I. THE CUP OF EXPERIENCE may be represented by the cup which was the symbol of the mockery and shame and grief the Saviour suffered. 1. The phrase reminds us that our joys and griefs are measured. A cup is not illimitable. Full to the brim, it can only hold its own measure. (1) Our joys are limited by what is tn us, and by what is in them. If a man prospers in the world, his wealth brings him not only comfort, but care, anxiety, and responsibility, so that he may occasionally wish himself back in his former lowlier lot. And family joys bring their anxieties to every home which has them. No one drinks here of an ocean of bliss but he thanks God fora “cup” of it, measured by One who knows what will be best for character. This is true even of spiritual joys. The time of ecstasy is followed by a season of depression, The Valley of Humiliation is passed, as well as the Delectable Mountains, by Christian in his pilgrimage. Nowhere on earth can we say, “I am satisfied; ” but many, like the psalmist, can exclaim, “I shall be satisfied.” (2) Our griefs are limited also. They are proportioned to our strength, adapted for our improvement. Even in the saddest bereavement there is much to moderate our grief if we will but receive it: gratitude for all our dear one was and did; gladness over all the testimonies of love and esteem in which he was held; hope that by-and-by there shall be the reunion, where there shall be no more sorrow and sighing, and where “‘ God shall wipe away all tears from our eyes.” God does not let an ocean of sadness surge up and overwhelm us, but gives us a cup, which we may drink in fellowship with Christ in his sufferings, 2. The phrase in our text suggests not only measurement, but loving control. Our Lord recognized, as we may humbly do, that the cup was filled and proffered by him whom be addressed as “ Abba, Father.” In one sense the events in (iethsemane and on Calvary were the results of natural causes. Integrity and sinlessness called forth the antagonism of those whose sins were thereby rebuked. Plain-spoken denunciations of the ecclesiastical leaders aroused their undying hate, and no hatred is more malignant than that of irreligious theologians. Judas, disappointed and abashed, was a ready instrument for evil work. Yet, behind all this, One unseen was carrying out his eternal purpose, fulfilling his promise, “‘The seed of the woman shall bruise the serpent’s head.” Hence Jesus speaks not of the plot accomplished by his foes, but of the cup given him by the Father. We are at an infinite remove from him, yet, as the same law which controls worlds controls insects, so the truth which held good with the Son of man holds good also with us. We may recognize God’s overruling in man’s working, and accept every measure of experience as provided and proffered by our Father’s hand.
J. THE PURPOSE OF ITS APPOINTMENT. ‘l'hat it comes from our “ Father” shows that it has a purpose, and that it is one of love, not of cruelty. It is not like the cup of hemlock Socrates received from his foes, but like that potion you give your child that he may be refreshed, or strengthened, or cured. 1. Sometimes the purpose respects owr- selves, Even of Jesus Christ, the sinless One, it is said he was “ made perfect through sufferings ;” that as our Brother he might feel for us, and as our High Priest might sympathize, being “‘ touched with the feeling of our infirmities.” Much more is the experience of life a blessing to us who are imperfect and sinful; correcting our world- liness, and destroying our self-confidence. 2, Sometimes the purpose respects others, It was so with our Lord pre-eminently. He “came not to be ministered unto, but to minister, and to give his life a ransom for many.” “ None of us liveth unto himself.” If our cup of blessing runs over, its overflowings, whether of wealth, or strength, or spiritual joy, are tor the good of those around us. If our lot be one of suffering, we may in it witness for our Lord, and from it learn to console others with the comfort wherewith we ourselves have been comfurted of God.—A. RB
Vers. 39—43.—Sorrow, sleep, and sin When a dear friend is in trouble our foot- fall is quiet and our voice hushed. Even children are awed to silence when thev see the face they love stained with tears and pale with anguish. Pow mucn more uces stillness of sou] become us when we enter into the Garden of Gethsemane and see the Lord we iove in his agony! Christ completed the cycle of human temptations in Gethsemane. In the wilderness he had been tempted to desire what was forbidden, to
264 THE GOSPEL ACCORDING TO ST. MARK. [ou. xiv. 1—72,
obtain provision in a wrong way, to manifest Divine power in an act of presumption, to gain the kingdom by force and fraud. Now he was tempted to avoid what was ordained. And to do what we ought not, not to do what we ought, sums up all temp- tations. He ‘was in all points tempted like as we are, yet without sin.” In this mysterious scene we discern a concentration of human history.
I. THE sIN-ForGETTING CHURCH is represented by the disciples who failed their Lord. 1. They did not understand the necessity and dreadfulness of Christ’s struggle with the powers of darkness. They allowed natural weariness to overcome them, so that they had no share in the conflict endured near them and for them. As little does the Church share the purpose of Christ in the redemption of the world from sin; nor does she see the need for being in an “agony” about it. Is there the feeling about sin, even about our own sin, that there should be? Are we not too often like those who, under the shadow of Christ’s sorrow, slept, though he himself had said, “'Tarry ye here, and watch”? 2. Nor did these disciples reach the source of power that niyht. It was impossible to find victory through human passion, as Peter discovered after he had drawn and used his sword. Indiscriminate zeal, which will attack heretics and sceptics with bitter words and penalties, is sure to fail. Power to overcome is found in obe- dience to the command, “ Watch and pray.” To watch without praying is presumption; to pray without watching is fanaticism. The difference between our Lord and his disciples was this: they refreshed themselves by natural means, and he by spiritual ; they fell back on sleep, and he on prayer—just as too often we rely on human agencies, and not on Divine. 3. Their confuston and indecision increased as they diverged from their Lord, He became more calm, and more sure of victory. They became more heavy with sleep, more cowardly and unprepared, till they all forsook him and fled, Only when they assembled again in his Name to pray in the upper room were they endued with power from on high. “ Let us not sleep as do others, but let us watch and be sober,” lest again he should say, “Sleep on now, and take your rest. . . . Behold, the Son of man is betrayed.”