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of pardon, which is that of a sinful womana who anointed Jesus in Simon's house. Jesus said unto her: “Thy sins are forgiven. And they that sat at meat with him began to say, Who is this that forgiveth sins also ? And he said to the woman, Thy faith hath saved thee, go in peace.” This woman for her good works, penitential tears, and faith, is pardoned by His word. She will live forever in history, and as long as Christianity is preached on the earth her story will give hope to the sinful. This case will also be considered later in connection with others.
After this the Pharisees charged His disciples with doing that which is not lawful to do upon the Sabbathday. When He had justified them by the law He stated that “In this place is one greater than the
Also, He says that “the Son of man is Lord even of the Sabbath-day.” And yet for healing a withered hand on the Sabbath the Pharisees "held a council against him, how they might destroy him." This called forth from Him a prophecy of Isaiah in regard to the Gentiles: “Behold my servant, whom I have chosen, my beloved, in whom my soul is well pleased, I will put my Spirit upon him and he shall show judgment to the Gentiles. . . . And in his name shall the Gentiles trust." This is the first direct statement in regard to the Gentiles trusting in
In this same chapter, the Pharisees charged Him with casting out demons by Beelzebub,
a Luke vii. 36–50; Matt. xxvi. 6; Mark xiv. 3. b Matt. xii. 6-8 and 14. c Matt. xii. 17-21.
the prince of demons, which furnishes the reason for Jesus teaching them no more plainly, but in parables. These parables all represent various phases of the kingdom of heaven. We would here remark that Christ never speaks “of getting religion,” but of His government as a kingdom; of seeking the kingdom, entering the kingdom, hearing the words of the kingdom. The “kingdom of heaven is like unto a city," “to a grain of mustard-seed,” etc. Christ established a kingdom, a government, a church and called upon persons to obey Him. “Take my yoke upon you,” is His language.
After He had finished His instruction in parables He heard of the beheading of John the Baptist and departed by ship into a desert place. Even here multitudes followed Him and He healed their sick and fed them by His creative power. He who spake as never man spake, did as man never did, now trod the sea with superhuman power and received for the first time worship as the Son of God. In eagerness they sought to touch the hem of His garment that they might be healed. “And as many as touched were made perfectly whole.”a He here gave the Pharisees a lesson on defilement, and then departed unto the coasts of Tyre and Sidon, which brings us to consider the second case of Gentile healing. "And behold a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou son of David, my daughter is grievously vexed with a demon. But he answered her not a word. And his disciples came and besought him saying, Send her away, for she crieth after us. But he answered and said, I am not sent but unto the lost sheep of the house of Israel. Then came she and worshiped him, saying, Lord, help me. But he answered and said, It is not meet to take the children's bread, and to cast it to dogs. And she said, Truth, Lord: yet the dogs eat of the crumbs which fall from their master's table. Then Jesus answered and said unto her, O woman, great is thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour.”a
a Matt. xiv. 36.
The reluctance shown here in healing this Gentile seems at first to be in strong contrast with the principles of the universal philanthropy and love which Jesus taught. But in accordance with God's planand His ways are not our ways—the gospel was to be preached first to the Jews, and not until after the resurrection of Christ was His heavenly kingdom to be proclaimed to the Gentile world, to the nations sitting in the regions and shadow of death.
From the coasts of Tyre and Sidon Jesus departed "and came nigh unto the sea of Galilee.” Multitudes brought here their afflicted and He healed them, and when they saw the lame walk, the blind see, and heard the dumb speak, they glorified the God of Israel. He also had compassion on the multitude who had been with Him three days, and miraculously fed them. After sending them away He took ship and came to the coasts of Magdala, where the Pharia Matt. xv. 22–28.
b Matt. xv. 29–31.
sees and Sadducees tempted Him, desiring to be shown "a sign from heaven.” He calls them hypocrites and tells them they "can discern the face of the sky," but could not "the signs of the times," a and charges His disciples to beware of the leaven, that is, “the doctrine of the Pharisees and Sadducees.” a Matt. xvi. 3.
b Matt. xvi. 6–12.
The Confession of Peter and the Church of Christ. The Signifi
cance of the Transfiguration. Sending out of the Seventy. The Prodigal Son. Forgiveness in the Church. Jesus and the Little Children. First Inquiry after Eternal Life.
This brings us to the consideration of two important questions, Peter's confession of Christ and the Church of Christ, which will be discussed more at length in succeeding chapters. “When Jesus came into the coasts of Cæsarea Philippi he asked his disciples saying, Whom do men say that I, the Son of man, am ? And they said, Some say that thou art John the Baptist, some Elias, and others Jeremiah or one of the prophets. He saith unto them, But whom say ye that I am ? Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona, for flesh and blood hath not revealed it unto thee but my Father which is in heaven. And I
say unto thee, That thou art Peter, and upon this rock I will build my church, and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven; and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in