"And one of the scribes came, and heard them questioning together, and knowing that He had answered them well, asked Him, What commandment is the first of all? Jesus answered, The first is, Hear, O Israel; The Lord our G.o.d, the Lord is one: and thou shalt love the Lord thy G.o.d with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength. The second is this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these. And the scribe said unto Him, Of a truth, Master, Thou hast well said that He is one; and there is none other but He: and to love Him with all the heart, and with all the understanding, and with all the strength, and to love his neighbour as himself, is much more than all whole burnt offerings and sacrifices. And when Jesus saw that he answered discreetly, He said unto him, Thou art not far from the kingdom of G.o.d. And no man after that durst ask Him any question."-MARK xii.

28-34 (R.V.).

The praise which Jesus bestowed upon this lawyer is best understood when we take into account the circ.u.mstances, the pressure of a.s.sailants with ensnaring questions, the sullen disappointment or palpable exasperation of the party to which the scribe belonged. He had probably sympathized in their hostility; and had come expecting and desiring the discomfiture of Jesus. But if so, he was a candid enemy; and as each new attempt revealed more clearly the spiritual insight, the self-possession and balanced wisdom of Him Who had been represented as a dangerous fanatic, his unfriendly opinion began to waver. For he too was at issue with popular views: he had learned in the Scriptures that G.o.d desireth not sacrifice, that incense might be an abomination to Him, and new moons and sabbaths things to do away with. And so, perceiving that He had answered them well, the scribe asked, upon his own account, a very different question, not rarely debated in their schools, and often answered with grotesque frivolity, but which he felt to go down to the very root of things.

Instead of challenging Christ's authority, he tries His wisdom. Instead of striving to entangle Him in dangerous politics, or to a.s.sail with shallow ridicule the problems of the life to come, he asks, What commandment is the first of all? And if we may accept as complete this abrupt statement of his interrogation, it would seem to have been drawn from him by a sudden impulse, or wrenched by an over-mastering desire, despite of reluctance and false shame.

The Lord answered him with great solemnity and emphasis. He might have quoted the commandment only. But He at once supported the precept itself and also His own view of its importance by including the majestic prologue, "Hear, O Israel; the Lord our G.o.d, the Lord is one; and thou shalt love the Lord thy G.o.d with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength."

The unity of G.o.d, what a ma.s.sive and rea.s.suring thought! Amid the debas.e.m.e.nts of idolatry, with its deification of every impulse and every force, amid the distractions of chance and change, seemingly so capricious and even discordant, amid the complexities of the universe and its phenomena, there is wonderful strength and wisdom in the reflection that G.o.d is one. All changes obey His hand which holds the rein; by Him the worlds were made. The exiled patriarch was overwhelmed by the majesty of the revelation that his fathers' G.o.d was G.o.d in Bethel even as in Beer-sheba: it charmed away the bitter sense of isolation, it unsealed in him the fountains of worship and trust, and sent him forward with a new hope of protection and prosperity. The unity of G.o.d, really apprehended, is a basis for the human will to repose upon, and to become self-consistent and at peace. It was the parent of the fruitful doctrine of the unity of nature which underlies all the scientific victories of the modern world. In religion, St. Paul felt that it implies the equal treatment of all the human race, when he asked, "Is He the G.o.d of Jews only? Is He not the G.o.d of Gentiles also? Yea, of Gentiles also, if so be that G.o.d is one" (Rom iii. 29 R.V.). To be one, he seems to say, implies being universal also. And if it thus excludes the reprobation of races, it disproves equally that of individual souls, and all thought of such unequal and partial treatment as should inspire one with hope of indulgence in guilt, or with fear that his way is hid from the Lord.

But if this be true, if there be one fountain of all life and loveliness and joy, of all human tenderness and all moral glory, how are we bound to love Him. Every other affection should only deepen our adoring loyalty to Him Who gives it. No cold or formal service can meet His claim, Who gives us the power to serve. No, we must love Him. And as all our nature comes from Him, so must all be consecrated: that love must embrace all the affections of "heart and soul" panting after Him, as the hart after the waterbrooks; and all the deep and steady convictions of the "mind," musing on the work of His hand, able to give a reason for its faith; and all the practical homage of the "strength," living and dying to the Lord. How easy, then, would be the fulfilment of His commandments in detail, and how surely it would follow. All the precepts of the first table are clearly implied in this.

In such another commandment were summed up also the precepts which concerned our neighbour. When we love him as ourselves (neither exaggerating his claims beyond our own, nor allowing our own to trample upon his), then we shall work no ill to our neighbour, and so love shall fulfil the law. There is none other commandment greater than these.

The questioner saw all the n.o.bility of this reply; and the disdain, the anger, and perhaps the persecution of his a.s.sociates could not prevent him from an admiring and reverent repet.i.tion of the Saviour's words, and an avowal that all the ceremonial observances of Judaism were as nothing compared with this.

While he was thus judging, he was being judged. As he knew that Jesus had answered well, so Jesus saw that he answered discreetly; and in view of his unprejudiced judgment, his spiritual insight, and his frank approval of One Who was then despised and rejected, He said, Thou art not far from the kingdom of G.o.d. But he was not yet within it, and no man knows his fate.

Sad yet instructive it is to think that he may have won the approval of Christ, and heard His words, so full of discernment and of desire for his adherence, and yet never crossed the invisible and mysterious boundary which he then approached so nearly. But we also may know, and admire, and confess the greatness and goodness of Jesus, without forsaking all to follow Him.

His enemies had been defeated and put to shame, their murderous hate had been denounced, and the nets of their cunning had been rent like cobwebs; they had seen the heart of one of their own order kindled into open admiration, and they henceforth renounced as hopeless the attempt to conquer Jesus in debate. No man after that durst ask Him any questions.

He will now carry the war into their own country. It will be for them to answer Jesus.

David's Lord.

"And Jesus answered and said, as He taught in the temple, How say the scribes that the Christ is the Son of David? David himself said in the Holy Spirit,-

The Lord said unto my Lord, Sit Thou on my right hand, Till I make Thine enemies the footstool of Thy feet.

David himself calleth Him Lord; and whence is He His son? And the common people heard Him gladly. And in His teaching He said, Beware of the scribes, which desire to walk in long robes, and _to have_ salutations in the marketplaces, and chief seats in the synagogues, and chief places at feasts: they which devour widows'

houses, and for a pretence make long prayers; these shall receive greater condemnation."-MARK xii. 35-40 (R.V.).

Jesus, having silenced in turn His official interrogators and the Sadducees, and won the heart of His honest questioner, proceeded to submit a searching problem to His a.s.sailants. Whose son was the Messiah? And when they gave Him an obvious and shallow answer, He covered them with confusion publicly. The event is full of that dramatic interest which St.

Mark is so well able to discern and reproduce. How is it then that he pa.s.ses over all this aspect of it, leaves us ignorant of the defeat and even of the presence of the scribes, and free to suppose that Jesus stated the whole problem in one long question, possibly without an opponent at hand to feel its force?

This is a remarkable proof that his concern was not really for the pictorial element in the story, but for the manifestation of the power of his Master, the "authority" which resounds through his opening chapters, the royalty which he exhibits at the close. To him the vital point is that Jesus, upon openly claiming to be the Christ, and repelling the vehement attacks which were made upon Him as such, proceeded to unfold the astonishing greatness which this implied; and that after a.s.serting the unity of G.o.d and His claim upon all hearts, He demonstrated that the Christ was sharer of His throne.

The Christ, they said, was the Son of David, and this was not false: Jesus had wrought many miracles for suppliants who addressed Him by that t.i.tle.

But was it all the truth? How then did David call Him Lord? A greater than David might spring from among his descendants, and hold rule by an original and not merely an ancestral claim: He might not reign as a son of David. Yet this would not explain the fact that David, who died ages before His coming, was inspired to call Him _My_ Lord. Still less would it satisfy the a.s.sertion that G.o.d had bidden Him sit beside Him on His throne. For the scribes there was a serious warning in the promise that His enemies should be made His footstool, and for all the people a startling revelation in the words which follow, and which the Epistle to the Hebrews has unfolded, making this Son of David a priest for ever, after another order than that of Aaron.

No wonder that the mult.i.tude heard with gladness teaching at once so original, so profound, and so clearly justified by Scripture.

But it must be observed how remarkably this question of Jesus follows up His conversation with the scribe. Then He had based the supreme duty of love to G.o.d upon the supreme doctrine of the Divine Unity. He now proceeds to show that the throne of Deity is not a lonely throne, and to demand, Whose Son is He Who shares it, and Whom David in Spirit accosts by the same t.i.tle as his G.o.d?

St. Mark is now content to give the merest indication of the final denunciation with which the Lord turned His back upon the scribes of Jerusalem, as He previously broke with those of Galilee. But it is enough to show how utterly beyond compromise was the rupture. The people were to beware of them: their selfish objects were betrayed in their very dress, and their desire for respectful salutations and seats of honour. Their prayers were a pretence, and they devoured widows' houses, acquiring under the cloke of religion what should have maintained the friendless. But their affected piety would only bring upon them a darker doom.

It is a tremendous impeachment. None is ent.i.tled to speak as Jesus did, who is unable to read hearts as He did. And yet we may learn from it that mere softness is not the meekness He demands, and that, when sinister motives are beyond doubt, the spirit of Jesus is the spirit of burning.

There is an indulgence for the wrongdoer which is mere feebleness and half compliance, and which shares in the guilt of Eli. And there is a dreadful anger which sins not, the wrath of the Lamb.

The Widow's Mite.

"And He sat down over against the treasury, and beheld how the mult.i.tude cast money into the treasury: and how many that were rich cast in much. And there came a poor widow, and she cast in two mites, which make a farthing. And He called unto Him His disciples, and said unto them, Verily I say unto you, This poor widow cast in more than all they which are casting into the treasury; for they all did cast in of their superfluity; but she of her want did cast in all that she had, even all her living."-MARK xii. 41-44 (R.V.).

With words of stern denunciation Jesus for ever left the temple. Yet He lingered, as if reluctant, in the outer court; and while the storm of His wrath was still resounding in all hearts, observed and pointed out an action of the lowliest beauty, a modest flower of Hebrew piety in the vast desert of formality. It was not too modest, however, to catch, even in that agitating hour, the eye of Jesus; and while the scribes were devouring widows' houses, a poor widow could still, with two mites which make a farthing, win honourable mention from the Son of G.o.d. Thus He ever observes realities among pretences, the pure flame of love amid the sour smoke which wreathes around it. What He saw was the last pittance, cast to a service which in reality was no longer G.o.d's, yet given with a n.o.ble earnestness, a sacrifice pure from the heart.

1. His praise suggests to us the unknown observation, the unsuspected influences which surround us. She little guessed herself to be the one figure, amid a glittering group and where many were rich, who really interested the all-seeing Eye. She went away again, quite unconscious that the Lord had converted her two mites into a perennial wealth of contentment for lowly hearts, and instruction for the Church, quite ignorant that she was approved of Messiah, and that her little gift was the greatest event of all her story. So are we watched and judged in our least conscious and our most secluded hours.

2. We learn St. Paul's lesson, that, "if the readiness is there, it is acceptable according as a man hath, and not according as he hath not."

In war, in commerce, in the senate, how often does an accident at the outset blight a career for ever. One is taken in the net of circ.u.mstances, and his dipped wings can never soar again. But there is no such disabling accident in religion. G.o.d seeth the heart. The world was redeemed by the blighted and thwarted career of One Who would fain have gathered His own city under His wing, but was refused and frustrated. And whether we cast in much, or only possess two mites, an offering for the rich to mock, He marks, understands, and estimates aright.

And while the world only sees the quant.i.ty, He weighs the motive of our actions. This is the true reason why we can judge nothing before the time, why the great benefactor is not really pointed out by the splendid benefaction, and why many that are last shall yet be first, and the first last.

3. The poor widow gave not a greater proportion of her goods, she gave all; and it has been often remarked that she had still, in her poverty, the opportunity of keeping back one half. But her heart went with her two mites. And, therefore, she was blessed. We may picture her return to her sordid drudgery, unaware of the meaning of the new light and peace which followed her, and why her heart sang for joy. We may think of the Spirit of Christ which was in her, leading her afterwards into the Church of Christ, an obscure and perhaps illiterate convert, undistinguished by any special gift, and only loved as the first Christians all loved each other.

And we may think of her now, where the secrets of all hearts are made known, followed by myriads of the obscure and undistinguished whom her story has sustained and cheered, and by some who knew her upon earth, and were astonished to learn that this was she. Then let us ask ourselves, Is there any such secret of un.o.btrusive lowly service, born of love, which the future will a.s.sociate with me?

CHAPTER XIII.

Things Perishing And Things Stable.

"And as He went forth out of the temple, one of His disciples saith unto Him, Master, behold, what manner of stones and what manner of buildings! And Jesus said unto him, Seest thou these great buildings? there shall not be left here one stone upon another, which shall not be thrown down. And as He sat on the Mount of Olives over against the temple, Peter and James and John and Andrew asked Him privately, Tell us, when shall these things be? and what _shall be_ the sign when these things are all about to be accomplished? And Jesus began to say unto them, Take heed that no man lead you astray. Many shall come in My name, saying, I am _He;_ and shall lead many astray. And when ye shall hear of wars and rumours of wars, be not troubled: _these things_ must needs come to pa.s.s: but the end is not yet."-MARK xiii. 1-7 (R.V.).

Nothing is more impressive than to stand before one of the great buildings of the world, and mark how the toil of man has rivalled the stability of nature, and his thought its grandeur. It stands up like a crag, and the wind whistles through its pinnacles as in a grove, and the rooks float and soar about its towers as they do among the granite peaks. Face to face with one of these mighty structures, man feels his own pettiness, shivering in the wind, or seeking a shadow from the sun, and thinking how even this breeze may blight or this heat fever him, and how at the longest he shall have crumbled into dust for ages, and his name, and possibly his race, have perished, while this same pile shall stretch the same long shadow across the plain.

No wonder that the great masters of nations have all delighted in building, for thus they saw their power, and the immortality for which they hoped, made solid, embodied and substantial, and it almost seemed as if they had blended their memory with the enduring fabric of the world.