Vers. 24-—32.— The second coming. It is very difficult exactly to discriminate between some words of Christ which refer to the destruction of Jerusalem, and others which refer to our Lord’s coming to judge all mankind. There seems to be a designed blending of the references to these events. We are thus taught to remember that we are called to be as men that wait for their Lord.
I, THe ceRTAINTY or CuEist’s cominG. If his words are to be accepted, this great event of the future is not to be denied or questioned. In the fulfilment of the special prediction regarding the downfall of Jerusalem in the lifetime of the generation then living, we have the pledge of the ultimate accomplishment of the larger prophecy. At his trial Jesus repeated the assurance; and his inspired apostles have foretold that he shall come again the “ second time without sin unto salvation.”
ll, THX UNCERTAINTY OF THE TIME oF CuRisT’s coMING. The words in ver. 32 are very distinct. The date of our Lord’s return is known only to the Father. If aeither the angels nor the Son himself could communicate this knowledge, how ridiculous and presumptuous is the conduct of those who, treating the Scriptures as a riddle, profess to have discovered the secret, and put forth their own fancies and follies as the declarations of the oracles of God! It is wisely hidden from us, and we show our wisdom by contented acquiescence in ignorance.
Ill. Tae siens or Curist’s comine. Changes on earth and in heaven are indica- tions of the approaching day. As the leaves of the fig tree tell that summer is nigh, so events will occur which to the understanding mind will herald the Lord’s return. Yet even these events do not tell us when our Saviour shall appear; but, since they remind us that he is at hand, they answer the purpose, for they put us upon our guard, and admonish us to be prepared.
IV. THe PEEPARATION FoR Onser’s coming, 1. Heedfulness and observation, 2. Watchfulneas. 3. Prayer.
Vers. 33-—37.—* Watch!” There can be no doubt as to the imapression made by these and similar instructions and admonitions, uttered by the Lerd Jesus towards the close of his ministry. It was understood by all his disciples that the Master, in leaving the world, retained his hold upon the world’s heart and conscience. It was currently believed in the early Church, as it has been believed ever since by all Christians, that the Lord will come again, and will take account of his servants, and especially will inquire into the way in which they have acted as his representatives and ministers among men, Hence the stress which has always been laid upon the duty to watch. The apostles not only obeyed, they repeated the commandment of their Lord. Peter admonished his readers, “ Be ye therefore sober, and watch unto prayer;” Jobn said, “Blessea is he thst watcheth;” aud Paul exhorted thus, “ Watch ye, stand fast in your faith, be strong!” The very names which the early Christians gave to thamselveg and their cnildren may be taken as an indication of the prevailing tone of feeling,
ox. xi. 1—37,] THE GOSPEL ACCORDING TO ST. MARK. 207
Gregory among the Greeks, and Vigilantius among the Latins, both signify si “The Watcher” : : ¢ menply.
I. Warcu! FoR THIS IS THE CHARGE OF CHRIST IN THE Past. 1, We are to cousider from whom this charge proceeds. It is the word of the All-wise, and of One of unique authority. Coming from Christ, this is not counsel, it is command, The general has the right to station a guard, a sentry, and to expect vigilance and fidelity. 2. The occasion of the charge gives it a peculiar power and sacredness, It was when the Lord Jesus was leaving his house—to use the figurative language of the text—to sojourn in another country. “While I was with them,” were his words in prayer, JT kept them in Thy Name, . . . Now come I to Thee.” How can we do otherwise than attach an especial force of obligation to what our Master said when he was about to leave this world, for the salvation of whose inhabitants he had lived, and was about to die? 3. Look into the charge itself. He gives to each one his work. All his people are his servants; all have a task to accomplish, a service to render, an office to fill. And every one has his own work, for which he is individually qualified, and which is committed to him and to no other. It is a practical, an elevating view of the Christian life, this which is here unfolded to us. All whom Jesus saves and redeems, he commissions and consecrates. And so long as we live here we have a trust to fulfil, a work to do. He invests each one with authority. There must be in every community a source of power, a ruling mind ; the father in a family, the magistrate or the king in a state. In the Church of the Lord Jesus, he himself is the Head, the Lawgiver, the Fountain of honour, the Judge. Yet he gives authority; not making an ordei of men lords over his heritage, but authorizing every servant to fulfil his own special duties. The bishop rules, the teacher teaches, the evangelist preaches the gospel, nay, every member of every congregation fulfils his duties, at the bidding and by the authority of the Lord. This conviction should give dignity and devotedness to our daily toil, We are where the Lord has placed us; we are doing what he commands. And he requires each one to watch. Working and watching go together; for Christians are like the Jews in the time of Nehemiah, who built the walls of Jerusalem, whilst they were armed and on their guard against the foe. Our Master has left us in the midst of dangers, not to depress our courage, but to quicken our vigilance. This duty devolves especially upon the porter, the janitor. The house contains precious treasures, and it must not be allowed to every stranger to enter, lest the Master’s property should be stolen, and the careless keepers dispossessed, and the house occupied by foes. All must watch, that at the Lord’s return it may appear that his charge has been kept, and his possessions have been faithfully guarded,