Expositions of Holy Scripture: St. Mark Part 6

The Apostles were chosen for two ends, of which the former was preparatory to the latter. The latter was the more important and permanent, and hence gave the office its name. They were to be 'with Christ,' and we may fairly suppose that He wished that companions.h.i.+p for His own sake as well as for theirs. No doubt, the primary purpose was their training for their being sent forth to preach. But no doubt, also, the lonely Christ craved for companions, and was strengthened and soothed by even the imperfect sympathy and unintelligent love of these humble adherents. Who can fail to hear tones which reveal how much He hungered for companions in His grateful acknowledgment, 'Ye are they which have continued with Me in My temptations'? It still remains true that we must be 'with Christ' much and long before we can go forth as His messengers.

Note, too, that the miracle-working power comes last as least important. Peter had understood his office better than some of his alleged successors, when he made its qualification to be having been with Jesus during His life, and its office to be that of being witnesses of His resurrection (Acts i.).

The list of the Apostles presents many interesting points, at which we can only glance. If compared with the lists in the other Gospels and in Acts, it brings out clearly the division into three groups of four persons each. The order in which the four are named varies within the limits of each group; but none of the first four are ever in the lists degraded to the second or third group, and none of these are ever promoted beyond their own cla.s.s. So there were apparently degrees among the Twelve, depending, no doubt, on spiritual receptivity, each man being as close to the Lord, and gifted with as much of the suns.h.i.+ne of His love, as he was fit for.

Further, their places in relation to each other vary. The first four are always first, and Peter is always at their head; but in Matthew and Luke, the pairs of brothers are kept together, while, in Mark, Andrew is parted from his brother Simon, and put last of the first four. That place indicates the closer relation of the other three to Jesus, of which several instances will occur to every one. But Mark puts James before John, and his list evidently reflects the memory of the original superiority of James as probably the elder. There was a time when John was known as 'James's brother.' But the time came, as Acts shows, when John took precedence, and was closely linked with Peter as the two leaders. So the ties of kindred may be loosened, and new bonds of fellows.h.i.+p created by similarity of relation to Jesus. In His kingdom, the elder may fall behind the younger. Rank in it depends on likeness to the king.

The surname of Boanerges, 'Sons of Thunder,' given to the brothers, can scarcely be supposed to commemorate a characteristic prior to disciples.h.i.+p. Christ does not perpetuate old faults in his servants'

new names. It must rather refer to excellences which were heightened and hallowed in them by following Jesus. Probably, therefore, it points to a certain majesty of utterance. Do we not hear the boom of thunder-peals in the prologue to John's Gospel, perhaps the grandest words ever written?

In the second quartet, Bartholomew is probably Nathanael; and, if so, his conjunction with Philip is an interesting coincidence with John i.

45, which tells that Philip brought him to Jesus. All three Gospels put the two names together, as if the two men had kept up their a.s.sociation; but, in Acts, Thomas takes precedence of Bartholomew, as if a closer spiritual relations.h.i.+p had by degrees sprung up between Philip, the leader of the second group, and Thomas, which slackened the old bond. Note that these two, who are coupled in Acts, are two of the interlocutors in the final discourses in the upper room (John xiv.). Mark, like Luke, puts Matthew before Thomas; but Matthew puts himself last, and adds his designation of 'publican,'--a beautiful example of humility.

The last group contains names which have given commentators trouble. I am not called on to discuss the question of the ident.i.ty of the James who is one of its members. Thaddeus is by Luke called Judas, both in his Gospel and in the Acts; and by Matthew, according to one reading, Lebbaeus. Both names are probably surnames, the former being probably derived from a word meaning _breast_, and the latter from one signifying _heart_. They seem, therefore, to be nearly equivalent, and may express large-heartedness.

Simon 'the Canaanite' (Auth. Ver.) is properly 'the Cananaean' (Rev.

Ver.). There was no alien in blood among the Twelve. The name is a late Aramaic word meaning _zealot_. Hence Luke translates it for Gentile readers. He was one of the fanatical sect who would not have anything to do with Rome, and who played such a terrible part in the final catastrophe of Israel. The baser elements were purged out of his fiery enthusiasm when he became Christ's man. The hallowing and curbing of earthly pa.s.sion, the enn.o.bling of enthusiasm, are achieved when the pure flame of love to Christ burns up their dross.

Judas Iscariot closes the list, cold and venomous as a snake.

Enthusiasm in him there was none. The problem of his character is too complex to be entered on here. But we may lay to heart the warning that, if a man is not knit to Christ by heart's love and obedience, the more he comes into contact with Jesus the more will he recoil from Him, till at last he is borne away by a pa.s.sion of detestation. Christ is either a sure foundation or a stone of stumbling.

'HE IS BESIDE HIMSELF'

'And when His friends heard of it, they went out to lay hold on Him: for they said, He is beside Himself'--Mark iii. 21.

There had been great excitement in the little town of Capernaum in consequence of Christ's teachings and miracles. It had been intensified by His infractions of the Rabbinical Sabbath law, and by His appointment of the twelve Apostles. The sacerdotal party in Capernaum apparently communicated with Jerusalem, with the result of bringing a deputation from the Sanhedrim to look into things, and see what this new rabbi was about. A plot for His a.s.sa.s.sination was secretly on foot. And at this juncture the incident of my text, which we owe to Mark alone of the Evangelists, occurs. Christ's friends, apparently the members of His own family--sad to say, as would appear from the context, including His mother--came with a kindly design to rescue their misguided kinsman from danger, and laying hands upon Him, to carry Him off to some safe restraint in Nazareth, where He might indulge His delusions without doing any harm to Himself. They wish to excuse His eccentricities on the ground that He is not quite responsible--scarcely Himself; and so to blunt the point of the more hostile explanation of the Pharisees that He is in league with Beelzebub.

Conceive of that! The Incarnate Wisdom s.h.i.+elded by friends from the accusation that He is a demoniac by the apology that He is a lunatic!

What do you think of popular judgment?

But this half-pitying, half-contemptuous, and wholly benevolent excuse for Jesus, though it be the words of friends, is like the words of His enemies, in that it contains a distorted reflection of His true character. And if we will think about it, I fancy that we may gather from it some lessons not altogether unprofitable.

I. The first point, then, that I make, is just this--there was something in the character of Jesus Christ which could be plausibly explained to commonplace people as madness.

A well-known modern author has talked a great deal about 'the sweet reasonableness of Jesus Christ.' His contemporaries called it simple insanity; if they did not say 'He hath a devil,' as well as 'He is mad.'

Now, if we try to throw ourselves back to the life of Jesus Christ, as it was unfolded day by day, and think nothing about either what preceded in the revelation of the Old Covenant, or what followed in the history of Christianity, we shall not be so much at a loss to account for such explanations of it as these of my text. Remember that charges like these, in all various keys of contempt or of pity, or of fierce hostility, have been cast against all innovators, against every man that has broken a new path; against all teachers that have cut themselves apart from tradition and encrusted formulas; against every man that has waged war with the conventionalisms of society; against all idealists who have dreamed dreams and seen visions; against every man that has been touched with a lofty enthusiasm of any sort; and, most of all, against all to whom G.o.d and their relations to Him, the spiritual world and their relations to it, the future life and their relations to that, have become dominant forces and motives in their lives.

The short and easy way with which the world excuses itself from the poignant lessons and rebukes which come from such lives is something like that of my text, 'He is beside himself.' And the proof that he is beside himself is that he does not act in the same fas.h.i.+on as these incomparably wise people that make up the majority in every age. There is nothing that commonplace men hate like anything fresh and original.

There is nothing that men of low aims are so utterly bewildered to understand, and which so completely pa.s.ses all the calculus of which they are masters, as lofty self-abnegation. And wherever you get men smitten with such, or with anything like it, you will find all the low-aimed people gathering round them like bats round a torch in a cavern, flapping their obscene wings and uttering their harsh croaks, and only desiring to quench the light.

One of our cynical authors says that it is the mark of a genius that all the dullards are against him. It is the mark of the man who dwells with G.o.d that all the people whose portion is in this life with one consent say, 'He is beside himself.'

And so the Leader of them all was served in His day; and that purest, perfectest, n.o.blest, loftiest, most utterly self-oblivious, and G.o.d-and-man-devoted life that ever was lived upon earth, was disposed of in this extremely simple method, so comforting to the complacency of the critics--either 'He is beside Himself,' or 'He hath a devil.'

And yet, is not the saying a witness to the presence in that wondrous and gentle career of an element entirely unlike what exists in the most of mankind? Here was a new star in the heavens, and the law of its...o...b..t was manifestly different from that of all the rest. That is what 'eccentric' means--that the life to which it applies does not move round the same centre as do the other satellites, but has a path of its own. Away out yonder somewhere, in the infinite depths, lay the hidden point which drew it to itself and determined its magnificent and overwhelmingly vast orbit. These men witness to Jesus Christ, even by their half excuse, half reproach, that His was a life unique and inexplicable by the ordinary motives which shape the little lives of the ma.s.ses of mankind. They witness to His entire neglect of ordinary and low aims; to His complete absorption in lofty purposes, which to His purblind would-be critics seem to be delusions and fond imaginations that could never be realised. They witness to what His disciples remembered had been written of Him, 'The zeal of Thy house hath eaten Me up'; to His perfect devotion to man and to G.o.d. They witness to His consciousness of a mission; and there is nothing that men are so ready to resent as that. To tell a world, engrossed in self and low aims, that one is sent from G.o.d to do His will, and to spread it among men, is the sure way to have all the heavy artillery and the lighter weapons of the world turned against one.

These characteristics of Jesus seem then to be plainly implied in that allegation of insanity--lofty aims, absolute originality, utter self-abnegation, the continual consciousness of communion with G.o.d, devotion to the service of man, and the sense of being sent by G.o.d for the salvation of the world. It was because of these that His friends said, 'He is beside Himself.'

These men judged themselves by judging Jesus Christ. And all men do.

There are as many different estimates of a great man as there are people to estimate, and hence the diversity of opinion about all the characters that fill history and the galleries of the past. The eye sees what it brings and no more. To discern the greatness of a great man, or the goodness of a good one, is to possess, in lower measure, some portion of that which we discern. Sympathy is the condition of insight into character. And so our Lord said once, 'He that receiveth a prophet in the name of a prophet shall receive a prophet's reward,'

because he is a dumb prophet himself, and has a lower power of the same gift in him, which is eloquent on the prophet's lips.

In like manner, to discern what is in Christ is the test of whether there is any of it in myself. And thus it is no mere arbitrary appointment which suspends your salvation and mine on our answer to this question, 'What think ye of Christ?' The answer will be--I was going to say--the elixir of our whole moral and spiritual nature. It will be the outcome of our inmost selves. This ploughshare turns up the depths of the soil. That is eternally true which the grey-bearded Simeon, the representative of the Old, said when he took the Infant in his arms and looked down upon the unconscious, placid, smooth face.

'This Child is set for the rise and fall of many in Israel, that the thoughts of many hearts may be revealed.' Your answer to that question discloses your whole spiritual condition and capacities. And so to judge Christ is to be judged by Him; and what we think Him to be, that we make Him to ourselves. The question which tests us is not merely, 'Whom do men say that I am?' It is easy to answer that; but this is the all-important interrogation, 'Whom do _ye_ say that I am?' I pray that we may each answer as he to whom it was first put answered it, 'Rabbi, Thou art the Son of G.o.d, Thou art the King of Israel!'

II. Secondly, mark the similarity of the estimate which will be pa.s.sed by the world on all Christ's true followers.

The same elements exist to-day, the same intolerance of anything higher than the low level, the same incapacity to comprehend simple devotion and lofty aims, the same dislike of a man who comes and rebukes by his silent presence the vices in which he takes no part.

And it is a great deal easier to say, 'Poor fool! enthusiastic fanatic!' than it is to lay to heart the lesson that lies in such a life.

The one thing, or at least the princ.i.p.al thing, which the Christianity of this generation wants is a little more of this madness. It would be a great deal better for us who call ourselves Christians if we had earned and deserved the world's sneer, 'He is beside himself.' But our modern Christianity, like an epicure's rare wines, is preferred iced.

And the last thing that anybody would think of suggesting in connection with the demeanour--either the conduct or the words--of the average Christian man of this day is that his religion had touched his brain a little.

But, dear friends, go in Christ's footsteps and you will have the same missiles flung at you. If a church or an individual has earned the praise of the outside ring of G.o.dless people because its or his religion is 'reasonable and moderate; and kept in its proper place; and not allowed to interfere with social enjoyments, and political and munic.i.p.al corruptions,' and the like, then there is much reason to ask whether that church or man is Christian after Christ's pattern. Oh, I pray that there may come down on the professing Church of this generation a baptism of the Spirit; and I am quite sure that when that comes, the people that admire moderation and approve of religion, but like it to be 'kept in its own place,' will be all ready to say, when they hear the 'sons and the daughters prophesying, and the old men seeing visions, and the young men dreaming dreams,' and the fiery tongues uttering their praises of G.o.d, 'These men are full of new wine!' Would we _were_ full of the new wine of the Spirit! Do you think any one would say of your religion that you were 'beside yourself,' because you made so much of it? They said it about your Master, and if you were like Him it would be said, in one tone or another, about you. We are all desperately afraid of enthusiasm to-day. It seems to me that it is _the_ want of the Christian Church, and that we are not enthusiastic because we don't half believe the truths that we say are our creed.

One more word. Christian men and women have to make up their minds to go on in the path of devotion, conformity to Christ's pattern, self-sacrificing surrender, without minding one bit what is said about them. Brethren, I do not think Christian people are in half as much danger of dropping the standard of the Christian life by reason of the sarcasms of the world, as they are by reason of the low tone of the Church. Don't you take your ideas of what a reasonable Christian life is from the men round you, howsoever they may profess to be Christ's followers. And let us keep so near the Master that we may be able to say, 'With me it is a very small matter to be judged of you, or of man's judgment. He that judgeth me is the Lord.' Never mind, though they say, 'Beside himself!' Never mind, though they say, 'Oh! utterly extravagant and impracticable.' Better that than to be patted on the back by a world that likes nothing so well as a Church with its teeth drawn, and its claws cut; which may be made a plaything and an ornament by the world. And that is what much of our modern Christianity has come to be.

III. Lastly, notice the sanity of the insane.

I have only s.p.a.ce to put before you three little pictures, and ask you what you think of them. I dare say the originals might be found among us without much search.

Here is one. Suppose a man who, like the most of us, believes that there is a G.o.d, believes that he has something to do with Him, believes that he is going to die, believes that the future state is, in some way or other, and in some degree, one of retribution; and from Monday morning to Sat.u.r.day night he ignores all these facts, and never allows them to influence one of his actions. May I venture to speak direct to this hypothetical person, whose originals are dotted about in my audience? It would be the very same to you if you said 'No'

instead of 'Yes' to all these affirmations. The fact that there is a G.o.d does not make a bit of difference to what you do, or what you think, or what you feel. The fact that there is a future life makes just as little difference. You are going on a voyage next week, and you never dream of getting your outfit. You believe all these things, you are an intelligent man--you are very likely, in a great many ways, a very amiable and pleasant one; you do many things very well; you cultivate congenial virtues, and you abhor uncongenial vices; but you never think about G.o.d; and you have made absolutely no preparation whatever for stepping into the scene in which you know that you are to live.

Well, you may be a very wise man, a student with high aims, cultivated understanding, and all the rest of it. I want to know whether, taking into account all that you are, and your inevitable connection with G.o.d, and your certain death and certain life in a state of retribution--I want to know whether we should call your conduct sanity or insanity? Which?

Take another picture. Here is a man that believes--really believes--the articles of the Christian creed, and in some measure has received them into his heart and life. He believes that Jesus Christ, the Son of G.o.d, died for him upon the Cross, and yet his heart has but the feeblest tick of pulsating love in answer. He believes that prayer will help a man in all circ.u.mstances, and yet he hardly ever prays. He believes that self-denial is the law of the Christian life, and yet he lives for himself. He believes that he is here as a 'pilgrim' and as a 'sojourner,' and yet his heart clings to the world, and his hand would fain cling to it, like that of a drowning man swept over Niagara, and catching at anything on the banks. He believes that he is sent into the world to be a 'light' of the world, and yet from out of his self-absorbed life there has hardly ever come one sparkle of light into any dark heart. And that is a picture, not exaggerated, of the enormous majority of professing Christians in so-called Christian lands. And I want to know whether we shall call that sanity or insanity?

The last of my little miniatures is that of a man who keeps in close touch with Jesus Christ, and so, like Him, can say, 'Lo! I come; I delight to do Thy will, O Lord. Thy law is within my heart.' He yields to the strong motives and principles that flow from the Cross of Jesus Christ, and, drawn by the 'mercies of G.o.d,' gives himself a 'living sacrifice' to be used as G.o.d will. Aims as lofty as the Throne which Christ His Brother fills; sacrifice as entire as that on which his trembling hope relies; realisation of the unseen future as vivid and clear as His who could say that He was '_in_ Heaven' whilst He walked the earth; subjugation of self as complete as that of the Lord's, who pleased not Himself, and came not to do His own will--these are some of the characteristics which mark the true disciple of Jesus Christ.

And I want to know whether the conduct of the man who believes in the love that G.o.d hath to him, as manifested in the Cross, and surrenders his whole self thereto, despising the world and living for G.o.d, for Christ, for man, for eternity--whether his conduct is insanity or sanity? 'The fear of the Lord is the beginning of wisdom.'

THE MISTAKES OF CHRIST'S FOES AND FRIENDS

'And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth He out devils. 23.

And He called them unto Him, and said unto them in parables, How can Satan cast out Satan? 24. And if a kingdom be divided against itself, that kingdom cannot stand. 25. And if a house be divided against itself, that house cannot stand. 26. And if Satan rise up against himself, and be divided, he cannot stand, but hath an end. 27. No man can enter into a strong man's house, and spoil his goods, except he will first bind the strong man; and then he will spoil his house. 28.

Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme: 29. But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal d.a.m.nation: 30. Because they said, He hath an unclean spirit. 31. There came then His brethren and His mother, and, standing without, sent unto Him, calling Him. 32. And the mult.i.tude sat about Him, and they said unto Him, Behold, Thy mother and Thy brethren without seek for Thee. 33. And He answered them, saying, Who is my mother, or my brethren? 34. And He looked round about on them which sat about Him, and said, Behold My mother and My brethren! 35. For whosoever shall do the will of G.o.d, the same is My brother, and My sister, and mother.'--Mark iii. 22-35.

We have in this pa.s.sage three parts,--the outrageous official explanation of Christ and His works, the Lord's own solution of His miracles, and His relatives' well-meant attempt to secure Him, with His answer to it.

I. The scribes, like Christ's other critics, judged themselves in judging Him, and bore witness to the truths which they were eager to deny. Their explanation would be ludicrous, if it were not dreadful.

Mark that it distinctly admits His miracles. It is not fas.h.i.+onable at present to attach much weight to the fact that none of Christ's enemies ever doubted these. Of course, the credence of men, in an age which believed in the possibility of the supernatural, is more easy, and their testimony less cogent, than that of a jury of twentieth-century scientific sceptics. But the expectation of miracle had been dead for centuries when Christ came; and at first, at all events, no antic.i.p.ation that He would work them made it easier to believe that He did.