rofoundly the work of Christ was leavening the community. There were many ides his professed followers who were influenced by his spirit. (1) That they should be able to do these works (which were of a miraculous nature) showed that they must already be in communion with his spirit. To cast forth devils could not be to further the cause of their prince, or to be aided by him. And so of the complementary work of awaking spiritual life in conversion, etc. Such work is manifestly of God, and these results prove his presence and approval. (2) The honour and cause of Christ will be dear to such, even as to those more openly and professedly connected with him. ‘Christ’s servants do not work magicaliy, by the mechanical force of dark formulas, but by sympathy and moral oneness with him. 3. That sympathy and help towards a disciple, as such, ts ttself a proof of discipleship. (1) The slightest sign of this spirit is to be welcomed in faith and hope, as a firstfruits of greater things to come. (2) But ‘in itself it is already truly a great service, and as such will be certainly reward It seems almost more precious, in its connection, than the “ mighty works;” for these may sometimes incommode, and be mingled with much error and evil, but the merciful kindness is ever serviceable, and flows from no other fountain than the heart of God. Il. THE sPIRIT IN WHICH THESE ARE TO BE REGARDED. ‘The child of grace is te be trustfully disposed, and ready to put a charitable construction upon the merely negative behaviour of men. And, moreover, it is to be recollected that the principle is not one of judgment, but of policy. “Jesus would impress it upon his disciples that they must honour and protect the isolated beginnings or germs of faith to be found in the world” (Lange). Towards all who do not oppose Christ there is to be an attitude of hopeful and trustful encouragement (cf. Matt. xi.42). 1. Christian acknowledgment. “Forbid them not.” Involving (1) brotherly recognition—not mere toleration; {2) fostering and protecting care; (3) devout thankfulness and humility. 2. Remem- bering their relation to the same Muster. (1) He acknowledges them; (2) he will afterwards reward them; (3) we shall be sternly and awfully judged if we “ cause them to stumble.” “The word for millstone indicates the larger stone-mill, in working which an ass was generally employed, as distinguished from the smaller hand-mill of Luke xvii. 35. The punishment was not recognized in the Jewish Law, but it was in occasional use among the Greeks (Diod. Sic., xvi. 85), and had been inflicted by Augustus (Sueton., ‘ Aug.,’ bcvii.) in cases of special infamy. Jerome states (in a note ‘on this passage) that it was practised in Galilee, and it is not improbable that the Romans had inflicted it upon some of the ringleaders of the insurrection hedded by Judas of Galilee. The infamy of offending one of the ‘little ones’ was as great ag that of those whose crimes brought upon them this exceptional punishment. It was obviously a form of death less cruel in itself than many others, and its chief horror, both for Jews and heathen, was probably that it deprived the dead of all rites of burial” (Plumptre, in ‘New Test. Com.’). This punishment, such as it was, was but a shadow of the more terrible penalties of the spiritual state-—M.
Vers. 43—49.— The value of deliverance from spiritual snares. I. ILLUSTRATED BY: 1. Relative importance of that which ts sacrificed and that which is saved. They are as parts to the whole: as external limbs or members compared with the entire nature, or eentralego, “Our Saviour of course specifies hand and foot only for rhetorical purposes. It isa fine, bold, graphic way of bringing home to the imagination and the bosom the idea of what ts near and dear to our natural feelings, He speaks in hieroglyphics ” (Morison), They represent also our natural lust, tendencies, and carnalized faculties. 2. Terrible consequences to the wicked in the world to come. ‘“ Gehenna;” “the Gehenna of fire.” “ Originally it was the Greek form of Ge-hinnom (the Valley of Hinnom, sometimes of the “son” or the “ children” of Hinnom), and was applied to a narrow gorge on the south of Jerusalem (Josh. xv, 8)” (Plumptre). It became the common cesspool and place for consuming filth. Dead bodies of great criminals were probably cast forth without burial into it; and fires were continually burning for the destruction of the offal. It is, of course, only a type of the punishment of the lost. “There is a com- mingled reference to two modes of destruction—vermicular putrefaction and fire, When men’s bodies are destroyed, it is generally either by the one agency or by the other. Both are here combined for cumulative rhetorical effect. And the dread climax o¢ the whole representation is foind in the ceaselessness of the twofold operation ”
on. rx. 1—50.] THE GOSPEL ACCORDING TO ST. MARK 27
(Morison). There are two elements in this destruction, viz.: (1) internal corruptions— “their worm ;” and (2) external consuming forces—‘* fire.” Both of these are to be understood of their spiritual analogues.
IL MoRALLY STIMULATIVE BECAUSE OF APPEAL TO FREE-WILL AXD &8PIRITUAL AGENOY oF MAN. These considerations would have no weight but for this. Just as one can cut off a hand or a foot, and pluck out an eye, so one can restrain erring desires and affections, and curb unruly appetites. This is the stn of the ruined one, viz. he is se/f-ruined. And all corrupting influence one exerts, returns upon himself to his own destruction. S¢/f-sacrifice is, therefore, the only way of salvation. The power to do this is given by Christ. ‘ It is better to make any sacrifice than to retain any sin” (Godwin). “The meaning is not that any man is in such a case that he hath no better way to avoid sin and hell [than being maimed]; but if he had no better, he should choose this. Nor doth it mean that maimed persons are maimed in heaven; but if it were so, it were a less evil” (Richard Baxter).—M.