ourselves, and that, therefore, the errand of the great Physician is
to us all. The Pharisee who knows himself a sinner is as welcome as
the outcast. The most outwardly respectable, clean-living, orthodoxly
religious formalist needs Him as much, and may have Him as healingly,
as the grossest criminal, foul with the stench of loathsome disease.
That great saying has changed the attitude towards the degraded and
unclean, and many a stream of pity and practical work for such has
been drawn off from that Nile of yearning love, though all unconscious
of its source.

II. We have Christ's vindication of the disciples from ascetic
critics. The assailants in the second charge were reinforced by
singular allies. Pharisees had nothing in common with John's
disciples, except some outward observances, but they could join forces
against Jesus. Common hatred is a wonderful unifier. This time Jesus
Himself is addressed, and it is the disciples with whom fault is
found. To speak of His supposed faults to them, and of theirs to Him,
was cunning and cowardly. His answer opens up many great truths, which
we can barely mention.

First, note that He calls Himself the 'bridegroom'--a designation
which would surely touch some chords in John's disciples, remembering
how their Master had spoken of the 'bridegroom' and his 'friend.' The
name tells us that Jesus claimed the psalms of the 'bride-groom' as
prophecies of Himself, and claimed the Church that was to be as His
bride. It speaks tenderly of His love and of our possible blessedness.
Next, we note the sweet suggestion of the joyful life of the disciples
in intercourse with Him. We perhaps do not sufficiently regard their
experience in that light, but surely they were happy, being ever with
Him, though they knew not yet all the wonder and blessedness which His