L He WAS MISTAKEN AS TO THE NATURS OF “ GoopNEss.” “Good Master, what good thing shall I do?” asked he. Christ at once put him in the way of discovering his mistake by answering, “ Why callest thon me good?” etc. He did not decline the appellation, but repelled it when used in this superficial sense. He wanted him to weigh his words, to know what they implied, to say exactly what he meant; and this he requires of us. He reminded him that God was the Source of all goodness, because he would not have him regard any good act or good person as isolated or independent, but in connection with the God of goodness. He was himself “ good ;” but why? Because he was one with God. The young man might do a “good thing;” but how? Not as an isolated act, but by loving God supremely, and living in him. He enumerated the commandments as declarations of the will and character of the good One, which could only be obeyed in fulness when supreme love to God was the master passion of the soul; the duties to his fellows being mentioned because these constituted the easiest test of obedience.
II, His GREAT DEFICIENCY WAS AN ABSENCE OF COMPLETE @RLF-SURRENDER. When told to sell all that he had, this was not the special “ good thing” which would gain
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eternal life; but the command was given because the attempt to obey it would reveal the fact that he did not love the Lord with all his heart and soul and strength. This is the one important thing so often lacking, short of which so many halt, but which is essential to the righting of life. If we set down a series of noughts we may say they enly want one figure to make them millions; but that one figure is all-important. So is it with “ the one thing” lacking to many a moral life, namely, the consecration to God, of which prayer is the natural expression.
IJ. He sRokg DOWN UNDER THE TEST APPLIED. The corimand, “Sell whatsoever thou hast,” was to be obeyed literally by him, but not by all. Christ came in contact with other rich men, and did not call upon them to do this, But it was the best thing to teach this man the special lesson he needed. The test our Lord applies to those who come to him varies greatly, but in some forra it comes to all such. It may appear to be so trifling a thing as the giving up of an amusement or pursuit, or so peculiar a thing that no one has previously been asked to doit. But it is the test of character to that one, and the trifle is fraught with future destiny. That which is not a source of peril to some may be disastrous to others. A blessing in some circumstances may prove a curse in others. The lighted candle, which is useful in the home, may be a destroyer ina mine, Anything which seems a source of danger must be abjured for Christ’s sake. The young ruler did not make the required sacrifice when it was called for. He went away sad; and if he went away for ever, it was to far deeper sadness, for he left the Saviour of the world—the King of heaven. Dante says that in his journey through hell he saw him “ who with ignoble spirit made the great refusal.”
ut was the refusal final? We hesitate to believe it. We hope that this inquirer, who was so sincere, earnest, and humble, only went away to consider the question, not in the excitement of the moment, but alone, on his knees, and that then and there he gave himself up, to be Christ’s consecrated servant for evermore.—A. R.
Vers, 35—45,—The request of the sons of Zebedee, As we read the history of our Lord’s dealings with his disciples, we are amazed at his unfaltering patience. The had preconceived theories about his kingdom which, in spite of his teaching, they held fast till after his death and resurrection. They constantly expected him to assume temporal power. Why he delayed they did not know; the reason for his present obscurity they could not conceive; but to all his allusions to suffering they gave, and were resolved to give, a figurative interpretation. With all this persistent misconcep- tion our Lord was patient. In this he has left us an exampie of the patience we should cherish towards those who, as we think, misunderstand the truth. James and John, the sons of Zebedee, were two of the favoured triumvirate, and their mother, Salome, was 4 near relation of the Virgin Mary. It was she who expressed the request of her sons, first asking for an unconditional promise—such as a Herod might give, but our Lord never. The Old Testament counterpart of this scene is the coming of Rebekah, with her son Jacob, to win the blessing of the firstborn.
I. THE REQUEST OF THE DisoreLEs. 1. It was the offspring of ignorance. They little knew what it would be to stand on the right hand and on the left of their Lord in the day when the word would be fulfilled, “I, if I be lifted up, will draw all men unto me.” Well might he say, “ Ye knew not what ye ask.” We often set our desires on some object which is vain or wrong. “ We know not what we should pray for as we ought ;” and sometimes we learn by a bitter experience that it is best to put ourselves trustfully in God’s hands. Lot found it so. Of the Israelites, too, it is said, “ God gave them their request, but sent leanness into their soul.” 2. /¢ was the dictate of ambition. Ambition is a wholesome stimulus, if only it is free from selfishness, A teacher can do little with a child who is always satisfied with the lowest position in the class. If your ambition be a lawful one it will not allow you to shirk difficulties, or to get over an obstacle by a doubtful expedient, but it will lead you to a patient and faithful doing of what your hand finds todo, You will go higher, as you faithfully fulfil the duties of the lower sphere. Ask yourself whether the object you are aiming at is worthy of a Christian man; whether the time spent in its pursuit could be better employed ; whether God or self is supreme in the motives which are prompting effort, etc. Ambition can be and ought to be tested. Some people are like precious stones, glittering, but nou-productive; others are like the plainer millstones, which, by steadfast
84 THE GOSPEL ACCORDING TO ST. MARK. [ou. x. 1—52.
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