The Compassion of Jesus

GOLDEN TEXT: “But when He saw the multitudes, He was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd.” —Matthew 9:36

MATTHEW 9:1-9, 35-38

JESUS’ “own city” referred to in the opening verse of our lesson was evidently Capernaum. (See Matthew 4:13.) It is referred to in this way because of being the first city in which he dwelt for any length of time after leaving Nazareth. Capernaum is located on the west coast of the Sea of Galilee. To reach it by boat Jesus “passed over” the lake from whence he had cast out the demons which were permitted to enter into a herd of swine.

Wherever the Master went he found sickness and sorrow. In this respect the world was no different then than it is today, for now everywhere we turn there is a crying need for a Great Physician who is able to cope with human frailty and death. Jesus used his time and strength unstintingly in relief of human suffering, but his main achievement was to furnish a vivid object lesson of what would be accomplished later for all mankind under the righteous and healing administration of his kingdom.

The selfishness and depravity of the human mind is such that no matter how praiseworthy one’s efforts may be, or how unselfishly time and strength may be used for the good of others, there is frequently someone to find fault, to criticize, to attribute wrong motives. It was so in connection with Jesus, who ever went about “doing good.” The scribes and Pharisees could not very well say that the healing of the sick was evil, although on at least one occasion they charged that it was being done through the power of the prince of devils. In the instance of our lesson, however, they chose another line of attack. They criticized the form of words Jesus used in performing the miracle of healing one afflicted with palsy.

We doubt that these critics were satisfied even when Jesus explained so eloquently how he was justified in saying to the afflicted man, “Thy sins be forgiven thee.” To the sincere and humble his explanation is not only satisfactory, but highly enlightening. Paul wrote that “the sting of death is sin.” (I Cor. 15:56) This simply means that the human race is being stung to death by the poisonous serpent of sin, and sickness of all kinds is but the manifestation of death working in the human race.

Therefore, for Jesus to say, “Thy sins be forgiven thee,” was the equivalent of release from the effect of sin, provided, that is, he had the authority thus to forgive sin. The proof that he did have such authority was the fact that the man was delivered from his ailment. Such reasoning and such a demonstration were quite convincing to all but the jealous and selfishly critical. Those with such a condition of heart can never be moved by reason.

Nor does human nature change. There are still those who, their hearts filled with envying and bitterness, are thereby blinded to all logic, and their greatest delight seems to be in trying to pick flaws in what others are saying and doing. It is a condition of heart and mind against which all the Lord’s people should be on guard, for sometimes the small beginnings of sin along this line might develop into a plague to blight permanently one’s spiritual life.

The “multitudes,” the “common people” who rejoiced in the ministry of Jesus, “marveled, and glorified God” when they saw the miracle. This was in pleasing contrast with the attitude of the scribes and Pharisees. But in this again we have an example of what has often been repeated in human experience. Instead of the religious leaders being favorably impressed with the viewpoint and attitude of the majority, they were made the more envious and bitter by it.

As we noted in the beginning of the lesson, wherever Jesus went he found those who were sick and afflicted. And in every place he visited he preached the Gospel of the kingdom and healed “every sickness and every disease among the people.” This daily association with human depravity and suffering touched the Master’s loving heart. The record is that when “he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd.”

He saw in these circumstances the need for more service than he could personally render, and he said to his disciples, “The harvest truly is plenteous, but the laborers are few; pray ye therefore the Lord of the harvest, that he will send forth laborers into his harvest.” This reflects the true spirit of the Master with respect to preaching the Gospel. It is difficult to see bow anyone could be truly Christ-like who did not have this same ‘loving sympathy for the people, and the same longing desire to comfort them with the kingdom message.

Jesus knew full well, even as all truth-enlightened Christians know today, that this is not the age for the world’s conversion. He knew that even the one small nation of Israel would not accept his message in a genuine and permanent manner. He knew that for the most part the multitudes who heard him gladly were of the “stony ground” class whose interest would wither under the heat of unpopularity and persecution. But this did not deter him from bearing witness to them. He continued to preach the kingdom message until the end, his last witness being to one of the thieves who was crucified beside him.

Can we, who are endeavoring to be transformed into his character likeness, do less?

QUESTIONS

What place is referred to in our lesson as Jesus’ “own city,” and why is it so called?

What was Jesus’ attitude toward the sick and afflicted of his day?

What condition of heart was reflected by the opposition of the scribes and Pharisees toward Jesus? De we need to guard against such a disposition?

What lesson can we draw and apply from Jesus’ desire to see more reapers enter into the “harvest field” of his day?

Can we be truly Christ-like, yet not be interested in using time, strength, and means in bearing witness to the truth?

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