Expositions of Holy Scripture: St. Mark Part 9

From all these there follows the same general thought that Christian men, not so much by specific effort, nor by words, nor by definite proclamation, as by the raying out from them in life and conduct of a Christlike spirit, are set for the illumination of the world. The bearing of our text in reference to that subject is just this--our obligation as Christians to show forth the glories of Him who hath 'called us out of darkness into His marvellous light' is rested upon His very purpose in drawing us to Himself, and receiving us into the number of his people. If G.o.d in Christ, by communicating to us 'the light of the knowledge of the glory of G.o.d, in the face of Jesus Christ,' has made us lights of the world, it is not done in order that the light may be smothered incontinently, but His act of lighting indicates His purpose of illumination. What are you a Christian for?

That you may go to Heaven? Certainly. That your sins may be forgiven?

No doubt. But is that the only end? Are you such a very great being as that your happiness and well-being can legitimately be the ultimate purpose of G.o.d's dealings with you? Are you so isolated from all mankind as that any gift which He bestows on you is to be treated by you as a morsel that you can take into your corner and devour, like a grudging dog, by yourselves? By no means. 'G.o.d, who commanded the light to s.h.i.+ne out of darkness, hath s.h.i.+ned into our hearts in order that' we might impart the light to others. Or, as Shakespeare has it, in words perhaps suggested by the Scripture metaphor,

'Heaven doth with us as we with torches do, Not light them for themselves.'

He gave you His Son that you may give the gospel to others, and you stultify His purpose in your salvation unless you become ministers of His grace and manifesters of His light.

Then take from this emblem, too, a homely suggestion as to the hindrances that stand in the way of our fulfilling the Divine intention in our salvation. It is, perhaps, a piece of fancy, but still it may point a lesson. The lamp is not hid 'under a bushel,'

which is the emblem of commerce or business, and is meant for the measurement of material wealth and sustenance, or 'under a bed'--the place where people take their ease and repose. These two loves--the undue love of the bushel and the corn that is in it, and the undue love of the bed and the leisurely ease that you may enjoy there--are large factors in preventing Christian men from fulfilling G.o.d's purpose in their salvation.

Then take a hint as to the means by which such a purpose can be fulfilled by Christian souls. They are suggested in the two of the other uses of this emblem by our Lord Himself. The first is when He said, 'Let your loins be girded'--they are not so, when you are in bed--'and your lamps burning.' Your light will not s.h.i.+ne in a naughty world without your strenuous effort, and ungirt loins will very shortly lead to extinguished lamps. The other means to this manifestation of visible Christlikeness lies in that tragical story of the foolish virgins who took no oil in their vessels. If light expresses the outward Christian life, oil, in accordance with the whole tenor of Scripture symbolism, expresses the inward gift of the Divine Spirit. And where that gift is neglected, where it is not earnestly sought and carefully treasured, there may be a kind of smoky illuminations, which, in the dark, may pa.s.s for bright lights, but, when the Lord comes, shudder into extinction, and, to the astonishment of the witless five who carried them, are found to be 'going out.'

Brethren, only He who does not quench the smoking flax but tends it to a flame, will help us to keep our lamps bright.

First of all, then, let us gaze upon the light in Him, until we become 'light in the Lord.' And then let us see to it that, by girt loins and continual reception of the illuminating principle of the Divine Spirit's oil, we fill our lamps with 'deeds of odorous light, and hopes that breed not shame.' Then,

'When the Bridegroom, with his feastful friends, Pa.s.ses to bliss on the mid-hour of night,'

we shall have 'gained our entrance' among the 'virgins wise and pure.'

THE STORM STILLED

'And the same day, when the even was come, He saith unto them, Let us pa.s.s over unto the other side. 36. And when they had sent away the mult.i.tude, they took Him even as He was in the s.h.i.+p. And there were also with Him other little s.h.i.+ps. 37. And there arose a great storm of wind, and the waves beat into the s.h.i.+p, so that it was now full. 38.

And He was in the hinder part of the s.h.i.+p, asleep on a pillow: and they awake Him, and say unto Him, Master, carest Thou not that we perish? 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?'--Mark iv. 35-41.

Mark seldom dates his incidents, but he takes pains to tell us that this run across the lake closed a day of labour, Jesus was wearied, and felt the need of rest, He had been pressed on all day by 'a very great mult.i.tude,' and felt the need of solitude. He could not land from the boat which had been His pulpit, for that would have plunged Him into the thick of the crowd, and so the only way to get away from the throng was to cross the lake. But even there He was followed; 'other boats were with Him.'

I. The first point to note is the wearied sleeper. The disciples 'take Him, ... even as He was,' without preparation or delay, the object being simply to get away as quickly as might be, so great was His fatigue and longing for quiet. We almost see the hurried starting and the intrusive followers scrambling into the little skiffs on the beach and making after Him. The 'mult.i.tude' delights to push itself into the private hours of its heroes, and is devoured with rude curiosity.

There was a leather, or perhaps wooden, movable seat in the stern for the steersman, on which a wearied-out man might lay his head, while his body was stretched in the bottom of the boat. A hard 'pillow'

indeed, which only exhaustion could make comfortable! But it was soft enough for the worn-out Christ, who had apparently flung Himself down in sheer tiredness as soon as they set sail. How real such a small detail makes the transcendent mystery of the Incarnation!

Jesus is our pattern in small common things as in great ones, and among the sublimities of character set forth in Him as our example, let us not forget that the homely virtue of hard work is also included. Jonah slept in a storm the sleep of a skulking sluggard, Jesus slept the sleep of a wearied labourer.

II. The next point is the terrified disciples. The evening was coming on, and, as often on a lake set among hills, the wind rose as the sun sank behind the high land on the western sh.o.r.e astern. The fishermen disciples were used to such squalls, and, at first, would probably let their sail down, and pull so as to keep the boat's head to the wind.

But things grew worse, and when the crazy, undecked craft began to fill and get water-logged, they grew alarmed. The squall was fiercer than usual, and must have been pretty bad to have frightened such seasoned hands. They awoke Jesus, and there is a touch of petulant rebuke in their appeal, and of a sailor's impatience at a landsman lying sound asleep while the sweat is running down their faces with their hard pulling. It is to Mark that we owe our knowledge of that accent of complaint in their words, for he alone gives their 'Carest Thou not?'

But it is not for us to fling stones at them, seeing that we also often may catch ourselves thinking that Jesus has gone to sleep when storms come on the Church or on ourselves, and that He is ignorant of, or indifferent to, our plight. But though the disciples were wrong in their fright, and not altogether right in the tone of their appeal to Jesus, they were supremely right in that they did appeal to Him. Fear which drives us to Jesus is not all wrong. The cry to Him, even though it is the cry of unnecessary terror, brings Him to His feet for our help.

III. The next point is the word of power. Again we have to thank Mark for the very words, so strangely, calmly authoritative. May we take 'Peace!' as spoken to the howling wind, bidding it to silence; and 'Be still!' as addressed to the tossing waves, smoothing them to a calm plain? At all events, the two things to lay to heart are that Jesus here exercises the divine prerogative of controlling matter by the bare expression of His will, and that this divine attribute was exercised by the wearied man, who, a moment before, had been sleeping the sleep of human exhaustion. The marvellous combination of apparent opposites, weakness, and divine omnipotence, which yet do not clash, nor produce an incredible monster of a being, but coalesce in perfect harmony, is a feat beyond the reach of the loftiest creative imagination. If the Evangelists are not simple biographers, telling what eyes have seen and hands have handled, they have beaten the greatest poets and dramatists at their own weapons, and have accomplished 'things unattempted yet in prose or rhyme.'

A word of loving rebuke and encouragement follows. Matthew puts it before the stilling of the storm, but Mark's order seems the more exact. How often we too are taught the folly of our fears by experiencing some swift, easy deliverance! Blessed be G.o.d! He does not rebuke us first and help us afterwards, but rebukes by helping. What _could_ the disciples say, as they sat there in the great calm, in answer to Christ's question, 'Why are ye fearful?' Fear can give no reasonable account of itself, if Christ is in the boat. If our faith unites us to Jesus, there is nothing that need shake our courage. If He is 'our fear and our dread,' we shall not need to 'fear their fear,' who have not the all-conquering Christ to fight for them.

'Well roars the storm to them who hear A deeper voice across the storm.'

Jesus wondered at the slowness of the disciples to learn their lesson, and the wonder was reflected in the sad question, 'Have ye not _yet_ faith?'--not yet, after so many miracles, and living beside Me for so long? How much more keen the edge of that question is when addressed to us, who know Him so much better, and have centuries of His working for His servants to look back on. When, in the tempests that sweep over our own lives, we sometimes pa.s.s into a great calm as suddenly as if we had entered the centre of a typhoon, we wonder unbelievingly instead of saying, out of a faith nourished by experience, 'It is just like Him.'

THE TOILING CHRIST

'They took Him even as He was in the s.h.i.+p.... And He was in the hinder part of the s.h.i.+p, asleep on a pillow.'--Mark iv. 36, 38.

Among the many loftier characteristics belonging to Christ's life and work, there is a very homely one which is often lost sight of; and that is, the amount of hard physical exertion, prolonged even to fatigue and exhaustion, which He endured.

Christ is our pattern in a great many other things more impressive and more striking; and He is our pattern in this, that 'in the sweat of His brow' He did His work, and knew not only what it was to suffer, but what it was to toil for man's salvation. And, perhaps, if we thought a little more than we do of such a prosaic characteristic of His life as that, it might invest it with some more reality for us, besides teaching us other large and important lessons.

I have thrown together these two clauses for our text now, simply for the sake of that one feature which they both portray so strikingly.

'They took Him even as He was in the s.h.i.+p.' Now many expositors suppose that in the very form of that phrase there is suggested the extreme of weariness and exhaustion which He suffered, after the hard day's toil. Whether that be so or no, the swiftness of the move to the little boat, although there was nothing in the nature of danger or of imperative duty to hurry Him away, and His going on board without a moment's preparation, leaving the crowd on the beach, seem most naturally accounted for by supposing that He had come to the last point of physical endurance, and that His frame, worn out by the hard day's work, needed one thing--rest.

And so, the next that we see of Him is that, as soon as He gets into the s.h.i.+p He falls fast asleep on the wooden pillow--a hard bed for His head!--in the stern of the little fis.h.i.+ng boat, and there He lies so tired--let us put it into plain prose and strip away the false veil of big words with which we invest that nature--so tired that the storm does not awake Him; and they have to come to Him, and lay their hands upon Him, and say to Him, 'Master, carest Thou not that we perish?'

before compa.s.sion again beat back fatigue, and quickened Him for fresh exertions.

This, then, is the one lesson which I wish to consider now, and there are three points which I deal with in pursuance of my task. I wish to point out a little more in detail the signs that we have in the Gospels of this characteristic of Christ's work--the toilsomeness of His service; then to consider, secondly, the motives which He Himself tells us impelled to such service; and then, finally, the worth which that toil bears for us.

I. First, then, let me point out some of the significant hints which the gospel records give us of the toilsomeness of Christ's service.

Now we are princ.i.p.ally indebted for these to this Gospel by Mark, which ancient tradition has set forth as being especially and eminently the 'Gospel of the Servant of G.o.d,' therein showing a very accurate conception of its distinguis.h.i.+ng characteristics. Just as Matthew's Gospel is the Gospel of the King, regal in tone from beginning to end; just as Luke's is the Gospel of the Man, human and universal in its tone; just as John's is the Gospel of the Eternal Word, so Mark's is the Gospel of the Servant. The inscription written over it all might be, 'Lo, I come to do Thy will, O G.o.d.' 'Behold my Servant whom I uphold.'

And if you will take this briefest of all the Gospels, and read it over from that point of view, you will be surprised to discover what a mult.i.tude of minute traits make up the general impression, and what a unity is thereby breathed into the narrative.

For instance, did you ever observe the peculiar beginning of this Gospel? There are here none of the references to the prophecies of the King, no tracing of His birth through the royal stock to the great progenitor of the nation, no adoration by the Eastern sages, which we find in Matthew, no miraculous birth nor growing childhood as in Luke, no profound unveiling of the union of the Word with G.o.d before the world was, as in John; but the narrative begins with His baptism, and pa.s.ses at once to the story of His work. The same ruling idea accounts for the uniform omission of the t.i.tle 'Lord' which in Mark's Gospel is never applied to Christ until after the resurrection. There is only one apparent exception, and there good authorities p.r.o.nounce the word to be spurious. Even in reports of conversations which are also given in the other Gospels, and where 'Lord' occurs, Mark, of set purpose, omits it, as if its presence would disturb the unity of the impression which he desires to leave. You will find the investigation of the omissions in this Gospel full of interest, and remarkably tending to confirm the accuracy of the view which regards it as the Gospel of the Servant.

Notice then these traits of His service which it brings out.

The first of them I would suggest is--how distinctly it gives the impression of swift, strenuous work. The narrative is brief and condensed. We feel, all through these earlier chapters, at all events, the presence of the pressing crowd coming to Him and desiring to be healed, and but a word can be spared for each incident as the story hurries on, trying to keep pace with His rapid service of quick-springing compa.s.sion and undelaying help. There is one word which is reiterated over and over again in these earlier chapters, remarkably conveying this impression of haste and strenuous work; Mark's favourite word is 'straightway,' 'immediately,' 'forthwith,'

'anon,' which are all translations of one expression. You will find, if you glance over the first, second, or third chapters at your leisure, that it comes in at every turn. Take these instances which strike one's eye at the moment. _'Straightway_ they forsook their nets'; _'Straightway_ He entered into the synagogue'; _'Immediately_ His fame spread abroad throughout all the region'; _'Forthwith_ they entered into the house of Simon's mother'; '_Anon_, they tell Him of her'; '_Immediately_ the fever left her.' And so it goes on through the whole story, a picture of a constant succession of rapid acts of mercy and love. The story seems, as it were, to pant with haste to keep up with Him as He moves among men, swift as a sunbeam, and continuous in the outflow of His love as are these unceasing rays.

Again, we see in Christ's service, toil prolonged to the point of actual physical exhaustion. The narrative before us is the most striking instance of that which we meet with. It had been a long wearying day of work. According to this chapter, the whole of the profound parables concerning the kingdom of G.o.d had immediately preceded the embarkation. But even these, with their explanation, had been but a part of that day's labours. For, in Matthew's account of them, we are told that they were spoken on the same day as that on which His mother and brethren came desiring to speak with Him,--or, as we elsewhere read, with hostile intentions to lay hold on Him as mad and needing restraint. And that event, which we may well believe touched deep and painful chords of feeling in His human heart, and excited emotions more exhausting than much physical effort, occurred in the midst of an earnest and prolonged debate with emissaries from Jerusalem, in the course of which He spoke the solemn words concerning blasphemy against the Holy Ghost, and Satan casting out Satan, and poured forth some of His most terrible warnings, and some of His most beseeching entreaties. No wonder that, after such a day, the hard pillow of the boat was a soft resting-place for His wearied head; no wonder that, as the evening quiet settled down on the mountain-girdled lake, and the purple shadows of the hills stretched athwart the water, He slept; no wonder that the storm which followed the sunset did not wake Him; and beautiful, that wearied as He was, the disciples' cry at once rouses Him, and the fatigue which shows His manhood gives place to the divine energy which says unto the sea, 'Peace! be still.' The lips which, a moment before, had been parted in the soft breathing of wearied sleep, now open to utter the omnipotent word--so wonderfully does He blend the human and the divine, 'the form of a servant' and the nature of G.o.d.

We see, in Christ, toil that puts aside the claims of physical wants.

Twice in this Gospel we read of this 'The mult.i.tude cometh together again, so that they could not so much as eat bread.' 'There were many coming, and they had no leisure so much as to eat.'

We see in Christ's service a love which is at every man's beck and call, a toil cheerfully rendered at the most unreasonable and unseasonable times. As I said a moment or two ago, this Gospel makes one feel, as none other of these narratives do, the pressure of that ever-present mult.i.tude, the whirling excitement that eddied round the calm centre. It tells us, for instance, more than once, how Christ, wearied with His toil, feeling in body and in spirit the need of rest and still communion, withdrew Himself from the crowd. He once departed alone that He might seek G.o.d in prayer; once He went with His wearied disciples apart into a desert place to rest awhile. On both occasions the retirement is broken in upon before it is well begun. The sigh of relief in the momentary rest is scarcely drawn, and the burden laid down for an instant, when it has to be lifted again. His solitary prayer is interrupted by the disciples, with 'All men seek for Thee,'

and, without a murmur or a pause, He buckles to His work again, and says, 'Let us go into the next towns that I may preach there also; for therefore am I sent.'

When He would carry His wearied disciples with Him for a brief breathing time to the other side of the sea, and get away from the thronging crowd, 'the people saw Him departing, and ran afoot out of all cities,' and, making their way round the head of the lake, were all there at the landing place before Him. Instead of seclusion and repose He found the same throng and bustle. Here they were, most of them from mere curiosity, some of them no doubt with deeper feelings; here they were, with their diseased and their demoniacs, and as soon as His foot touches the sh.o.r.e He is in the midst of it all again. And He meets it, not with impatience at this rude intrusion on His privacy, not with refusals to help. Only one emotion filled His heart.

He forgot all about weariness, and hunger, and retirement, and 'He was moved with compa.s.sion towards them, because they were as sheep not having a shepherd, and He began to teach them many things.' Such a picture may well shame our languid, self-indulgent service, may stir us to imitation and to grateful praise.

There is only one other point which I touch upon for a moment, as showing the toil of Christ, and that is drawn from another Gospel. Did you ever notice the large s.p.a.ce occupied in Matthew's Gospel by the record of the last day of His public ministry, and how much of all that we know of His mission and message, and the future of the world and of all men, we owe to the teaching of these four-and-twenty hours?

Let me put together, in a word, what happened on that day.

It included the conversation with the chief priests and elders about the baptism of John, the parable of the householder that planted a vineyard and digged a winepress, the parables of the kingdom of heaven, the controversy with the Herodians about the tribute money, the conversation with the Sadducees about the resurrection, with the Pharisee about the great commandment in the law, the silencing of the Pharisees by pointing to the 110th Psalm, the warning to the mult.i.tude against the scribes and Pharisees who were hypocrites, protracted and prolonged up to that wail of disappointed love, 'Behold! your house is left unto you desolate.' And, as though that had not been enough for one day, when He is going home from the Temple to find, for a night, in that quiet little home of Bethany, the rest that He wants, as He rests wearily on the slopes of Olivet, the disciples come to Him, 'Tell us, when shall these things be? and what shall be the sign of Thy coming?' and there follows all that wonderful prophecy of the destruction of Jerusalem and the end of the world, the parable of the fig tree, the warning not to suffer the thief to come, and the promise of reward for the faithful and wise servant, the parable of the ten virgins, and in all probability the parable of the king with the five talents; and the words, that might be written in letters of fire, that tell us the final course of all things, and the judgment of life eternal and death everlasting! All this was the work of 'one of the days of the Son of Man.' Of Him it was prophesied long ago, 'For Jerusalem's sake I will not rest'; and His life on earth, as well as His life in heaven, fulfils the prediction--the one by the toilsomeness of His service, the other by the unceasing energy of His exalted power. He toiled unwearied here, He works unresting there.

II. In the second place, let me ask you to notice how we get from our Lord's own words a glimpse into the springs of this wonderful activity.