688
SYMEON
SYMPATHY
SYMEON.— See Simeon, No. 2.
SYMPATHY.— The subject of sjrmpathy, con- sidered in its relation to Jesus Christ, is so large as to be almost co-extensive with His whole life and work. The Incarnation and the Atonement, whatever be the exact theological meaning of the two words, are undoubtedly exhibitions of the intense sympathy which resulted not only in the human ministry of Christ, but in the redemption of the world. It is therefore impos- sible here to treat fully of the sympathy of Christ in its broader aspect. The scope of the present article will be limited to the consideration how far the sympathy of Christ which made the redemption of the world possible was manifested in His dealings as the Son of Man with His fellow-men.
1. The miracles as expressive of sympathy. — (a) Miracles of healing. — The miracles of healing are truer expressions of the sympathy of Christ to us to-day than they were in the earlier days when miracles were regarded more as a proof of His Divinity than an incident connected with it. The tendency of Biblical critics of late years has been to modify very considerably the scepticism of a generation ago. Especially in reference to cures of disorders of a nervous character, men of science have no hesitation in admitting the power of such a Personality as that of Jesus Christ in dealing with these complaints. Yet this way of regarding the miracles adds greatly to the significance they possess as expressive of human sympathy. The power to perform such acts of healing presupposes a combination of the tenderest sympathy with commanding authority, and it is interesting to consider tliat some, at least, of these miracles are instances of sympathy according to its etymological meaning (aiv, Tt-adelv), and that Christ Himself shared the suffering in the act of relieving it. This idea is suggested by His remark with regard to the healing of certain demoniacs (Mk 9^^), that the performance of the miracle must be preceded by prayer, and is illustrated in the healing of the woman with the issue of blood (Mk 5^"), when Christ perceived ' that virtue had gone out of him. ' According to this view, the healing ministry is not to be regarded as a proof of His Divinity so much as an outcome of it ; and in this context it is especially important to notice that He never appears as a mere worker of marvels, but in a larger and grander way as the friend of sufferers, relieving their physical suffering, no less than their sorrows and their sins, by human sympathy.
(J) Nature miracles. — The sympathy of Christ, as revealed in His miracles, was not confined to the relief of physical sufferings occasioned by disease. The feeding of the 5000 (Mk 6^^ etc.) shows sympathy for the ordinary needs of the body ; the raising of Jairus' daughter, of the ■widow's son at Nain, and of Lazarus at Bethany, illustrates His sympathetic interest in family life with all its joys and sorrows. The stilling of the storm (Mk 4^^) shows His willingness to allay the fears of His disciples in the time of personal danger. Standing in a class by itself among the miracles is the turning of the Avater into wine (Jn 2), and yet this is an act of especial interest as revealing an aspect of the sympathy of Christ which must be borne in mind. It reminds us that His sympathy extended to a wider range than the mere relief of distress. He who watched the games of the children in the market-place, as they l^layed at weddings and funerals (Mt 11", Lk 7^^), and used their games as illustrations in His dis- courses, entered no less readily into the social pleasures of tlieir elders. The sympathy of Christ was broad enough to cause Him to desire actively
to promote social happiness, and to supply not merely the necessaries of life, but the means of enjoying its luxuries.
2. Christ's teaching as expressive of sympathy. — What Christ showed by His own deeds and actions to be the rightful attitude in dealing with others. He also enunciated clearly in His teaching, which may be regarded as the ethical counterpart of His sympathy. The central feature of Christ's teaching dealt with the ' Kingdom of God,' and the subjects and members of this Kingdom in their relation to one another no less than in their relation to God. The Sermon on the Mount is full of His teaching on this subject. The ' Reign of God' would witness the transmission of the Divine love and sympathy into the various subjects of the Kingdom. The clearest enunciation of the principle is in His ' Golden Rule,' which bids us place ourselves in the position of others in order that we may be guided as to the effect of our actions upon them (Mt 7^-). Combined with this are His various injunctions to be merciful (Mt S', Lk 636), forgiving (Mt 6", Lk 17=*), pitiful (Mt 18^3), and to show these qualities to enemies as well as to friends (Mt 5^). In all these cases the Divine example is adduced as the chief motive. God makes His rain to fall on the evil and on the good, on the just and on the unjust ; and His children must be ready to follow His example, to reconcile an offended brother, and to forgive an enemy. The teaching is further illustrated in several of the parables. The unmerciful servant (Mt IS^^-ssj forfeited his claim on God's mercy. Every act of love and kindliness would be revealed in the final separation on the Judgment Day as done to Himself (Mt 2531-46) The parable of the Good Samaritan (Lk 103") taught the universal brotherhood of man, apart from the artificial distinctions of creed and country ; that of the Prodigal Son (Lk 15'-") shows the Great Father as bestowing the same mercy and forbearance as He would have us display. The parable of Dives and Lazarus (Lk 16'''-3i), again, inculcates the duty of mercy, while that of the Pharisee and the Publican (Lk 18^) was directed against certain who 'despised others.' Such teaching as this is thoroughly in keeping with the life of One whose chief occupation was to go about doing good, and who on the cross prayed for His murderers.