On other occasions His compassion for the multi- tude led Him to heal their sick (Mt 14"), and to feed the 4000 (Mt 15»-, Mk 8^).
The astonishment and wonder with which the multitude regarded Jesus is a very marked feature in the Gospels, especially in Mk. and Lk. (see art. Attributes of Christ, ii. 9). These feelings were excited by the manner and substance of His teaching (Mt 7^22^3, Mk P^, Lk 4»2), by His words of grace (Lk 4-^), and also by His mighty works (Mt 98- 33 15^1, Mk 212 520 737^ j^k 436 526 7I6 943 ip4)_
The people never became so familiar with His miracles as to take them as a matter of course. It is noted that they received His words and acts with gladness (cf. Mk 123^ and Lk 13", Avhere there is a contrast to the feeling of His adversaries who 'were ashamed'). They greatly enjoyed the dis- comfiture of His enemies when He easily replied to their subtle questions and escaped their cleverly- laid snares. Jesus was very popular with the ordinary people ; it is frequently recorded that great multitudes followed Him (cf. Mt 4^5 8^ 12^5 19^). At other times M'e read that, attracted by His teaching and HLs miracles, ' all the city was gathered together at the door ' (Mk 133) . ^ ^j^gy came from every quarter' (1^^) ; their attendance was so persistent that Jesus and the disciples ' could not so much as eat bread ' (S^") ; it was necessary to address them from the boat (Mt 13-) ; they brought their sick and maimed to Him (Mt 153', Mk 132) . they pressed upon Him and heard the word of God (Lk 5^) ; and their rapt attention to His preaching, even during the last days at Jerusalem, is described by St. Luke {Vd^^) in em- phatic language, 'the people all hung upon him, listening ' (i^€Kpifj.a.To avrov aKovwv). The feeding of the 5000 produced such an effect that they Avere ' about to come and take him by force to make him king' (.jn G^^), proclaiming Him the Son of David (cf. Mt 1223 219- 'S) ; and His enemies bore striking testimony to His popularity when they said, 'Lo, the world is gone after him' (Jn 12^''). Even in the region of C.-esarea Philippi, whither He had gone for retirement, we are surprised to find mention of a multitude, which may indeed have consisted mainly of (Jentiles (Mk 83^). Eders- lieini (LT ii. 45 f.) thinks there is a previous men-
tion of a non-Israelite multitude in Mt lo'^^ 'the multitude wondered . . . and they glorified the God of Israel ' (but see Alford's note). ' By the reitera- tion of this word we are constantly reminded that our Lord, wherever He went, drew about Him eager crowds of the common people, who some- times thronged and pressed upon Him too closely, sometimes followed Him far from their own homes, and always heard Him gladly ' (Humphry, Com- nientary on the Revised Version, on Mt 72**).
Christ, however, was not deceived as to the depth of these impressions ; He did not court their applause or seek their favour. On the contrary, it is recorded that on several occasions He Mithdrew Himself from the multitude (cf. Mt 8^8, Jn &% and the expression d^eis tovs ox^oi's, used in Mt 133*", Mk 436, means 'leaving the multitude' (RV), not ' sending them away ' (AV). Knowing that such popularity would not further the Kingdom of God, and would lead afterwards to serious disappoint- ment. He sought at times to repress it, and showed the danger and loss and .self-sacrifice in- volved in being His disciples ; cf. His teaching as to the necessity of being willing to forsake eveiy- thing (Lk 1425'- )• The parables of Mt 13 give a very sober estimate of the value of the professions of the multitude. Yet His popularity with the simple-hearted people of Galilee continued until the end, as was shown at His triumphal entiy into Jerusalem.
Certain sections of Christ's teaching were speci- ally addressed to the multitude, viz. the discourse about defilement (Mt 15'"*-, Mk 7"'-, where, turn- ing from the Pharisees and the scribes, ' he called to him the multitude, and said unto them, Hear and understand' ; iKeivovs /xev fTrtcrro/xt'cras /cat Karai- crXvi'O-s d<prJKep ws dviaTovs' rpeTrft 5e tov Xoyov irpos tov oxf^ov u)s a^ioXoydorepov, Eutiiym.) ; the first three parables of the Kingdom (Mt 13) ; the passage showing the need of renunciation and of counting the cost (Lk 1425f-i|) ; the section dealing with the Bread of Life (Jn B**'-) ; the questions concerning John the Baptist, and the statement as to his character and mission (Mt IP'-) ; and the passage dealing with the scribes and Pharisees (]Mt 23i'-), which was spoken to the multitudes and to His disciples ; cf. also Mk 2^3, ygg also CROWD.
Literature. — In addition to the notes on the various passages in Commentaries, two suggestive sermons may be mentioned : Vaughan, Earnest Words for Earnest Men': ' The Christian aspect of a multitude' ; A. K. H. B., The Graver Thoughts of a Country Parson : ' A great multitude a sad sight.'
W. H. DUNDA.S.
MURDER.— The observance of the Sixth Com- mandment, as of the rest, is taken for granted in the Christian system (Mt 19^8, Mk 10i«, Lk 182»). It concerns those who are outside of the society founded by Jesus. Thus the guilt of murder is predicated of Barabbas (Mk 15', Lk 23'»-25, jn 18« 'robber'), and of the unwilling gue.sts (Mt 22'), and Satan is designated the original dvdpojwoKTovo^ (Jn S'"). In the doctrine of Jesus, the crimes of the Mosaic codes are traced to their source in the heart (Mt 151®, Mk 721 ), and murder to the passion of anger. He who is angry with his brother, or who says to him 'Raca,' or 'Thou fool,' is accounted guilty of murder (Mt 522). With this saying of Jesus may be compared one of Mohammed, ' Whosoever shall say to his brother, Thou tmbeliever, one of the two shall sutter as an unbeliever.' It is also interesting to note that the Arabic verb katala means both to kill and to curse (Koran, Ixxx. 16). In the Koran murde: is atoned for by retaliation (cf. Mt 53*), a free mar dying for a free, a slave for a slave ; or the relatives of the slain may accept a money payment,