Il. Tue EQUALLY FAITHFUL PUNISHMENT OF ANY WHO SHALL CAUSE ONE OF THE LOWLigest—one “of the least of these little ones that believe on me”—TO STUMBLE. But a rude interference with any worker of good is an offence against that good Lord, from whom alone men have power to do good. Here not only were devils cast out, but they were cast out in the Name of Christ. Plainly this was a servant of Christ, and a disciple, acknowledged as “one of these little ones that believe on me,” to whom the Lord had given “ power and authority.” And that power was being used obediently. How serious a stumbling-block was thrown in the way of his obedience by the authori- tative prohibition of the (possibly jealous) disciples! But how great the penalty—worse than to have “‘a great millstone hanged about his neck,” and to be “drowned in the depth of the sea”! So jealously does the Lord of all guard the interests even of “ little ones.” It were better for a man to lose his own life in time than to lead another astray, so that he should lose the life eternal; better for them both. But what was the greater evil to which the layer of stumbling-blocks was exposed? Was it not the certainty that the Lord would do with his own body what he taught the disciples to do with theirs ?—“ cut off” the “ hand ” or “ foot,” “ cast out” the “eye” that caused the body to stumble, whomsgoever that foot or eye or hand might be? Was the foot cut off when Judas was severed from the body, and cut off to save the body, so that through all ages, of the twelve chosen, one must be wanting? Sad was the possibility, severe the warning ; but how merciful and gracious! Men act on the principle, and sever a limb to save a life, So in spirituals should it be.
Ill. THe wWisDOM OF EVERY DISCIPLE UTTERLY RENOUNOING WHATEVER MIGHT CAUSE HIM TO STUMBLE, OR BE A STUMBLING-BLOOK TO OTHERS. For every disciple the principle holds good. It is wise to forego anything that threatens the true life rather than lose that life. To retain all and be “ cast into hell ”—not into the mere hiding, or hidden place, but into “the unquenchable fire,” the fire into which the spirit will be cast; worse than that, into which the body may be thrown, the real Gehenna, not the symbolical one—is to lose all. “To enter into the kingdom of God,” having suffered the loss of that which was dear as an eye, a hand, or a foot, “is good” indeed in comparison with being “cast into” that “hell” There is a final fire, a fire that “is not quenched,” which is punishment. And there is a present tem- porary fire, a salting fire, which is corrective and disciplinary. To this the cutting off the hand corresponds. It is a pain-giving, flery ordeal, with which every one in God’s good way is “salted.” And there is a salt of self-denial, which leads men to be “at peace one with another.” It is held in the thought, which the “many ancient vuthorities” teach, that if any one would be a true sacrifice to God he must faithfully apply the fiery salt to the green, cankerous wound and burn out the evil, lest the evil burn out and burn up the life.—G.
Vers, 2—18.—Climpses of the glory of Jesus. I. SPECIAL FAVOURS FOR SPECIAL szBvices The tl ree discip/es had given up all to follow Christ, had submitted thems
On. Ix. 1—50.] THE GUSPEL ACCORDING TO ST. MARK. 37
selves entirely to the Divine will. Only to such consecration is the dee isi truth granted, and ascent to the loftiest heights of spiritual enjoyment. gl aca
II. DirreRentT asPECTS OF CHRIST'S APPEARANCE. 1. He wore one appearance for the multitude, another for the circle of disciples. In the multitude he was the Prophet and the Wonder-worker ; to the disciples the Friend and familiar Teacher. The multi- tude felt that he must be a great Man; the disciples knew him to be the Anointed One and Divine. 2. Among the disciples themselves: there was the familiar and ordinary, the extraordinary and unusual aspect of Christ. Here he passes out of the earthly medium of vision into one of celestial and supernatural glory,
“ How nigh is grandeur to our dust! How near is to man!”
8. The manifestation of Christ is one in which extremes meet. The Man of sorrows, the beloved Son, delighted in of God. The lowly Teacher and Missionary of the kingdom of God; the enthroned Messiah. The Man, the God, and “ both together mixed.” 4. We cannot always enjoy the higher views in their clearness and brilliancy, After the vision and the voice, they look round and see “Jesus only!” Well for those whe ean ever see and find in Jesus of Nazareth the highest revelation they need of the Divine majesty and the Divine love.—J.
Vers. 9—18.— Dark sayings. I. RESERVE AND DELAY IN THE UTTERANOES oF tTaura. ‘There is an economy and an order in the kingdom of God. It is constantly observed by Christ. Certain truths there are always and everywhere to be made known ; others must wait their time. As we are not to pry into the secrets of God, so neither are we hastily to blab them. Peculiar personal revelations should be treated with delicacy, not made an affair of the news-room or the market-place. The hour will come when our holiest memories, our deepest convictions, will be extracted from us by the need of the time.
IL IL.usions oF RELIGIOUS THOUGHT. The prophecy concerning Elijah (Mal. iv. 5) was misunderstood, being taken literally. I+ was fulfilled in the person of the Baptist (John i. 21; Luke i. 17). John came to restore the Jewish people from the wrong teaching and preachers of later times, to the earlier and better lessons of the Law and the prophets. Another illusion was that the Messiah was to be a glorious earthly sovereign, and exempt from suffering. The scribes overlooked the predictions con- cerning the sufferings of Christ. So has every age its illusions; and God in every age fulfils himself unexpectedly. Even out of the humble and the lowly, the base things of the world, he causes his purpose to unfold, his power to be made manifest. The spirit of prophecy teaches that suffering belongs to the present service of God.—J.
Vers, 14—29.— The demoniac. I. WANT OF SPIRITUAL POWER I8 CAUSED BY WANT oy Farra. Faith is a mighty word in the gospel. It really includes all the energies of knowing, feeling, and willing; it is the entire affirmation of the man in favour of truth, goodness, and love. It is life in the power of God. In a sense it is unnatural to be without faith, for it is the pulse of the world. If we have not this we are weak, we can- not move a step beyond the bounds of actual knowledge—can take nothing for granted.
I. Farr, WHEN WEAK, BECOMES DIMINISHED BY ASSOCIATION WITH THOSE WHO HAVE NOME. We become cowards or braver in company: pessimists or optimists. We trust in the good order of the world as God’s, or give up everything for lost to the devil. “God desires from all eternity cheerful and brave sons,” says Luther. Let us keep company with cheerful and trustful souls.