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1 Now all the publicans and sinners were drawing near unto him to hear him. 2 And both the Pharisees and the scribes murmured, saying, This man receiveth sinners, and eateth with them.
But still they did their best. And their reward came at last. Many a hundred years had passed away. The proud Pharisees of Jerusalem were still calling them dogs and infidels; when there came to that half-heathen city of Samaria such a one as never came there before or since; and yet had been very near that place, and those poor Samaritans, for a thousand years.
We can come to no different conclusion with respect to the reasonings of Christ, by which He convicted the Pharisees of pride and ignorance, and exhorted His disciples to lead the true life. He adapted them to each man's opinions and principles. He only wished to convince the Pharisees according to their own principles, not to teach that there are devils, or any kingdom of devils.
The girls had spent two weeks clipping from the Testaments and pasting in their note books "the things Jesus said about himself and the words God spoke concerning Him." Two weeks more were spent clipping the "things others said about Him" Peter, Paul, John, the Pharisees.
The fourteenth chapter sheds a new light on the law of hospitality: "When thou makest a dinner or a supper, call not thy friends, nor thy brethren, nor thy kinsmen, nor rich neighbours ... but when thou makest a feast, bid the poor, the maimed, the lame, the blind; and thou shalt be blessed." But the Pharisees, who were lovers of money, when they heard these things, "scoffed at Him."
Of the two great sects into which the Jewish nation had been divided, the Pharisees accepted the Assyrian doctrine; but the Sadducees, who denied the existence of any such spirit, boasted that theirs was the old Mosaic faith, and denounced their antagonists as having been contaminated at the time of the Babylonian captivity, before which catastrophe, according to them, these doctrines were unheard of in Jerusalem.
A number of women and children walked behind the procession with ropes, nails, wedges, and baskets filled with different articles, in their hands; others, who were stronger, carried poles, ladders, and the centre pieces of the crosses of the two thieves, and some of the Pharisees followed on horseback.
If this address is the same as the Sermon on the Mount, it is to be noted that each account begins with beatitudes and closes with a warning, while the main body of the discourse differs only in the aspect of truth emphasized by the two writers. In Matthew the essence of the Christian life is described as true righteousness in distinction from the formalism of the Pharisees.
Not that they had a stronger reason, or had their reason more improved; but their reason was sanctified, and those blinding prejudices, that the scribes and Pharisees were under, were removed by the sense they had of the excellency of Christ and His doctrine. It not only removes the hindrances of reason, but positively helps reason. It makes even the speculative notions the more lively.
Some had had enough of the barren wisdom of the Pharisees, others were disgusted with the bad administration of the country, and with the fine promises of the Romans, they were ruined by the agricultural depression, or in despair over the low level of men's minds, over the barbarism of men.
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