The Pulpit Commentary — Mark — Volume 1 — Section 35

the Gentile world" (Perowne). The first aim, therefore, of every relll religion must be the removal of sin, because: 1. The sense of guilt estranges man from God. Under this feeling of alienation the heart hardens, and the tendency is to cast off the authority of a.11 Divine sanctions. 2. Indwelling sin corrupts and pei'1lert, the moral nature. The vision o~ G:od ~s obscured, and as h~ is the Fountain of ~oral obligation and perception, moral dist10ct1ons become uncertarn and confused. Right a.nd truth are not desired for their own sakes; there is no genuine euthusia.sm for them. On the contrary the heart is already biased and _bribed on be~alf of evil. "Evil, be thou my g~od," expresses the final stage to which the corruption of the heart may attain; and: 3. Sinful habit and inherited tendency en/uble the will. This moral weakness may coexist with the clearest perceptions of right and wrong (Rom vii. 14-19). II. RELIGIOUS MilIISTRIES ARE TO BE TESTED BY TREIB POWER TO EFFECT THIS, 1, ]l is the general, pretension whicl, they make in common. There may be supernatural evidences, etc., to recommend them, but the practical ground upon which they baso their claim to reception is really that, in some way or other, they can settlo the question of sin between man and God. To judge them upon this point is not, therefore, to do them an injustice. 2. The standard is common and within human e:cperience. In the measure in which they wean man from sin and reconcile him to the Divine Beina, they prove their ability to make good their pretension. A religion whose followe~e have low moral ideas, or are not in the habit of practising what they profess, must be discredited as a moral power. 3. There are various respects in which this purifying power may show itself: (l) Spiritual rest. This arises from a sense of forgiveness and of reconciliation with God. In other words, when the consciousness of guilt is removed and the sanctions of righteousness have been honoured, the soul is satisfied and loses its fear and dislike to God, trusting, and in time loving, him. (2) Moral inspiration. If sin has truly been overcome, and the relations of the soul with God are satisfactory, there will be hopefulness a.nd vigour in the discharge of duty, resignation and patience in suffering, and a disposition to do good. (3) Change of character and conduct. He who did evil and delighted in it will then find his joy in righteousness and holiness. There will he manifest "the fruits of the Spirit," and there will be "no fellowship with the unfruitful works of darkness." III. How THE 5UPEBIORITY OF THE CHRISTIAN RELIGION m THIS RESPECT IS TO Bl!l EXPLATh'"ED. 1. Beca'IJ,/le it was spiritual and -not ceremonial. John anticipated th!l explanation in his prophecy concerning Christ. He was not, like himself, to baptize with water, but with the Holy Spirit. Now, John's baptism was most significant, perhaps the most significant of the rites of the ceremonial law. Enforced by his moral earnestness, it also exercised a powerful spiritual effect. But it did not produce that which he preached, viz. repentance, in any inward and enduring manner. It was only indirectly spiritnaL Duty was powerfully suggested by the symbol, and, where spiritual influence was at work, in many instances a moral change was produced. But there was, so to speak, no command over that spiritual influence, no ensuring its operation upon the heart. What was needed was something that would go directly to the heart, and renew the moral nature. It ill only in the communication of greater spiritual power than existed before that this can take place. A strong moral nature like John's was felt whilst it appealed to men, but, when its immediate influence was withdrawn, the impulses and emotions to which it gave rise died down again. Christ, on the other hand, furnished moral power in the communication of truth under vital and vivid representations. From the fulness of his own spiritual life also ther~ was a c?nstant overflowing of grace and strength. He spake as never man spake; his authority was felt; his example inspired. It wwi the meaning and spirit of eyerythin~ he reveal~d. The conscience was strengthened, and the moral nature filled with new hght and hfe. "Lord to whom shall we go? thou hast the words of etern~l life. And we have believed. and ki:ow that thou art the Holy One of God" (John vi. 68). 2. Because it waa the communication of Divine life and power. He "baptized with the Holy Ghost." An awful and mysterious expression. The Spirit of God was set free by the atoning work of the Saviour to operate upon the heart and conscience of man. By purifying the outward man John souaht to impress men with the sense of their spiritual impurity, and their need of forgiv~ness and inward cleansing. But only Christ could give purity of heart, He gave life; he inspired. The inward man was renewed, "created after OD, I, 1-45] THE GOSPEL ACCORDING TO ST. MARK. 31