now. As the giant walls of the city had fallen by the simplest means, so now the dark- ness was conquered by light through a single word. 1. This power is manifest tf you consider the condition of the sufferer, Blindness then was common, unalleviated, incur- able. No wonder that it was used as an emblem of insensibility to spiritual facts and things. There is a sphere of thought, hope, and desire which many never know. In- telligent and active, they ask, “ Are we blind also?” and the Lord says, “ Because being blind you say, We see, therefore your sin remaineth.” Because there is no sense of want there is no cry for a blessing, and because there is no such cry the light is not given. “The god of this world hath blinded the minds of them which believe not.” Tests may be applied to the spiritual condition as to the physical malady which represents it. An oculist is not satisfied with a casual question; he patiently and variously tests the organ, by presenting objects and asking respecting one after another, “Can you see this?” So we may test ourselves by seeing what sin is, and what God is to us, 2, This power appears greater as you contrast tt with the weakness of men. Like those in the crowd, we can see the Lord and hear his voice, and as far as sympathy and prayer go may lead others to him. But after all the main issue rests between each man and Christ. If there is no spiritual contact he is left in darkness. Sometimes the most unlikely are chosen. A publican like Zacch#us is visited in a city of priests, and a blind beggar on the road is invited to join the festal procession. 3. This power appears tn the exercise of tts Divine freedom. Bartimaeus was not dealt with as were those of whom he had heard. The man born blind had been told to wash in the poo! of Siloam, and he of Bethsaida was led out of the town uncured. Yet no one would question the reality of the change in the other. Hach could say, “‘ Whereas I was blind, now I see.” Let us not expect the same experiences, but only the same effects of Divine contact with Christ. He is willing to lead us into light, but each one of us in his own way.
Il. Tue riry or Jesus. Describe the pitiable condition of Bartimaeus. It is sad enough for a rich man to be blind, but it is a terrible aggravation of the privation when he who endures it has to beg his daily bread. Nor did Bartimwus know, as we do, God’s love in Christ. He had not the assurance that “all things work together for good.” He had not seen the cross which sanctifies sadness to each believer. In his darkness he cried to the Light of the world, and not in vain. The pity of the Lord always sur-
ed infinitely that of those around him. ‘The disciples rebuked the children, but esus said, “ Suffer them to come.” Simon the Pharisee condemned the sinful woman, but Jesus let her bathe his feet with her tears. Judas blamed the waste of the ointment, but the Lord said, “She hath wrought a good work on me.” The crowd said, “ Hold thy ” but the Lord said, “ What wilt thou that I should do unto thee?”
Ili. Tas presence or Jesus. A crisis had come in the life of Bartimzus, when a single resolve would make all the difference to his future. Jesus was “ passing,” and therefore was within reach; but he was “‘ passing by,” and therefore would soon be beyoud reach. Such crises appear unexpected to us; but he who knows the heart sees that they are not really so. Bartimaeus had heard of the words and works of Jesus before this, and, shut up to his own thoughts, he had pondered them in the dark; so he was ready now to salute Jesus as “the Son of David.” Similar preparation has been
oing on in your heart. A trouble has solemnized your thoughts; a tender touch at
ome has aroused new sensibility ; a word has startled you to consideration; and now you are nearer Christ than before. “Jesus is passing by.” Unseen, as by Bartimzus, yet able to hear the believing prayer for mercy. See to it that the world’s “ Hold thy peace!” does not stifle the cry for help.—A. R.
Vers. 1—12.—Divorce, Again with low motives, “tempting him,” the Pharisees propound a question as to whether it was “lawful for a man to put away his wife.” Opinions were divided, and the Teacher was in danger of offending one or other party by his reply. This was the trap “to involve him with the adulterous tetrarch, in whose territory he was.” But he wisely referred them to Moses, and their thought, which was for evil, he turned to good; for he took occasion by it to show the grounds of Moses’ “ commandment” to have been to their condemnation, their “ hardness of heart ;” and he further took occasion to lay down for all Christian times, for the blessedness of the Christian home and for the preservation of Christian morals, the true, the wise, the beneficial law of marriage, founded upon the conditions of the original creation ; and he
86 THE GOSPEL ACOORDING TO ST. MARK. (cn. x. 1—52