I. THAT BY BRAVELY DOING WHAT WE BELIEVE TO BE RIGHT WE EMBOLDEN AND MELP OTHERS. Joseph required courage on the council, and still more now when he went in to Pilate to beg the body of Jesus. So terrible was the hatred felt against Jesus by the chief priests that the procurator himself had trembled before it, and Peter with his fellow-disciples, had forsaken the Lord. Yet Joseph stepped to the front as a friend of the crucified One, and Nicodemus followed him. All men of decided convic- tions thus influence others. Thousands thanked God secretly for the stand which Klijah made on Carmel. Multitudes wait to be led aright by those whose character and ability bring responsibility.
Ill. THAT IF WE GO BIGHT ONWARD IN THE PATH OF DUTY WE SHALL SUCCEED BETTER THAN WE EXPEOT. When Joseph undertook his mission he knew that he
cu. xv. 1—47.] THE GOSPEL ACCORDING TO ST. MARK. 825
might risk his life, or at least his reputation ; that he might be called on to pay a heavy and prohibitory ransom as a bribe to the governor; or that he might be refused with scorn and insult. Yet, when he went in boldly to Pilate, to his own amazement, his request was freely granted! Many have had a similar experience: e.g. the Israelites when they obeyed the command, “Go forward,” and saw the sea divide before their advancing footsteps ; and Peter, who followed the angel and found the great gate of the prison open of its own accord. Apply this to typical experiences in a Christian’s life.
IV. THAT A ORISIS COMES IN THE HISTORY OF MEN WHICH DETERMINES THEIR WHOLE FUTURE. The crucifixion of Jesus constituted a crisis to Joseph. Under the influence of sorrow and indignation he was prompted to this step, and the future destiny of this secret disciple depended upon his taking it. Such times come to us all. Our spiritual life has not always the same even flow. Occasionally we are strangely, strongly moved to resolve, to speak, or to act, and tremendous issues depend upon our obedience to God-given impulse. If the vessel aground on the harbour bar is not set free when the tide is highest, she will be wrecked in the coming storm.
VY. THAT THE MOVING OAUSE OF DECISION FoR Gop Is THE CROSS OF THE LORD JESUS Curist. Joseph had listened to the teaching of Jesus, and witnessed his superhuman works, but till now had been a disciple “secretly,” for fear of the Jews. That position was a false one, and so long as he was in it he was deficient in gratitude and courage. But when he saw Jesus on the cross he felt as the centurion did when he cried, “ Traly this was the Son of God;” and henceforth he was known as the Lord’s disciple and servant. Christ’s death has been to millions the beginning of new life.
VI. Tuar GoD WILL FULFIL HIS PURPOSES WHETHER HIS AVOWED SERVANTS ARE LOYAL TO HIM oR NoT. The twelve were scattered and the Church seemed destroyed, when suddenly there came forth from their former obscurity two secret disciples, who teok upon themselves the work which others had left. And in all ages God has his faithful ones who are sometimes unrecognized by the Church; yet, filled with his Spirit, they shall aid in establishing the kingdom of the crucified, and now risen, Christ. —A. RB.
Vers. 6—15.—Barabbas ; or, the evil choice. A strange custom prevailed. To appease the anger of the rabble, and to curry favour with them, Pilate was wont, on the recurrence of certain feasts, to release a prisoner, giving the mob permission to choose who should be the favoured one. At this feast “the multitude went up and began to ask him to do as he was wont to do unto them.” Knowing that “for envy the chief priests had delivered him up,” he tested the feeling of the multitude by asking them if he should release “the King of the Jews,” thus giving them the oppor- tunity of repudiating the deed of the priests. The question hangs as in a balance. The voice of a rabble is called upon to decide the fate of “the Son of man. On that voice hinges (apparently) the course of the work of the world’s redemption. The die is cast. The multitude make their election. The choice is proclaimed in a wild, uproarious cry, “Not this man, but Barabbas.” So the besotted rabble declare their spirit, their low moral condition, their attitude towards truth and righteousness. Barabbas, we learn, was “a robber,” and he was cast into prison “ for a certain insurrection made in the city, and for murder.” Thus they “denied the holy and righteous One, and asked for a murderer to be granted unto” them. Nothing could more clearly declare the spirit they were of. Sadly and in silence many pure hearts mourned while the rabble gave vent te their evilness, pouring forth the uttermost malignity as a flood to sweep away “ the Prince of life.’ The insensate tools of a corrupt, self-condenined priesthood, they, by yielding all too readily to them who should have guided them into the right way, become identified with ‘the chief priests” in a choice which for ever brands them with the utmost vileness. The spirit of the people must be judged by their attitude towards Jesus on the one hand, and towards Barabbas on the other; and a word is sufficient to declare it. In the one we behold the Teacher of righteousness, who had endeavoured to enforce the laws of God. He represented truth. To it he bore witness. He denounced evil in thought, in word, in deed. He opened to the feet of the people the path of virtue; he pointed to the gates of the eternal city, and gave men assurance of immortality. Never had the world looked upon so perfect an embodi- ment of pure goodness; never will it look upon his like until he himself appear again
826 THE GOSPEL ACCORDING TO ST. MARK. [cn. xv. 1—47.