II. THE oROWD sURROUNDING Jxsus. In some of those there we may see, perhaps, representatives of ourselves. 1. Hnthustasts were there. They had seen his miracles, and with loud hosannas spread their garments in his way. He foresaw with sad- ness the change that would come over them. They appplauded on Olivet, but they were absent from Calvary. Beware of spasmodic enthusiasm, and ask for grace to stand by Christ’s cause in times of trouble as well asin times of triumph. 2. Hoes were there. They kept quiet while the crowd of his followers surrounded them; but soon they would raise the cry, “‘ Crucify him! crucify him!” It is possible to “crucify the Son of God afresh, and put him to an open shame.” 3. Disciples were there. The blind who had been restored, demoniacs who had been delivered, learners who had sat reverently at his feet. In the procession which still is following the Lord, may we find our placel—A. R.
Ver. 15.—“And Jesus went into the temple.” “Jesus went into the temple.” The act was characteristic and suggestive.
I. Iv EXEMPLIFIED THE DISTINCTION BETWEEN HIS WORK AND THAT OF JOHN. From the beginning to the end of his ministry the Baptist, so far as we know, was a stranger to the temple courts. John was in the wilderness, and the people from Jerusalem and Judwa “went out” to hear him. Christ was never apart from his people. He was not a “voice crying in the wilderness,” but the Good Shepherd, who, instead of expecting his strayed sheep to seek him, came after them, to seek and to save that which was lost. In accordance with this, Jesus entered into the temple, or taught in the synagogues, or went into the homes of the people, to teach the ignorant and to bless the needy. Here is a distinguishing mark of the great Redeemer as contrasted with the great reformer ; and it is also distinctive of their work. A reformer points the way of righteousness to those willing to walk in it. A Redeemer, by the power of his love and life, touches and turns the hearts of the children of men. John said in effect, “ Do what you can in the way of moral reform.” Christ in effect said, “I have come to do for you what you cannot do for yourselves.” These ministries are still maintained. Morality is uplifted to her lofty pedestal; but, conscious of her beauty and of his (ailures, the
186 V'HE GOSPEL ACCORDING TO ST. MARK. [ou. x1 1-—33.
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sinner can only say, “It is high, I cannot attain unto it.” Christ Jesus comes down amongst us tron the lofty heavens, as One meek and lowly, and says, “ Behold, I stanc at the door, and knock: if any man will open the door, I will come im te him.
Il. Iv w1UsTRATED ouR LORD'S RELATION TO THE OLD DisPENsATIoN. He was often accused of setting himself against the Law. This act was one of many proofs he gave of the truth of his words, “I came not to destroy, but to fulfil” He knew, as others did not, that the work of the temple was almost done, and that it would shortly perish in the flames; he knew that, though it had such marvellous material stability, it was one of “ the things that could be shaken,” and would be removed, so that “ the things which could not be shaken might remain.” But so long as the temple remained as the house of God he honoured it, and encouraged his disciples to do so. He kept its feasts ; he taught and healed its worshippers ; he led his followers to join in its praises and prayers and he showed the people, by this act of cleansing, that they were guilty if they desecrated God’s appointed house of prayer.
IL. Ir mcULCATED FOR ALL AGES LES8ON8 OF FORBEARANCE AND PATIENCE. As followers of Christ we should learn to put up with, and to use to the utmost, what we know is imperfect and transient. If we see an organization which aims at what we approve, but which in our judgment is imperfect, and resolve to withhold our sympathy and support till it perfectly accords with our views, we are not following our Lord in this. If we recognize the faults of our fellow-Christians, and are so vexed at their folly that we determine to have no more fellowship or co-operation with them, we are not following our Lord in this, If we have attempted to reform society or to rescue a sinner, and have apparently failed, so that we give up all further effort in despair, we are not following our Lord. For once before, at the beginning of his ministry, he had cleansed this temple and driven forth the buyers and sellers, but the evil had reas- gerted itself, so that it was defiled as much as formerly. Still patiently and hope- fully he cleansed it again, and made the place ring with his words of truth, and beautified it by his works of mercy.
IV. Iv UTTERED A SIGNIFICANT REBUKE TO ALL THAT WAS FALSE ANDEVIL. He went to the temple to worship, although in the crowds he saw there so few that were spiritu- ally in sympathy with him. But he would not allow any mistake to be made about his association with evil. He was not like those who are so silent about wrong-doing or false teaching that all around suppose that they sympathize with it. Such silence is guilty. If Christ saw evil he looked upon it with pain and shame, and therefore once more before he left the temple, which was the scene of it, he made a bold protest and uttered a final rebuke. He associated with the good, but he cast out the evil—A. R-
Vers. 15—17.— Christ cleansing the temple. The acts of our Lord were not merely intended to accomplish an immediate result. Had they been, they were sadly ineffectual. If, for example, he had simply set before himself the design of clearing the temple of intruders, he could have secured that end more permanently than he did. But he recog- nized that the noblest thing is not to cut off a public abuse, but to dry up the spring whence it flows, which often lies deep in the human heart. Remedial measures are better than repressive legislation, When our Lord for a second time cleansed the temple, his main object was not to put down the abuse immediately by force, but to rebuke the sin, and so to lead the people to think about it, confess, and forsake it. He wished to establish the principle that the temple of God should be free from worldliness, a prin- ciple which is capable of world-wide application. As the material temple rises before our vision through the mists of past years, we hail itas an image of the invisible temple in which the Eternal God is praised and served by his people. Two truths appear prominently in this incident.