted in a parting blessing when the cloud parted him from them. It was only after ten days that they realized the fulness of blessing which came from that extended, pierced hand of Christ. Peter at Pentecost must have preached with that last sight of it fresh in his memory, when he said, "God hath made that same Jesus, whom ye have crucified, both Lord and Christ." That hand, with its nail-prints, knocks at the heart's door for entrance. That hand, with its deep marks of love, beckons on the weary runner in the heavenly way.—F. B. Pullan.