As the rich man turned away with the arrow in his breast, Jesus looked round about on His disciples. The Gospels, and especially St. Mark, often mention the gaze of Jesus, and all who know the power of an intense and pure nature silently searching others, the piercing intuition, the calm judgment which sometimes looks out of holy eyes, can well understand the reason. Disappointed love was in His look, and that compa.s.sionate protest against harsh judgments which presently went on to admit that the necessary demand was hard. Some, perhaps, who had begun to scorn the ruler in his defeat, were reminded of frailties of their own, and had to ask, Shall I next be judged? And one was among them, pilfering from the bag what was intended for the poor, to whom that look of Christ must have been very terrible. Unless we remember Judas, we shall not comprehend all the fitness of the repeated and earnest warnings of Jesus against covetousness. Never was secret sin dealt with so faithfully as his.

And now Jesus, as He looks around, says, "How hardly shall they that have riches enter into the kingdom of G.o.d." But the disciples were amazed. To the ancient Jew, from Abraham to Solomon, riches appeared to be a sign of the Divine favour, and if the pathetic figure of Job reminded him how much sorrow might befall the just, yet the story showed even him at the end more prosperous than at the beginning. In the time of Jesus, the chiefs of their religion were greedily using their position as a means of ama.s.sing enormous fortunes. To be told that wealth was a positive hindrance on the way to G.o.d was wonderful indeed.

When Jesus modified His utterance, it was not to correct Himself, like one who had heedlessly gone beyond His meaning. His third speech reiterated the first, declaring that a manifest and proverbial physical impossibility was not so hard as for a rich man to enter the kingdom of G.o.d, here or hereafter. But He interposed a saying which both explained the first one and enlarged its scope. "Children" He begins, like one who pitied their inexperience and dealt gently with their perplexities, "Children, how hard is it for them that trust in riches to enter into the kingdom of G.o.d." And therefore is it hard for all the rich, since they must wrestle against this temptation to trust in their possessions. It is exactly in this spirit that St. James, who quoted Jesus more than any of the later writers of Scripture, charges the rich that they be not high-minded, nor trust in uncertain riches, but in the living G.o.d. Immediately before, Jesus had told them how alone the kingdom might be entered, even by becoming as little children; lowly, dependent, willing to receive all at the hands of a superior. Would riches help them to do this? Is it easier to pray for daily bread when one has much goods laid up for many years? Is it easier to feel that G.o.d alone can make us drink of true pleasures as of a river, when a hundred luxuries and indulgences lull us in sloth or allure us into excess? Hereupon the disciples perceived what was more alarming still, that not alone do rich men trust in riches, but all who confound possessions with satisfaction, all who dream that to have much is to be blessed, as if property were character. They were right. We may follow the guidance of Mammon beckoning from afar, with a trust as idolatrous as if we held his hand. But who could abide a principle so exacting? It was the revelation of a new danger, and they were astonished exceedingly, saying, Then who can be saved? Again Jesus looked upon them, with solemn but rea.s.suring gaze. They had learned the secret of the new life, the natural impossibility throwing us back in helpless appeal to the powers of the world to come. "With men it is impossible, but not with G.o.d, for all things are possible with G.o.d."

Peter, not easily nor long to be discouraged, now saw ground for hope. If the same danger existed for rich and poor, then either might be encouraged by having surmounted it, and the apostles had done what the rich man failed to do-they had left all and followed Jesus. The claim has provoked undue censure, as if too much were made out of a very trifling sacrifice, a couple of boats and a paltry trade. But the objectors have missed the point; the apostles really broke away from the service of the world when they left their nets and followed Jesus. Their world was perhaps a narrow one, but He Who reckoned two mites a greater offering than the total of the gifts of many rich casting in much, was unlikely to despise a fisherman or a publican who laid all his living upon the altar. The fault, if fault there were, lay rather in the satisfaction with which Peter contemplates their decision as now irrevocable and secure, so that nothing remained except to claim the reward, which St. Matthew tells us he very distinctly did. The young man should have had treasure in heaven: what then should they have?

But in truth, their hardest battles with worldliness lay still before them, and he who thought he stood might well take heed lest he fell. They would presently unite in censuring a woman's costly gift to Him, for Whom they professed to have surrendered all. Peter himself would shrink from his Master's side. And what a satire upon this confident claim would it have been, could the heart of Judas then and there have been revealed to them.

The answer of our Lord is sufficiently remarkable. St. Matthew tells how frankly and fully He acknowledged their collective services, and what a large reward He promised, when they should sit with Him on thrones, judging their nation. So far was that generous heart from weighing their losses in a worldly scale, or criticizing the form of a demand which was not all unreasonable.

But St. Mark lays exclusive stress upon other and sobering considerations, which also St. Matthew has recorded.

There is a certain tone of egoism in the words, "Lo, we ... what shall we have?" And Jesus corrects this in the gentlest way, by laying down such a general rule as implies that many others will do the same, "there is no man" whose self sacrifice shall go without its reward.

Secondary and lower motives begin to mingle with the generous ardour of self-sacrifice as soon as it is careful to record its losses, and inquire about its wages. Such motives are not absolutely forbidden, but they must never push into the foremost place. The crown of glory animated and sustained St. Paul, but it was for Christ, and not for this that he suffered the loss of all things.

Jesus accordingly demands purity of motive. The sacrifice must not be for ambition, even with aspirations prolonged across the frontiers of eternity: it must be altogether "for My sake and for the gospel's sake."

And here we observe once more the portentous demand of Christ's person upon His followers. They are servants of no ethical or theological system, however lofty. Christ does not regard Himself and them, as alike devoted to some cause above and external to them all. To Him they are to be consecrated, and to the gospel, which, as we have seen, is the story of His Life, Death and Resurrection. For Him they are to break the dearest and strongest of earthly ties. He had just proclaimed how indissoluble was the marriage bond. No man should sever those whom G.o.d had joined. But St.

Luke informs us that to forsake even a wife for Christ's sake, was a deed worthy of being rewarded an hundredfold. Nor does He mention any higher being in whose name the sacrifice is demanded. Now this is at least implicitly the view of His own personality, which some profess to find only in St. John.

Again, there was perhaps an undertone of complaint in Peter's question, as if no compensation for all their sacrifices were hitherto bestowed. What should their compensation be? But Christ declares that losses endured for Him are abundantly repaid on earth, in this present time, and even amid the fires of persecution. Houses and lands are replaced by the consciousness of inviolable shelter and inexhaustible provision. "Whither wilt thou betake thyself to find covert?" asks the menacing cardinal; but Luther answers, "Under the heaven of G.o.d." And if dearest friends be estranged, or of necessity abandoned, then, in such times of high attainment and strong spiritual insight, membership in the Divine family is felt to be no unreal tie, and earthly relationships are well recovered in the vast fraternity of souls. Brethren, and sisters, and mothers, are thus restored an hundredfold; but although a father is also lost, we do not hear that a hundred fathers shall be given back, for in the spiritual family that place is reserved for One.

Lastly, Jesus reminded them that the race was not yet over; that many first shall be last and the last first. We know how Judas by transgression fell, and how the persecuting Saul became not a whit behind the very chiefest apostle. But this word remains for the warning and incitement of all Christians, even unto the end of the world. There are "many" such.

Next after this warning, comes yet another prediction of His own suffering, with added circ.u.mstances of horror. Would they who were now first remain faithful? or should another take their bishopric?

With a darkening heart Judas heard, and made his choice.

[MARK x. 32-34. See MARK viii. 31, p. 219.]

Christ's Cup And Baptism.

"And there came near unto him James and John, the sons of Zebedee, saying unto him, Master, we would that Thou shouldst do for us whatsoever we shall ask of Thee. And He said unto them, What would ye I should do for you? And they said unto Him, Grant unto us that we may sit, one on Thy right hand, and one on _Thy_ left hand, in Thy glory. But Jesus said unto them, Ye know not what ye ask. Are ye able to drink the cup that I drink? or to be baptized with the baptism that I am baptized with? And they said unto Him, We are able. And Jesus said unto them, The cup that I drink ye shall drink; and with the baptism that I am baptized withal shall ye be baptized: but to sit on My right hand or on My left hand is not Mine to give: but _it is for them_ for whom it hath been prepared."-MARK x. 35-40 (R.V.).

We learn from St. Matthew that Salome was a.s.sociated with her sons, and was indeed the chief speaker in the earlier part of this incident.

And her request has commonly been regarded as the mean and shortsighted intrigue of an ambitious woman, recklessly s.n.a.t.c.hing at an advantage for her family, and unconscious of the stern and steep road to honour in the kingdom of Jesus.

Nor can we deny that her prayer was somewhat presumptuous, or that it was especially unbecoming to aim at entangling her Lord in a blindfold promise, desiring Him to do something undefined, "whatsoever we shall ask of Thee." Jesus was too discreet to answer otherwise than, "What would ye that I should do for you?" And when they asked for the chief seats in the glory that was yet to be their Master's, no wonder that the Ten hearing of it, had indignation. But Christ's answer, and the gentle manner in which He explains His refusal, when a sharp rebuke is what we would expect to read, alike suggest that there may have been some softening, half-justifying circ.u.mstance. And this we find in the period at which the daring request was made.

It was on the road, during the last journey, when a panic had seized the company; and our Lord, apparently out of the strong craving for sympathy which possesses the n.o.blest souls, had once more told the Twelve what insults and cruel sufferings lay before Him. It was a time for deep searching of hearts, for the craven to go back and walk no more with Him, and for the traitor to think of making His own peace, at any price, with His Master's foes.

But this dauntless woman could see the clear sky beyond the storm. Her sons shall be loyal, and win the prize, whatever be the hazard, and however long the struggle.

Ignorant and rash she may have been, but it was no base ambition which chose such a moment to declare its unshaken ardour, and claim distinction in the kingdom for which so much must be endured.

And when the stern price was plainly stated, she and her children were not startled, they conceived themselves able for the baptism and the cup; and little as they dreamed of the coldness of the waters, and the bitterness of the draught, yet Jesus did not declare them to be deceived. He said, Ye shall indeed share these.

Nor can we doubt that their faith and loyalty refreshed His soul amid so much that was sad and selfish. He knew indeed on what a dreadful seat He was soon to claim His kingdom, and who should sit upon His right hand and His left. These could not follow Him now, but they should follow Him hereafter-one by the brief pang of the earliest apostolic martyrdom, and the other by the longest and sorest experience of that faithless and perverse generation.

1. Very significant is the test of worth which Jesus propounds to them: not successful service but endurance; not the active but the pa.s.sive graces. It is not our test, except in a few brilliant and conspicuous martyrdoms. The Church, like the world, has crowns for learning, eloquence, energy; it applauds the force by which great things are done.

The reformer who abolishes an abuse, the scholar who defends a doctrine, the orator who sways a mult.i.tude, and the missionary who adds a new tribe to Christendom,-all these are sure of honour. Our loudest plaudits are not for simple men and women, but for high station, genius, and success. But the Lord looketh upon the heart, not the brain or the hand; He values the worker, not the work; the love, not the achievement. And, therefore, one of the tests He constantly applied was this, the capability for n.o.ble endurance. We ourselves, in our saner moments, can judge whether it demands more grace to refute a heretic, or to sustain the long inglorious agonies of some disease which slowly gnaws away the heart of life. And doubtless among the heroes for whom Christ is twining immortal garlands, there is many a pale and shattered creature, nerveless and unstrung, tossing on a mean bed, breathing in imperfect English loftier praises than many an anthem which resounds through cathedral arches, and laying on the altar of burnt sacrifice all he has, even his poor frame itself, to be racked and tortured without a murmur. Culture has never heightened his forehead nor refined his face: we look at him, but little dream what the angels see, or how perhaps because of such an one the great places which Salome sought were not Christ's to give away except only to them for whom it was prepared. For these, at last, the reward shall be His to give, as He said, "To him that overcometh will I give to sit down with Me upon My throne."

2. Significant also are the phrases by which Christ expressed the sufferings of His people. Some, which it is possible to escape, are voluntarily accepted for Christ's sake, as when the Virgin mother bowed her head to slander and scorn, and said, "Behold the servant of the Lord, be it unto me according to Thy word." Such sufferings are a cup deliberately raised by one's own hand to the reluctant lips. Into other sufferings we are plunged: they are inevitable. Malice, ill-health, or bereavement plies the scourge; they come on us like the rush of billows in a storm; they are a deep and dreadful baptism. Or we may say that some woes are external, visible, we are seen to be submerged in them; but others are like the secret ingredients of a bitter draught, which the lips know, but the eye of the bystander cannot a.n.a.lyze. But there is One Who knows and rewards; even the Man of Sorrows Who said, The cup which My heavenly Father giveth, shall I not drink it?

Now it is this standard of excellence, announced by Jesus, which shall give high place to many of the poor and ignorant and weak, when rank shall perish, when tongues shall cease, and when our knowledge, in the blaze of new revelations, shall utterly vanish away, not quenched, but absorbed like the starlight at noon.

3. We observe again that men are not said to drink of another cup as bitter, or to be baptized in other waters as chill, as tried their Master; but to share His very baptism and His cup. Not that we can add anything to His all-sufficient sacrifice. Our goodness extendeth not to G.o.d. But Christ's work availed not only to reconcile us to the Father, but also to elevate and consecrate sufferings which would otherwise have been penal and degrading. Accepting our sorrows in the grace of Christ, and receiving Him into our hearts, then our sufferings fill up that which is lacking of the afflictions of Christ (Col. i. 24), and at the last He will say, when the glories of heaven are as a robe around Him, "I was hungry, naked, sick, and in prison in the person of the least of these."

Hence it is that a special nearness to G.o.d has ever been felt in holy sorrow, and in the pain of hearts which, amid all clamours and tumults of the world, are hushed and calmed by the example of Him Who was led as a lamb to the slaughter.

And thus they are not wrong who speak of the Sacrament of Sorrow, for Jesus, in this pa.s.sage, applies to it the language of both sacraments.

It is a harmless superst.i.tion even at the worst which brings to the baptism of many n.o.ble houses water from the stream where Jesus was baptized by John. But here we read of another and a dread baptism, consecrated by the fellowship of Christ, in depths which plummet never sounded, and into which the neophyte goes down sustained by no mortal hand.

Here is also the communion of an awful cup. No human minister sets it in our trembling hand; no human voice asks, "Are ye able to drink the cup that I drink?" Our lips grow pale, and our blood is chill; but faith responds, "We are able." And the tender and pitying voice of our Master, too loving to spare one necessary pang, responds with the word of doom: "The cup that I drink ye shall drink; and with the baptism that I am baptized withal shall ye be baptized." Even so: it is enough for the servant that he be as his Master.

The Law Of Greatness.

"And when the ten heard it, they began to be moved with indignation concerning James and John. And Jesus called them to Him, and saith unto them, Ye know that they which are accounted to rule over the Gentiles lord it over them; and their great ones exercise authority over them. But it is not so among you; but whosoever would become great among you, shall be your minister: and whosoever would be first among you, shall be servant of all.

For verily the Son of man came not to be ministered unto, but to minister, and to give His life a ransom for many."-MARK x. 41-45 (R.V.).

When the Ten heard that James and John had asked for the chief places in the kingdom, they proved, by their indignation, that they also nourished the same ambitious desires which they condemned. But Jesus called them to Him, for it was not there that angry pa.s.sions had broken out. And happy are they who hear and obey His summons to approach, when, removed from His purifying gaze by carelessness or wilfulness, ambition and anger begin to excite their hearts.

Now Jesus addressed them as being aware of their hidden emulation. And His treatment of it is remarkable. He neither condemns, nor praises it, but simply teaches them what Christian greatness means, and the conditions on which it may be won.

The greatness of the world is measured by authority and lordliness. Even there it is an uncertain test; for the most real power is often wielded by some anonymous thinker, or by some crafty intriguer, content with the substance of authority while his puppet enjoys the trappings. Something of this may perhaps be detected in the words, "They which are accounted to rule over the Gentiles lord it over them." And it is certain that "their great ones exercise authority over them." But the Divine greatness is a meek and gentle influence. To minister to the Church is better than to command it, and whoever desires to be the chief must become the servant of all. Thus shall whatever is vainglorious and egoistic in our ambition defeat itself; the more one struggles to be great the more he is disqualified: even benefits rendered to others with this object will not really be service done for them but for self; nor will any calculated a.s.sumption of humility help one to become indeed the least, being but a subtle a.s.sertion that he is great, and like the last place in an ecclesiastical procession, when occupied in a self-conscious spirit. And thus it comes to pa.s.s that the Church knows very indistinctly who are its greatest sons. As the gift of two mites by the widow was greater than that of large sums by the rich, so a small service done in the spirit of perfect self-effacement,-a service which thought neither of its merit nor of its reward, but only of a brother's need, shall be more in the day of reckoning than sacrifices which are celebrated by the historians and sung by the poets of the Church. For it may avail nothing to give all my goods to feed the poor, and my body to be burned; while a cup of cold water, rendered by a loyal hand, shall in no wise lose its reward.

Thus Jesus throws open to all men a compet.i.tion which has no charms for flesh and blood. And as He spoke of the entry upon His service, bearing a cross, as being the following of Himself, so He teaches us, that the greatness of lowliness, to which we are called, is His own greatness. "For verily the Son of Man came not to be ministered unto but to minister." Not here, not in this tarnished and faded world, would He Who was from everlasting with the Father have sought His own ease or honour. But the physician came to them that were sick, and the good Shepherd followed His lost sheep until He found it. Now this comparison proves that we also are to carry forward the same restoring work, or else we might infer that, because He came to minister to us, we may accept ministration with a good heart. It is not so. We are the light and the salt of the earth, and must suffer with Him that we may also be glorified together.

But He added another memorable phrase. He came "to give His life a ransom in exchange for many." It is not a question, therefore, of the inspiring example of His life. Something has been forfeited which must be redeemed, and Christ has paid the price. Nor is this done only on behalf of many, but in exchange for them.

So then the crucifixion is not a sad incident in a great career; it is the mark towards which Jesus moved, the power by which He redeemed the world.

Surely, we recognise here the echo of the prophet's words, "Thou shalt make His soul an offering for sin ... by His knowledge shall My righteous servant justify many, and He shall bear their iniquities" (Isa. liii. 10, 11).