Matthew 11:7

After dismissing the messengers of John, there appeared to our Lord urgent need of indicating with precision the merits and defects of the Baptist's work, so that the people might understand hew it was the Baptist was disappointed in the Messiah he had so enthusiastically heralded, and what were the relations mutually held by the Baptist, the Messiah, and the people. In doing so our Lord touches on -

I. THE GREATNESS OF JOHN AND HIS WORK. He is unhesitating in the praise and admiration he bestows. Challenging comparison with any hero of old time, the conclusion still is, "There hath not risen a greater." And the distinctive greatness of his character was only in keeping with the unique importance of his work. This is indicated when he says of John that he was more than a prophet - a messenger preparing the way, an immediate forerunner. Up to John's time the prophets and the Law had prophesied; now the kingdom was not pointed at, but stormed and possessed. It is no longer a hope, it is a present reality; the kingdom is come. The land which had seemed very far off to the older prophets was there for whosoever had faith to win it. [By the unusual expression he employs, our Lord apparently intends to emphasize the two ideas,

(1) that only men of earnestness and vigour can win the kingdom, and

(2) that in the entrance there is much disorder and tumult.

1. Of the first of these Bunyan is the best expositor, in his picture of the man who with his drawn sword made his way into the palace. Bunyan knew that it is only by the men that can stand blows and the sight of blood that the kingdom is won even now. Many, indeed, are they who still bar the entrance, and they fight with every variety of weapon.

2. In periods when appeal is made to the elementary forces of human nature, much that is indecorous, much that is illegal, is apt to be done. And when the religious life of a community is trying to shape for itself new forms, there always come to the front men of violence, men of the type of Luther, who disgust men of taste like Erasmus, but who are the fit instruments for taking by assault the new stronghold in which faith is to find refuge. The Pharisees were shocked to see the kind of people who crowded after Jesus, and the manner of their following. We are warned, therefore, to judge no movement by its superficial unseemliness and disorderly ways, but by the underlying principles which are really its moving power.

II. Diverse as were the types of character exhibited by John and Jesus, and by their message, both were unsatisfactory to the mass of the people. John demanded of them a righteousness which seemed impossible; and Jesus was still more unsuitable, even unintelligible - a mere good-natured time-server, indifferent to the sorrows of his people so long as he could be tolerably comfortable. John has nothing but stern denunciation - we have piped unto him, but not a step will he dance. Jesus goes to the other extreme; has no ear for any of our national sorrows, and seems quite able to be happy, though overtaxed and under foreign rule - we have mourned unto him, and he has not lamented.

1. There are people who live at feud with their generation because they cannot get their own whim petted, their own idea responded to. They cannot fall in with any of the religious movements of their time, and find in the market-place of life only food for their own disappointed vanity. The children of Wisdom, on the contrary, justify the wisdom which moves religious leaders to adopt differing methods. They see in John a congruity to his work. In one who was impartially to criticize all classes, and be an embodied conscience to the whole community, there was wisdom in showing, even in his outward aspect, that he was prepared to lead the way in stern repression of self-indulgence, and superiority to the influences of fashion and worldly expectation. It is quite true he is extreme, one-sided, a man of one idea, but much of the most important work in the world is effected by men of one idea, who are blind to all else but the one thing they have to do. Similarly, a free, cheerful intercourse with men became him whose work it was, not to reveal one aspect of God, but his whole attitude towards men, and whose nature it was to be every man's Fellow, the Son of man. If Jesus is not only to convince of sin, but to save his people from their sins, how can he do so save by loving them and moving among them, and giving them his hand to help them?

2. Goodness may manifest itself in various forms of life, and we must judge men's manner and conduct by the work they have to do. Our heavenly Father is pleased with modes of life as diverse as the natures he has bestowed on us, and we need not condemn ourselves or others on the ground that our goodness does not express itself in a certain conventional form.

3. The man who makes his own tastes and expectations the measure of the religious movements of his time is apt to make mistakes fatal to his own religious growth. He will get no good from any of the movements that stir and advance other people, and he will get all the harm, the hardening of the heart, the self-righteous vanity, the hypocritical blindness to the truth, which must result from opposing the work of God in his own generation. Let us be sure we are giving our serious conviction and fullest energy to some form of life we are persuaded God approves, that we are not playing at religion like children in the market-place. Seek God in the way that commends itself to your conscience, bug be sure it is him and not your own method you adore, and when you have found him try and see him in all and through all and over all. - D.

What went ye out into the wilderness to see?
What is it in human character that exerts the most powerful influence over the hearts of men?

1. Is it what is generally called amiability? Is it "a reed shaken by the wind?" a character that bends at the first expression of adverse opinion? Is this the character that wins the human heart? That which really draws us to itself is the man who is strong enough to resist with tenderness.

2. Are we, then, generally attracted by the attributes of high station? "Clothed in soft raiment." Few people are insensible to the attraction of high station; it has often the charm of old associations and achievements. But does it draw our hearts? His life may contradict the high ideal his position would lead us to expect; and these decorations are outside the man.

3. Is it mental power which most powerfully affect us? Many a man bows down to intellect who would not to wealth. Intellect is attractive, but its attraction is not universal; it is not powerful; there are large regions of heart in our nature where it does not touch. Intellect may forfeit its power by being divorced from goodness — "More than a prophet."

4. The feeling which is always inspired by a great religious soul of whose consistency we are well assured, but which we only half understand. Such a character lives before us evidently in constant communion with God while shrouding from the public eye much which our curiosity would fain explore. Without analyzing their feelings, the multitude felt that in coming near to the Baptist they were like men who stood at the base of a mountain which buries its summit in the clouds of heaven. John was not discredited by his imprisonment; he was a prophet still; so our Lord would have them understand.

(Canon Liddon.)

I. THERE ARE THOSE WHOSE IDEA OF RELIGION IS A WEAK, VACILLATING, OR VAGUE PRINCIPLE. It has no strong hold in their minds or hearts. To how many is religion hardly more than a mere curiosity, or a transcient excitement, like wind blowing among reeds. But these words are meant to describe the preconceptions of the multitude respecting John. For, after all, it may be said of the mass of men that their feeling in regard to religion is not one of curiosity; there is a deep sense of something in the thing itself, and not in the mere manner of presenting it; but it is not held to be a strong principle, fitted for maturity, or, if they do not conceive it to be vacillating and weak, they hold it fitfully, or else it is merely in a traditional way that men hold religion; or perhaps religion is held by them because it is respectable.

II. THAT THERE IS A CLASS TO WHOM RELIGION IS MERELY AN AFFAIR OF SENTIMENT. They are represented by those people who expected to see the Baptist clothed in soft raiment. There are those to whom religion is a matter of aesthetic beauty. In another view, religion is to some a matter of soft raiment, from the idea that it is merely a matter of comfort and consolation. Others do not like a religion that has anything to do with agitation or reform. There are some who do not like to hear hard, sharp epithets from the preacher.

III. THERE ARE THOSE WHO REGARD RELIGION IN ITS SUPERNATURAL CHARACTER, They look for nothing less remarkable or worthy than a prophet. They view religion solely in its connection with miracles. The supernatural is not the exclusive element in religion; religion touches our common daily life. What is religion to you?

(E. H. Chapin.)

Those who have not this are reeds. They may be classified thus: —

1. The irresolute; the soul which never can be got to take a decided line. But it puts off this necessary reformation; and so, although it has got a full flowery head of good intentions, they all blow away in the wills.

2. The backsliding; sincere in its weak, watery way, desiring to do what is right, but never able to stand alone — always falling for want of a prop.

3. The frivolous; unable to form a serious purpose, or take a grave view of its responsibilities. The frivolous mind is a mind outside the person; there is only emptiness within, and the mind is occupied only with externals. It is a more mischievous reed than the preceding; the winds that blow it about are fashion, folly, pleasure.

4. The timorous; a weak little rush, harmless, not noxious. It will not undertake a duty, lest it should not have strength to carry it on.

(S. Baring-Gould, M. A.)

1. A light man, inconsistent, tossed to and fro; at one time, impelled by the words of flatterers, he asserts something; again, being driven by detractors, he denies it, as a reed is blown in different directions by different winds.

2. A man devoid of truth, virtue, and consistency — without stamina.

3. One who has no fruit of good works to show.

4. He who is delighted with, and feeds upon, the fluctuating pleasures of the world. For a reed is dry, yet it grows beside the waters.


Based on the expression, "What went ye out for to see?" When we are going to an ordinance, we should consider our aim, and what we are going about. In every action we should reflect upon the principles and ends, the reasons that move us to any duty. The ends of the Lord's Supper are —

I. To BE A BADGE OF PROFESSION. Profession is a great matter for two reasons.

1. Cases may happen in which profession is like to cost us dear.

2. We are bound to a profession, not in word only, but in deed. He is not a professor whose life is not a hymn to God. What are the excellences of the Christian profession? Sure principles of trust, or commerce, between us and God, for mercies of daily providence, pardon, and life, excellent rewards, and holy precepts of purity and charity. Now if we transgress any of these, we dishonour our profession.

II. To BE A SEAL OF THE COVENANT. On our part an obligation to obedience; God bindeth Himself to be our God, and we bind ourselves to be His people.




VI. To BE A MEMORIAL OF CHRIST'S DEATH. VII. TO BE A PLEDGE OF HIS COMING. If these be the ends of the sacrament, you see what need there is of preparation.

(Thomas Manton.)


1. Some propose no end at all.

2. Some propose ends downright sinful.

3. Some propose ends frivolous and trifling.


1. He must give such an account as a scholar to his teacher, of what he learns.

2. As a steward to his master.

3. As a debtor to his creditor (Matthew 18:23, 24).

4. As a malefactor to a judge (Matthew 12:36, 37).


1. It is not the bare hearing of the best preachers that will save you.

2. Remove those hindrances which prevent any soul business.

3. Call yourself to account before and after hearing the Word of God.

4. Christ asks thee here in this world, that thou mayest stand at the last day, when there will be no time to rectify.

5. If you do not give Christ an answer which He will accept, it is vain to expect relief from any other.

(S. Annesley, D. D.)

The time to praise: — Due praise is to be given to the good parts and practices of others; but rather behind their backs than before their faces, lest we be suspected of flattery, than which nothing is more odious. Aristobulus, the historian, wrote a flattering book of the brave acts of Alexander the Great, and presented it to him. He read it, and then cast it into the river, telling the author that he deserved to be treated as his book was.

(John Trapp.)

A geologist and a botanist take a walk together. They go over the same country, but the geologist sees the lie of the strata, the botanist sees the wild flower under the hedge. So it is in the world of the moral and the spiritual. What we are spiritually all goes into our vision.

(J. Brierley, B. A.)

Mr. Macgregor, known as Rob Roy, gives the following precise description of this reed. "There is first a lateral trunk lying on the water and half submerged. This is sometimes as thick as a man's body, and from its lower side hang innumerable string-like roots, from three to five feet long, and of a deep purple colour. On the upper surface of the trunks the stems grow alternately in oblique rows; their thickness at the junction is often four inches, and their height fifteen feet, gracefully tapering until a: the top is a little round knob, with long, thin, brown, wire-like hairs, eighteen inches long, which rise, and then, recurving, hang about it in a thyrsus-shaped head."

Elias, Elijah, Jesus, John
Bethsaida, Capernaum, Chorazin, Galilee, Sidon, Sodom, Tyre
Behold, Crowd, Crowds, Departed, Desert, Disciples, Gaze, John, Leave, Leaving, Messengers, Moved, Moving, Multitude, Multitudes, Proceeded, Reed, Shaken, Speak, Stem, Swayed, Talking, Tall, View, Waste, Waving, Wilderness, Wind
1. John sends his disciples to Jesus.
7. Jesus' testimony concerning John.
16. The perverse judgment of the people concerning the Son.
20. Jesus upbraids Korazin, Bethsaida, and Capernaum;
25. and praising his Father's wisdom in revealing the Gospel to the simple,
28. he calls to him those who are weary and burdened.

Dictionary of Bible Themes
Matthew 11:7

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The Friend of Publicans and Sinners
'The Son of Man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children,'--MATT. xi. 19. Jesus very seldom took notice of His enemies' slanders. 'When He was reviled He reviled not again.' If ever He did, it was for the sake of those whom it harmed to distort His beauty. Thus, here He speaks, without the slightest trace of irritation, of the capricious inconsistency of condemning Himself and John
Alexander Maclaren—Expositions of Holy Scripture

Sodom, Capernaum, Manchester
'Then began He to upbraid the cities wherein most of His mighty works were done, because they repented not.' --MATT. xi. 20. These words, and the woes which they introduce, are found in another connection in Luke's Gospel. He attaches them to his report of the mission of the seventy disciples. Matthew here introduces them in an order which seems not to depend upon time, but upon identity of subject. It is his method in his Gospel to group together similar events, as we have it exemplified, for instance,
Alexander Maclaren—Expositions of Holy Scripture

Christ's Strange Thanksgiving
'I thank Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes.' --MATT. xi. 25. When Jesus was about to cure one dumb man, He lifted up His eyes to heaven and sighed. Sorrow filled His soul in the act of working deliverance. The thought of the depth of the miseries He had come to heal, and of the ocean of them which He was then diminishing but by one poor drop, saddened Him. When Jesus thought of the woes that had
Alexander Maclaren—Expositions of Holy Scripture

John's Doubts of Jesus, and Jesus' Praise of John
'Now when John had heard in the prison the works of Christ, he sent two of his disciples, 3. And said unto Him, Art Thou He that should come, or do we look for another? 4. Jesus answered and said unto them, Go and shew John again those things which ye do hear and see: 5. The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them. 6. And blessed is he, whosoever shall not be offended in Me. 7.
Alexander Maclaren—Expositions of Holy Scripture

The Rest Giver
'Come unto Me, all ye that labour and are heavy laden, and I will give you rest. 29. Take My yoke upon you, and learn of Me; for I am meek and lowly in heart: and ye shall find rest unto your souls.'--MATT. xi. 28, 29. One does not know whether tenderness or majesty is predominant in these wonderful words. A divine penetration into man's true condition, and a divine pity, are expressed in them. Jesus looks with clearsighted compassion into the inmost history of all hearts, and sees the toil and the
Alexander Maclaren—Expositions of Holy Scripture

Rest for the Weary
Come unto me, all ye that labour and are heavy laden, and I will give you rest. W hich shall we admire most -- the majesty, or the grace, conspicuous in this invitation? How soon would the greatest earthly monarch be impoverished, and his treasures utterly exhausted, if all, that are poor and miserable, had encouragement to apply freely to him, with a promise of relief, fully answerable to their wants and wishes! But the riches of Christ are unsearchable and inexhaustible. If millions and millions
John Newton—Messiah Vol. 1

Messiah's Easy Yoke
Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light. T hough the influence of education and example, may dispose us to acknowledge the Gospel to be a revelation from God; it can only be rightly understood, or duly prized, by those persons who feel themselves in the circumstances of distress, which it is designed to relieve. No Israelite would think of fleeing to a city of refuge (Joshua 20:2.
John Newton—Messiah Vol. 1

The Yoke of Christ.
"Take My yoke upon you, and learn of Me, for I am meek and lowly in heart, and ye shall find rest unto your souls; for My yoke is easy, and My burden is light."--Matt. xi. 29, 30. These words, which are brought before us in the Gospel of to-day's festival[1], are also found in the address made to us upon Ash Wednesday, in which we are told that if we "return unto Him who is the merciful Receiver of all true penitent sinners, if we will take His easy yoke and light burden upon us, to follow Him
John Henry Newman—Parochial and Plain Sermons, Vol. VII

On the Words of the Gospel, Matt. xi. 2, "Now when John Heard in the Prison the Works of the Christ, He Sent by his Disciples,
1. The lesson of the Holy Gospel has set before us a question touching John the Baptist. May the Lord assist me to resolve it to you, as He hath resolved it to us. John was commended, as ye have heard, by the testimony of Christ, and in such terms commended, as that there had not risen a greater among those who were born of women. But a greater than he had been born of a Virgin. How much greater? Let the herald himself declare, how great the difference is between himself and his Judge, whose herald
Saint Augustine—sermons on selected lessons of the new testament

On the Words of the Gospel, Matt. xi. 25, "I Thank Thee, O Father, Lord of Heaven and Earth, that Thou Didst Hide These Things From
1. When the Holy Gospel was being read, we heard that the Lord Jesus exulted in Spirit, and said, "I confess to Thee, O Father, Lord of heaven and earth, for that Thou hast hid these things from the wise and prudent, and hast revealed them unto babes." [2252] Thus much to begin [2253] with, we find before we pass on further, if we consider the words of the Lord with due attention, with diligence, and above all with piety, that we ought not invariably to understand when we read of "confession" in
Saint Augustine—sermons on selected lessons of the new testament

Again on the Words of the Gospel, Matt. xi. 25, "I Thank Thee, O Father, Lord of Heaven and Earth," Etc.
1. We have heard the Son of God saying, "I confess to Thee, O Father, Lord of heaven and earth." What doth he confess to Him? Wherein doth he praise Him? "Because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes." [2288] Who are the "wise and prudent"? Who the "babes"? What hath He hid from the wise and prudent, and revealed unto babes? By the "wise and prudent," He signifieth those of whom St. Paul speaks; "Where is the wise? where is the scribe? where is the
Saint Augustine—sermons on selected lessons of the new testament

Again on the Words of the Gospel, Matt. xi. 28, "Come unto Me, all Ye that Labour and are Heavy Laden, and I Will Give You
1. It seems strange to some, Brethren, when they hear the Lord say, "Come unto Me, all ye that labour and are heavy laden, and I will refresh you. Take my yoke upon you and learn of Me, for I am meek and lowly in heart, and ye shall find rest unto your souls. For My yoke is easy and My burden is light." [2323] And they consider that they who have fearlessly bowed their necks to this yoke, and have with much submission taken this burden upon their shoulders, are tossed about and exercised by so great
Saint Augustine—sermons on selected lessons of the new testament

The Sinner's Friend
"Savior of sinners they proclaim, Sinners of whom the chief I am." What the invidious Jews said in bitter spleen, has been turned by the Holy Spirit to the most gracious account. Where they poured out vials of hate, odours of sacred incense arise. Troubled consciences have found a sweet balm in the very sound. Jesus, "the friend of publicans and sinners," has proved himself friendly to them, and they have become friends with him; so completely has he justified the very name which his enemies gave
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 10: 1864

Rest, Rest
We will, this morning, if we can, conduct you into the inner chambers of out text, place its words under the microscope, and peer into the recesses of each sentence. We only wish our microscope were of a greater magnifying power, and our ability to expound the text more complete; for there are mines of instruction here. Superficially read, this royal promise has cheered and encouraged tens of thousands, but there is a wealth in it which the diligent digger and miner shall alone discover. Its shallows
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

Holy violence
"But," says one, "do you wish us to understand, that if a man is to be saved he must use violence and vehement earnestness in order to obtain salvation?" I do, most assuredly; that is the doctrine of the text. "But," says one, "I thought it was all the work of God." So it is, from first to last. But when God has begun the work in the soul, the constant effect of God's work in us is to set us working; and where God's Spirit is really striving with us, we shall begin to strive too. This is just a test
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859

The Meek and Lowly One
I. First, then, I am to consider THE FIRST QUALITY WHICH JESUS CHRIST CLAIMS. He declares that he is "MEEK." Christ is no egotist; he takes no praise to himself. If ever he utters a word in self-commendation, it is not with that object; it is with another design, namely that he may entice souls to come to him. Here, in order to exhibit this meekness, I shall have to speak of him in several ways. 1. First, Christ is meek, as opposed to the ferocity of spirit manifested by zealots and bigots. Take,
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859

Powerful Persuasives
I HAVE preached to you, dear friends, several times from the words, "Come unto me, all ye that labour and are heavy laden, and I will give you rest." There is such sweetness in the precept, such solace in the promise, that I could fain hope to preach from it many times more. But I have no intention just now to repeat what I have said in any former discourse, or to follow the same vein of thought that we have previously explored. This kindly and gracious invitation needs only to be held up in different
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 62: 1916

Sermon for the Sixth Sunday after Epiphany
(From the Gospel for St. Matthias'-day, 24th February) Of the proper marks of true humility. Matt. xi. 29.--"Learn of Me, for I am meek and lowly in heart." CHRIST, our blessed Lord, the true master and teacher of all art and virtue, and a pattern of all perfection, when He came down from Heaven to instruct us poor ignorant men, did not see fit to make use of great subtleties, or mysterious and ingenious statements of truth; but in short, plain, simple words He delivered to us a maxim, and gave us
Susannah Winkworth—The History and Life of the Reverend Doctor John Tauler

Sermon for the Third Sunday in Advent
(From the Gospel for the day) How that we must wholly come out from ourselves, that we may go into the wilderness and behold God. Matt. xi. 7.--"What went ye out into the wilderness for to see?" OUR Lord Jesus Christ said unto the Jews, "What went ye out into the wilderness for to see? A reed shaken with the wind?" In these words let us consider three things: First, the going out; secondly, the wilderness; thirdly, what we are to see there. First, let us consider the going out. This blessed going
Susannah Winkworth—The History and Life of the Reverend Doctor John Tauler

Sixth Day. Thankfulness.
"I thank Thee, O Father, Lord of heaven and earth."--Matt. xi. 25. A thankful spirit pervaded the entire life of Jesus, and surrounded with a heavenly halo His otherwise darkened path. In moments we least expect to find it, this beauteous ray breaks through the gloom. In instituting the memorial of His death, He "gave thanks!" Even in crossing the Kedron to Gethsemane, "He sang an hymn!" We know in seasons of deep sorrow and trial that every thing wears a gloomy aspect. Dumb Nature herself to
John R. Macduff—The Mind of Jesus

Fifth Day. Meekness.
"I am meek and lowly in heart."--Matt. xi. 29. There is often a beautiful blending of majesty and humility, magnanimity and lowliness, in great minds. The mightiest and holiest of all Beings that ever trod our world was the meekest of all. The Ancient of Days was as the "infant of days." He who had listened to nothing but angel-melodies from all eternity, found, while on earth, melody in the lispings of an infant's voice, or in an outcast's tears! No wonder an innocent lamb was His emblem, or
John R. Macduff—The Mind of Jesus

"I Will Give You Rest. "
A COMMUNION ADDRESS AT MENTONE. "I will give you rest."--Matthew xi. 28. "I WILL GIVE YOU REST." WE have a thousand times considered these words as an encouragement to the labouring and the laden; and we may, therefore, have failed to read them as a promise to ourselves. But, beloved friends, we have come to Jesus, and therefore He stands engaged to fufil this priceless pledge to us. We may now enjoy the promise; for we have obeyed the precept. The faithful and true Witness, whose word is truth,
Charles Hadden Spurgeon—Till He Come

A Devout Exhortation to the Holy Communion the Voice of Christ
Come unto Me, all ye that labour and are heavy laden, and I will refresh you,(1) saith the Lord. The bread that I will give is My flesh which I give for the life of the world.(2) Take, eat: this is My Body, which is given for you; this do in remembrance of Me.(3) He that eateth My flesh and drinketh My blood dwelleth in Me and I in him. The words that I speak unto you, they are spirit, and they are life.(4) (1) Matthew xi. 28 (2) John vi. 51. (3) Matthew xxi. 26; Luke xxii. 19. (4) John vi.
Thomas A Kempis—Imitation of Christ

The Baptist's Inquiry and Jesus' Discourse Suggested Thereby.
(Galilee.) ^A Matt. XI. 2-30; ^C Luke VII. 18-35. ^c 18 And the disciples of John told him of all these things. ^a 2 Now when John had heard in the prison the works of Christ, he sent by his disciples ^c 19 And John calling unto him two of his disciples sent them unto the Lord [John had been cast into prison about December, a.d. 27, and it was now after the Passover, possibly in May or June, a.d. 28. Herod Antipas had cast John into prison because John had reproved him for taking his brother's wife.
J. W. McGarvey—The Four-Fold Gospel

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