Ver. 33.—Darkness arownd the cross. When we remember who he was who was dying amidst the mockery of the world he came to save, we are no longer incredulous about this statement. The “Light of the world” was in darkness, the Saviour was refusing to save himself, the King of glory was wearing thorns as his crown, and had ascended the cross as his throne. The event referred to in our text is one of many examples of the deep and secret connection existing between the kingdoms of nature and of grace. We believe that the Invisible created the visible, and still acts upon it, preducing now and again transmutations of its energies, though never making a break in their continuity, and that when Christ Jesus came forth from the invisible world there was manifested in him a peculiar communication between these two realms. In him was seen the connection which had so often been indicated in the Divine economy, ¢.g.a curse had accompanied man’s spiritual fall. Promises of temporal good were associated with moral worth. Images drawn from the “‘ desert” and the “trees” and “rivers” by the prophets found their justification in the truth uttered afterwards py St. Paul, “The whole creation groaneth and travaileth in pain together until now,” etc. The darkening of the sun was the testimony of Nature to her dying Lord; a hint that creation is dependent on him, that Nature is supported by unseen spiritual powers, and that the fate of the earth is involved in the kingdom of God. It is no meaningless portent described here, but an event which had its teaching both immediate and remote. Consider—
I. THE EFFECTS OF THIS DARKNESS ON THOSE AROUND THE oR0s8, 1. This super- natural gloom would increase the solemnity of the event. As the darkness grew denser, silence would fall on the gibing tongues and every noisy laugh would be stilled; and as the gloom deepened into unearthly night over the busy streets, the open fields, and the sacred temple, many would ask themselves, “ What meaneth this?” Carelessness and flippant scepticism are always out of place in view of the cross, If the narrative be mythical, it should at least be rejected intelligently and seriously ; for, if it be true, it involves stupendous issues to us all, 2, lt hid his agony from the onlookers. Faithful friends and, above all, the loving mother stood there till they could bear no more ; and God would not suffer them to be tried above bearing, so darkness shrouded the Sufferer. And the foes of our Lord were shut out from a scene too sacred for them to witness. Beyond what was necessary, the well-beloved Son should not be exposed to
B24 THE GOSPEL ACCORDING TO ST. MARK. (cu. xv. 1—47,
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their brutal jeers. 3. I¢ was an admonition to our Lord’s foes. They were readers of Old Testament Scriptures, and knew well how their fathers had been dealt with. They remembered that in the day of their national deliverance darkness had fallen on Jehovah’s foes, aud had proved the precursor of heavier plagues, and therefore we do not wonder that some went home “ beating their breasts,” and saying, “ What next?” Would that they had turned even then!
Il. THE SUGGESTIONS OF THIS DARKNESS TO THE WoRLD. 1. It indicated the goin: out of the world’s Light. Jesus had plainly declared, “1 am the Light of the world ;” “ Walk while ye have the light, lest darkness come upon you.” ‘To some, at least, such words would come back with new meaning and power. To reject Christ is to shut off light from the soul, and become ready for the outer darkness, A Christless world was set forth when the sun was darkened. 2. It suggested the ignorance of the Gentiles and the malignity of the Jews. The soldiers were brutal, yet knew not what they did. Pilate, in political scheming, had lost all sense of righteousness and truth, and 80 in ignorance delivered Jesus to be crucified. ‘‘ Darkness covered the earth, and gross darkness the people.” On the other hand, the Jews had in themselves the fulfil- ment of the words, “The god of this world hath blinded the minds of them that believe not.” 3. It reminded the Church of the mystery of the Atonement, 'The death of the Lord Jesus had a Godward as well as a worldward aspect. It was to attract human love, but at the same time to reveal Divine love. When the darkness passed away, and the sun shone upon the cross, the returning light was like the bow of promise after the Flood—a sign of peace between man and God, and a pledge of “the rainbow round about the throne,” in the land where all give thanks to God and to the Lamb that was slain.—A. R.
Ver. 43.—Joseph of Arimathea. In comparison with the leading apostles of our Lord Joseph of Arimathza was not diseinguishen He had not the spirituality of St. John, nor the prominence of St. Peter, nor the world-wide influence of St. Paul. We are eonsciously turning from the generals of Christ’s army to contemplate ove of the ordinary soldiers; but it was he who, when his natural leaders had fallen, stepped to the front and proved himself a hero. We know but little of Joseph beyond such facts as these: he was a rich man, respected by his countrymen as one who was “good and just;” a member of the Sanhedrim, who refused his consent to the resolution passed that Jesus should be put to death; and a resident in Jerusalem, who, having prepared for himself a new grave, dedicated it to his crucified Lord. We may learn valuable lessons from his courage and fidelity, the more so if we blend together all the references made to him by the evangelists.
I. THAT WE OUGHT TO REFUSE OUR CONSENT TO A WRONG, EVEN THOUGH OUR REFUSAL WILL NOT PREVENT ITS ACCOMPLISHMENT. Except for Nicodemus, Joseph stood alone in pen against the action resolved on by the council against Jesus. He was, no
oubt, strongly urged to yield to the majority, so that the council might appear united in the endeavour to put down One who had disregarded its authority. But although his protest was seemingly powerless, he resolutely persisted in it, and to the last he “did not consent to the counsel and deed of them.” He was an example in this to all who conscientiously object to habits and practices which obtain in their own sphere of activity, be they politicians, men of business, or boys and girls at school. But let all such be sure thata real principle is at stake, not a prejudice, and that they are not moved by sel]l-assertion, obstinacy, or pride.