This case is one of the opposite description. Judging from the way in which the scribe had been dealt with, it might have been expected that when this disciple asked to be excused for a time, in order to discharge a duty which seemed so urgent, the answer would have been one not only allowing but even enforcing the delay. But no. Why the difference? Again, because the Master saw "what was in man." This was no impulsive, impetuous nature which needed a word of caution; but one of those hesitating natures which need to be summoned to immediate decision. It would seem also, from the peculiar expression, "Leave _the dead_ to bury their own dead" (R.V.), that he belonged to an unG.o.dly family, to a.s.sociate again with whom at such a critical time in his history would be most prejudicial; and it must be remembered that it would not have been the mere attending of the funeral; there were the laws of uncleanness, which would oblige him, if he went, to stay many days; and meantime the golden opportunity might be gone.

Thus are we guarded against the two opposite dangers--the one besetting the eager and impulsive, the other the halting and irresolute. In neither case are we told what the result was. We may surmise that the scribe disappeared from view, and that the other joined the party in the boat; but "something sealed the lips of that Evangelist"; from which we may perhaps infer that his main object in relating the two incidents was, not to give information of them, but to show forth the glory of the Master as the Searcher of hearts, to signalise the fact that He was no less Master of the minds than of the bodies of men.

THE STORM STILLED (23-27).

It was not enough that the Saviour of mankind should have power to grapple with disease and skill to search the hearts of men: He must be Master not only of life, but of its environment too. That He is becomes apparent before the boat which carries the little company reaches the other side of the lake. One of those tempests which often lash the Sea of Galilee into sudden fury has burst upon them, and the little boat is almost covered with the waves. Here is a situation beyond the reach even of the Great Physician, unless indeed He be something more. He is something more. He is Lord of nature, Master of all its forces!

Must He not be? He has come to reveal the unseen G.o.d of nature; must He not then make it manifest, now that the occasion calls for it, that winds and waves are "ministers of His, that do His pleasure"? Again, it is no mere "miracle," no mere marvel which He works in the salvation of His terrified disciples--it is a sign, an indispensable sign of the kingdom of heaven.

The story is told with exquisite simplicity, and with all the reality of manifest and transparent truthfulness. "He was asleep"--naturally enough after the fatigues of the day, notwithstanding the howling of the storm; for why should He fear wind or wave? Is there not a promise here for all His followers when tempest-tossed: "So He giveth His beloved sleep"?

His disciples let Him sleep as long as they dare; but the peril is too imminent now. So they come to Him and awake Him, saying, "Save, Lord; we perish!" Though no concern for Himself would ever have disturbed His slumber, the first cry of His disciples rouses Him at once to action. The resources of His human nature, beyond which He never went for the purpose of meeting His own personal needs, had been completely exhausted; but there is no diminution of His power to save those who call upon Him. Without any trace remaining of weariness or weakness, He hastens to relieve them. First,[8] He quiets the tempest in the disciples' hearts, rebuking their unbelief and calming their fears; then He stills the storm without, rebuking the winds and the sea; "and there was a great calm." It reads like the story of creation. No wonder the astonished disciples exclaimed: "What manner of man is this, that even the winds and the sea obey Him?"

DEMONS CAST OUT (28-34).

Visible nature is not man's sole environment. There is an unseen universe besides; and He Who would be Saviour of mankind must be Master there as well. That this also is sure is now proved beyond a doubt. For it is important to observe that this is not an ordinary case of healing, otherwise its true place would have been with the group of bodily diseases at the beginning of this series. When we consider its salient features, we see that it is just in its right place, closely following, as it does, the stilling of the storm. There are storms in the spiritual world, more terrible by far than any in the realm of nature; and it is necessary that these darker storms be also subject to the control of the Saviour of mankind. "The prince of the power of the air" and all his legions must be subject to the "Son of man." And this subjection, rather than the cure of the individual sufferers, is the salient feature of the pa.s.sage. It is not the men, but the demons possessing them, who cry out, "What have we to do with Thee, Jesus, Thou Son of G.o.d? art Thou come hither to torment us before the time?" Well did these evil spirits know who He was; and well, also, did they know that He was mightier than they, and that the time was coming when they would be put entirely under His feet: "Art Thou come to torment us _before the time_?"

The sequel has been the occasion of much cavil. It has been represented as entirely beyond the bounds of rational belief; but why?

The whole subject of demoniacal possession is a most difficult one; but many of the calmest and deepest thinkers, quite apart from the testimony of the Gospel, have found themselves unable to explain a mult.i.tude of dark facts in history and experience apart from the reality of demoniacal influence. If a spirit can exercise a malign influence on a man, why not on an animal? Moreover, seeing that the keeping of these swine was an open breach of the law, what difficulty is there in supposing that Christ should allow their destruction, especially when we consider that this transference of the malign influence not only made more apparent His absolute control over the spirits of evil, but taught a most striking and instructive lesson as to their affinities? For certain persons there is no more instructive and no more needful pa.s.sage in Scripture than this. The difficulty is, that those who prefer to keep their swine will not welcome the mighty Exorcist, but, like these people of old, beseech Him to "depart out of their coasts."

SINS FORGIVEN (ix. 1-13).

Master of disease--Searcher of hearts--Master of the forces of nature--Master of the powers of the Unseen: is not this enough? Not yet; He must make it evident that "the Son of man hath power on earth to forgive sins." To heal the diseases of the body was a great and blessed thing to do, but it was not thorough work; for what are all these varied diseases--leprosy, fever, palsy--but symptoms of one great disorder which has its roots, not in the flesh, but in the soul, a disease belonging to that region of the unseen, in which He has now made manifest His power--the dark disease of sin. The time has now come to show that He can deal effectually with it; and immediately on His return to His own side of the lake, an opportunity presents itself. "They brought to Him a man sick of the palsy, lying on a bed."

As a case of palsy, it is not new. The centurion's servant was a palsy case; and though from His treatment of it, as of the leprosy and fever, it might fairly have been inferred that He could deal also with that which was deeper, it was not enough to leave it to inference--it must be made manifest. It may have been that the disease of this man had been in some special manner connected with previous sins, so that his conscience may have been the more exercised as he looked back over his past life; but whether this was so or not, it is obvious that his conscience was at work,--that much as his palsy may have troubled him, his guilt troubled him much more. Why, otherwise, should the Saviour have addressed him as He did, making no reference to the disease, but dealing directly with his spiritual condition? Moreover, the special affection shown in the Saviour's mode of address seems to indicate His recognition of that broken and contrite spirit with which the Lord is well pleased. It would scarcely be too strong to translate it thus: "My dear child, be of good cheer; thy sins are forgiven."

The Saviour is coming closer and closer to human need, dealing more and more thoroughly with the world's want and woe. If we look at it aright, we cannot but recognise it as really a greater thing to heal the deep disease of the soul, than to heal any or all of the diseases of the body, greater even than to still the storm or rule by superior power the spirits of evil. For here there is something more needed than power or skill, even though both be infinite. We have already had a glimpse of the need there was, even in taking away human sickness, that the Healer Himself should suffer. But deeper far is this necessity if the disease of the soul is to be reached. It is only the Lamb of G.o.d that can take away the sin of the world. These scribes were right for once when they made more of this claim than of any that had gone before, saying within themselves, "This man blasphemeth;" ...

"Who can forgive sins but G.o.d only?"

How could He prove to them His power actually to forgive the man's sins? A demonstration of this is quite impossible; but He will come as near to it as may be. He has already recognised the faith of the bearers, and the penitence of the man himself; just as quickly He discerns the thoughts of the scribes, and gives them proof that He does so by asking them, "Wherefore think ye evil in your hearts?"

Then, answering their thought (which was, "He is only saying it"), He replies in effect, "It is indeed as easy to say one thing as another, if saying is all; but that you may be sure that the saying of it is not all, I shall not repeat what I said before, the result of which from the nature of the case you cannot see, but something else, the result of which you shall see presently"; whereupon, turning to the sick of the palsy, He said: "Arise, take up thy bed, and go unto thine house. And he arose, and departed to his house." With characteristic reticence, the sacred historian says nothing of the feelings of the happy man as he hied him home with a double blessing beyond the power of words to tell.

Is it possible to imagine any better proof that could have been given of Christ's authority to forgive sins? Let those who have a horror of anything extraordinary suggest some way in which this a.s.surance could have been given without any manifestation of superhuman power. If they cannot, why continue those unreasoning objections to the kind of proof He did give, when no other proof can be even suggested that would have at all suited the purpose?

The purpose was accomplished, so far at least as the people were concerned. Whether the scribes found some way of evading the conclusion, the Evangelist does not say; but he does say that "when the mult.i.tudes saw it, they marvelled," or, as the probably more correct version of the Revisers gives it, "they were afraid." This is true to nature, for now they knew that they stood in the presence of One Who could look them through and through, and touch them in their sorest spot; so it was natural that their first feeling should be one of awe. Still, they could not but be thankful at the same time that there was forgiveness within their reach; so quite consistently the narrative proceeds--And they "glorified G.o.d, which had given such power unto men."

Now that His power to deal with sin is made so apparent, it is time to let it be known that all sinners are welcome. Hence most appropriately there follows the call of one from among the most despised cla.s.s to take a place among His closest followers. We can well understand how the modest Matthew, who never mentions anything else about himself, was glad to signalise the grace of the Master in seeking out the hated and despised publican. Not only does Christ welcome him, but consents to sit at meat with his former a.s.sociates (ver. 10); and when the self-righteous Pharisee complains, He takes occasion to speak those memorable words, so full of warning to those who think themselves righteous, so full of comfort to those who know themselves sinners: "They that be whole need not a physician, but they that are sick.... I am not come to call the righteous, but sinners to repentance."

DEATH VANQUISHED (14-26).

The focal point of the pa.s.sage is the chamber of death in the house of Jairus. There we learn that He Who had shown Himself to be Lord of nature and of human nature, Master of the spirits of evil, and Saviour from sin, is also Conqueror of Death. He needs no preparation for the encounter. The summons comes to Him in the midst of a discourse, yet He asks not a moment's delay, but sets out at once; on the other hand, He is in no haste, for He has time to attend to another sufferer by the way; and there is no exhaustion afterwards, for He deals with another case, and still another, on His way back.

The question with which He was engaged when the summons came was one raised by the disciples of John, who, as we learn from the other accounts, were prompted by the Pharisees in the hope of exciting antagonism between the followers of John and of Jesus. Perhaps also they had the hope of setting Him at variance with Himself, for had he not declared that one jot or one t.i.ttle should not pa.s.s from the law till all was fulfilled? Why, then, did not His disciples fast? To this it might have been answered that the frequent fasts observed by Pharisees, and also by the disciples of John, were not really appointed by the law, which prescribed only one day of fasting in the year--the great atonement day. But the Saviour gives an answer of much wider scope and farther-reaching significance. There was involved, not the question of fasting only, but of the entire ceremonial law; and He disposes of it all by a series of characteristic ill.u.s.trations, each of them as good as a volume on the subject could have been.

The first of these ill.u.s.trations sets the true principle of fasting in full, clear light by a simple question--"Can the children of the bridechamber mourn, as long as the bridegroom is with them? But the days will come, when the bridegroom shall be taken away from them, and then shall they fast." There is here much more to think of besides the answering of the question. There is a treasury of valuable suggestion in His calling Himself the Bridegroom, thus applying to Himself the rich imagery of the Old Testament on this theme; while at the same time He adopts the very figure which John himself had used in order to mark his relation to Jesus as the Bridegroom's friend (cf. John iii.

29); and it is especially worthy of note how this keeps up the _Gospel_ idea,--the great joy, as of a marriage, in the yielding of the heart to Christ. No less striking is His touching reference to the dark days coming, the first distinct foreshadowing of the Cross. It has been well said by a German writer, "What man has ever looked so calmly, so lovingly (_lieblich_), from such a height into such an abyss!" from the position of the Bridegroom of humanity to that of the outcast on the Cross. Ah! the shadow of that Cross is never off Him, not even when He is exulting in His bridegroom joy. But these are only incidental suggestions; the main idea is the true principle of fasting, which, like all the observances of the New Testament, must be the expression of that which is in the heart. Let the heart only be true, and when the Bridegroom of the heart is present, fasting will be entirely out of the question; but when He is absent no rule will be needed--they will fast as the natural expression of their sorrow.

The two companion ill.u.s.trations which follow set in the clearest light the large subject of the relation of the new dispensation to the old in respect of forms. As to substance, He had already made it plain that the old was not to be destroyed, nor even superseded, but fulfilled, to its last jot and t.i.ttle, as harvest fulfils seed-time.

But as to form, the case was entirely different. The new life, while losing nothing which was in the old, was to be larger and freer, and therefore must have new garments to match. To try to piece out and patch the old would be no improvement, but much the reverse, for a worse rent would be the only result. The second ill.u.s.tration, suggested like the first by the a.s.sociations of the marriage feast (the Saviour's ill.u.s.trations are never far-fetched--He always finds exactly what He needs close at hand, thus proving Himself Master of the imagination as of all else), is to the same purpose. The new wine of the kingdom of heaven, though it retains all the excellence of the old vintage, yet having fresh properties of its own, must have fresh skins to hold it, that its natural expansion be not hindered; for to attempt to confine it in the old vessels would be to expose them to destruction and to lose the wine.

What a striking ill.u.s.tration of these suggestive words of warning has been the history of doctrine and of form in those churches which cling to the worn-out ritualism of the Old Testament! Old Testament forms were good in their time; but they are not good to hold the new wine of spiritual life; and to attempt to combine them, as modern ritualists do, is to injure both, to do violence to the forms by subjecting them to a strain for which they were never intended, and to lose the greater part of the life by trying to put it in moulds which were never intended for it. There is now no longer the excuse which our Lord was so ready to make, at that time of transition, for those who were slow to recognise the superiority of the new--a point which is brought out in the pendant to this ill.u.s.tration which the Evangelist Luke records: "No man also having drunk old wine straightway desireth new: for he saith, The old is better;" or rather, according to the more correct reading, "the old is good." Thus, while the true principle was laid down for all time, excuse was made on behalf of John and his disciples, for clinging with a natural fondness to that which had done good service in the past. A very needful lesson this for too ardent reformers, not considerate enough of what is in many respects wholesome and praiseworthy conservatism.

It was in the midst of these important teachings that the message came from the chamber of death, to which we must now again direct our thoughts: "While He spake these things unto them, behold, there came a ruler, and worshipped Him, saying, My daughter is even now dead: but come and lay Thy hand upon her, and she shall live. And Jesus arose, and followed him, and so did His disciples." This promptness is a most precious revelation of the Divine readiness to help at any moment. No need of waiting for a convenient time. Any moment is convenient for Him, to Whom the affairs even of the infinite universe are no burden.

The same lesson is still more strikingly taught by His manner of dealing with the case which met Him on the way to the ruler's house.

So hastily had He set out, in response to the ruler's appeal, that one would have thought this of all times the most inconvenient--especially for a chronic invalid--to gain a hearing. Here is a woman who has had a disease for twelve years, and who therefore might surely be asked to wait a few hours at least, till the Physician should be at leisure!

And the case is not at all forced on His attention; she does not stand in front of Him, so that He cannot pa.s.s without noticing her,--she only "came behind Him"; nor does she take any means that seem likely to arrest His attention,--she only "touched the hem of His garment."

But it is enough. Slight as the indication is that some one needs His help, He at once observes it; nor does He exhibit the least sign of impatience or of haste; He turns round, and speaks in the kindest manner, a.s.suring her, as it were, of her right to enjoy the great blessing of health, which had just come to her, for as soon as she had touched Him He had cured her of her long and weary ailment. What encouragement to the most timid soul! and what a revelation of the large sympathy and ever-ready helpfulness of our Saviour Christ, and of our heavenly Father Whom He so gloriously reveals!

The scene is now changed to the chamber of death. There are most interesting details given in the fuller account by the Evangelist Mark, but our scope is large enough here without endeavouring to bring them all in. The maid had been at the point of death when the father left the house; now it is all over, and the room is full of noisy mourners. These clamorous demonstrations were evidently very painful to the sensitive heart of Christ, not only, perhaps, on account of their unreality, but also because of their inappropriateness in view of the better hope which He was bringing into light. For we take it that in these words "Give place: for the maid is not dead, but sleepeth," there was not only a reference to His intention at once to bring the dead one back to life, but to the true nature of death in His kingdom. In it death was to be death no longer--only a sleep, with the prospect of a speedy and blessed awaking. Therefore such heathenish lamentations were to be henceforward out of place. Perhaps, too, He wished to set these people thinking on the great subject of death--what it is, what it means, and whether after all it need be death in the sense in which alone the noisy mourners thought of it.

But "they laughed Him to scorn," so they must be "put forth." The Lord of life cannot reveal Himself to such as these. Only the faithful disciples, and the parents whose hearts have been prepared for such a revelation by the discipline of genuine grief, are permitted to be present. It is probable that both parents had their hearts fully opened to the Lord; for though the mother had waited by the daughter's bedside, she had no doubt gone with her husband in spirit on his hopeful errand; and the father's faith must have been greatly confirmed by what had happened on the way back--there was nothing lost by that delay, even though in the meantime the message had come from the house that it was too late. It was not too late: it was well that the damsel had died; for now the Saviour has the opportunity to show that He is no less Master of the last great enemy than of all the other enemies of man. "He took her by the hand, and the maid arose."

LOST FACULTIES RESTORED (27-34).

The raising of the dead may be regarded as the culminating point of the series; yet there is a special value in the two that follow in close succession before the series is complete. We have seen already that, occurring, as they do, immediately after, they show that His power is not at all exhausted--a token this of the exhaustlessness of the Divine love and helpfulness. But, besides this, are they not resurrections too--the raising again of faculties that had long been dead? Vision is a large part of our natural life; and to lose it is to descend, so far, into the darkness of death. And as the eye is to impression, so is the tongue to expression. The one is the crown of life on its receptive side, the other on its communicative side (cf.

Psalm lvii. 8; cviii. 1, 2). The eye, then, may well represent life on the one side of it and the tongue on the other; while the two together represent it as completely as it is possible to do. Thus these two cases really come nearer to the idea of spiritual resurrection than even the raising of the dead damsel. In the case of the daughter of Jairus there was no part left alive to make its appeal to the Lifegiver on behalf of the rest; but with the others it was different: the blind men, for example, were able to cry for mercy (ver. 27); and it was possible for the Saviour to say to them, as He touched their eyes, "According to your faith be it unto you" (ver. 29), which He could not have said to the damsel.

Had the series ended with the raising of the daughter of Jairus, it had been made sufficiently apparent that Christ was able and willing to raise the dead; but it had still remained unrevealed by what means a man spiritually dead could secure for himself the resurrection of his lost spiritual powers. Now it is clear. The death of the spirit is parallel, not to the total death of the damsel, but to the partial death of the blind; for though the spirit of a man be dead, his mind remains alive, his heart too, his conscience even, and his body of course; there remains enough of him, so to speak, to imitate the example of these two blind men, to ask the Son of David for mercy, to follow Him till he finds it, to allow Him first to draw out the dormant faculty of faith, and then, having prepared him for the mighty boon, to pour celestial light upon his soul, bestowing on him a life so new and fresh and blessed, that it will seem to him as if it were, and it will in point of spiritual fact really be, life from the dead.

It seems more than likely that it was because He wished to subordinate the physical to the spiritual that He strictly charged them, saying, "See that no man know it." If the main thing had been the restoration of bodily sight, the more who heard of it the better. But His great purpose was far higher,--even to put an end to spiritual blindness and death; therefore He must limit His dealings with natural blindness to those who were prepared to receive the lower blessing without injuring them in their higher nature; and to make known such a case in the way of advertis.e.m.e.nt through the country-side would have been to descend from His lofty position as Saviour of men and Herald of the kingdom of heaven to that of oculist for the neighbourhood. But, though we can readily see why the Saviour should forbid the publication of the cure, it was natural enough that the men should disobey the order.

They probably attributed His injunction to modesty, and thought they were showing a proper appreciation of what had been done for them by publishing it abroad. Blameworthy they certainly were; but not inexcusable.

The other case--the cure of the dumb demoniac--comes, if possible, still closer to the spiritual condition with which it was the work of the Saviour especially to deal. Like the former, it was the loss of a faculty; but, unlike it, it was not the natural loss of it, but the eclipsing of it by the malign presence of a spirit of evil. How closely parallel is this to the case of the spiritually dead. What is it that has destroyed the great faculty by which G.o.d is known and worshipped? Is it not sin? Let that demon be cast out, and not only will the eye see, but the tongue will speak; there will be a new song in the mouth, even praise to the Most High.

Furthermore, as the cure of the blind men brought into prominence the power of faith, this brings into prominence the power of Christ to save to the uttermost. For what more helpless case could there be? He could not cry, for he was dumb. He could not follow Christ as the blind men had done, for he had not control of himself; so he must be brought by others. Yet for him, as well as for them, there is full salvation, as soon as he comes into the presence of the Lord of life.

No wonder the mult.i.tudes marvelled, and said, "It was never so seen in Israel"! and no wonder that the Pharisees, unable in any other way to evade the force of such a succession of manifest signs of the kingdom of heaven, should be driven to the contradictory and blasphemous suggestion, "He casteth out devils through the prince of the devils"

(ver. 34).

The series is now complete; and, long as it has been, we could not dispense with a single case. There has been no repet.i.tion. Each case reported in detail has had its own special and peculiar value: the leper, the centurion's servant, the mother-in-law of Peter, the dealings with the impulsive scribe and the hesitating disciple, the stilling of the storm and mastery of the unseen legions of evil, the forgiving of sin, and welcoming of repentant sinners, the healing of the chronic invalid by the way, the raising of the dead damsel, and the restoring of sight to the blind and speech to the dumb,--all different, all most precious, all needed to bring out some aspect of the truth concerning Jesus as the Saviour of mankind, all together giving us a most comprehensive presentation of the signs of the kingdom of heaven. And now that the nature of His work has been so fully set forth in its two great departments of teaching and of healing, the rest is left unrecorded, except in the general statement that "Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people" (ver. 35).

[8] The order is different in the second and third Gospels; but here only is the order of events noted: "And He saith unto them, Why are ye fearful, O ye of little faith? _Then_ He arose."

IX.

_THE KING'S AMBa.s.sADORS_.