3. Christ's relation to others as expressive of sympathy. — («) Christ's relation to sinners. — By His friendly attitude towards ' publicans and sinners' He gave a practical expression of His doctrine of mankind, and of the power of human sympathy to reclaim. The great social gathering of outcasts in Capernaum (Mk 2^^-"), brought together by Levi or Matthew, was a concrete statement of the great truth that a man at his worst is still a man, and a bearer of the Divine image, however that image may have been de- faced by faults of character and actual sin. It Avas this attitude towards the individual — an attitude so different from the conventional attitude of the religious world of the day — that gave Him power over such a soul as Mary Magdalene. Two classical instances of this power may be quoted, and both from St. Luke's Gospel. One is the feast in the house of Simon the Pharisee (Lk 736*''-). The contrast is pointed between the self-righteous host and the sinful woman who loved much because she had been forgiven much. Christ had come to call not the righteous, but sinners to repentance, and so His work lay with the publican, with the harlot, and the poor. The other instance is that of Zacchseus (Lk IQ^-^"). The reclaiming of Zacchoeus is an illustration of the fact that a man will tend to assimilate his character to the opinions which others entertain of him. Zacchaeus was an
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outcast only so long as he was treated as an out- cast. Jesus reclaimed him not by condoling with his trials, not by talking to him about his soul or by preaching to him about his sins, but simply by treating him as a friend and an e<iual. His simple words, ' I will abide at thy house,' seemed to identify Him with the publican, and to acknowledge a brother.
{b) Christ's relation to various people. — His sym- pathy was not confined to publicans and sinners. He was sorry for the young man whose riches stood between him and life. He coukl deal with the unbelief of Thomas and the fall of Peter. His heart went out particularly to those who were in any spiritual need, and the conversation with the woman of Samaria shows how the ' doctrine of mankind ' rose superior to the superficial cleavages of race, descent, occupation, or even character, and pronounced them all of small account in com- parison with that which is common to all humanity —a soul. Indeed, as His Vliole mission was one of self-sacrifice and compassion for the race, it is fitting that the rare instances recorded of His weeping should be for the sorrows of others — at the grave of Lazarus — and for the sutt'erings of .Jerusalem, rjither than in the Garden of Geth- semane or for His own sutt'erings ; and that in His death-pangs His thoughts should be on the daughters of Jerusalem, on His mother, on the (lying I'obber, and on His murderers, rather than on Himself. It is left to the writer of the Epistle to the Hebrews (4}^^-) to state plainly the continu- ing nature of the Divine compassion of the Son of Man : ' We have not an high priest which cannot be touched with the feeling of our infirmities ; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly,' etc.
4. Characteristics of Christ's sympathy. — {a) It vyis universal. — It was not evoked by any one need, but by every need of which the human nature is capable. He could rejoice with them that did rejoice, and weep with them that wept. His ])resence at festivities of various kinds caused the I'harisees to bestow on Him the title of ' glutton and wine-bibber.' He appears at other times as the 2)atron of family life, sharing alike in its joys and sorrows. Yet amid all this there stands out conspicuously the claim of the outcast, which He expressed Himself by saying that ' the Son of Man was come to seek and to save that which was lost' (Lk'lQi"). The call of pain, whether bodily, mental, or spiritual, was especially strong.
(h) It was individual. — Thei'e is a vague way of sjieaking of the work of Christ in the Atonement M'liich does not realize the tender, affectionate, and personal love by which that constant reconciliation is effected. The sympathy of Christ was not merely love of men in masses. He loved the masses, but He loved them because they were made up of individuals. ' He calleth his own slieep by name' (Jn 10^). Christ held the master- key to the being of each one. In the Garden He uttered the one word ' Mary ' ( Jn 20'"). Many Iiad called her by that name before, but none with the same revealing and interpreting inflexion. It is true that ' he had compassion on the multitude,' but He had also discriminating, special tenderness for erring Peter and Thomas. He felt for the despised and lonely ZacchaMis in the sycomore tree. He had compassion on the discomfort of His disciples. He added His tears to those of others by the grave of Lazarus. He called the abashed children to His side. He detected the individual touch of faith : ' Master, the multitude throngs thee, and sayest thou. Who touched me? . . . Someone hath touched me' (Lk S'*'*'-)-