Il. Here we have AN EXAMPLE OF THE CRY OF DAWNING FAITH. 1. There is pre- sumed a sense of privation, of misery, of need. This expresses itself when opportunity invites the expression. 2. We observe a recognition of Christ’s power and willingness to help and save. When Bartimeus heard that it was Jesus who drew near, he cried aloud for help, having no doubt heard from some credible quarter of the customary compassion and the miraculous powers of the Prophet of Nazareth. 3. This shapes itself into a definite appeal for mercy. 4. And this appeal is distinguished by persever- ance and persistency. Hindrances and dissuasions are of no avail; they only incite the applicant to more earnest supplications, ‘The soul that truly feels its need, and has caught a true glimpse of Jesus, is not to be deterred frum entreaties for grace and help. Obstacles may hinder the indifferent; they quicken the zeal of those who are earnest.
III. AN usTaNcE OF CHRIST’S COMPASSIONATE INTEREST. When the blind beggar cries aloud, Jesus hears; he pauses to allow an interview; he bids that the suppliant be broughs to him, It is ever so. Nothing is so welcome to the Saviour as the
ou. x.1—52.] THE GOSPEL ACCORDING TO ST. MARK. 7
entreaty and appeal of the penitent and believing sinner. No voice is unheard, no wretchedness unfelt, no applicant rejected, by him, The sinner’s need is his concern; the sinner’s cry prompts his interposition.
IV. AN INDICATION OF THE CHURCH’S PROPER MISSION. The people, attentive to Christ and friendly to the sufferer, call the blind man, raise his hopes, encourage his approach. This conduct is exactly that of our Lord’s faithful ministers and of all his true disciples, The Church cannot save, but its privilege and its duty is to point to him who can save. The vocation of the Church is to tell of Jesus, to point to Jesus, to lead to Jesus. This is the true ministry, at once humbling and ennobling; for whilst it presumes the spiritual powerlessness of man, it affords to human benevolence an abundant scope, and assimilates it to the pity of the Saviour’s gracious heart.
Y. AN ILLUSTRATION OF EABNESTNESS RESPONDING TO THE INVITATION OF CHRIST. How picturesquely does Mark tell us that this blind man, casting away his garment, “sprang up, and came to Christ”! A suggestion that he who hears the gospel should fling from him all his doubts, should abandon his evil companions and the sin that doth so easily beset him, should forsake his evil ways and thoughts, and so shovla draw near to Christ.
VI. THE CHARACTERISTIO MANNER IN WHIOH CHRIST IMPARTED THE BLESSING SOUGHT. The dialogue between Jesus and Bartimseus was brief, and it was “to the point.” Question, answer, and final assurance were all satisfactory. The point upon which stress is chiefly laid is the faith which makes whole. It is the one condition. When this is complied with, all things are possible; the blind see, the prayer is granted, the soul is saved.
VII. THE GRATEFUL RECOGNITION OF THE BOON CONFERRED IS A LESSON TO ALL WHO ARE BLESSED BY CaRisT. As Bartimeus followed Jesus in the way, doubtless to testify to the pity and the power of the Redeemer, to glorify his Deliverer, and to invite others to extol and praise him; so does it become all those whose eyes Christ has opened to witness to the Divine Healer, and to say fearlessly in the presence of all men, “ He hath opened mine eyes;” ‘‘ Whereas I was blind, now I see.”
HOMILIES BY VARIOUS AUTHORS,
Vers, 1—12.—Ohrist’s statement of the Divine law of marriage. It is well to note his locality at this time. He was approaching the centre of the Judean party, out- lying members of which encountered him as he was entering Judza from beyond Jordan, Nevertheless he no longer observes “ counsels of prudence.” He freely addresses the crowds that throng to his ministry, and confronts the attempts of his enemies to catch him in his words. This Divine abandonment is very noble and beautiful, and argues that he now clearly foresaw all that was to take place. There are two intentions in the reply of Jesus which it is necessary to distinguish, viz. that of defence, and that of teaching. His words are to be studied, therefore, as—
I. A MEASURE OF DEFENCE. That his questioners meant him mischief there can be no doubt. The word “tempting” is used for “trying,” “proving,” and that in an evil sense. 1. What, then, was the danger that lay in such a question? According to his reply they hoped : (1) To discredit him with the respectable classes, and to found a charge against him of overturning the social and religious institutions of the land. It is the reproach and shame of nearly all “ heresies” in religion that they sooner or later attempt to abolish the safeguards of society, and the time-honoured customs of the social order. Marriage is a touchstone that betrays the inherent unrighteousness and impracticability of a large proportion of them. His enemies hoped on this pees to array him against Moses. (2) To discredit him with the common people. It wasa vexed question at the time im the rival schools of Hillel and Shammai, the latter being stricter, the former laxer, in their view of the lawfulness of divorce. Probably con- vinced of their own view of the case, they relied upon easily confuting his arguments, and thereby “showing him up” as a pretender and impostor. 2. But in this twofold scheme they were defeated, Jesus making his interrogators themselves the declarers of the Law which he accepted «nd simply interpreted. He appeared, therefore, as a
76 THE GOSPEL ACCORDING TO ST. MARK. (cu. x. 1—52,
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defender and not an assailant of the Law. And then he showed how deep the basis of obligation really was, and how much less strict the “precept” of Moses was than it might have been, and the cause of this.