I. Tat THE POSTS OF REAL HONOUR ARE NOT ATTAINED BY MERE FAVOUR OB BY ABBITRABY ALLOTMENT, All such endowment, either in the kingdom of heaven or among men, would instantly rob the distinction of all worthiness and make it a sham. The incident presents an example of that kind of false estimate of honour which supposes that it can be conferred without regard to the fitness of him who seeks it. — It is true medals may be placed on the breast of him who has never fought, and the ribbon may adorn him who never did one deed of distinction; but such a decoration is a deceit or an empty title—a mere ribbon which a child might wear. No mere will of the ruler can make a life honourable and worthy. Signs of a sovereign beneficence may be heaped upon favourites, but they add no lustre to the character of him who is
90 THE GOSPEL ACCORDING TO ST. MARK. [on. x. 1—62
adorned or enriched. And the posts of honour in the highest of all kingdoms are not assigned arbitrarily to favoured ones. As the kingdom is open to all, so are its seats ef honour. Each receives according to his deserts—“ according as his work shall be.”
Il. So is learnt a second lesson like unto the first: ALL TRUE HONOUR LIES 8 SERVICE AND MEBIT, NOT IN ITS RECOGNITION. How often are men attracted by the reward! They esteem the honour which attaches to attainments, to position, to wealth, to learning, or brave deeds. The eye is on the medal. Such seldom do much that is worthy, or make themselves really great. The man who works for praise and prizes is selfish and little, and the world in its deep heart hates both. He has his reward. Others steadily do their duty, undiverted by anxiety respecting honour; these finally achieve true distinction. So is it in all kingdoms.
IIL In THE SPIRITUAL KINGDOM HONOUR COMES TO HIM WHO IS MEET FOR [I¥. Christ has no favourites to lift to emolument and dignity. He who would reach the highest place must climb up to it. But how many truly and wisely desire to stand well in the heavenly kingdom? They desire a happy freedom from evil, a lot among the sanctified! It is well. Yet the words of the great Lord come back to such, “ Ye knew not what ye ask.” Would you be spiritually great? Would you make high attainments in spiritual knowledge? Would you do good works in the spiritual kingdom? How much of self-denial, of patient labour, of disciplinary correction— “the chastening of the Lord,” which we should “regard not lightly "—how much of sacrificial endurance is needed! How many hours of quiet communion must be passed with the Redeemer if we would catch his spirit! How much of fasting and prayer, and diligent self-culture, and patient self-denial! How many strong acts of faith! What baptism of fire, what bitterness of the cup, is needed to make the disciple like his Master! But after all another spirit is to prevail. Christ’s disciples are exhorted not to aim at superiority of position, at rank and order. Let the Gentiles “lord it over” one another. “It is not so among you.” The greatest is the least truly. The minister, the servant of all, is chief and first. The true lesson being, “ In my kingdom there is neither first nor last, highest nor lowest, near and afar off. Dismiss the thought of primacy. Look not for high places. Such there are not in my kingdom. Look for posts of service. Fix your eye on your ministering, and remember that the Lord of all came to give all—even ‘his life a ransom for many.’”—G.
Vers. 46—52.—Bartimeus. On the roadside near Jericho sat a blind x making his appeals to the pilgrims that passed up to Jerusalem to attend the feast. “A great multitude ” accompanied Jesus on his leaving Jericho on his way to the holy city. ‘he tramp of many feet and the hum of many voices caught the quick ear of the sufferer, and “‘he inquired what this meant.” Learning it was “Jesus of Nazareth,” he, having evidently some knowledge of the great Healer, cried aloud, “ Jesus, thou Son of David, have mercy on me!” ‘Thus did the blind sufferer of that day formulate a cry—a prayer for all sufferers and sinners in all subsequent ages; a ery which will ascend to heaven as long as suffering saddens the history of our race. The hindering, self-occupied crowd strove to silence the cry. But the very impediment te his earnestness only gave greater intensity to it, and “he cried out the more a great deal” the same pitiful words. As every earnest, fervent prayer, this entered the ears of the Lord of Sabaoth, without whom not one sparrow falleth, and who again and again had laid an emphasis of attention on individual sufferers and sinners. Standing still, for a cry of need arrests him, he silenced their rude, unfriendly words by, “Call ye him.” Then the same selfish spirit veers round to the favourite, and they cheer him and bid him rise. Casting aside his loosely flowing garment, he sprang to his feet and came to Jesus.” Brief and beautiful is the colloquy, in its sweet and simple haste. “What wilt thon?” “My sight.” “Go... thy faith ” hath brought it thee, Straightway ho receives his sight, and follows in the way. Brief as this narrative ia it holds much teaching.
L On THE TRUE METHOD OF PRAYER.
I. ON THE SPIRIT OF HIM TO WHOM PRAYER IB ADDRESSED,
Prayer springs from s sense of need, and it must express the sincere desire of him who prays. Words thrown into the form of a petition do not of themselves constitute prayer ; without the heart of him who utters them they are dead, being alone. He
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who asks with his lips only cannot expect him to hear who looketh on the heart. Prayer must needs be offered to One who it is believed is able to answer. Jesus laid down the clear and definite rule in his demand, “ Believe ye that I am able to do this?” ‘The prayer of faith” is the true prayer, though the patient Lord will “ forgive ” even the “unbelief” of timidity. Nevertheless, the Lord declares the immediate cause of the answering cure in this case: “Thy faith hath made thee whole.” Prayer must be prepared he joan its way through surrounding discouragements and opposition ; nor will it ex propriety if it the more fervently plead by how much it is hindered and impeded. Prayer must, moreover, have respect to proper objects. Here one imperfectness in the life called forth the one petition when the “ What wilt thou that I should do?” opened wide the permission to ask many things. Surely to him who came to redeem life, it was a perfectly right subject of petition: “That I may receive my sight.” Thus we learn that for the freeing of the life from its incumbent evils, and for whatever will lead that life on to perfectness, we may ask, and ask in the full assurance of faith, in the readiness and ability of the Lord of life to hear aad to answer. Happy the man who has learned thus to pray.—G.
Vers. 1—12.—The law of marriage. IL THe pirections or SoRIrruRE FOLLOW THE OLDER LAW OF NATURE,