We ought to notice, in the second place, what a glorious declaration our Lord makes in these verses about the forgiveness of sins. He says, " all sins shall be forgiven to the sons of men, and blasphemies wherewith soever they shall blaspheme."
These words fall lightly on the ears of many persons. They see no particular beauty in them. But to the man who is alive to his own sinfulness and deeply sensible of his need of mercy, these words are sweet and precious. " AU sins shall be forgiven." The sins of youth and age, — ^the sins of head, and hand, and tongue, and imagination, — the sins against all God's commandments, — the sins of persecutors, like Saul, — the sins of idolaters, like Manasseh, — the sins of open enemies of Christ, like the Jews who crucified Him, — the sins of backsliders from Christ, like Peter, — all, aU may be forgiven. The blood of Christ can cleanse all away. The righteousness of Christ can cover all, and hide all from God's eyes.
The doctrine here laid down is the crown and glory of the gospel. The very first thing it proposes to man is free pardon, full forgiveness, complete remission, without money and without price. "Through this man is preached unto you the forgiveness of sins; and by Him aU that believe are justified from all things." (Acts xiii. 39.)
Let us lay hold on this doctrine without delay, if we never received it before. It is for us, as well as for others.
We too, this very day, if we come to Christ, may be completely forgiven. "Though our sins have been as scarlet, they shall be white as snow." (Isaiah i. 18.)
Let us cleave firmly to this doctrine, if we have received it already. We may sometimes feel faint, and unworthy, and cast down. But if we have really come to Jesus by faith, our sins are clean forgiven. They are cast behind God's back, — ^blotted out of the book of His remembrance, — sunk into the depths of the sea. Let us believe and not be afraid.
. We ought to notice, in the last place, that it is possible for a marCs soul to he lost for ever in hell. The words of our Lord are distinct and express. He speaks of one who " hath never forgiveness, but is in danger of eternal damnation."
This is an awful truth, beyond doubt. But it is a truth, and we must not shut our eyes against it. We find it asserted over and over again in Scripture. Figures of all kinds are multiplied, and language of every sort is employed, in order to make it plain and unmistakeable. In short, if there is no such thing as "eternal damnation," we may throw the Bible aside, and say that words have no meaning at all.
We have great need to keep this awful truth steadily in view in these latter days. Teachers have risen up, who are openly attacking the doctrine of the eternity of punishment, or labouring hard to explain it away. Men's ears are being tickled with plausible sayings about " the love of God," and the impossibility of a loving God permitting an everlasting hell. The eternity of punishment is spoken of as a mere "speculative question,"
about which men may believe anything they please. — ^In the midst of all this flood of false doctrine, let us hold firmly the old truths. Let us not be ashamed to believe that there is an eternal God, — an eternal heaven, — and an eternal hell. Let us recollect that sin is an infinite evil. It needed an atonement of infinite value to deliver the believer from its consequences, — and it entails an infinite loss on the unbeliever who rejects the remedy provided for it. Above all, let us fall back on plain Scriptural statements, like that before us this day. One plain text is worth a thousand abstruse arguments.
Finally, if it be true that there is an "eternal damnation," let us give diligence that we ourselves do not fall into it. Let us escape for our Kves and not linger. (Gen. xix. 16, 17.) Let us flee for refuge to the hope set before us in the Gospel, and never rest till we know and feel that we are safe. And never, never let us be ashamed of seeking safety. Of sin, worldliness, and the love of pleasure, we may well be ashamed. But we never need be ashamed of seeking to be delivered from an eternal hell.*
* Thei-e is an expression in the passage now expounded, which appears to demand special notice. It is confessedly one of the hard things of Scripture, and has often troubled the hearts of Biblereaders. 1 refer to the saying of our Lord, " He that blasphemeth against the Holy Ghost hath never forgiveness." It seems that there is such a thing as an unpardonable sin.
Some interpreters have endeavoured to cut the knot of the difficulty, by maintaining that the sin here refeired to was entirely confined to the time when our Lord was on earth. They say that when the Scribes and Pharisees saw the evidence of our Lord's miracles, and yet refused to believe in Him as the Messiah, they committed the unpardonable sin. Their assertion that our Lord worked miracles through Beelzebub, was blasphemy against the Holy Ghost.
There might be something in this view, if the passage under consideration stood entirely alone, — though even then he would be
31 There came then his brethren and his mother, and, standing without, sent unto him, calling him.
32 And the multitude sat about him, and they said unto him, Behold, thy mother and thy brethren without seek for thee.
33 And he answered them, saying,
34 And he looked round about on them which sat about him, and said, Behold my toother and my brethren!
35 For whosoever shall do the will of God, the same is my brother, and my sister, and mother.
In the verses which immediately precede this passage, we see our blessed Lord accused by the Scribes of being in. league with the devil. They said, "he hath Beelzebub, and by the_, prince of the devils casteth he out devils."
In the verses we have now read, we find that this absurd charge of the Scribes was not all that Jesus had a bold man who would assert that there were no hardened Scribes and Pharisees among the 3000 converted and forgiven on the day of Pentecost. But, unfortunately for this theory, the doctrine here laid down is to be found in other places of Scripture beside this. I allude of course to the well-known jjassages, Heb. vi. 4 — 6. Heb. X. 26., and 1 John v. 17. In all these places there seems a reference to a sin which is not forgiven.
What then is the unpardonable sin? It must be frankly confessed that its precise nature is nowhere defined in Holy Scripture. The most probable view is, that it is a comliination of clear intellectual knowledge of the Gospel, with deliberate rejection of it, and wilful choice of sin. It is an union of light in the head, and hatred in the heart. Such was the case of Judas Iscariot. We must not flatter ourselves that none have walked in his steps. In the absence of any definition in Scripture, we shall probably not get much nearer to the mark than this. Yet even this view must be cai'efuUy handled. The limits which knowledge combined with unbelief must pass, in order to become the unpardonable sin, are graciously withheld from us. It is mercifully ordered of God, that man can never decide positively of any brother, that he has committed a sin which cannot be forgiven.
But although it is difficult to define what the unpardonable sin is, it is far less difficult to point out what it is not. A few words on this point may possibly help to relieve tender consciences.
We may lay it down as nearly certain, that those who are troubled with fears that they have sinned the unpai'donable ain.
to endure at this time. We are told that " his brethren and his mother came, and, standing without, sent unto him, calling him." They could not yet understand the beauty and usefulness of the life that our Lord was living. Though they doubtless loved Him well, they would fain have persuaded him to cease from His work, and " spare himself." Little did they know what they were doing! Little had they observed or understood our Lord's words when He was only twelve years old, " wist ye not that I must be about my Father's business? " * (Luke ii. 49.)
are the very people who have not sinned it. The very fact that they are atraid and anxious about it, is the strongest possible evidence in their favour. A troubled conscience, — an anxiety about salvation, and a dread of being cast away, — a concern about the next world, and a desu*e to escape from the vn*ath of God, — will probably never be found in the heart of that ferson, who has sinned the sin for which there is no forgiveness, t is far more probable that the general marks of such a person will be utter hardness of conscience, — a seared heart, — an absence of any feeling, — a thorough insensibility to spiritual concern. The subject may safely be left here. There is such a thing as a sin which is never forgiven. But those who are troubled about it, are most unlikely to have committed it.
The following quotation from Thomas Fuller deserves attention:
" The sin against the Holy Ghost is ever attended with these two symptoms, — absence of all contrition, and of all desire of forgiveness. Now, if thou canst truly say that thy sins are a burden to thee, — that thou dost desire forgiveness, and wouldst give anything to attain it, be of good comfort; thou hast not yet, and, by God's grace, never shall commit that unpardonable offence. I will not define how near tliou hast been unto it. As David said to Jonathan, 'there is but a step between me and death,' — so, may be, thou hast missed it very narrowly; but assure thyself thou art not as yet guilty thereof" — Fullers Cause and Cure of a Wounded Conscience.
* The remarks of Scott on the conduct of our Lord's mother on this occasion, are worth quoting: " It is plain that many of these
intimations were suited, and doubtless prophetically intended, to be a Scriptural protest against the idolati-ous honour, to this day, by vast multitudes, rendered to Mary the mother of Jesus. She
It is Interesting to remark the quiet, firm perseverance of OUT Lord, in the face of all discouragements. None of these things moved Him. The slanderous suggestions of enemies, and the "well-meant remonstrances of ignorant friends, were alike powerless to turn Him from His course. He had set His face as a flint towards the cross and the crown. He knew the work He had come into the world to do. He had a haptism to be baptized, and was straitened till it was accomplished. (Luke xii. 50.)
So let it be with all true servants of Christ. Let nothing turn them for a moment out of the narrow way, or make them stop and look back. Let them not heed the ill-natured remarks of enemies. Let them not give way to the well-intentioned but mistaken entreaties of unconverted relations and friends. Let them reply in the words of Nehemiah, " I am doing a great work and I cannot come down." (Neh. vi. 3.) Let them say, "I have taken up the cross, and I will not cast it away."
was, no doubt, an excellent and honourable character, but evidently not perfect. She is entitled to great estimation, and high veneration, but surely not to religious confidence and worship."
It is ditficult to mention any doctrine more completely destitute of Scriptural foundation, than the Romish doctrine of the efficacy of the Virgin Mary's intercession, or the utility of addressing our prayers to her. As to the doctrine of the immaculate conception of the Virgin Mary, which has been lately accredited by the Romish Church, it is a mere man-made figment, without a single word of Scripture to support it. Holy and full of gi-ace as the Virgin Maiy was, it is plain that she regarded herself as one " bom in sin," and needing a Saviour. We have her own remarkable words in evidence of this last point: " My spirit hath rejoiced in God my Saviour." (Luke i. 47.)
As to the opinion of the Fathers on the conduct of the mother of our Lord in this place, Whitby has collected some curious expres-
sions;— "Theophylact taxes her with vain-gloiy and guilt, in endeavouring to draw Jesus from teaching the word. Tertullian pronounceth her guilty of incredulity, — Chrysostom of vain-glory, infirmity and madness, for this very thing."
"We learn from these verses one mighty lesson. We learn, who they are that are reckoned the relations of Jesm Christ. They are they who are His disciples, and " do the will of God." Of such the great Head of the Church says, "the same is my brother, and sister, and mother."
How much there is in this single expression! What a rich mine of consolation it opens to all true believers! Who can conceive the depth of our Lord's love towards IMary the mother that bare Him, and on whose bosom He had been nursed? Who can imagine the breadth of His love towards His brethren according to the flesh, with whom the tender years of His childhood had been spent? Doubtless no heart ever had within it such deep well-springs of affection as the heart of Christ. Yet even He says, of all who " do the will of God," that each "is his brother, and sister, and mother."
Let all true Christians drink comfort out of these words. Let them know that there is One at least, who knows them, loves them, cares for them, and reckons them as His own family. What though they be poor in this world? They have no cause to be ashamed, when they remember that they are the brethren and sisters of the Son of God. — What though they be persecuted and ill-treated in their own homes because of their religion? They may remember the words of David, and apply them to their own case, " When my father and mother forsake me, then the Lord will take me up." (Psal. xxvii. 10.)
Finally, let all who persecute and ridicule others because of tKeir religion, take ■warning by these words^ and repent? Whom are they persecuting and ridiculing? The relations of Jesus the Son of God! The family of the King of kings and Lord of lords! — Surely they would do wisely to hold their peace, and consider well what they are doing. Those whom they persecute have a mighty Friend: " Their redeemer is mighty; he shall plead their cause." (Prov. xxiii. 11.)
1 And he began again to teach by the sea side: and there was gathered unto him a great multitude, so that he entered into a ship, and sat in the sea; and the whole multitude was by the sea on the land.
2 And he taught them many things by parables, and said imto them in his doctrine,
3 Hearken; Behold, there went out a sower to sow:
4 And it came to pass, as he sowed, some fell by the way side, and the fowls of the air came and devoured it up.
5 And some fell on stony ground, where it had not much earth; and immediately it sprang up, because it had no depth of earth:
6 But when the sun was up, it was scorched; and because it had no root, it withered away.
7 And some fell among thorns, and the thorns grew up, and choked it, and it yielded no fruit.
8 And other fell on good ground, and did yield fruit that sprang up and increased; and brought forth, some thirty, and some sixty, and some an hundred.
9 And he said unto them, He that hath ears to hear, let him hear.
10 And when he was alone, they that were about him with the twelve asked of him the parable.
11 And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them
that are without, all these things are done in parables:
12 That seeing they may see, and not perceive; and hearing they may hear, and not imderstand; lest at any time they should be converted, and their sins should be forgiven them.
13 And he said unto them, Know ye not this parable? and how then will ye know all parables }
14 The sower soweth the word.
15 And these are they by the way side, where the word is sown; but when they have heard, Satan cometh immediately, and taketh away the word that was sown in their hearts.
16 And these are they likewise which are so\vn on stony ground; who, when they have heard the word, immediately receive it with gladness,
17 And have no root in themselves, and so endure but for a time: afterward, when affliction or persecution ariseth for the word's sake, immediately they are offended.
18 And these are they which are sown among thorns; such as hear the word,
19 And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful.
20 And these are they which are sown on good ground; such as hear the word, and receive it, and bring forth fruit, some thirty-fold, some sixty, and some an hundred.
These verses contain tlie parable of the sower. Of all the parables spoken by our Lord, none is probably so well-known as this. There is none which is so easily understood by aU, from the gracious familiarity of the figures which it contains.* There is none which is of such universal and perpetual application. So long as there is a Church of Christ and a congregation of Christians, so long there will be employment for this parable.
The language of the parable requires no explanation. To use the words of an ancient writer, "it needs application, not exposition." Let us now see what it teaches.
We are taught, in the first place, that there are some hearers of the Gospel, whose hearts are like the way-side in a field.
These are they who hear sermons, but pay no attention to them. They go to a place of worship, for form, or fashion, or to appear respectable before men. But they take no interest whatever in the preaching. It seems to them a mere matter of words, and names, and unintelligible talk. It is neither money, nor meat, nor
* " Our Saviour borroweth his comparisons from easy and familiar things, such as the sower, the seed, the gi'ound, the growth, the withering, the answering or failing of the sower's expectations, all of them things well known, and by all these would teach us some sphitual instniction. For there is no earthly thing, which is not fitted to put us in mind of some heavenly. Christ cannot look upon the sun, the wind, fire, water, a hen, a little grain of mustard seed, — nor upon ordinary occasions, as the penny given for the day's work, the wedding gannent and ceremonies of the Jews about it, nor the waiting of servants at their master's table, or children asking bread and fish at their father's table, but he ai)])lies all to some special use of edification in grace.
Karlhly things must remind us of heavenly. We must translate the book of nature into the book of grace." — Thomas Taylor on the Parable of the Sower. 1634.
drink, nor clothes, nor company; — and as they sit under the sound if it, they are taken up with thinking of other things. It matters nothing whether it is law or Gospel. It produces no more effect on them than water on a stone. And at the end they go away, knowing no more than when they came in.
There are myriads of professing Christians in this state of soul. There is hardly a church or chapel, where scores of them are not to be found. Sunday after Sunday they allow the devil to catch away the good seed that is sown on the face of their hearts. Week after week they live on, without faith, or fear, or knowledge, or grace, — feeling nothing, caring nothing, taking no more interest in religion, than if Christ had never died on the cross at all. And in this state they often die and are buried, and are lost for ever in heU. This is a mournful picture, but only too true.
"We are taught, in the second place, tJiat there are some hearers of the Gospel, wJiose hearts are like tJie stony ground in a field.
These are they on whom preaching produces temporary impressions, but no deep, lasting, and abiding effect. They take pleasure in hearing sermons in which the truth is faithfully set forth. They can speak with apparent joy and enthusiasm about the sweetness of the Gospel, and the happiness which they experience in listening to it. They can be moved to tears by the appeals of preachers, and talk with apparent earnestness of their own inward conflicts, hopes, struggles, desires, and fears. But unhappily there is no stability about their religioL " They have no root in themselves, and so endure but for a time." There is no real work of the Holy Ghost within their hearts. Their impressions are like Jonah's gourd, which came up in a night and perished in a night. They fade as rapidly as they grow. No sooner does " affliction and persecution arise for the word's sake," than they fall away. Their goodness proves as "the morning cloud, and the early dew." (Hosea vi. 4.) Their religion has no more life in it than the cut flower. It has no root, and soon withers away.
There are many in every congregation which hears the Gospel, who are just in this state of soul. They are not careless and inattentive hearers, like many around them, and are therefore tempted to think well of their own condition. They feel a pleasure in the preaching to which they listen, and therefore flatter themselves they must have grace in their hearts. And yet they are thoroughly deceived. Old things have not yet passed away. There is no real work of conversion in their inward man. With aR their feelings, afiections, joys, hopes, and desires, they are actually on the high road to destruction.*
"We are taught, in the third place, that there are some hearers of the Gospel, whose hearts are like the thorny ground in a field.
These are they who attend to the preaching of Christ's truth, and to a certain extent ohey it. Their understanding assents to it. Their judgment approves of it.
* All who wish to understand the character of the " Stonygi-ound hearers," should study the treatise of Jonathan Edwards, on the Religious Affections. Few Christians, who have not looked into the subject, have any idea of the lengths to which a person may go in religious feelings, while he is at the same time utterly destitute of the grace of God.
Their conscience is affected by it. Their affections are in favour of it. They acknowledge that it is all right, and good, and worthy of all reception. They even abstain from many things which the Gospel condemns, and adopt many habits which the Gospel requires. But here unhappily they stop short. Something appears to chain them fast, and they never get beyond a certain point in their religion. And the grand secret of their condition is the world. "The cares of the world, and the deceitfulness of riches, and the lusts of oth*^r things," prevent the word having its full effect on their souls. With everything apparently that is promising and favourable in their spiiitual state, they stand still. They never come up to the full standard of New Testament Christianity. They bring no fruit to perfection.
There are few faithful ministers of Christ who could not point to cases like these. Of all cases they are the most melancholy. To go so far and yet go no further, — to see so much and yet not see all, — to approve so much and yet not give Christ the heart, this is indeed most deplorable! And there is but one verdict that can be given about such people. Without a decided change they will never enter the kingdom of heaven. Christ will have all our hearts. " If any man will be a friend of the world, he is the enemy of God." (James iv. 4.)
We are taught in the last place, that there are some hearers of tJie Gospel, whose hearts are like the good ground in afield.
These are they who really receive Christ's truth into the bottom of their hearts, believe it implicitly, and obey it thoroughly. In these the fruits of that truth will be seen, — tmiform, plain, and unmistakeable results in heart and life. Sin mil be truly hated, mourned over, resisted, and renounced. Christ will be truly loved, trusted in, followed, loved, and obeyed. Holiness will show itself in all their conversation, in humility, spiritual-mindedness, patience, meekness, and charity. There wiU be something that can be seen. The true work of the Holy Ghost cannot be hid.
There will always be some persons in this state of soul, where the Gospel is faithfuUy preached. Their numbers may very hkely be few, compared to the worldly around them. Their experience and degree of spiritual attainment may differ ^videly, some bringing forth thirty, some sixty, and some a hundred-fold. But the fruit of the seed falling into good ground will always be of the same kind. There will always be visible repentance, visible faith in Christ, and visible holiness of Hfe. Without these things, there is no saving religion.
And now let us ask ourselves, What are we? Under which class of hearers ought we to be ranked? With what kind of hearts do we hear the word.? — ^Never, never may we forget, that there are three ways of hearing without profit, and only one way of hearing aright! Never, never may we forget that there is only one infallible mark of being a right-hearted hearer! That mark is to bear fruit. To be without fruit, is to be in the way to hell.
21 And he said unto tlieiu, Is a i bushel, or under a bed.' and not to be uundle brought to be put under a 1 set on a caudleslick?
22 For there is nothing hid, which shall not be manifested; neither was any thing kept secret, but that it should come abroad.
23 If any man have ears to hear, let him hear.
24 And he saith unto them, Take heed what ye hear: with what measure
ye mete, it shall be measured to you: and unto you that hear shall more be given.
25 For he that hath, to him shall be given: and he that hath not, from him shall be taken even that which he hath.
These verses seem intended to enforce the parable of the sower on the attention of those who heard it. They are remarkable for the succession of short, pithy, proverbial sayings which they contain. Such sayings are eminently calculated to arrest an ignorant hearer. They often strike, and stick in the memory, when the main subject of the sermon is forgotten.*
We learn from these verses, that loe ought not only to receive knowledge, but to impart it to others.
A candle is not lighted in order to be hidden and concealed, but to be set on a candlestick and used. Religious light is not given to a man for himself alone, but for the benefit of others. "We are to try to spread and difiPuse our knowledge. We are to display to others the precious treasure that we have found, and persuade them to seek it for themselves. We are to tell them of the
* The passage now under consideration is one among many proofs, that our Lord used the same words and the same ideas on many different occasions. The proverbial saying about the " candlestick under a bushel," will be found in the Sei-mon on the Moimt. So also the saying, " there is nothing hid that shall not be manifested," — and the saying, "with what measure ye mete, it shall be measured to you again," — are both to be found in the Gospel of St. Matthew, but in both cases in an entirely different connexion from the passage in St. Mark now before us. (Matt. x. 26, and Matt. vii. 2.)
The subject is one that deserves attention. The needless difficulties that have been created by attempting to harmonize the Gospels, and to make out that our Lord never said the same tiling more than once, are neither few nor small.
good news that we have heard, and endeavour to make them beheve it and value it themselves.
"VVe shall all have to give account of our use of knowledge one day. The books of God in the day of judgment will show what we have done. If we have buried our talent in the earth, — ^if we have been content with a lazy, idle, do-nothing Christianity, and cared nothing what happened to others, so long as we went to heaven ourselves, — there will be a fearful exposure at last: " There is nothing hid, which shall not be manifested."
It becomes all Christians to lay these things to heart. It is high time that the old tradition, that the clergy alone ought to teach and spread religious knowledge, should be exploded and cast aside for ever. To do good and diffuse light is a duty for which all members of Christ's Church are responsible, whether ministers or laymen. Neighbours ought to tell neighbours, if they have found an unfailing remedy in time of plague. Christians ought to tell others that they have found medicine for their souls, if they see them ignorant, and dying for want of it. What saith the apostle Peter?. " As every man hath received the gift, even so minister the same one to another." (1 Peter iv. 10.) They will be happy days for the Church when that text is obeyed.
We learn, in the second place, from these verses, the importance of hearing, and of considering well what we hear.
This is a point to which our Lord evidently attaches great weight. We have seen it already brought out in the parable of the sower. We see it here enforced in two remarkable expressions. "If any man have an ear to hear, let him hear." " Take heed what ye hear." Hearing the truth is one principal avenue through which grace is conveyed to the soul of man. " Faith cometh by hearing." (Rom. x. 17.) One of the first steps towards conversion is to receive from the Spirit a hearing ear. Seldom are men brought to repentance and faith in Christ without "hearing." The general rule is that of which St. Paul reminds the Ephesians, " ye also trusted, after that ye heard the word of truth." (Eph. i. 13.)
Let us bear this in mind when we hear preaching decried as a means of grace. There are never wanting men who seek to cast it down from the high place which the Bible gives it. There are many who proclaim loudly that it is of far more importance to the soul to hear liturgical forms read, and to receive the Lord's Supper, than to hear God's word expounded. Of all such notions let us beware. Let it be a settled principle vrith us that " hearing the word," is one of the foremost means of grace that God has given to man. Let ^ls give to every other means and ordinance its proper value and proportion. But never let us forget the words of St. Paul, " despise not prophecyings," and his dying charge to Timothy, " Preach the word." * (1 Thess. v. 20. 2 Tim. iv. 2.)
* " Public and continual preaching of God's word is the ordinarymeans and instrument of the salvation of mankind. St. Paul calleth it the ministiy of reconciliation of man unto God. By praaching of God's word, the glory of God is enlarged, faith is nourished, and charity increased. By it the ignorant is instructed, the negligent exhorted and invited, the stubbora rebuked, the weak conscience comforted, and to all those that sin of malicious wickedness, the wrath of God is threatened. By preaching, due obedience to Christian princes and magistrates is planted in the hearts of subjects: for obedience j^roceedeth of conscience, conscience is grounded upon the word of God, the word of God
We learn, in the last place, from these verses, the importance of a diligent use of religious privileges. What says our Lord? " Unto you that hear shall more be given. He that hath, to him shall he given: and he that hath not, from him shall be taken even that which he hath."
This is a principle which we find continually brought forward in Scripture. All that believers have is undoubtedly of grace. Their repentance, faith, and holiness, are all the gift of God. But the degree to which a believer attains in grace, is ever set before us as closely connected with his o-^ti diligence in the use of means, and his own faithfulness in living fully up to the light and knowledge which he possesses. Indolence and laziness are always discouraged in God's word. Labour and pains in hearing, reading, and prayer, are always represented as bringing their own reward. "The soul of the diligent shall be made fat." (Prov. xiii. 4.) " An idle soul shall suffer hunger." (Prov. xix. 15.)
Attention to this great principle is the main secret of spiritual prosperity. The man who makes rapid progress in spiritual attainments, — who grows visibly in grace, and knowledge, and strength, and usefulness, — will always be found to be a diligent man. He leaves no stone unturned to promote his soul's well-doing. He is diligent over his Bible, diligent in his private devotions, diligent as a hearer of sermons, diligent in his attendance at the Lord's table. And he reaps according as he sows. Just
worketh his effect by preaching. So as generally when preaching wanteth obedience faileth." — Archbishop Orindais Letter to Queen Elizabeth.
as the muscles of tlie body are strengthened by regular exercise, so are the graces of the soul increased by diligence in using them.
Do we wish to grow in grace? Do we desire to have stronger faith, brighter hope, and clearer knowledge? Beyond doubt we do, if we are true Christians. Then let us live fully up to our light, and improve every opportunity. Let us never forget our Lord's words in this passage. " With what measure we mete " to our souls, " it shall be measured to us again." The more we do for our souls, the more shall we find God does for them.
26 And he said, So is the kingdom of God, as if a man should cast seed into the ground;
27 And should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how.
28 For the earth bringeth forth
fruit of herself; first the blade, then the ear, after that the full com in the ear.
29 But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.
The parable contained in these verses is short, and only recorded in St. Mark's Gospel. But it is one that ought to be deeply interesting to all who have reason to hope that they are true Christians. It sets before us the history of the work of grace in an individual soul. It summons us to an examination of our own experience in divine things.
There are some expressions in the parable which we must not press too far. Such are the " sleeping and rising '* of the husband-man, and the " night and day." In this, as in many of our Lord's parables, we must carefully keep in view the main scope and object of the whole story, and not lay too much stress on lesser points. In the case before US the main thing taught is the close resemblance between some familiar operations in the culture of com, and the work of grace in the heart. To this let us rigidly confine our attention.
We are taught firstly, that, as in the growth of com, so in the work of grace, there must he a sower.
The earth, as we aU know, never brings forth com of itself. It is a mother of weeds, but not of wheat. The hand of man must plough it, and scatter the seed, or else there would never be a harvest.
The heart of man, in like manner, will never of itself turn to God, repent, beHeve, and obey. It is utterly barren of grace. It is entirely dead towards God, and unable to give itself spiritual life. The Son of man must break it up by His Spirit, and give it a new nature. He must scatter over it by the hand of His labouring ministers the good seed of the word.
Let us mark this truth well. Grace in the heart of man is an exotic. It is a new principle from without, sent down from heaven and implanted in his soul. Left to himself no man Hving would ever seek God. And yet in communicating grace, God ordinarily works by means. To despise the instrumentality of teachers and preachers, is to expect com where no seed has been sown.
We are taught, secondly, that, as in the growth of com, so in the work of grace, there is much tJiat is beyond man's compreheiision and control.
The wisest farmer on earth can never explain all that takes place in a grain of wheat, when he has sown it. He knows the broad fact that unless he puts it into the land, and covers it up, there will not he an ear of com in time of harvest. But he cannot command the prosperity of each grain. He cannot explain why some grains come up and others die. He cannot specify the hour or the minute when life shall begin to show itself. He cannot define what that life is. These are matters he must leave alone. He sows his seed, and leaves the growth to God. " God giveth the increase."* (1 Cor. iii. 7.) The workings of grace in the heart in like manner, are utterly mysterious and unsearchable. We cannot explain why the word produces effects on one person in a congregation, and not upon another. We cannot explain why, in some cases, — with every possible advantage, and in spite of every entreaty, — people reject the word, and continue dead in trespasses and sins. We cannot explain why in other cases, — ^with every possible difficulty, and with no encouragement, — people are born again, and become decided Christians. We cannot define the manner in which the Spirit of God conveys life* to a soul, and the exact process by which a believer receives a new nature. All these are hidden things to us. We see certain results, but we can go no further. "The
* " A grain of com, committed to the ground by the hand of man, will sprout and shoot; the shoot will disclose the stem, the stem the ear, and the ear the fruit: and were the most illiterate and un philosophical person to be asked why all this should necessarily follow from the mere act of burying a seed in the earth, he might be disposed to laugh at the apparent simplicity of the question. Yet no human wisdom was ever able to retiuTi the answer to this question, — no human sagacity ever yet could penetrate into the true causes of this effect; and no human knowledge, upon such subjects, has ever gone further than the mere discovery, by a regular and constant experience, that such and such consequences will uniformly follow from such and such previous acts." — GresweU on the Parables. Vol. 2; p. 132.
wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is bom of the Spirit." (John iii. 10.)
Let us mark this truth also, for it is deeply instructive. It is humbling no doubt to ministers, and teachers of others. The highest abilities, the most powerful preaching, the most diligent working, cannot command success. God alone can give life. But it is a truth at the same time, which supplies an admirable antidote to overcarefulness and despondency. Our principal work is to sow the seed. That done, we may wait with faith and patience for the result. " We may sleep, and rise night and day," and leave our work with the Lord. He alone can, and, if He thinks fit, He will give success.
We are taught, thirdly, that, as in the growth of com, 80 in the work of grace, life manifests itself gradually/.
There is a true proverb which says, " Nature does nothing at a bound." The ripe ear of wheat does not appear at once, as soon as the seed bursts forth into life. The plant goes through many stages, before it arrives at perfection, — " first the blade, then the ear, then the full corn in the ear." But in all these stages one great thing is true about it, — even at its weakest, it is a living plant.
The work of grace, in like manner, goes on in the heart by degrees. The children of God are not born perfect in faith, or hope, or knowledge, or experience. Their beginning is generally a "day of small things." They see in part their own sinfulness, and Christ's fulness, and the beauty of holiness. But for all that, the weakest child in God's family is a true child of God. With all his weakness and infirmity lie is alive. The seed of grace has really come up in his heart, though at present it be only in the blade. He is " alive from the dead." And the wise man says, " a living dog is better than a dead lion." (Eccles. ix. 4.)
Let us mark this truth also, for it is full of consolation. Let us not despise grace, because it is weak, or think people are not converted, because they are not yet as strong in the faith as St. Paul. Let us remember that grace, like everything else, must have a beginning. The mightiest oak was once an acorn. The strongest man was once a babe. Better a thousand times have grace in the blade than no grace at all.
We are taught, lastly, that, as in the growth of com, so in the work of grace, there is no harvest till the seed is ripe.
'No farmer thinks of cutting his wheat when it is green. He waits till the sun, and rain, and heat, and cold, have done their appointed work, and the golden ears hang down. Then, and not tiU then, he puts in the sickle, and gathers the wheat into his barn.
God deals with His work of grace exactly in the same way. He never removes His people from this world tiU they are ripe and ready. He never takes them away till their work is done. They never die at the wrong time, however mysterious their deaths appear sometimes to man. Josiah, and James the brother of John were both cut off in the midst of usefulness. Our own King Edward the Sixth was not allowed to reach man's estate. But we shall see in the resurrection morning that there was a needs-be. All was done well about their deaths, as well as about their births. The Grreat Husbandman never cuts His corn till it is ripe.
Let us leave the parable with this truth on our minds, and take comfort about the death of every believer. Let us rest satisfied, that there is no chance, no accident, no mistake about the decease of any of Grod's children. They are all "God's husbandry," and Grod knows best when they are ready for the harvest.
30 And he said, Whereunto shall we liken the kingdom of God? or with what comparison shall we compare it?
31 It is like a grain of mustard seed, which, when it is sown in the earth, is less than all the seeds that be in the earth:
32 But when it is sown, it groweth up, and becometh greater than all herbs, and shooteth out great blanch-
es; 80 that the fowls of the air may lodge under the shadow of it.
33 And with many such parables spake he the word unto them, as they were able to hear it.
34 But without a parable spake he not unto them: and when they were alone, he expounded all things to his disciples.
The parable of the mustard seed is one of those parables which partake of the character both of history and prophecy. It seems intended to illustrate the history of Christ's visible church on earth, from the time of the first advent down to the judgment day. The seed cast into the earth, in the preceding parable, showed us the work of grace in a heart. The mustard seed shows us the progress of professing Christianity in the world.
We learn, in the first place, that, like the grain of mustard seed, Christ's visible church was to be small and weak in its beginnings.
A grain of mustard seed was a proverbial expression among the Jews for something very small and insignificant. Our Lord calls it "less than all tlie seeds that be in the earth." Twice in the Gospels we find our Lord using the figure as a word of comparison, when speaking of a weak faith. (Matt. xvii. 20. Luke xvii. 6.) The idea was doubtless familiar to a Jewish mind, however strange it may sound to us. Here, as in other places, the Son of God. shows us the wisdom of using language famiHar to the minds of those whom we address.
It would be difficult to find an emblem which more faithfully represents the history of the visible church of Christ, than this grain of mustard seed.
"Weakness and apparent insignificance were undoubtedly the characteristics of its beginning. How did its Head and King come into the world? He came as a feeble infant, born in a manger at Bethlehem, without riches, or armies, or attendants, or power. — Who were the men that the Head of the Church gathered round Himself, and appointed His apostles? They were poor and unlearned persons, — ^fishermen, publicans, and men of like occupations, to all appearance the most unlikely people to shake the world. — What was the last public act of the earthly ministry of the great Head of the Church? He was crucified, like a malefactor, between two thieves, after having been forsaken by nearly all Hi's disciples, betrayed by one, and denied by another. — What was the doctrine which the first builders of the Church went forth from the upper chamber in Jerusalem to preach to mankind? It was a doctrine which to the Jews was a stumbling-block, and to the Greeks fooHshness. It was a proclamation that the great Head of their new religion had been put to death on a cross, and that notwithstanding this, they offered life through His death to the world! — In all this the mind of man can perceive nothing but weakness and feebleness. Truly the emblem of the grain of mustard seed was verified and fulfilled to the very letter. To the eyes of man the beginning of the visible church was contemptible, insignificant, powerless, and small.
We learn, in the second place, that, like the mustard seed, the visible church, once planted, was to grow and greatly increase.
"The grain of mustard seed," says our Lord, "when it is sown, groweth up and becometh greater than aU herbs." These words may sound startling to an English ear. We are not accustomed to such a growth in our cold northern climate. But to those who know eastern countries, there is nothing surprising in it. The testimony of well-informed and experienced travellers is distinct, that such an increase is both possible and probable.*
No figure could be chosen more strikingly applicable to the growth and increase of Christ's visible church in the world. It began to grow from the day of Pentecost, and grew with a rapidity, which nothing can accoimt for but the finger of God. It grew wonderfully when three
* To show the size to which the mustard plant will grow in Eastern Countries, Lightfoot quotes the following passage from
Rabbinical writers. "There was a stalk of mustard in Sichim, from which sprang out three boughs, one of which was broken oft", and covered the tent of a potter, and produced three cabs of mustard." Kabbi Simeon Ben Chalaphta said, *' a stalk of mustard seed was in my field, into which 1 was wont to climb, as men are wont to climb into a fig-tree."
The enormous size to which the rhododendron, the heath, and tlie fern will gi-ow, in some climates which suit them, better than oui-s, should be remembered by an English reader of this parable.
thousand souls were converted at once, and five thousand more in a few days afterwards. It grew wonderfully, when at Antioch, and Ephesus, and Philippi, and Corinth, and Rome, congregations were gathered together, and Christianity firmly established. It grew wonderfully, when at last the despised religion of Christ overspread the greater part of Europe, and Asia Minor, and North Africa, and, in spite of fierce persecution and opposition, supplanted heathen idolatry, and hecame the professed creed of the whole Roman empire. Such growth must have been marvellous in the eyes of many. But it was only what our Lord foretold in the parable before us. " The kingdom of God is like a grain of mustard seed."
The visible church of Christ has not yet done growing. Notwithstanding the melancholy apostasy of some of its branches, and the deplorable weakness of others, it is still extending and expanding over the world. New branches have continually been springing up in America, in India, in AustraKa, in Africa, in China, in the Islands of the South Seas, during the last fifty years. Evils undoubtedly there are many. False profession and corruption abound. But still, on the whole, heathenism is waning, wearing out, and melting away. In spite of all the predictions of Yoltaire and Payne, in spite of foes without and treachery within, the visible church progresses,— the mustard plant still grows.
And the prophecy, we may rest assured, is not yet exhausted, A day shall yet come, when the great Head of the church shall take to Himself His power, and reign, and put down every enemy under His feet. The earth shall yet be filled with the knowledge of God, as the waters cover the sea. (Isai. ii. 2.) Satan shall yet be bound. The heathen shall yet be our Lord's inheritance, and the utmost parts of the earth His possession. And then this parable shall receive its full accomplishment. The little seed shall become " a great tree," and fill the whole earth. (Dan. iii. 35.)
Let us leave the parable with a resolution never to despise any movement or instrumentality in the church of Christ, because at first it is weak and small. Let us remember the manger of Bethlehem, and learn wisdom. The name of Him who lay there, a helpless infant, is now known all over the globe. The little seed which was planted in the day when Jesus was bom, has become a great tree, and we ourselves are rejoicing under its shadow. Let it be a settled principle in our religion, never to " despise the day of small things." (Zech. iv. 10.) One child may be the beginning of a flourishing school, — one conversion the beginning of a mighty church, — one word the beginning of some blessed christian enterprise,— one seed the beginning of a rich harvest of saved souls.*
* It is fair to say that the view which I have adopted of the meanmg of this parable, is not the view which is held by some intei-preters.
Some think that the parable is intended to show the progress of the work of grace in the heart of an individual believer. I am not prepared to say that this may not have been in our Lord's mind, in speaking the parable. I think it quite possible that the parable admits of a double intei-pretation; for the experience of a believer and the e.xperience of the whole church, are much the same. My principal objection to this view is, that it does not appear to suit the language of the parable so well as tliat which I have maintained.
Some few interpreters think that the mustard seed signifies the principle of evil and corruption, and that the main object of the
35 And the same day, when the even was come, he saith unto them. Let us pass over unto the other side.
36 And when they had sent away the multitude, they took him even as he was in the ship. And there were also with him other little ships.
37 And there arose a great storm of wind, and the waves beat into the ship, so that it was now full.
38 And he was in the hinder part of the ship, asleep on a pillow: and they awake him, and say unto him.
39 And he arose, and rebuked the wind, and said unto the sea. Peace, be still. And the wind ceased, and there was a great calm.
40 And he said unto them. Why are ye so fearful.' how is it that ye have no faith.•'
41 And they feared exceedingly, and said one to another. What manner of man is this, that even the wind and the sea obey him?
These verses describe a storm on the sea of Galilee, when our Lord and His disciples were crossing it, and a miracle performed by our Lord in calming the storm in a moment. Few miracles recorded in the Gospel were so likely to strike the minds of the disciples as this. Four of them at least were fishermen. Peter, Andrew, James, and John, had probably known the sea of Galilee, and its storms, from their youth. Few events in our Lord's parable is to show how insidiously apostasy would begin in the church, and how completely it would at last overgrow and fill the whole body. I own that I cannot for a moment see the soundness of this interpretation. To say nothing of other reasons, there seems an excessive harshness in this sense, when we consider the opening words of the parable, " Wherewith sliall we liken the kingdom of God?" One would rather expect the question to have been "wherewith shall we liken the kingdom of the devil? " if the whole parable is occupied with describing the progi-ess of evil.
I confess that I think the meaning of " the fowls of the air," is a point which admits of some question. Many think that it signifies the number of converts to Christianity, wlio as the church increased, joined themselves to it, and came " as doves to the windows." (Isaiah Ix. 8.) Some think that it signifies the mimber of worldly and false professors wlio joined the church from mere carnal motives, when it began to be great and prosperous, as in the days of Constantine. When we remember that the "fowls of the air," in the parable of the sower, (Mark. iv. 4 — 15.) are declared by our Lord Himself to mean " Satan," we must admit that there is considerable force in this interpretation.
joumejongs to and fro upon earth, contain more rich instruction than the one related in this passage.
Let us learn, in the first place, that Christ's service does not exempt His servants from storms. Here were the twelve disciples in the path of duty. They were obediently follawing Jesus, wherever He went. They were daily attending on His ministry, and hearkening to His word. They were daily testifying to the world, that, whatever Scribes and Pharisees might think, they believed on Jesus, loved Jesus, and were not ashamed to give up all for His sake. Yet here we see these men in trouble, tossed up and down by a tempest, and in danger of being drowned.
Let us mark well this lesson. If we are true Christians, we must not expect everything smooth in our journey to heaven. We must count it no strange thing, if we have to endure sicknesses, losses, bereavements, and disappointments, just like other men. Free pardon and full forgiveness, grace by the way and glory at the end, — all this our Saviour has promised to give. But He has never promised that we shall have no afflictions. He loves us too well to promise that. By affliction He teaches us many precious lessons, which without it we should never learn. By affliction He shows us our emptiness and weakness, draws us to the throne of grace, purifies our afiections, weans us from the world, makes lis long for heaven. In the resurrection morning we shall all say, " it is good for me that I was afflicted." We shall thank God for every storm.
Let us learn, in the second place, that our Lord Jesus Christ was really and truly man. We are told in these verses, that when the storm began, and the waves beat over the ship, he was in the hinder part "asleep." He had a body exactly like our own, — a body that could hunger, and thirst, and feel pain, and be weary, and need rest. No wonder that His body needed repose at this time. He had been diligent in His Father's business all the day. He had been preaching to a great multitude in the open air. No wonder that " when the even was come," and His work finished, he fell "asleep."
Let us mark this lesson also attentively. The Saviour in whom we are bid to trust, is as really man as He is God. He knows the trials of a man, for He has experienced them. He knows the bodily iufirmities of a man, for He has felt them. He can well understand what we mean, when we cry to Him for help in this world of need. He is just the very Saviour that men and women, with weary frames and aching heads, in a weary world, require for their comfort every morning and night. " We have not an high priest which cannot be touched with the feeling of our infirmities." (Heb. iv. 15.)
Let us learn, in the third place, that our Lord Jesus Christ, as God, has almighty power. We see Him in these verses doing that which is proverbially impossible. He speaks to the winds, and they obey Him. He speaks to the waves, and they submit to His command. He turns the raging storm into a calm with a few words, — "Peace, be still." Those words were the words of Him who first created all things. The elements knew the voice of their Master, and, Kke obedient servants, were quiet at once.
Let us mark this lesson also, and lay it np in our minds. With the Lord Jesus Christ nothing is impossible. No stormy passions are so strong but He can tame them. No temper is so rough and violent but He can change it. No conscience is so disquieted, but He can speak peace to it, and make it calm. No man ever need despair, if He will only bow down his pride, and come as a himibled sinner to Christ. Christ can do miracles upon his heart. — No man ever need despair of reaching his journey's end, if he has once committed his soul to Christ's keeping. Christ will carry him through every danger. Christ will make him conqueror over every foe. — What though our relations oppose us? What though our neighbours laugh us to scorn? What though our place be hard? What though our temptations be great? It is all nothing, if Christ is on our side, and we are in the ship with Him. Greater is He that is for us, than all they that are against us.
Finally, we learn from this passage, tJiat our Lord Jesus Christ is exceedingly patient and pitiful in dealing with His own people. We see the disciples on this occasion showing great want of faith, and giving way to most unseemly fears. They forgot their Master's miracles and care for them in days gone by. They thought of nothing but their present peril. They awoke our Lord hastily, and cried, "carest thou not that we perish?" We see our Lord dealing most gently and tenderly with them. He gives them no sharp reproof. He makes no threat of casting them off, because of their unbelief. He
simply asks the touching question, " Why are ye so fearful? How is it that ye have no faith? "
Let us mark well this lesson. The Lord Jesus is very pitiful and of tender mercy. " As a father pitieth his children, even so the Lord pitieth them that fear Him." (Psalm ciii. 13.) He does not deal with believers according to their sins, nor reward them according to their iniquities. He sees their weakness. He is aware of their short- comings. He knows all the defects of their faith, and hope, and love, and courage. And yet He will not east them off. He bears with them continually. He loves them even to the end. He raises them when they fall. He restores them when they err. His patience, like His love, is a patience that passeth knowledge. When He sees a heart right, it is His glory to pass over many a short-coming.
Let us leave these verses with the comfortable recollection that Jesus is not changed. His heart is still the same that it was when He crossed the sea of Galilee and stilled the storm. High in heaven at the right hand of Grod, Jesus is still sympathizing, — still almighty, — still pitiful and patient towards His people. — Let us be more charitable and patient towards our brethren in the faith. They may err in many things, but if Jesus has received them and can bear with them, surely we may bear with them too. — Let us be more hopeful about ourselves. We may be very weak, and frail, and unstable; but if we can truly say that we do come to Christ and believe on Him, we may take comfort. The question for conscience to answer is not, "Are we like the angels? are we perfect as we shall be in Leaven? " The question is, "Are we real and true in our approaches to Christ? Do we truly repent and believe?" *
1 And they came over unto the other side of the sea, into the country of the Gadarenes.
2 And when he was come out of the ship, immediately there met him out of the tombs a man with an unclean spirit,
3 Who had his dwelling among the tombs; and no man could bind him, no, not with chains:
4 Because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces: neither could any man tame him.
5 And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones.
6 But when he saw Jesus afar off, he ran and worshipped him,
7 And cried with a loud voice, and said, What have I to do with thee, Jesus, t/iou Son of the most high God? I adjure thee by God, that thou tonnent me not.
8 For he said unto him. Come out of the man, thou unclean spirit.
9 And he asked him. What ia thy name? And he answered, saying. My name is legion: for we are many.
10 And he besought him much that he would not send them away out of the country.
11 Now there was there nigh unto the mountains a great herd of swine feeding.
12 And all the devils besought him, saying, Send us into the swine, that we may enter into them.
13 And forthwith Jesus gave them leave. And the unclean spirits went out, and entered into the swine: and the herd ran violently down a steep place into the sea, (they were about two thousand;) and were choked in the sea.
14r And they that fed the swine fled, and told it in the city, and in the country. And they went out to see what it was that was done.
15 And they come to Jesus, and see him that was possessed with the devil, and had the legion, sitting, and clothed, and in his right mind: and they were afraid.
16 And they that saw it told them how it befel to him that was possessed with the devil, and also concerning the swine.
17 And they began to pray bim to depart out of their coasts.
These verses describe one of those mysterious miracles which the gospels frequently record, — the casting out of a devil. Of all the cases of this kind in the New Testa-
* The sea of Galilee, or Tiberias, on which the circumstances recorded in this passage, took place, is an inland lake, through which the river Jordan flows, about fifteen miles long and six. broad. It lies in a deep valley, much depressed below the level of the sea, — its surface being 652 feet below that of the Mediterranean, — and is surrounded on most sides by steep ment, none is so fully described as this one. Of all the three evangelists who relate the history, none gives it so fuUy and minutely as St. Mark.
We see, in the first place, in these verses, that the possession of a tnan's body by the devil, was a real and true thing in the time of our Lord's earthly ministry.
It is a painful fact, that there are never wanting professing Christians who try to explain away our Lord's miracles. They endeavour to account for them by natural causes, and to show that they were networked by any extraordinary power. Of all miracles, there are none which they assault so strenuously as the casting out of devils. They do not scruple to deny Satanic possession entirely. They tell us that it was nothing more than lunacy, or frenzy, or epilepsy, and that the idea of the devil inhabiting a man's body is absurd.
hills. Owing to these last circumstances, sudden squalls or stoiins are reported by all travellers to be very common on the lake.
The sea of Galilee and the country sun-ounding it, were favoured with more of our blessed Lord's presence, diu'ing His earthly ministry, than any other part of Palestine. Capernaum, Tiberias, Bethsaida, and the country of the Gergesenes were all on its shores, or in the immediate neighboui'hood of this lake. It was on the sea of Galilee that our Lord walked. It was on its shore that He appeared to His disciples after His resuiTection. Sitting in a boat on its waters and in a house hard by. He delivered the seven parables recorded in the 13th chapter of St. Matthew. On its banks, He called Peter, and Andi-ew, James and John. From it. He commanded His disciples to draw the miraculous draught of fishes. Within sight of it. He twice fed the multitude with a few loaves and fishes. On its shore. He healed the man possessed with devils; and into it the two thousand swine plunged headlong after that miracle had been wrought.
Few localities in the Holy Land were so immediately con* nected with our Lord's ministry as the sea of Galilee and the country round it jectlons, is a reference to the plain narratives of the Gospels, and especially to the one before us at this moment. The facts here detailed are utterly inexpKcable, if we do not believe Satanic possession. It is notorious that lunacy, and frenzy, and epilepsy are not infectious complaints, and at any rate cannot be communicated to a herd of swine! And yet men ask us to believe, that as soon as this man was healed, two thousand swine ran violently down a steep place into the sea, from a sudden impulse, without any apparent cause to account for their so doing! Such reasoning is the height of credulity. "When men can satisfy themselves with such explanations, they are in a pitiable state of mind.
Let us beware of a sceptical and incredulous spirit in all matters relating to the devil. No doubt there is much in the subject of Satanic possession which we do not understand, and cannot explain. But let us not therefore refuse to believe it. The Eastern king who would not believe in the possibility of ice, because he Hved in a hot coimtry, and had never seen it, was not more fooKsh than the man who refuses to believe in Satanic possession, because he never saw a case himself, and cannot understand it. We may be sure, that upon the subject of the devil and his power, we are far more likely to believe too little than too much. Unbelief about the existence and personality of Satan, has often proved the first step to unbeHef about God.
"We see, in the second place, in these verses, what an awfully cruel, poicerful, and malicious being Satan is. On all these three points, the passage before us is full of instruction.
The cruelty of Satan appears in the miserable condition of the unhappy man, of whose body he had possession. We read that he dwelt "among the tombs," that "no man could bind him, no, not with chains," — that no man could tame him, — and that he was " always night and day in the mountains, and in the tombs, crying, and cutting himself with stones," naked, and without clothing. Such is the state to which the devil would bring us all, if he only had the power. He would rejoice to inflict upon us the utmost misery, both of body and mind. Cases like this are faint types of the miseries of hell.
The poicer of Satan appears in the awful words which the unclean spirit used, when our Lord asked, " What is thy name?" He answered, saying, "My name is Legion: for we are many." We probably have not the faintest idea of the number, subtlety, and activity of Satan's agents. We forget that he is king over an enormous host of subordinate spirits who do his will. We should probably find, if our eyes were opened to see spirits, that they are about our path, and about our bed, and observing all our ways, to an extent of which we have no conception. In private and in public, in church and in the world, there are busy enemies ever near us, of whose presence we are not aware.
The malice of Satan appears in the strange petition, "send us into the swine." Cast forth from the man, whose body they had so long inhabited and possessed, they stni thirsted to do mischief. Unable to injure any more an immortal soul, they desired leave to injure the dumb beasts which were feeding near. Such is the true character of Satan. It is the bent of his nature to do harm, to kill, and to destroy. No wonder that lie ia called Apollyon, the destroyer.
Let us beware of giving way to the senseless habit of jesting about the devil. It is a habit which furnishes awful evidence of the blindness and corruption of human nature, and one which is far too common. When it is seemly in the condemned criminal to jest about his executioner, then, and not till then, it will be seemly for mortal man to talk lightly about Satan. Well would it be for us all, if we strove more to realize the power and presence of our great spiritual enemy, and prayed more to be delivered from him. It was a true saying of an eminent Christian, now gone to rest, "No prayer is complete which does not contain a petition to be kept from the devil."
We see, in the last place, from these verses, hoio complete is our Lord's power and authority over the devil. We see it in the cry of the unclean spirit, " I adjure thee by God, that thou torment me not." We see it in the command, " Come out of the man, thou undean spirit," and the immediate obedience that followed. We see it in the blessed change that at once took place in him that was possessed: he was found " sitting, and cloth sd, and in his right mind." We see it in the petition of all the devils, — "send us into the swine," confessing their consciousness that they could do nothing without leave. All these things show that one mightier than Satan was there. Strong as the great enemy of man was, he was in the presence of One stronger than he. Numerous as his hosts were, he was confronted with One who could command more than twelve legions of angels. " Where the word of the king is, there is power." (Eccles. viii. 4.) The truth here taught is full of strong consolation for all true Christians. We live in a world full of difficulties and snares. "We are ourselves weak and compassed with infirmity. The awful thought that we have a mighty spiritual enemy ever near us, subtle, powerful, and malicious as Satan is, might well disquiet us, and cast us down. But, thanks be unto God, we have in Jesus an almighty Friend, who is " able to save us to the uttermost." He has already triumphed over Satan on the cross. He will ever triumph over him in the hearts of aU believers, and intercede for them that their faith fail not. And He will finally triumph over Satan completely, when He shall come forth at the second advent, and bind him in the bottomless pit.
And now. Are we ourselves delivered from Satan's power? This after all is the grand question that concerns our souls. — He still reigns and rules in the hearts of all who are children of disobedience. (Ephes. ii. 3.) He is still a king over the ungodly. Have we, by grace, broken his bonds, and escaped his hand? Have we really renounced him and all his works? Do we daily resist him and make him flee? Do we put on the whole armour of God and stand against his wiles? May we never rest till we can give satisfactory answers to these questions.*
* The whole subject of the demoniacs, or cases of Satanic possession recorded in the New Testament, is unquestionably full of deep mystery. The miserable suflPerings of the unhappy people possessed, — their clear knowledge that our Lord was the Son of God, — their double consciousness, sometimes the spirit speaking, sometimes the man, — all these are deep mysteries. And it can hardly be otherwise. We know little of beings that we cannot see and touch. We know nothing of the manner in which a spirit
18 And when he was come into the ship, he that had been possessed with the de\'il prayed him that he might be with him.
19 Howbeit Jesus suffered him not, hut saith unto him. Go home to thy friends, and tell them how great
things the Lord hath done for thee, and hath had compassion on thee. 20 And he departed, and began to
fublish in Decapolis how great things esus had done for him: and all men did marvel.
The after-conduet of those wliom our Lord Jesus Christ healed and cured when upon earth, is a thing which is not often related in the Gospels. The story often descrihes the miraculous cure, and then leaves the after history of the person cured in obscurity, and passes on to other things.
But there are some deeply interesting cases, in which the after-conduct of persons cured is described; and the operates on the mind of a creature with flesh and bones like ourselves. We can see plainly that there were many persons possessed with devils during our Lord's earthly ministry. We can see plainly that bodily possession was something distinct from possession of heart and soul. We can conjecture the reason of their permitted possession, — to make it plain that onr Lord came to destroy the works of the devil. But we must stop here. We can go no fui'ther.
Let us, however, beware of supposing that Satanic possession was entirely confined to our Lord's time, and that there is no such thing in our own days. This would be a rash and unwarrantable conclusion. Awful as the thought is, there are sometimes cases in asylums for the insane, which, if they are not cates of Satanic possession, approach as nearly to it as possible. — In short I believe the opinion of not a few eminent physicians is clear and decided that Satanic possession still continues, though cases are exceedingly rare.
Of course it would be presumption to handle so fearful a doctrine lightly, and to pronounce positively of any particular person that " he had a devil." But if such things have been, — and the New Testament puts this beyond question, — no good reason can be assigned why they should not be again. Human nature is not changed since our Lord was on earth. Satan is not yet bound. Satanic possession is therefore neither impossible nor improbable, though limits may be set to the frequency of it, through the mercy of God.
man from whoin the devil was cast out in tlie country of the Gadarenes is one. The verses before us tell the story. Few as they are, they are full of precious instruction.
We learn from these verses, that the Lord Jesus knotvs better than His people, what is the right position for them to be in. We are told that when our Lord was on the point of leaving the country of the Gadarenes, the man " that had been possessed with the devil, prayed him that he might be with him." We can well understand that request. He felt grateful for the blessed change that had taken place in himself. He felt full of love towards his Deliverer. He thought he could not do better than follow our Lord, and go with Him as His companion and disciple. He was ready to give up home and country, and go after Christ. And yet, strange as it appears at first sight, the request was refused. "Jesus suffered him not." Our Lord had other work for him to do. Our Lord saw better than he did in what way he could glorify God most. ** Go home to thy friends," He says, "and tell them how great things the Lord hath done for thee, and hath had compassion on thee."
There are lessons of profound wisdom in these words. The place that Christians wish to be in, is not always the place which is best for their souls. The position that they would choose, if they could have their own way, is not always that which Jesus would have them occupy.
There are none who need this lesson so much as believers newly converted to God. Such persons are often very poor judges of what is really for their good. FuU of the new views which they have been graciously taught, excited with the novelty of their present position, seeing everything around them in a new light, knowing little yet of the depths of Satan and the weakness of their own hearts, — ^knowing only that a little time ago they were blind, and now, through mercy, they see, — of all people they are in the greatest danger of making mistakes. With the best intentions, they are apt to fall into mistakes about their plans in life, their choices, their moves, their professions. They forget that what we like best is not always best for our souls, and that the seed of grace needs winter as well as summer, cold as well as heat, to ripen it for glory.
Let us pray that God would guide us in aU our ways after conversion, and not allow us to err in our choices, or to make hasty decisions. That place and position is most healthful for us in which we are kept most humble, — most taught our own sinfulness, — drawn most to the Bible and prayer, — led most to live by faith and not by sight. It may not be quite what we like. But if Christ by His providence has placed us in it, let us not be in a hurry to leave it. Let us therein abide with God. The great thing is to have no will of our own, and to be where Jesus would have us be.*
*I cannot help remarking, in connection with our. Lord's words in this passage, that it admits of question, whether men do not sometimes act unadvisedly in giving up a secular calling, in order to enter the ministry of the Gospel. In plain words, I doubt whether men, who have been suddenly converted to God in the army, the navy, the law, or the merchant's office, do not sometimes forsake their professions with imdue precipitation, in order to become clergymen.
It seems to be forgotten that conversion alone is no proof that we are called and qualified to become teachers of others. God may be glorified as really and truly in the secular calling as in the pulpit. Converted men can be eminently usefid as landlords, magistrates, soldiers, sailors, barristers or merchants. We want
We learn, for anotlier thing, from these verses, that a believer's own home has the first claims on his attention. We are taught that in the striking -words which our Lord addresses to the man who had heen possessed with the devil. " Go home," He says, " to thy friends, and teU them how great things the Lord hath done for thee." The friends of this man had probably not seen him for some years, excepting under the influence of Satan. Most likely he had been as one dead to them, or worse than dead, and a constant cause of trouble, anxiety, and sorrow. Here then was the path of duty. Here was the way by which he could most glorify God. Let him. go home and teU his friends what Jesus had done for him. Let him be a living witness before their eyes of the compassion of Christ. Let him deny himself the pleasure of being in Christ's bodily presence, in order to do the higher work of being useful to others.
witnesses for Christ in all these professions. Colonel Gai'diner and Capt. Vicars have probably done more for the cause of Christ, as military men, than they would ever have done if they had left the army and become clergymen.
In steering our course through life, we should carefully look for the call of providence as well as the call of inclination. The position that we choose for ourselves is often that which is the worst for oiu" souls. When two conflicting paths of duty lie before a believer, the path which has least of the cross, and is most agreeable to his own taste, is seldom the right one.
I write all this with a due recollection of many eminent Christians who began in a secular profession, and left it for the office of the minister. John Newton and Edward Bickersteth are instances. But I apprehend such cases are exceptions. I apprehend moreover that in every such case there would be found to have been a remarkable call of providence as well as an inward caU of the Holy Ghost. As a general rule, I believe that the inile of St. Paul ought to be carefully observed: " Let every man, wherein he is called, therein abide with God." (1 Cor. vii. 24.)
What thougHts they ought to stir up in the hearts of all true Christians I — " Go home and tell thy friends." — Home is the place above all others where the child of God ought to make his first endeavours to do good. Home is the place where he is most continually seen, and where the reality of his grace ought most truly to appear. Home is the place where his best afiections ought to be concentrated. Home is the place where he should strive daily to be a witness for Christ. Home is the place where he was daily doing harm by his example, so long as he served the world. Home is the place where he is specially bound to be a living epistle of Christ, so soon as he has been mercifully taught to serve God. May we all remember these things daily! May it never be said of us, that we are saints abroad but wicked by our own fireside, — talkers about religion abroad, but worldly and ungodly at home!
But after all. Have we an}i;hing to tell others? Can we testify to any work of grace in our hearts? Have we experienced any deKverance from the power of the world, the flesh, and the devil? Have we ever tasted the graciousness of Christ? These are indeed serious questions. If we have never yet been bom again, and made new creatures, we can of course have nothing to "tell."
If we have anything to tell others about Christ, let us resolve to tell it. Let us not be silent, if we have found peace and rest in the Gospel. Let us speak to our relations, and friends, and families, and neighbours, according £is we have opportunity, and tell them what the Lord has done for our souls. All are not called to be ministers. AU are not intended to preach. But all can walk in the steps of the man of whom we have been reading, and in the steps of Andrew, and Philip, and the Samaritan ■woman. (John i. 41, 45; iv. 29.) Happy is he who is not ashamed to say to others, " Come and hear what the Lord hath done for my soul." (Psal. Ixvi. 16.)
21 And when Jesus was passed over again by ship unto the other side, much people gathered unto him: and he was nigh unto the sea.
22 And, behold, there cometh one of the rulers of the synagogue, Jairus by name; and when he saw him, he fell at his feet,
23 And besought him greatly, saving. My little daughter lieth at the point of death: / pray thee, come and lay thy hands on her, that she may be healed; and she shall live.
24 And Jesxis went with him; and much people followed him, and thronged him.
25 And a certain woman, which had an issue of blood twelve years,
26 And had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse,
27 When she had heard of Jesus, came in the press behind, and touched
28 For she said. If I may touch but his clothes, I shall be whole.
29 And straightway the fountain of her blood was dried up; and she felt in her body that she was healed of that plague.
30 And Jesus, immediately knowing in himself that virtue had gone out of him, turned him about in the press, and said. Who touched my clothes?
31 And his disciples said unto him, Thou seest the multitude thronging thee, and sayest thou, Who touched me?
32 And he looked round about to see her that had done this thing.
33 But the woman fearing and trembling, knowing what was done in her, came and fell down before him, and told him all the truth.
34 And he said unto her, Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague.
The main subject of these verses is the miraculous healing of a sick woman. Q-reat is our Lord's experience in cases of disease! Q-reat is His sympathy with His sick and ailing members! The gods of the heathen are generally represented as terrible and mighty in battle, delighting in bloodshed, the strong man's patrons, and the warrior's friends. The Saviour of the Christian is always set before us as gentle, and easy to be entreated, the healer of the broken-hearted, the refuge of the weak and helpless, the comforter of the distressed, the sick man's best friend. And is not this just the Saviour that human nature needs? The world is full of pain and trouble. The weak on earth are far more numerous than the strong.
Let us mark in these verses, what misery sin has brought into the world. We read of one who had had a most painful disease " for twelve years." She had " suffered many things of mp,ny physicians, and had spent all that she had, and was nothing bettered, but rather grew worse." Means of every kind had been tried in vain. Medical skill had proved unable to cure. Twelve long weary years had been spent in battling with disease, and relief seemed no nearer than at first. " Hope deferred " might well " make her heart sick." (Prov. xui.
How marvellous it is that we do not hate sin more than we do! Slq is the cause of all the pain and disease in the world. God did not create man to be an ailing and suffering creature. It was sin, and nothing but sin, which brought in all the ills that flesh is heir to. It was sin to which we owe every racking pain, and every loathsome infirmity, and every humbling weakness to which our poor bodies are liable. Let us keep this ever in mind. Let us hate sin with a godly hatred.
Let us mark, in the second place, how different are the feelings icith which people draw near to Christ. "We are told in these verses that " much people followed " our Lord, " and thronged him." But we are only told of one person who "came in the press behind," and touched Him with faith and was healed. Many followed Jesus from curiosity, and derived no benefit from Him.
One, and only one, followed under a deep sense of her need, and of our Saviour's power to relieve her, and that one received a mighty hlessing.
"We see the same thing going on continually in the Church of Christ at the present day. Multitudes go to our places of worship, and fill our pews. Hundreds come up to the Lord's tahle, and receive the hread and wine. But of all these worshippers and communicants, how few really ohtain anything from Christ! Fashion, custom, form, hahit, the love of excitement, or an itching ear, are the true motives of the vast majorit}^ There are hut a few here and there who touch Christ by faith, and go home "in peace." These may seem hard sayings. But they are unhappily too true!
Let us mark, in the third place, Jiow immediate and instantaneous was the cure which this woman received. No sooner did she touch our Lord's clothes than she was healed. The thing that she had sought in vain for twelve years, was done in a moment. The cure that many physicians could not efiect, was wrought in an instant of time. " She felt in her body that she was healed of that plague."
"We need not doubt that we are meant to see here an emblem of the relief that the Gospel confers on souls. The experience of many a weary conscience has been exactly like that of this woman with her disease. Many a man has spent sorrowful years in search of peace with God, and failed to find it. He has gone to earthly remedies and obtained no relief. He has wearied himself in going from place to place, and church to church, and has felt after all "nothing bettered but rather worse." But at last he has found rest. — And where has he found it? — He has found it, where this woman found her's, in Jesus Christ. He has ceased from his own works. He has given over looking to his own endeavours and doings for relief. He has come to Christ Himself, as a humble sinner, and committed himself to His mercy. At once the burden has fallen from off his shoulders. Heaviness is turned to joy, and anxiety to peace. — One touch of real faith can do more for the soul than a hundred self-imposed austerities. One look at Jesus is more efficacious than years of sack-cloth and ashes. May we never forget this to our dying day! Personal application to Christ is the real secret of peace with God.
Let us mark, in the fourth place, how muck it becomes Christians to confess before men the benefits they receive from Christ. We see that this woman was not allowed to go home, when cured, without her cure being noticed. Our Lord inquired who had touched Him, and " looked round about to see her that had done this thing." No doubt He knew perfectly the name and history of the woman. He needed not that any should tell Him. But He desired to teach her, and all around Him, that healed souls should make public acknowledgement of mercies received.
There is a lesson here which all true Christians would do well to remember. We are not to be ashamed to confess Christ before men, and to let others know what He has done for our souls. If we have found peace through His blood, and been renewed by His Spirit, we must not shrink from avowing it, on every proper occasion. It is not necessary to blow a trumpet in the streets, and force our experience on every body's notice. All that is required is a willingness to acknowledge Christ as our Master, without flinching from the ridicule or persecution, which by so doing we may bring on ourselves. More than this is not required; but less than this ought not to content us. If we are ashamed of Jesus before men, He will one day be ashamed of us before His Father and the angels.
Let us mark, in the last place, how^ precious a grace is faith. "Daughter," says our Lord to the woman who was healed, " thy faith hath made thee whole: go in peace."
Of aU the Christian graces, none is so frequently mentioned in the New Testament as faith, and none is so highly commended. — No grace brings such glory to Christ. Hope brings an eager expectation of good things to come. Love brings a warm and willing heart. Faith brings an empty hand, receives everything, and can give nothing in return. — No grace is so important to the Christian's own soul. By faith we begin. By faith we live. By faith we stand. We walk by faith and not by sight. By faith we overcome. By faith we have peace. By faith we enter into rest. — No grace should be the subject of so much self- inquiry. "We should often ask ourselves. Do I really beUeve? Is my faith true, genuine, and the gift of God?
May we never rest till we can give a satisfactory answer to these questions! Christ is not changed since the day when this woman was healed. He is still gracious and still mighty to save. There is but one thing needful if we want salvation. That one thing is the hand of
35 While he yet spake, there came from the ruler of the synagogue's house certain vrhich said, 1" hy daughter is dead: why troublest thou the Master any further?
36 As soon as Jesus heard the word that was spoken, he saith unto the ruler of the sjTiagogue, Be not afraid, only believe.
37 And he suffered no man to follow him, save Peter, and James, and John the brother of James.
38 And he cometh to the house of the ruler of the synagogue, and seeth the tumult, and them that wept and wailed greatly.
39 And when he was come in, he saith unto them, Why make ye this ado, and weep.' the damsel is not
40 And they laughed him to scorn. But when he had put them all out, he taketh the father and the mother of the damsel, and them that were with him, and entereth in where the damsel was lying.
41 And he took the damsel by the hand, and said unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, arise.
42 And straightway the damsel arose, and walked; for she was of the age of twelve years. And they were astonished with a great astonishment.
43 And he charged them straitly that no man should know it; and commanded that something should be given her to eat.
A GREAT miracle is recorded in these verses. A dead girl is restored to hfe. Mighty as the "King of terrors" is, there is One mightier than he. The keys of death are in our Lord Jesus Christ's hands. He wiU one day "swaUow up death in victory." (Isaiah xxv. 8.)
* Some remarks of Melancthon's on this woman's case are worth reading. We are doubtless to be careful that we do not hastily attach an allegorical and mystical sense to the words of Scripture. Yet we must not forget the depth of meaning which lies in all the acts of our Lords earthly ministry; and at any rate there is much beauty in the thoughts which the good Reformer expresses. He
says, "This woman doth aptly represent the Jewish synagogue vexed a long time with many mischiefs and miseries, especially tortured with unconscionable princes, and unskilful priests, or physicians of the soul, the Pharisees and Sadducees; on whom she had wasted aU her goods, and yet she was not a whit better, but rather much worse, till the blessed Lord of Israel in His own person came to ' visit and redeem her.' "
heyond the reach of sorrow. Jairus was a "ruler;" yet sickness and trouble came to his house. Jairus probablyhad wealth, and all the medical help that wealth can command; yet money could not keep death away from his child. The daughters of rulers are liable to sickness, as well as the daughters of poor men. The daughters of rulers must die.
It is good for us all to remember this. "We are too apt to forget it. We often think and talk as if the possession of riches was the great antidote to sorrow, and as if money could secure us against sickness and death. But it is the very extreme of blindness to think so. We have only to look around us and see a hundred proofs to the contrary. Death comes to halls and palaces, as well as to cottages, — to landlords as well as to tenants, — to rich as well as to poor. It stands on no ceremony. It tarries no man's leisure or convenience. It will not be kept out by locks and bars. "It is appointed unto men once to die, but after this the judgment." (Heb. ix. 27.) AU are going to one place, the grave.
We may be sure there is far more equality in the por tions appointed to men than at first sight appears. Sickness is a great leveUer. It makes no distinction. Heaven is the only place where "the inhabitant shall not say, I am sick." (Isai. xxiii. 24.) Happy are they who set their affections on things above! They, and they only, have a treasure which is incorruptible. Yet a little while, and they will be where they shall hear no more evil tidings. AU tears shall be wiped from their faces. They shall put on mourning no more. Never again shall they hear those sorrowful words, "thy daughter, — thy son, — thy
Let us learn, for another thing, how almighty is the power of our Lord Jesus Christ. That message which pierced the ruler's heart, telling him that his child was dead, did not stop our Lord for a moment. At once he cheered the father's fainting spirits with these gracious words, "be not afraid, only believe." He comes to the house where many are weeping and wailing, and enters the room where the damsel is lying. He takes her by the hand, and says, "Damsel, I say unto thee arise.'^ At once the heart begins to beat again, and the breath returns to the lifeless body. "The damsel arose and walked." No wonder that we read the words, "they were astonished with a great astonishment."
Let us think for a moment how wonderful was the change which took place in that house. From weeping to rejoicing, — from mourning to congratulation, — from death to life, — how great and marvellous must have been the transition! They only can tell that, who have seen death face to face, and had the light of their households quenched, and felt the iron entering into their own souls. They, and they only, can conceive what the family of Jairus must have felt, when they saw their beloved one given back once more into their bosom by the power of Christ. — There must have been a happy family gathering that night!
Let us see in this glorious miracle a proof of what Jesus can do for dead souls. He can raise our children from the death of trespasses and sins, and make them walk before Him in newness of life. He can take our sons and daughters by the hand, and say to them, " arise," and bid them live not to themselves, but to Him that died for them and rose again. Have we a dead soul in our family? Let us call on the Lord to come and quicken him. (Eph. ii. 1.) Let us send to Him message after message, and entreat Him to help. He that came to the succour of Jairus is still plenteous in mercy, and mighty in power.
Finally, let us see in this miracle a blessed pledge of what our Lord will do in the day of His second appearing. He win call His believing people from their graves. He will give them a better, more glorious, and more beautiful body, than they had in the days of their pilgrimage. He will gather together His elect from north, and south, and east, and west, to part no more, and die no more. Believing parents shall once more see believing children. Believing husbands shall once more see believing wives. Let us beware of sorrowing like those who have no hope, over friends who fall asleep in Christ. The youngest and loveliest believer can never die before the right time. Let us look forward. There is a glorious resurrection morning yet to come. " Them which sleep in Jesus will God bring with Him." (1 Thess. iv. 14.) Those words shall one day receive a complete fulfilment, " I will ransom them from the power of the grave: I will redeem them from death: 0 death, I will be thy plagues: 0 grave, I will be thy destruction." (Hoseaxiii. 14.) He that raised the daughter of Jairus stiU lives. "When He gathers His flock around him at the last day, not one lamb shall be found missiug.
1 And he went out from thence, and came into his own country; and his disciples follow him.
2 And when the sabbath day was come, he began to teach in the synagogue: and many hearing him were astonished, saying, From whence hath this man these things } and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands?
3 Is not this the carpenter, the son of Mary, the brother of James, and
Joses, and of Juda, and Simon.' and are not his sisters here with us.' And they were offended at him.
4 But Jesus said unto them, A prophet is not without honour, but in his own country, and among his own kin, and in his own house.
5 And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed them.
6 And he marvelled because of their unbelief. And he went round about the villages, teaching.
This passage shows us our Lord Jesus Christ in "his own country," at Nazareth. It is a melancholy illustration of the wickedness of man's heart, and deserves special attention.
We see, in the first place, how apt men are to undervalue things with which they are familiar. The men of Nazareth "were offended" at our Lord. They could not think it possible that one who had lived so many years among themselves, and whose brethren and sisters they knew, could deserve to be followed as a public teacher.
Never had any place on earth such privileges as Nazareth. For thirty years the Son of God resided in this town, and went to and fro in its streets. For thirty years He walked with God before the eyes of its inhabitants, living a blameless, perfect life. But it was all lost upon them. They were not ready to believe the Gospel, when the Lord came among them, and taught in their synagogue. They would not believe that one whose face they knew so well, and who had lived so long, eating, and drinking, and dressing like one of themselves, had any right to claim their attention. They were "offended at Him."
There is nothing in all this that need surprise us. The same thing is going on around us every day, in our own land. The holy Scriptures, the preaching of the Gospel, the public ordinances of religion, the abundant means of grace that England enjoys, are continually undervalued by English people. They are so accustomed to them, that they do not know their privileges. It is an awful truth, that in religion, more than in anything else, familiarity breeds contempt.
There is comfort in this part of our Lord's experience, for some of the Lord's people. There is comfort for faithful ministers of the Gospel, who are cast down by the unbelief of their parishioners or regular hearers. There is comfort for true Christians, who stand alone in their families, and see all around them cleaving to the world. Let both remember that they are drinking the same cup as their beloved Master. Let them remember that He too was despised most by those who knew Him best. Let them learn that the utmost consistency of conduct will not make others adopt their views and opinions, any more than it did the people of Nazareth. Let them know that the sorrowful words of their Lord will generally be ftdfilled in the experience of His servants, " a prophet is not without honour, but in his own coimtry, and among his own kin, and in his own house."
"We see, in the second place, how humble was the rank of life which our Lord condescended to occupy, before He began His public ministry. The people of Nazareth said of Him, in contempt, "Is not this the carpenter?"
This is a remarkable expression, and is only found in the Gospel of St. Mark. It shows us plainly that for the first thirty years of His life, our Lord was not ashamed to work with His own hands. There is something marvellous and overwhelming in the thought! He who made heaven, and earth, and sea, and all that therein is, — He, without whom nothing was made that was made, — the Son of God Himself, took on Him the form of a servant, and "in the sweat of His face ate bread," as a working man. This is indeed that "love of Christ that passeth knowledge." Though He was rich, yet for our. sakes He became poor. Both in life and death He humbled HimseK, that through Him sinners might live and reign for evermore.
Let us remember when we read this passage, that there is no sin in poverty. We never need be ashamed of ])overty, unless our own sins have brought it upon us. "We never ought to despise others, because they are poor. It is disgraceful to be a gambler, or a drunkard, or a covetous man, or a liar; but it is no disgrace to work with our own hands, and earn our bread by our own labour. The thought of the carpenter's shop at Nazareth, should cast down the high thoughts of all who make an idol of riches. It cannot be dishonourable to occupy the same position as the Son of God, and Saviour of the world.
We see, in the last place, how exceedingly sinful is the sin of unbelief. Two remarkable expressions are used in teaching this lesson. One is, that our Lord "could do no mighty work" at Nazareth, by reason of the hardness of the people's hearts. The other is, that "He marvelled because of their unbelief." The one shows us that unbehef has a power to rob men of the highest blessings. The other shows that it is so suicidal and unreasonable a sin, that even the Son of God regards it with surprise.