Vers. 49, 50.—Ohristian purity—its origin and influence. These verses have been the subject of much controversy. They are obscure and difficult; but the context is of great assistance, and a uniform interpretation of the term “salted” in the first and ‘second clauses of ver. 50 will do much to remove the hindrances in the way of construing them together. Manuscript authority is not strong enough to compel the rejection of either clause, although our revisers have omitted the latter. Everything turns upon the sense given to “salted.” It is evidently “ purified,” “preserved from corruption,” in the second clause. So ought it to be understood in the first. “ Con- sumed ” is a sense implied in the sense “ purified,” and secondary to it. The whole emphasis of the passage is thus in favour of Christian purification. Again, the second clause of ver. 50 does not appear to have been quoted merely in confirmatory or illustrative allusion, but as a statement of the consequence which will flow from the first ; the conjunction having a slightly illative force.
I, How sPigiruaL PURITY I8 PRODUCED AND 8US8TAINED. lL. “ With fire:” a ‘figurative term, relating itself to the fire that is not quenched of the preceding passage, and the description of the baptism of the Holy Ghost (Matt. iii. 11, 12). “Even when manifested in its most awful forms, it is still true that they who ‘ walk righteously and speak uprightly’ may dwell with ‘everlasting burnings’” (Plumptre). “Thy God is a consuming fire” (Deut. iv. 24); and that to the evil én his people, as well as that out of which they are taken. This may refer (1) to the general spiritual experience of the child of God as subject to the influences of the Holy Spirit; (2) to Divine chastisement; (3) to “the spirit to which our Saviour refers in vers. 43-—48, the spirit that parts, for vighteousness’ sake, with a hand, a foot, an eye” (Morison). It is “an alternative fire,” “which indeed scorches the sensibility to agony, but which in the end consumes only what is bad, and leaves the soul freed from those moral combustibles on which the penal fire of Gehenna could feed.” “ He is preserved from corruption, and consequent everlasting destruction, by the fire of wnsparing self-sacrifice” (ibid.). 2. This is the wniversal experience of true Christians. Because it is essential to the Divine life in the soul, if indeed it be not rather identical with it. Have we endured this “scourging,” without which no son is received by our Father? Is this our spirit? Herein we can examine ourselves,
IL. Irs uvrivence. It affects: 1. Christians (1\ individually; (2) collectively. “ Have aalt in yourselves, and be at peace one with another.” Purity of aim anc spirit will obviate misunderstandings, and allay bitternesses between true believers. 2. Their sacrifices. It is in a sense the spirit of Christ’s sacrifice communicated to theirs, As it was a law of the Levitical code that “every sacrifice should be salted with salt,” so ‘it is a law of the spiritual life, fulfilled through the spirit of self-sacrifice communicated to the particular act and object of sacrifice. This applies to the whole outcome and expression of the spiritual life of the children of God, their thought, word, action, as well as to their gifts to the cause of Christ. 3. The general life of the world. “ Ye are the salt of the earth.” An indirect and incomplete, but still a positive blessing to the world of the unconverted. For this constant renewals of grace are required, from a source independent of ourselves, Watchfulness, prayer ceaseless self-sacrifice im the
spirit of Christ.—M.
28 THE GOSPEL ACCORDING TO ST. MARK. [on. rm, 1—50.
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Ver. 36.—Christ and the child: a sermon to children. The disciples of Jesus had been disputing amongst themselves which of them should be the greatest in his kingdom. Though they were ashamed to confess this, Jesus knew all about it; for he overhears even whispered and secret conversations. He rebuked their ambition by calling a little child to him, who was glad enough to come to One so loving; and taking him up in his arms, he bade his disciples become childlike, not caring for money and high positions, but being glad in the love of the Lord. Probably the child never saw Jesus again; but he would never forget him. Legend reports that his name was Ignatius, and that he grew up to be an earnest and devout man, who at last bravely died for the faith. But the treatment of this child by Jesus is only an example of his treatment of children now. He loves them, and they should love him,
I. Wuy pip Jesus CALL THE CHILD To HIM? 1, Because there was something im the child which Jesus liked. We do not call to us and take into our arms those we hate and avoid. It was not sinlessness that Jesus saw in the child, but s#mplicity. He was something like what Jesus himself had beenin the home at Nazareth, when he was subject to his parents, and so sweet, humble, and gentle that every one loved him. Children are not perfectly innocent; they do many things that are wrong, and need to be forgiven. Jesus did not.say to the child, “ You can do without me,” but, “ Come tome.” So, when he saw the young man who said he had kept the commandments, Jesus “loved him ;” yet he did not leave him as he was, but bade him go and sell all that he had. 2. Because there was in the child something he wanted. He wanted the child’s Jove. ‘‘ My son, give me thine heart.” The way to be loved is to love; and Jegus loves us, not as crowds, but as individuals. Each can say with Paul, “ He loved me, and gave himself for me.” The child knew this from the look and tone of the Lord. 3. Because there was something he hoped to do for the child. He meant to save him. To be saved from sin involves something more than being forgiven. If bad temper asserts itself, you may be forgiven for an outburst; but it rises again and again. Jesus would conquer that temper so that it should never trouble you any more.