"When he was come down from the mountain, great multitudes followed him. And, behold, there came a leper, and worshipped him, saying, Lord, if thou wilt, thou canst make me clean. And Jesus put forth his hand, and touched him, saying, I will, be thou clean. And immediately his leprosy was cleansed."—Matthew 8:1-3.
The Lord ends speaking and begins working; He comes down from the pulpit and enters the hospital Such is his whole life: words and deeds intermingled; words of health and deeds of health. His lips breathe fragrance, and in his hand is the balm of Gilead.
Crowds follow him; but it is with one only that we have here to do. Let us mark, (1.) the leper; (2.) his healer.
I. The leper. He is one of the vast multitude; but there is a difference between him and them. They flock to and follow Jesus; but not as men full of wants; only to see and hear some new or curious things. But there is one exception,—the leper; one whose whole head was sick and heart faint; one who not merely needs Christ, but knows that he needs Him.
(1.) He comes. All are needy in some way or other; he only so feels his need as to step out from the crowd and draw more closely to the Lord. It is his need, his disease that prompts and brings him. So is it still. Crowds following Jesus, only a few dealing personally with him. Yet what else will do?
(2.) He worships. He kneels before the Lord. What he has heard has given him high thoughts of Christ. Surely He is the Son of God, the Christ of God. It is with high thoughts of Him that we must come; poor thoughts of ourselves.
(3.) He pleads. He has something to say, and he says it briefly and well. It is with no laboured or set speech that he comes. He tells his need, and utters his thoughts of Christ: "Lord, if thou wilt, thou canst make me clean." He knows that He can; and he casts himself upon his sovereign will for the exercise of this power in his case. The "if" is not so much an expression of doubt as to his willingness as an appeal to his will. It is not unbelief but faith that speaks the "if." He wants to be made clean, and He casts himself on Christ for this. He is the hyssop, the water, the blood, the ashes, the priest, the physician, all in one. Thus we still come, doubting neither the willingness nor the power, yet casting ourselves on the will of the Lord; not presuming to dictate, yet appealing to his sovereign grace. As the needy, the sick, the unclean, we come; for the whole need not a physician, but they that are sick.
II. The Healer. He is Jesus of Nazareth; the physician of Gilead, with the balm in his hand; He who tells us, "The whole need not a physician, but they that are sick"; who asks, "Wilt thou be made whole?" He carries with him all the health and the skill of heaven. He was known as such when here; He is known as such still. The healer of the world!
(1.) He put forth his hand. He does not shrink from nearness to the leper; he is not afraid of infection. He invites approach; and in token of his sympathy and kindness, He puts forth his hand. That hand now wields the golden scepter; it is the nail-pierced hand; and it is still put forth. It contains as much of health, and power, and blessing, as when he was here.
(2.) He touched him. Not nearness merely, but touch; the one might indicate the willingness, the other brings the cure itself. It is contact with the Healer that we need; nothing short of this! We touch him, He touches us! This is all. A touch draws out the heavenly electricity, and pervades us with its divine energy.
(3.) He spoke. Voice and hand go together. "I will, be thou clean." He lets him know that the will in him is no obstacle. The leper suspected that the sovereignty might be a barrier. Jesus removes the fear. No. My will is not the hindrance. Ye will not; not I will not. This was never found an obstacle when Jesus was here; nor is it so now. To each coming one his language is still, "I will, be thou clean." Our will is the hindrance, not his.
(a) It is the voice of love. He pities the leper, and hastens to let him know this. He has compassion on him, and does not keep him in suspense. He has no pleasure in delays.
(b) It is the voice of authority. It reminds us of Genesis 1:2, 3. He speaks as one who knew that he could cure. Not hesitatingly. Nor are the words a prayer, but a command. He speaks, and it is done.
(c) It is the voice of power. He has the power to carry his authority into effect. He speaks, and it is done. He said once, "Let there be light, and there was light" He speaks now, "Be whole," and the leprosy is cleansed. Thus love, authority, and power are all conjoined. It is the voice of Omnipotence.
He is the same Christ still; with the same love, and authority, and power. He is still the Healer, and the worst of diseases fly from his touch and voice. Let us go to Him with all that afflicts us. He call and He will heal us of all.
It is hard to persuade men that this is really tile case; that the Son of God has to do with lepers still; that lie is the physician for the worst of diseases; and that as He asks no reward for the cure, so He asks no preparation nor qualification in the diseased one. With our whole leprosy we come; He takes our case in hand; He touches and heals. There is no case of evil too hard for Him; no human leprosy too incurable for His skill; no human leper so repulsive as to make Him shrink back. Jordan did not flee from the touch of the Syrian leper, but bade him welcome when he came to its waters; so Jesus turns not away from the most loathsome specimen of diseased humanity that ever presented itself to His gaze or touch.
He wants to heal! Wilt thou not, O man, give Him the opportunity which He seeks of healing thee? The whole head may be sick, and the whole heart faint. But what of that? Is He not able to heal to the uttermost? Be persuaded to present thyself to Him, just as thou art. Give this divine Healer thy simple confidence. Take Him for what He is, and He will take thee for what thou art. Thus shalt thou meet in love; thou to be healed, and He to heal; thou to have the joy of being healed, and He to have the joy of healing thee, and to announce to heaven, in the presence of the angels of God, that another leper has been healed!
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Horatius Bonar (1808 - 1889)
Bonar has been called “the prince of Scottish hymn writers.” After graduating from the University of Edinburgh, he was ordained in 1838, and became pastor of the North Parish, Kelso. He joined the Free Church of Scotland after the “Disruption” of 1843, and for a while edited the church’s The Border Watch. Bonar remained in Kelso for 28 years, after which he moved to the Chalmers Memorial church in Edinburgh, where he served the rest of his life. Bonar wrote more than 600 hymns.He was a voluminous and highly popular author. He also served as the editor for "The Quarterly journal of Prophecy" from 1848 to 1873 and for the "Christian Treasury" from 1859 to 1879. In addition to many books and tracts wrote a number of hymns, many of which, e.g., "I heard the voice of Jesus say" and "Blessing and Honour and Glory and Power," became known all over the English-speaking world. A selection of these was published as Hymns of Faith and Hope (3 series). His last volume of poetry was My Old Letters. Bonar was also author of several biographies of ministers he had known, including "The Life of the Rev. John Milne of Perth" in 1869, - and in 1884 "The Life and Works of the Rev. G. T. Dodds", who had been married to Bonar's daughter and who had died in 1882 while serving as a missionary in France.
Horatius Bonar comes from a long line of ministers who have served a total of 364 years in the Church of Scotland.
He entered the Ministry of the Church of Scotland. At first he was put in charge of mission work at St. John's parish in Leith and settled at Kelso. He joined the Free Church at the time of the Disruption of 1843, and in 1867 was moved to Edinburgh to take over the Chalmers Memorial Church (named after his teacher at college, Dr. Thomas Chalmers). In 1883, he was elected Moderator of the General Assembly of the Church of Scotland.
He was a voluminous and highly popular author. He also served as the editor for "The Quarterly journal of Prophecy" from 1848 to 1873 and for the "Christian Treasury" from 1859 to 1879. In addition to many books and tracts wrote a number of hymns, many of which, e.g., "I heard the voice of Jesus say" and "Blessing and Honor and Glory and Power," became known all over the English-speaking world.
Horatius Bonar, had a passionate heart for revival and was a friend and supporter of several revivalists, He was brother to the more well-known Andrew Bonar, and with him defended D. L. Moody's evangelistic ministry in Scotland. He authored a couple of excellent revival works, one including over a hundred biographical sketches and the other an addendum to Rev. John Gillies' 'Historical Collections...' bringing it up to date.
He was a powerful soul-winner and is well qualified to pen this brief, but illuminating study of the character of true revivalists.
Horatius was in fact one of eleven children, and of these an older brother, John James, and a younger, Andrew, also became ministers and were all closely involved, together with Thomas Chalmers, William C. Burns and Robert Murray M'Cheyne, in the important spiritual movements which affected many places in Scotland in the 1830s and 1840s.
In the controversy known as the "Great Disruption," Horatius stood firmly with the evangelical ministers and elders who left the Church of Scotland's General Assembly in May 1843 and formed the new Free Church of Scotland. By this time he had started to write hymns, some of which appeared in a collection he published in 1845, but typically, his compositions were not named. His gifts for expressing theological truths in fluent verse form are evident in all his best-known hymns, but in addition he was also blessed with a deep understanding of doctrinal principles.
Examples of the hymns he composed on the fundamental doctrines include, "Glory be to God the Father".....on the Trinity. "0 Love of God, how strong and true".....on Redemption. "Light of the world," - "Rejoice and be glad" - "Done is the work" on the Person and Work of Christ. "Come Lord and tarry not," on His Second Coming, while the hymn "Blessed be God, our God!" conveys a sweeping survey of Justification and Sanctification.
In all this activity, his pastoral work and preaching were never neglected and after almost twenty years labouring in the Scottish Borders at Kelso, Bonar moved back to Edinburgh in 1866 to be minister at the Chalmers Memorial Chapel (now renamed St. Catherine's Argyle Church). He continued his ministry for a further twenty years helping to arrange D.L. Moody's meetings in Edinburgh in 1873 and being appointed moderator of the Free Church ten years later. His health declined by 1887, but he was approaching the age of eighty when he preached in his church for the last time, and he died on 31 May 1889.