Expositions of Holy Scripture: St. Mark Part 25

'And when He was gone forth into the way, there came one running, and kneeled to Him, and asked Him. Good Master, what shall I do that I may inherit eternal life! 18. And Jesus said unto him, Why callest thou Me good! there is none good but one, that is, G.o.d. 19. Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honour thy father and mother. 20.

And he answered and said unto Him, Master, all these have I observed from my youth, 21. Then Jesus beholding him loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven; and come, take up the cross, and follow Me. 22. And he was sad at that saying, and went away grieved: for he had great possessions. 23. And Jesus looked round about and saith unto His disciples, How hardly shall they that have riches enter into the kingdom of G.o.d! 24. And the disciples were astonished at His words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches to enter into the kingdom of G.o.d! 25. It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of G.o.d. 26. And they were astonished out of measure, saying among themselves, Who then can be saved? 27. And Jesus looking upon them saith, With men it is impossible, but not with G.o.d: for with G.o.d all things are possible.'--Mark x. 17-27.

There were courage, earnestness, and humility in this young ruler's impulsive casting of himself at Christ's feet in the way, with such a question. He was not afraid to recognise a teacher in Him whom his cla.s.s scorned and hated; he was deeply sincere in his wish to possess eternal life, and in his belief that he was ready to do whatever was necessary for that end; he bowed himself as truly as he bent his knees before Jesus, and the n.o.ble enthusiasm of youth breathed in his desires, his words, and his gesture.

But his question betrayed the defect which poisoned the much that was right and lovable in him. He had but a shallow notion of what was 'good,' as is indicated by his careless ascription of goodness to one of whom he knew so little as he did of Jesus, and by his conception that it was a matter of deeds. He is too sure of himself; for he thinks that he is ready and able to do all good deeds, if only they are pointed out to him.

How little he understood the resistance of 'the mind of the flesh' to discerned duty! Probably he had had no very strong inclinations to contend against, in living the respectable life that had been his. It is only when we row against the stream that we find out how fast it runs. He was wrong about the connection of good deeds and eternal life, for he thought of them as done by himself, and so of buying it by his own efforts. Fatal errors could not have been condensed in briefer compa.s.s, or presented in conjunction with more that is admirable, than in his eager question, asked so modestly and yet so presumptuously.

Our Lord answers with a coldness which startles; but it was meant to rouse, like a dash of icy water flung in the face. 'Why callest thou Me good?' is more than a waving aside of a compliment, or a lesson in accuracy of speech. It rebukes the young man's shallow conception of goodness, as shown by the facility with which he bestowed the epithet.

'None is good save one, even G.o.d,' cuts up by the roots his notion of the possibility of self-achieved goodness, since it traces all human goodness to its source in G.o.d. If He is the only good, then we cannot perform good acts by our own power, but must receive power from Him.

How, then, can any man 'inherit eternal life' by good deeds, which he is only able to do because G.o.d has poured some of His own goodness into him? Jesus shatters the young man's whole theory, as expressed in his question, at one stroke.

But while His reply bears directly on the errors in the question, it has a wider significance. Either Jesus is here repudiating the notion of His own sinlessness, and acknowledging, in contradiction to every other disclosure of His self-consciousness, that He too was not through and through good, or else He is claiming to be filled with G.o.d, the source of all goodness, in a wholly unique manner. It is a tremendous alternative, but one which has to be faced. While one is thankful if men even imperfectly apprehend the character and nature of Jesus, one cannot but feel that the question may fairly be put to the many who extol the beauty of His life, and deny His divinity, 'Why callest thou Me good?' Either He is 'G.o.d manifest in the flesh,' or He is not 'good.'

The remainder of Christ's answer tends to deepen the dawning conviction of the impossibility of meriting eternal life by acts of goodness, apart from dependence on G.o.d. He refers to the second half of the Decalogue only, not as if the first were less important, but because the breaches of the second are more easily brought to consciousness. In thus answering, Jesus takes the standpoint of the law, but for the purpose of bringing to the very opposite conviction from that which the young ruler expresses in reply. He declares that he has kept them all from his youth. Jesus would have had him confess that in them was a code too high to be fully obeyed. 'By the law is the knowledge of sin,' but it had not done its work in this young man.

His shallow notion of goodness besets and blinds him still. He is evidently thinking about external deeds, and is an utter stranger to the depths of his own heart. It was an answer betraying great shallowness in his conception of duty and in his self-knowledge.

It is one which is often repeated still. How many of us are there who, if ever we cast a careless glance over our lives, are quite satisfied with their external respectability! As long as the chambers that look to the street are fairly clean, many think that all is right. But what is there rotting and festering down in the cellars? Do we ever go down there with the 'candle of the Lord' in our hands? If we do, the ruler's boast, 'All these have I kept,' will falter into 'All these have I broken.'

But let us be thankful for the love that shone in Christ's eyes as He looked on him. We may blame; He loved. Jesus saw the fault, but He saw the longing to be better. The dim sense of insufficiency which had driven this questioner to Him was clear to that all-knowing and all-loving heart. Do not let us harshly judge the mistakes of those who would fain be taught, nor regard the professions of innocence, which come from defective perception, as if they were the proud utterances of a Pharisee.

But Christ's love is firm, and can be severe. It never pares down His requirements to make disciples.h.i.+p easier. Rather it attracts by heightening them, and insisting most strenuously on the most difficult surrender. That is the explanation of the stringent demand next made by Him. He touched the poisonous swelling as with a sharp lancet when He called for surrender of wealth. We may be sure that it was this man's money which stood between him and eternal life. If something else had been his chief temptation, that something would have been signalised as needful to be given up. There is no general principle of conduct laid down here, but a specific injunction determined by the individual's character. All diseases are not treated with the same medicines. The command is but Christ's application of His broad requirement, 'If thine eye causeth thee to stumble, pluck it out.' The principle involved is, surrender what hinders entire following of Jesus. When that sacrifice is made, we shall be in contact with the fountain of goodness, and have eternal life, not as payment, but as a gift.

'His countenance fell,' or, according to Mark's picturesque word, 'became lowering,' like a summer sky when thunder-clouds gather. The hope went out of his heart, and the light faded from his eager face.

The p.r.i.c.k of the sharp spear had burst the bubble of his superficial earnestness. He had probably never had anything like so repugnant a duty forced upon him, and he cannot bring himself to yield. Like so many of us, he says, 'I desire eternal life,' but when it comes to giving up the dearest thing he recoils. 'Anything else, Lord, thou shalt have, and welcome, but not that.' And Christ says, 'That, and nothing else, I must have, if thou art to have Me.' So this man 'went away sorrowful.' His earnestness evaporated; he kept his possessions, and he lost Christ. A prudent bargain! But we may hope that, since 'he went away sorrowful,' he felt the ache of something lacking, that the old longings came back, and that he screwed up his resolution to make 'the great surrender,' and counted his wealth 'but dung, that he might win Christ.'

What a world of sad and disappointed love there would be in that look of Jesus to the disciples, as the young ruler went away with bowed head! How graciously He antic.i.p.ates their probable censure, and turns their thoughts rather on themselves, by the acknowledgment that the failure was intelligible, since the condition was hard! How pityingly His thoughts go after the retreating figure! How universal the application of His words! Riches may become a hindrance to entering the kingdom. They do so when they take the first place in the affections and in the estimates of good. That danger besets those who have them and those who have them not. Many a poor man is as much caught in the toils of the love of money as the rich are. Jesus modifies the form of His saying when He repeats it in the shape of 'How hardly shall they that trust in riches,' etc. It is difficult to have, and not to trust in them. Rich men's disadvantages as to living a self-sacrificing Christian life are great. To Christ's eyes, their position was one to be dreaded rather than to be envied.

So opposed to current ideas was such a thought, that the disciples, accustomed to think that wealth meant happiness, were amazed. If the same doctrine were proclaimed in any great commercial centre to-day, it would excite no less astonishment. At least, many Christians and others live as if the opposite were true. Wealth possessed, and not trusted in, but used aright, may become a help towards eternal life; but wealth as commonly regarded and employed by its possessors, and as looked longingly after by others, is a real, and in many cases an insuperable, obstacle to entering the strait gate. As soon drive a camel, humps and load and all, through 'a needle's eye,' as get a man who trusts in the uncertainty of riches squeezed through that portal.

No communities need this lesson more than our great cities.

No wonder that the disciples thought that, if the road was so difficult for rich men, it must be hard indeed. Christ goes even farther. He declares that it is not only hard, but 'impossible,' for a man by his own power to tread it. That was exactly what the young man had thought that he could do, if only he were directed.

So our Lord's closing words in this context apply, not only to the immediately preceding question by the disciples, but may be taken as the great truth conveyed by the whole incident, Man's efforts can never put him in possession of eternal life. He must have G.o.d's power flowing into him if he is to be such as can enter the kingdom. It is the germ of the subsequent teaching of Paul; 'The gift of G.o.d is eternal life.' What we cannot do, Christ has done for us, and does in us. We must yield ourselves to Him, and surrender ourselves, and abandon what stands between us and Him, and then eternal life will enter into us here, and we shall enter into its perfect possession hereafter.

CHRIST ON THE ROAD TO THE CROSS

'And they were in the way going up to Jerusalem; and Jesus went before them: and they were amazed; and as they followed they were afraid.'

--Mark x. 32.

We learn from John's Gospel that the resurrection of Lazarus precipitated the determination of the Jewish authorities to put Christ to death; and that immediately thereafter there was held the council at which, by the advice of Caiaphas, the formal decision was come to.

Thereupon our Lord withdrew Himself into the wilderness which stretches south and east of Jerusalem; and remained there for an unknown period, preparing Himself for the Cross. Then, full of calm resolve, He came forth to die. This is the crisis in our Lord's history to which my text refers. The graphic narrative of this Evangelist sets before us the little company on the steep rocky mountain road that leads up from Jericho to Jerusalem; our Lord, far in advance of His followers, with a fixed purpose stamped upon His face, and something of haste in His stride, and that in His whole demeanour which shed a strange astonishment and awe over the group of silent and uncomprehending disciples.

That picture has not attracted the attention that it deserves. I think if we ponder it with sympathetic imagination helping us, we may get from it some very great lessons and glimpses of our Lord's inmost heart in the prospect of His Cross. And I desire simply to set forth two or three of the aspects of Christ's character which these words seem to me to suggest.

I. We have here, then, first, what, for want of a better name, I would call the heroic Christ.

I use the word to express simply strength of will brought to bear in the resistance to antagonism; and although that is a side of the Lord's character which is not often made prominent, it is there, and ought to have its due importance.

We speak of Him, and delight to think of Him, as the embodiment of all loving, gracious, gentle virtues, but Jesus Christ as the ideal man unites in Himself what men are in the habit, somewhat superciliously, of calling the masculine virtues, as well as those which they somewhat contemptuously designate the feminine. I doubt very much whether that is a correct distinction. I think that the heroism of endurance, at all events, is far more an attribute of a woman than of a man. But be that as it may, we are to look to Jesus Christ as presenting before us the very type of all which men call heroism in the sense that I have explained, of an iron will, incapable of deflection by any antagonism, and which coerces the whole nature to obedience to its behests.

There is nothing to be done in life without such a will. 'To be weak is to be miserable, doing or suffering.' And our Master has set us the example of this; that unless there run through a man's life, like the iron framework on the top of the spire of Antwerp Cathedral, on which graceful fancies are strung in stone, the rigid bar of an iron purpose that nothing can bend, the life will be nought and the man will be a failure. Christ is the pattern of heroic endurance, and reads to us the lesson to resist and persist, whatever stands between us and our goal.

So here, the Cross before Him flung out no repelling influence towards Him, but rather drew Him to itself. There is no reason that I can find for believing the modern theory of the rationalists' school that our Lord, in the course of His mission, altered His plan, or gradually had dawning upon His mind the conviction that to carry out His purposes He must be a martyr. That seems to me to be an entire misreading of the Gospel narrative which sets before us much rather this, that from the beginning of our Lord's public career there stood unmistakably before Him the Cross as the goal. He entertained no illusions as to His reception. He did not come to do certain work, and, finding that He could not do it, accepted the martyr's _role_; but He came for the twofold purpose of serving by His life, and of redeeming by His death.

'He came not to be ministered unto, but to minister, and to give His life a ransom for the many.' And this purpose stood clear before Him, drawing Him to itself all through His career.

But, further, Christ's character teaches us what is the highest form of such strength and tenacity, viz., gentleness. There is no need to be brusque, obstinate, angular, self-absorbed, harsh, because we are fixed and determined in our course. These things are the caricatures and the diminutions, not the true forms nor the increase, of strength.

The most tenacious steel is the most flexible, and he that has the most fixed and definite resolve may be the man that has his heart most open to all human sympathies, and is strong with the almightiness of gentleness, and not with the less close-knit strength of roughness and of hardness. Christ, because He is perfect love, is perfect power, and His will is fixed because it is love that fixes it. So let us take the lesson that the highest type of strength is strength in meekness, and that the Master who, I was going to say, kept His strength of will under, but I more correctly say, manifested His strength of will through, His gentleness, is the pattern for us.

II. Then again, we see here not only the heroic, but what I may call the self-sacrificing Christ.

We have not only to consider the fixed will which this incident reveals, but to remember the purpose on which it was fixed, and that He was hastening to His Cross. The very fact of our Lord's going back to Jerusalem, with that decree of the Sanhedrim still in force, was tantamount to His surrender of Himself to death. It was as if, in the old days, some excommunicated man with the decree of the Inquisition p.r.o.nounced against him had gone into Rome and planted himself in the front of the piazza before the buildings of the Holy Office, and lifted up his testimony there. So Christ, knowing that this council has been held, that this decree stands, goes back, investing of set purpose His return with all the publicity that He can bring to bear upon it. For this once He seems to determine that He will 'cause His voice to be heard in the streets'; He makes as much of a demonstration as the circ.u.mstances will allow, and so acts in a manner opposite to all the rest of His life. Why? Because He had determined to bring the controversy to an end. Why? Was He flinging away His life in mere despair? Was He sinfully neglecting precautions? Was the same fanaticism of martyrdom which has often told upon men, acting upon Him? Were these His reasons? No, but He recognised that now that 'hour' of which He spoke so much had come, and of His own loving will offered Himself as our Sacrifice.

It is all-important to keep in view that Christ's death was His own voluntary act. Whatever external forces were brought to bear in the accomplishment of it, He died because He chose to die. The 'cords'

which bound this sacrifice to the horns of the altar were cords woven by Himself.

So I point to the incident of my text, as linking in along with the whole series of incidents marking the last days of our Lord's life, in order to stamp upon His death unmistakably this signature, that it was His own act. Therefore the publicity that was given to His entry; therefore His appearance in the Temple; therefore the increased sharpness and unmistakableness of His denunciations of the ruling cla.s.ses, the Pharisees and the scribes. Therefore the whole history of the Pa.s.sion, all culminating in leaving this one conviction, that He had 'power to lay down His life,' that neither Caiaphas nor Annas, nor Judas, nor the band, nor priests, nor the Council, nor Pilate, nor Herod, nor soldiers, nor nails, nor cross, nor all together, killed Jesus, but that Jesus died because He would. The self-sacrifice of the Lord was not the flinging away of the life that He ought to have preserved, nor carelessness, nor the fanaticism of a martyr, nor the enthusiasm of a hero and a champion, but it was the voluntary death of Him who of His own will became in His death the 'oblation and satisfaction for the sins of the whole world.' Love to us, and obedience to the Father whose will He made His own, were the cords that bound Christ to the Cross on which He died. His sacrifice was voluntary; witness this fact that when He saw the Cross at hand He strode before His followers to reach that, the goal of His mission.

III. I venture to regard the incident as giving us a little glimpse of what I may call the shrinking Christ.

Do we not see here a trace of something that we all know? May not part of the reason for Christ's haste have been that desire which we all have, when some inevitable grief or pain lies before us, to get it over soon, and to abbreviate the moments that lie between us and it?

Was there not something of that feeling in our Lord's sensitive nature when He said, for instance, 'I have a baptism to be baptized with, and how am I straitened until it be accomplished'? 'I am come to send fire upon the earth, and O! how I wish that it were already kindled!' Was there not something of the same feeling, which we cannot call impatient, but which we may call shrinking from the Cross, and therefore seeking to draw the Cross nearer, and have done with it, in the words which He addressed to the betrayer, 'That thou doest, do quickly,' as if He were making a last appeal to the man's humanity, and in effect saying to him, 'If you have a heart at all, shorten these painful hours, and let us have it over'?

And may we not see, in that swift advance in front of the lagging disciples, some trace of the same feeling which we recognise to be so truly human?

Christ _did_ shrink from His Cross. Let us never forget that He recoiled from it, with the simple, instinctive, human shrinking from pain and death which is a matter of the physical nervous system, and has nothing to do with the will at all. If there had been no shrinking from it there had been no fixed will. If there had been no natural instinctive drawing back of the physical nature and its connections from the prospect of pain and death, there had been none of the heroism of which I am speaking. Though it does not become us to dogmatise about matters of which we know so little, I think we may fairly say that that shrinking never rose up into the regions of Christ's will; never became a desire; never became a purpose.

Howsoever the s.h.i.+p might be tossed by the waves, the will always kept its level equilibrium. Howsoever the physical nature might incline to this side or to that, the will always kept parallel with the great underlying divine will, the Father's purpose which He had come to effect. There was shrinking which was instinctive and human, but it never disturbed the fixed purpose to die. It had so much power over Him as to make Him march a little faster to the Cross, but it never made Him turn from it. And so He stands before us as the Conqueror in a real conflict, as having yielded Himself up by a real surrender, as having overcome a real difficulty, 'for the joy that was set before Him, having endured the Cross, despising the shame.'

IV. So, lastly, I would see here the lonely Christ.

In front of His followers, absorbed in the thought of what was drawing so near, gathering together His powers in order to be ready for the struggle, with His heart full of the love and the pity which impelled Him, He is surrounded as with a cloud which shuts Him 'out from their sight,' as afterwards the cloud of glory 'received Him.'

What a gulf there was between them and Him, between their thoughts and His, as He pa.s.sed up that rocky way! What were they thinking about?

'By the way they had disputed amongst themselves which of them should be the greatest.' So far did they sympathise with the Master! So far did they understand Him! Talk about men with unappreciated aims, heroes that have lived through a lifetime of misunderstanding and never have had any one to sympathise with them! There never was such a lonely man in the world as Jesus Christ. Never was there one that carried so deep In His heart so great a purpose and so great a love, which none cared a rush about. And those that were nearest Him, and loved Him best, loved Him so blunderingly and so blindly that their love must often have been quite as much of a pain as of a joy.

In His Pa.s.sion that solitude reached the point of agony. How touching in its unconscious pathos is His pleading request, 'Tarry ye here, and watch with Me!' How touching in their revelation of a subsidiary but yet very real addition to His pains are His words, 'All ye shall be offended because of Me this night.' Oh, dear brethren! every human soul has to go down into the darkness alone, however close may be the clasping love which accompanies us to the portal; but the loneliness of death was realised by Jesus Christ in a very unique and solemn manner. For round Him there gathered the clouds of a mysterious agony, only faintly typified by the darkness of eclipse which hid the material sun in the universe, what time He died.

And all this solitude, the solitude of unappreciated aims, and unshared purposes, and misunderstood sorrow during life, and the solitude of death with its elements ineffable of atonement;--all this solitude was borne that no human soul, living or dying, might ever be lonely any more. 'Lo! I,' whom you all left alone, 'am with you,' who left Me alone, 'even till the end of the world.'

So, dear brethren, ponder that picture that I have been trying very feebly to set before you, of the heroic, self-sacrificing, shrinking, solitary Saviour. Take Him as your Saviour, your Sacrifice, your Pattern; and hear Him saying, 'If any man serve Me, let him follow Me, and where I am there shall also My servant be.'

An old ecclesiastical legend conies into my mind at the moment, which tells how an emperor won the true Cross in battle from a pagan king, and brought it back, with great pomp, to Jerusalem; but found the gate walled up, and an angel standing before it, who said, 'Thou bringest back the Cross with pomp and splendour. He that died upon it had shame for His companion; and carried it on His back, barefooted, to Calvary.' Then, says the chronicler, the emperor dismounted from his steed, cast off his robes, lifted the sacred Rood on his shoulders, and with bare feet advanced to the gate, which opened of itself, and he entered in.

_We_ have to go up the steep rocky road that leads from the plain where the Dead Sea is, to Jerusalem. Let us follow the Master, as He strides before us, the Forerunner and the Captain of our salvation.