Biblical Illustrator Then Jesus six days before the Passover. Coming into Bethany, the nearest point of the great road to Galilaeans' Hill, the caravan broke up; the company dispersed to the south and north, some seeking for houses in which they could lodge, others fixing on the ground where they meant to encamp. Those marched round Olivet to the south, following the great road, crossing the Cedron by a bridge, and entering the Holy City by the Sheep Gate, near Antonio; these mounted by the short path to the top of Olivet, glancing at the flowers and herbage, and plucking twigs and branches as they climbed. Some families, having brought their tents with them from Galilee, could at once proceed to stake the ground; but the multitude were content with the booths called Succoth, built in the same rude style as those in which their father Israel had dwelt. Four stakes being cut and driven in the soil, long reeds were drawn, one by one, round and through them. These reeds, being in turn crossed and closed with leaves, made a small green bower, open on one side only, yielding the women a rude sort of privacy, and covering the young ones with a frail defence from both noontide heat and midnight dew. The people had much to do, and very little time in which it could be done. At sundown, when the shofa sounded, Sabbath would begin; then every hand must cease its labour, even though the tent were unpitched, the booth unbuilt, the children exposed, the skies darkening into storm. Consequently the poles must be cut, the leaves and branches gathered, the tents fixed, the water fetched from the wells, the bread baked, the cattle penned, the beds unpacked and spread, the supper of herbs and olives cooked before the sofa sounded from the Temple wall. But everyone helped. While the men drove stakes into the ground and propped them with stones, the women wove them together with twigs and leaves, the girls ran off to the springs for water, the lads put up the camels and led out the sheep to graze. In two or three hours a new city had sprung up on the Galilaeans' Hill — a city of booths and tents — more noisy, perhaps more populous, than even the turbulent city within the walls. This Galilaeans' Hill made only one field in a great landscape of booths and tents. All Jewry had sent up her children to the feast, and each province arrayed its members on a particular site. The men of Sharon swarmed over Mount Gideon, the men of Hebron occupied the Plain of Rephaim. From Pilate's roof on Mount Zion the lines and groups of this vast encampment could be followed by an observer's eye down the valley of Gihon, peeping from among the fruit trees about Siloam, dotting the long plain of Rephaim, trespassing even on the Mount of Offence, and darkening the grand masses of hill from Olivet towards Mizpeh. All Jewry appeared to be encamped about the Temple Mount. From sundown all was quiet on the hillsides and on the valley, only the priests and doctors, the Temple guards, the money changers, the pigeon dealers, the bakers of shewbread, the altar servants being astir and at their work. There was no Sabbath in sacred things. But everywhere, save in the Temple Courts, traffic was stayed, movement arrested, life itself all but extinct.(Hepworth Dixon.) There they made Him a supper. Monday Club Sermons. I. BY IMPROMPTU ACTS. One of the plainest proofs of the inspiration of the Bible is its selection of facts for the world's instruction. Its standard of utility is not ours. Acts to us unimportant are given a prominence that arouses our curiosity and lead to profitable study. Thus the single act in Jacob's life, which is used as a proof of his faith in Hebrews 11, is his blessing the sons of Joseph on his dying bed. We should have selected the scene at Bethel. Nothing gives such a solemnity to the last judgment as the picture of the separation of good and bad. On what ground? Not on that of an intelligent and determined rejection of Christ's claims or of pronounced and heroic service, but upon what we should call the waste and forgotten materials of life — things done so naturally and thoughtlessly that both cry out, "When saw we Thee," etc. And so, according to the common standard, these two acts here of unpremeditated honour are given undue importance. The anointing was done in a few moments, yet Jesus selected that one act as a service never to be forgotten. The scene on the day following had no great utility. A modern reporter would have called it a simple outburst of popular enthusiasm. But Jesus needed these songs of welcome and prized them.II. BY UNCALCULATED LOVE. Paul declares that without love we and our works are unprofitable, and John makes it the sum of all virtues. We live in times of great religious activity. The poor in body are with us — the poor souls of heathens are yonder. We do a good deal for both, and we do well. Yet because Christian work is so highly organized and reportable we need the lesson of Mary's uncalculating love. We may be inside the great circle of Christian beneficence, and yet lack Mary's "good part." The institutions of Christianity open avenues to pride and ostentation never known before. The machinery of benevolence may exhaust the soul until all its sweetness and grace are wasted. We may shine in use and yet lack the ineffable charm and grace of a life hid with Christ in God. (Monday Club Sermons.) The house in which we find ourselves is that of Simon the leper (Matthew 26; Mark 14:1). The feast is a great one; but Christ is the centre, and gives to it and the guests all their significance. Let us consider the latter in their relation to Christ. I. SIMON ENTERTAINING. He had known Christ before, probably first through his leprosy. Our first interview with Christ is respecting our moral leprosy. But Simon finds that he has much more to do with Jesus than merely for His cure: therefore he must have Him under his roof. So our acquaintanceship must be a companionship, and Christ must sit at our table. This is the sinner's side of the gospel. Here it is, not Christ receiving the sinner, but the sinner Christ. We must not overlook either side. II. LAZARUS FEASTING. What a feast, what a company! Simon healed, Lazarus raised, dipping into the same dish, drinking of the same cup with Christ the Healer and Raiser. How Lazarus first became acquainted with Christ we know not; but it was his death that had brought about the special closeness of contact — type now of risen saints who are to take their places at the marriage supper of the Lamb. What has Lazarus now but to gaze and listen? This is our true posture who have died and risen with Christ — listening, not bustling and talking. There is a time for both. III. MARTHA SERVING. Her usual employment, lowly but not least blessed; like His who came to serve. Angels might covet service to Christ in any form, were it for nothing else than near contact with Him. "Inasmuch as ye have done it," etc. IV. MARY ANOINTING — not entertaining, feasting, serving, but doing what some would consider a useless thing. Yet her act gets most notice. Christ says nothing to Simon, etc. It is no labour, suffering, etc., that gets the fullest commendation but love. (H. Bonar, D. D.) Note — I. THE ABOUNDING PROOFS OF OUR LORD'S GREATEST MIRACLES. Here was Lazarus. No one could pretend that his resurrection was an optical illusion. The same proofs attend the mightier miracle of Christ's resurrection (Luke 24:42). We do well to remember this in this sceptical age. II. THE UNKINDNESS AND DISCOURAGEMENTS CHRIST'S FRIENDS RECEIVE. Mary thought nothing too great and good to expend on such a Saviour. Greatly loved, she thought she could not show to much love in return. But she was blamed by those who had lesser views than hers of the dignity of Christ's person and of their own obligations to Him. There are only too many of the same spirit, who begrudge nothing to push trade or advance science, but count it waste to spend money on Christ's cause. We must not allow ourselves to be moved from well doing by such. It is vain to expect men to do much for Christ who have no sense of debt to Him. We must pity them, but work on. He who pleaded the cause of Mary will not forget the "cup of cold water." III. THE DESPERATE HARDNESS AND UNBELIEF OF THE HUMAN HEART. 1. Unbelief in the chief priests (vers. 10, 11), who would rather commit a murder than confess themselves in the wrong. 2. Hardness in Judas, who after this could betray Christ (1 Corinthians 10:12). (Bp. Ryle.) I. ITS INTERNAL ASPECT. 1. Christ as the central figure, "They made Him a supper." Lazarus was conspicuous, but Christ was the centre of attraction. In the true Church Christ is in the "midst," and in all things has the preeminence. 2. A variety of guests. Lazarus silent, Martha busy, Mary tender, Simon healed and grateful. The true Church embraces all shades of character. 3. The presence of an incongruous character. Judas partaking of the feast, but unsympathetic. He shows three base things —(1) A false estimate of property. Money is not wasted on Christ, but on houses, apparel, fare, etc.(2) A hypocritical philanthropy — Judas cared little for the poor, as his history shows.(3) A heartless intrusion. No man has a right to "trouble" another on account of his religious services. Iscariotism is very prevalent. 4. The display of genuine devotion. Mary's act was — (1) (2) (3) (4) (a) (b) (c) II. ITS EXTERNAL INFLUENCE. 1. Some were attracted by curiosity (ver. 9). The wonderful fact on which the Church's theology is founded, as well as the moral revolutions it is constantly effecting, have a natural tendency to rouse inquisitiveness. Hence the questions, criticisms, and discussions in society, public halls and literature. 2. Some men attracted by malice (ver. 10). The determination of the priests was — (1) (2) (D. Thomas, D. D.)
(H. O. Trumbull, D. D.)
(H. W. Beecher.)
(H. O. Mackey.)
I. A FOUL INIQUITY gilded over with a specious pretence. II. WORLDLY WISDOM passing censure on PIOUS ZEAL. III. Charity to the poor made a colour for opposing an act of piety to Christ. (M. Henry.)
II. OUR LORD'S VINDICATION OF MARY AND HER OFFERING. 1. He bade Judas and the other disciples whom he had induced to repeat his cry (Matthew 26:8; Mark 14:4) to "let her alone." 2. He not only vindicated the deed, but also explained its meaning. What a gracious construction He puts upon our poor services when they are prompted by love! That little child of yours wants to give you a present on your birthday. She buys it a week or so before the day. You notice some mysterious movements and looks, and there are little whispers heard all over the house. She confides in her little brother; and he, too, looks very wise and then very excited. At last the pressure is too great, the safety valve of speech gives way, and out comes the secret; then there is a rush out of the room and back again, and then the disclosure of a present which all the cupboards in the house could not conceal a moment longer. The present is thrust on your lap, and young eyes shoot light and love into yours. It has come before the proper date. but it is all the better for that. Mary, on this occasion, was like that little child, she could keep her alabaster box of ointment no longer; and what had been intended for the dead body was now poured, in the prodigality and impatience of an overflowing love, over His living form. Jesus knew all, and rejoiced over a love which had ante-dated its purpose, and given to the living Lord what had been kept for His burial. 3. Having done this, He emphasized the urgency for such an act as compared with the duty to the poor, who would remain when He had vanished from their sight and this act would be no longer possible. What they desired to do to Him, whether it were Mary to anoint, or Judas to betray, must be done quickly. (D. Davies.)
I. A JOYOUS FEAST INTO AN HOUR OF TEMPTATION. II. THE PUREST LOVE OFFERING INTO AN OFFENCE. III. THE SACRED JUSTIFICATION OF FIDELITY INTO A MOTIVE FOR EXASPERATION. IV. THE MOST GRACIOUS WARNINGS AGAINST DESTRUCTION INTO A DOOM OF DEATH. (J. P. Lange, D. D.)
(Bp. Westcott.)
(P. Schaff, D. D.)
(F. Godet, D. D.)
(F. H. Dunwell, B. A.)
(J. R. S. Harrington.)
(Sir J. Herschell.)
2. How different here. Who is to supply ice now? Judas the proper person. Jesus gathered this passion flower and put it forever into the garland of God — because — I. MARY HAD BEEN GROWING IN LOVE. At first what joy it was to her to sit at the Master's feet; then when her brother came back, her joy and gratitude were overwhelming. She had good grounds for her love; and at last, with a fine impulse, she pours out her choicest gift at His feet. How many years had it been kept, too precious to be used! II. MARY'S LOVE WAS HOLY. She had grown at His feet, and learned by His teaching. Now she could sit there no longer, she must render her tribute. To know what and how to give is one of the last achievements of good manners, one of the most delicate of tasks, and when successfully done, one of the most gracious of acts. It is also one of the greatest victories of the soul to properly receive a gift. Christ does not put by her gift. It is Judas who interferes now; and with his beggarly economics brings in the dirty scales of this world. "Let her alone," said Christ, "she has done well." Why? Because her whole soul was in it, and when the whole soul is in anything arithmetic has nought to do with it. When a little child offers its caresses to some cold-blooded woman, "There, there, there," she says, "you have kissed me once, that'll do." So the little mouth is put back, and the little heart chilled. Yes: it will do for her, for a second kiss wasted on that icicle would freeze the heart from which it came. III. MARY'S GIFT CAME LAST. She had been contemplative, had heard His word, sat at His feet, and last, not first, came the spikenard. Because this passion flower was rooted in the heart and conscience and intellect of the woman, Christ rebuked Judas. Of all things in the house, these are the saddest — greetings where no friendship is, honeyed words which everybody gets, the same welcome for every fool, everybody's hand shaken alike. These things are hateful. But when the fair water lily, rising from the very bottom of the pool, deep rooted, slow climbing, at last reaches the light, and bursts forth into glory, Christ loves the flowers. Conclusion: What about the three hundred pence? The chances are that those who give to beggars do it without much heart interest; but to kiss those sacred feet, what were three hundred pounds! What has money to do here? Listen to the justification, "I am going to die: there will be no more chance for her. These are flowers thrown on My grave." (G. Dawson, M. A.)
1. He looked forward to it. It was never absent from His mind. Here it emerges in a scene, the last apparently that could have suggested it. 2. He looked forward to a life above it, and Mary's act was grateful as revealing a love over which death had no power. 3. He had a pleasant view provided Him in regard to it. How cheered He must have been by this act with the cross imminent, and amid the murmuring and unbelief of His friends. II. CHRIST'S MIND REGARDING OUR SERVICE. 1. The timeliness of service. A word spoken, an act done in season, how good it is I There is a time to speak and to be silent, to work and to be still. We need to pray for wisdom. 2. Christ's recognition of our service. He knows what we do, and accepts the service, however trifling, because of the motive. 3. Christ's defence of freedom in our service. 4. Christ's loving construction to quicken our service. (J. Duthie.)
I. THE POSSESSIONS OF A COMMON NATURE. "The rich and the poor the Lord is the Maker," etc. A community of nature should — 1. Awaken interest. 2. Stimulate sympathy. II. THE RELATIONS OF HUMAN SOCIETY. St. Paul's imagery of the body and the members (1 Corinthians 12:14-22) will illustrate this. The poor have their place in the social economy, and cannot be safely neglected. III. THE RELATIONS OF CHRIST'S CHURCH. — 1. The Church is a body of which Christ is the Head. 2. The Church is indebted to the poor for some of the brightest testimonies to the power of Divine grace. It owes a debt in return. IV. THE SANCTIONS OF HOLY WRIT. (Deuteronomy 15:11; Leviticus 23:22; 1 Samuel 2:7; Job 29:11-13; Psalm 41:1; Psalm 48:10; Proverbs 14:31; Proverbs 17:5; Proverbs 20:2; Proverbs 21:31; Isaiah 25:4; Isaiah 58:7; Daniel 4:27; Matthew 19:21; Matthew 25:36; James 2:14-16). The Bible is thus the poor man's book. (Clerical World.)
(Archdeacon Farrar.)
(J. Krummacher.)
(W. Arnot, D. D.)
I. ONE WHO IS HUMAN AND DIVINE. 1. "Me," etc. There is something very human and touching in this farewell, which comes at first like a hint, and afterwards became more plain. And the absence of the personal Saviour from our Communion reminds us always of His death, and therefore of His true humanity. "Forasmuch as the children," etc. Let not the thought of His Divinity take away from our view of Him a single fibre of His true humanity. In this memorial of His death, "Behold the sign." 2. But "Lo," etc., reminds us that we have a Saviour who is Divine. So in the memory of His death we must realize His Divinity. The promise is not completed in the continuance of His words, example, influence, death, memorials going down from age to age. It is the promise of a presence which implies an omnipresence: so that at every Communion He is Divinely repeating the words, "This is My body." And if here, then everywhere — to protect, guide, comfort to the end. II. ONE WHOSE DEATH AS OUR SAVIOUR IS ALL-IMPORTANT AND NOT LESS HIS LIFE. 1. His death is the first truth which meets us in the Supper, "Me," etc. He instituted it that His death might be kept in memory, and the manner of it — broken body and shed blood — the memorials twice put into our hands that by two witnesses every word might be established. It is impossible to account for this without believing that His death was of supreme importance. Nor can we read the Bible without seeing this. The Old Testament points forward, and the Apostles point back to this. The Incarnation may serve other ends, but the first end to us is that Christ was "made lower than the angels for the suffering of death," etc. 2. But the other word must be spoken by one who is to be a complete Saviour. The Resurrection is connected with the death as the seal and assurance of its success. We have a monument of each — the Lord's table and the Lord's day, "Who was delivered for our offences," etc. III. ONE WHO PRESIDES OVER THE WORLD WHERE WE ARE GOING AND OVER THE WORLD IN WHICH WE NOW ARE. "It is expedient for you," etc. Christ goes up before, that He may lead the way and say, Come; but He comes to guide and guard on the journey to the place He has gone to prepare. If we had a Saviour only in heaven, we might doubt if ever we should reach heaven. So we have Him there in the noonday, here in the twilight; there amid the palms of victory, here in the heat of battle. "For to this end Christ both died and rose," etc. (J. Ker, D. D.)
2. Christ gives so glorious proofs of His power and love, as may invite men to flock unto Him; for He hath with Him Lazarus, whom He raised from the dead, to make them flock unto Him. 3. It is an argument to persuade Christ to help His people in their difficulties, that by so doing, He not only doth them good, but doth also bring about the manifestation of His glory, and an increase of followers; for, by raising Lazarus, He draws them out to wait upon Him (Psalm 7:6, 7). 4. Albeit Christ will get glory, even by the unsound actings and appearings of men for Him (Philippians 1:16, 18; Psalm 66:8), yet it is the sin of many, that they flock to Him rather out of curiosity, than in sincerity, and that they choose rather to gaze upon His works, than fall in love with the worker; for such was their fault here. They were curious to see such a rare sight, and possibly also, to inquire somewhat of Him concerning the state of the dead. (G. Hutcheson.)
1. By custom. It was the fashion of the hour to be interested in Christ (vers. 12, 19). May we not truly say that the power of fashion has something still to do with assembling men about Christ.(1) For His sake only ought we to worship in the sanctuary; but we go also because the respectable multitude is there.(2) For His sake only ought we to give; but are not our givings prompted and regulated by social considerations?(3) For His sake only ought we to work; but do we not cast side glances at the public and reckon somewhat on their approbation? 2. By intellectual considerations. "For my sake," i.e., personal love to Christ ought to bind us to Him, and prompt all our obedience and service. "But that they might see Lazarus" — intellectual interest — learn something per. chance about the unseen world. Not for His own sake, but because of the light He may shed on great questions. How many in our day congregate about Christ as a prophet, and only faintly realize in Him a Saviour! 3. By secular considerations. Interest sways men in the matter. Virtues are valued as they pay; and Christ is chosen not for His own sake only, but also because of the immediate bearing that Christianity has on our worldly interest (chap. John 6:26). 4. By a regard to moral aesthetics. Not loving Christ only, enamoured with His grace and righteousness, but "cultivating holiness as so much personal adornment." Not loving Christ because He is the Son of God, and the Saviour of the world, but admiring Christianity because it fashions noble nations. Thus there may be much that is false and mixed in the feelings which lead men to throng Christ. Fashion is there, because Christ has acquired social credit: intellect is there, because Christ can satisfy some of the hunger of its curiosity: taste is there, because in the shadow of Jesus it can realize some of its ideals: and prudence and policy are there, not because Christ is truth and love, but because He creates loaves and fishes of which they eat and are filled. II. THE PLACE AND VALUE OF SUCH ATTACHMENTS. 1. They may be allowed as the starting point of Christian discipleship. Many are drawn to Christ not by the highest, and yet by legitimate, motives. Their first ideas, motives, and hopes, mixed and inferior, and yet leading on to what is purer and more perfect. As Matthew Henry says, "God makes the best of the green ears of wheal"; and because He does so, the green ears become golden, fit for the garner of God. 2. But the prize to which we must all press is that of a personal love to Christ. For His sake only. Not only when He will answer our mental questionings, but also when He is silent; not only when He is fashionable, but when He is forsaken; not only when discipleship insures honour and wealth, but when it involves poverty and disgrace; not only because He makes us perfect, but because He is perfection. Conclusion — Jesus only. 1. Here we are safe. 2. Here we are supremely joyful. 3. Here we, forgetting everything else, shall find far more than we have forgot. (W. L. Watkinson.)
2. Men once engaged in opposition to Christ will not readily be reclaimed by insuperable difficulties, nor the convincing beams of His glory shining in their eyes; for, albeit this was a glorious work prevailing on others, and albeit they see more and more impediments in their way, yet they will go on. 3. None are so malicious and bitter enemies to Christ as corrupt churchmen, when they once decline; for it is the chief priests who are so cruel as to kill a man for being the harmless occasion for drawing men to Christ and whom God had newly delivered from death, and testified He would have Him live. 4. It is the great preferment, and most special mercy that can be conferred on any when they are made means and instruments of advancing Christ's honour and kingdom; for this was Lazarus' dignity, that because many of the Jews went away and believed on Jesus. It is not needful to assert that the faith of the most of them was sound, but the least degree of it in the worst of them was enough to irritate the rulers. 5. Such as have received special mercies from Christ, or are made instruments of His glory, may expect that they shall meet with a rub, and be made the butt of the malice of enemies; for there is a resolution against Lazarus' life, who was thus highly honoured. 6. How mad soever enemies be, or their projects cruel; yet they would be far enough from their point, if Christ pleased, though they got their will; for, suppose they had put Lazarus to death, could not Christ raise him up again as He had done even lately to their knowledge, and so make His glory shine yet more brightly? (G. Hutcheson.)
2. The simple reason why they sought to put Lazarus to death was that "many of the Jews went away (from them) and believed on Jesus." But that thought was only an exaggeration of a common tendency of our human nature. For consider how natural it was. They had no special spite against Lazarus, but they did not wish to lose their power. As consistent Sadducees they could not allow his resurrection, but his existence was an unwelcome suggestion of its possibility, and an evidence of it which was misleading the people. Dogmatists must always close their minds against evidences of new truth. 1500 years later the same men would have put Lazarus to the rack until he recanted. 1800 years later they would have broken down his influence by misrepresentation and appeals popular prejudice in the organs of their sect. If we do not want to receive Christ or His truth, the next thing for us is to put away anything that may remind us of it. This is illustrated — I. IN THE ATTITUDE OF COMMUNITIES TOWARDS NATIONAL DUTY. In the troubled days before the American civil war there were merchants who did not wish to have their profits stopped. Selfish politicians who for the sake of office and ease were willing to reject the truth of freedom, and ready to put down every Lazarus whose presence was leading the people away after the new faith. II. IN THE ATTITUDE OF PERSECUTORS TOWARD THE GOSPEL. 1. In the book of the lives of martyrs and witnesses we find abundant illustrations in the conduct of the Roman emperors, in that of the papacy, and in that of the opponents of popular movements who refuse to inquire what unheeded truths are beneath them, or what more human gospel may be waiting to enter our cities. 2. An obvious exemplification is the counsel of irreligious men to put the Church or the Bible out of the way. Social Sadducees cannot secure their reign in an anarchic humanity, so long as the people have the Bible in their homes, and so long as the churches stand to bear witness to the gospel. III. Is our OWN ATTITUDE TOWARDS THE TRUTH. 1. Christ draws nigh the cities of our souls in a duty, privilege, opportunity, clearer perception of truth. How do we receive His approach? We saw that it would interfere with our plan of life, disturb our ease, spoil our pleasure, leave us poorer, and we become afraid lest we should yield. And there was something near which reminded us of it. At least we could get rid of that. It may have been the sight of a friend; we avoided him: some spectacle of want or suffering; we passed by on the other side: some inward feeling or thought; we repressed it. So we remembered to forget that duty. We put its Lazarus where he would not trouble us. 2. Christ draws near sometimes in a new sense of faith, or hope, or possibility of life richer, truer, happier; and then we turn and other desires of life gather quickly round us, and the vision fades: we belong to the world again. We put that Lazarus also to death. (Newman Smyth.)
(Dean Stanley.)
I. THE MULTITUDE. This a vast concourse of people who are accompanying Jesus from Bethany to Jerusalem, and of people coming out of Jerusalem to meet Him. It was composed of Galileans, of Jews from foreign countries, and even of Jerusalem (John 12:11), these latter being led by the miracle of the raising of Lazarus to reconsider the claims of Jesus, and to believe on Him, at least temporarily. The enthusiasm offers a sad contrast to the furious cry. "Crucify Him," so soon to be heard; but it seems sincere enough. With palm branches, symbols of triumph (Leviticus 23:40), and with loud acclamations, they welcome the King to the royal city. In verse 13 we have the Divine mission and the national work both recognized. II. JESUS HIMSELF. Hitherto He had resisted the enthusiasm of the people (John 6:15); now the time to yield to it has come. He sees the yielding to be in accordance with the Father's will. It is not a move calculated upon, but unfolding itself out of, the course of events. He does not say, "Now I will fulfil the prophecies which concern Me"; but simply accepts the situation, recognizing (as He always did) Divine guidance. Two things have to be done: 1. He has to assert Himself; He has openly to announce His true relation to the theocracy, and to take the consequences of doing so, which He clearly foresees. 2. He has to assert Himself in such a way as to give no countenance to mistaken Messianic ideas; but rather to symbolize the spiritual character of His royalty. This is accomplished by riding on an ass, and thus, in the most simple and natural way, the ancient prophecy is fulfilled (Zechariah 9:9). III. THE DISCIPLES. They had joined with the people in their homage to Jesus; but even they did not understand the significance of their actions. They had submitted to the influences of the moment; and afterwards, looking back, discovered that they had been unconscious instruments of fulfilling the purpose of God concerning His Son (cf. Acts 13:27). IV. THE OPPONENTS OF CHRIST. For the moment they seem paralyzed. "They had lost what they looked upon as their own. But it was their own after all; and it came back to them. The world at large does not and will not accept Christ. It swings back to its centre. Conclusion: We may learn how to distinguish between emotion and principle" between a momentary enthusiasm and the complete surrender of heart and will to the Saviour. (G. Calthrop, M. A.)
II. III.
II. III. (S. S. Times.)
1. Recently condemned by the Sanhedrim. 2. Who had tacitly claimed to be Zion's King. 3. Who had repeatedly proved His right to this dignity, and lately established it by the miracle at Bethany. 4. Who now asserted it in the most open and unambiguous manner by riding in royal state into His capital. II. THE KING'S CREDENTIALS — 1. Consisted in the fact that He was coming to His metropolis in the name of the Lord. He was no usurper, but One to whom the throne belonged by Divine appointment. The crown pertained to Him in a more real sense than to any of Israel's kings. 2. Were displayed in the manner of His coming. He came exactly as predicted. Had He come as kings of the earth are wont to approach their capitals — as Solomon and His successors — on fiery chargers, there would have been required no further demonstration that He was not God's Messiah. He came in humility and righteousness — indisputable tokens of His claim. III. THE KING'S WELCOME. 1. The multitudes — accompanying, meeting. 2. Their homage — waving palms and strewing garments in the way. 3. Their acclaim — Hosannah. IV. THE KING'S ATTENDANTS. The disciples. 1. Ignorant at the time of its significance; perhaps imagining the present realization of their earthly hopes. 2. Afterwards alive to its spiritual and eternal meaning. IV. THE KING'S ENEMIES. The Pharisees. The spectacle seemed for a moment to confound their plots. It filled them with indignation, urged them to recrimination, made them more determined. Caiaphas' prophecy appeared on the eve of coming true. The nation was slipping from their hands. Lessons: 1. The religious instincts of the multitudes. 2. The credibility of ancient Scripture; 3. The illumination Christ's glorification has cast on history. 4. The certainty that the world will ultimately be won by Christ. (T. Whitelaw, D. D.)
(S. S. Times.)
(E. H. Chapin, D. D.)
1. The highest majesty under the garb of meanness. Christ as a mere man was great. But how does this "Prince of the kings of the earth" enter Jerusalem? In a triumphal chariot? On a prancing steed, accompanied by a magnificent cavalcade? No! On an ass. The more truly kingly a man is, the less he cares for conventional pageantry. Hearts of oak requires neither veneer nor varnish. A great age has never been an age of millinery and gold rings. "Howe'er it be, it seems to me," etc. 2. An eternal idea developed in an apparently incidental appearance. It seemed perfectly casual that Christ should have required a creature to ride upon, and that there should be such a creature at hand; but all this was but the carrying out of an eternal plan, indicated six hundred years before. Caprice and impulse had no part in the control of Christ's life. The life of virtue is never that of accident; it is always the unfoldment of an eternal idea. We have here — I. THE POPULACE, a type of the unsophisticated masses unbiassed by doctrinal and ecclesiastical prejudices. These men — 1. Saw Divine royalty under the garb of secular meanness. Men in our age and land are so blinded by pride and prejudice that they can discover no moral greatness under the garb of poverty. 2. Because enraptured with the morally great for its own sake. Conscience is bound by the law of its own constitution to exult in the right and morally great. "I delight in the law of God after the inner man." 3. Felt the reality of Christ's miracle. The sophisticated and prejudiced tried to argue it away, and refused to believe it. But the common people saw it, and had no interest in denying it. Thus the "people" went with Christ and honoured Him; and this they will always do if Christ is presented to them as He really is, not as metamorphosed by churches and creeds. II. THE DISCIPLES. 1. They were partially informed (ver. 16). They knew nothing of what Zechariah (Zechariah 9:9) uttered in relation to Christ. Though they had been with Christ so long, and heard Him expound the Scriptures, they were yet very ignorant. 2. They were enlightened by history. After Christ had ascended, and the Spirit come down, a new light dawned upon them. The facts of His life were brought vividly to their minds, and were compared with their older Scriptures, when they saw the fulfilment, of ancient predictions. History is the best interpreter of prophecy. III. THE PHARISEES (ver 19). These men were — 1. Bound to acknowledge the failure of their efforts. "Ye prevail nothing." All the antagonists of Christianity will have to acknowledge this sooner or later. 2. Bound to acknowledge a most disagreeable fact. "The world is gone after Him." (D. Thomas, D. D.)
II. GOD ALWAYS BRINGS TO PASS THE EVENTS WHICH HE FORETELLS. This will appear if we consider — 1. That we have no evidence that. He has ever failed to bring to pass any event that He has foretold. Though the disciples did not know at first that Zechariah's prophecy had been fulfilled, they knew it afterwards. 2. God never foretold any events but such as —(1) He was willing to bring to pass. He never could be under any compulsion to foretell.(2) His own glory requires to be brought to pass.(3) He is able to bring to pass. God can do anything that power can do and that does not involve a contradiction. His opponents He can break in pieces. III. GOD HAS GOOD REASONS FOR FORETELLING EVENTS BEFORE THEY COME TO PASS. 1. To convince men that He is concerned in bringing them about. 2. To demonstrate the truth of His bringing to pass other events not predicted. Predicted events stand inseparably related to unpredicted. The Messianic prophecies are connected with other events which took place in every part of the world. Improvement: It appears from the design of prophecy, that the Bible predictions — 1. Are the last He will ever give (Revelation 22:18, 19). 2. Will answer their end though not understood till fulfilled. 3. Being disbelieved does not destroy their evidence or importance. 4. Are an infallible evidence of the truth of the Bible. (N. Emmons, D. D.)
(Archbishop Trench.)
2. As it is at all times a sin to smother the praises of Christ. So, in particular, in days of solemnity, it is our sin not to join and bring in what we know to make up the song, for they bring in that particular to make up the triumph. 3. In a day of Christ's power, and when He is to get glory to Himself, He can furnish means and make them effectual to bring it to pass, for He makes that miracle an occasion to bring about this triumph. 4. It may encourage men to publish the praise of Christ's working as they know of it, that God may make their weak endeavours effectual to work upon very many, for the testimony of some drew out this great confluence to Christ. 5. It is the duty of them who hear anything of Christ's commendation to go and seek Him, and do homage to Him, for, for this cause, the people also met Him, for that they had heard that He had done this miracle. (G. Hutcheson.)
I. THE PROGRESS OF THE GOSPEL. Four important facts concerning this pro-gross are admitted by friends and foes. 1. That during the first four centuries it was rapid and extensive. 2. That its human instruments were few and feeble. 3. That it was in spite of bitter and persistent opposition. 4. That it was not achieved in the dark, but in the most enlightened age of antiquity, and in the most populous and polished of ancient cities. The company of one hundred and twenty soon became three thousand, then five thousand men alone, then multitudes in Jerusalem only. In less than half a century Christian Churches were planted in all the chief cities of the Roman empire; in less than three centuries more, it was the religion of that empire. And from that day it has continued to spread until the most civilized nations are Christian and become Christian. II. THE EFFORTS OF INFIDELITY TO STOP THAT PROGRESS. Such was the nature of the opposition to Christianity that if our standpoint had been the first instead of the nineteenth century we should be forced to the conclusion that it would fail. 1. The Jewish world opposed it. The rulers crucified its Author but that effort was unavailing, for Christ rose again. They killed Stephen and James, but the disciples, driven in every direction, spread the gospel. Wherever the apostles went the Jews stirred up the people against them; but being persecuted in one city they fled to another preaching until thousands of Jews, including many priests, became obedient to the faith. 2. The Gentile world opposed it. Polytheism was so firmly enthroned in the hearts of the people, and so completely interwoven with the government, the arts and trade, that Christianity was regarded as treason against religion, the state, common sense and good taste. First, the Christians were slandered and ridiculed, then slaughtered in thousands. But all the efforts of the empire and paganism combined prevailed nothing. 3. The modern world has opposed it. Changing its tactics, infidelity, instead of assaulting men bodily, has assailed their minds and hearts, and marshalled its hosts under the banners of science and literature. But still it prevails nothing. III. WHY INFIDELITY HAS FAILED. The Christian answer is because the hand of God is in the progress of Christianity. The answer of infidelity — in human instrumentality — refutes itself. Infidelity has failed because — 1. It has dashed itself against the Rock of Ages. There is no successful arguing against such a character as Christ. 2. The evidences of Christianity are too convincing, intelligent people would not continue for nineteen centuries to use a remedy that never cures. 3. Infidelity has no substitute for Christianity. (W. B. Stewart, D. D.)
I. WHAT WAS IT IN CHRIST WHICH SO DEEPLY STIRRED THE ENMITY OF THE PHARISEES? 1. We are in some respects hard on the Pharisees. When Christ called them hypocrites, He meant that sort of doubleness which may be but half conscious, or which may be quite unconscious to the man himself. They were moral men, and it is not hard to reconcile this with their conduct towards Christ. Who are they now, who are most sensitive to the appearance of what they regard as irregular teachers of religion? And who can wonder if the last to give their sympathy to the new doctrine are the established exponents of the old? 2. Doubtless it was the sin of the Pharisees to be prejudiced against Christ, but we lose the lesson if we regard them as monsters of the past, which is the danger of prejudice in things of the soul. We ought not to be so wedded to one form or formula as to be incapable of profiting by any new light. II. WHAT WAS IT THAT MADE THE WORLD GO AFTER HIM. 1. Reality. We may trifle with Christ; but He never trifles with us. The Pharisees were triflers, as are their modern representatives, whether of wealth, literature, or the Church. Men then, as now, were weary with childish discussions, and were then, as now, ready to follow a real man who meant and lived what he said. 2. Unworldliness. It is a mistake for a religious teacher to court popularity by compromise with the world, "All things to all men." The people see through it all and despise the man who flatters himself that he has won them. The secret of John the Baptist's power was his unworldliness, and it was the incomparable unworldliness of Christ that attracted the world after Him. 3. Wonderful love. It was new to publicans and sinners to be treated with love, and still more strange that with the love of Christ there should be blended such an inflexible righteousness. But the people followed Him because of the love which won them from the sin which purity condemned. (Dean Vaughan.)
(Gibbon.)
(Gibbon.)
(1) (2) (3) (F. Godet, D. D.)
(R. Collyer, D. D.)
(H. Macmillan, D. D.)
(G. M. Grant, B. D.)
1. In an age far back, when thought had become enslaved in the falsified civilizations of the Nile and Euphrates, an asylum was found in Greece. For five centuries the Greeks marched at the head of humanity. All gathered round the torch of Greek genius. Meanwhile Greek language had been fashioned into the most perfect vehicle of thought ever developed. Neither Hebrew nor Latin had the copiousness or flexibility necessary to deal with a new world of spiritual realities. And this so rich and copious became all but universal. And what a marvellous intellect wielded this weapon. To them was entrusted the brilliant but sad task of demonstrating for all time the necessary failure of culture to regenerate man. The grandeur of the effort is the measure of the greatness of the failure. Their intellectual labours were those of Titans. Of this mission and failure the apostle reminds the Corinthians (1 Corinthians 1:21, etc.). 2. At the hour when the failure was most evident. When instead of being brought nearer to heaven and God man was halting between a superstition which believed everything and a scepticism which believed nothing these Greeks said, "We would see Jesus." 3. They were proselytes, Greek correspondents of the Roman centurion, brothers of thousands in India today who are Christian theists halting at the "gate" of baptism. We can picture the processes by which they reached their position. Born where decorous belief in mythology was professed; then emancipated into a vague scepticism by the speculations and criticisms of the schools (what Western science and literature are doing in India); then plunged into dead, unproductive negation, the spirit protesting, and the longing after positive truth eventually triumphant. The Jewish scriptures reach them, and there they find at least something of that for which they yearned; a warrant for the vague belief throughout the East of the advent of some great one in Judea. The project would be started and carried out to visit Jerusalem. How disillusioned they become at the sight of its secularities. They are permitted to enter the Temple no further than the Outer Court; and how little to solemnize they see there — tables of money changers, cattle, etc. Then comes Palm Sunday, and the benign form "riding on an ass's colt." Who is this? Jesus. Then follows the cleansing of the Temple. They talk it over. Something more than curiosity awakes within them — a revival of those hopes which the vitiated moral atmosphere had killed. They make up their minds to seek a personal interview, which brings us to — II. THE REQUEST. On two other occasions we hear of a similar desire. Herod, "that fox " (Luke 23:8), had his wish gratified to his condemnation — for Jesus answered him nothing; to such as he our Lord's lips are closed. Zacchaeus (Luke 19:3) was also gratified and salvation brought to his house. 1. The request is marked by directness and simplicity, yet there is more in it than lies on the surface. In their minds a train of possibilities hung upon that "seeing." Jesus might turn out to be a Messiah, or only a kindly enthusiast or a popular idol. 2. But there was much more in it than they knew. They occupied a representative position and spoke for a vast constituency — the devout souls of all time who cry for a Saviour. III. ITS EFFECT. "The hour is come" must have seemed a strange outburst in such a connection; but we can trace the connection easily. 1. Christ saw in them the first fruits of the full harvest of heathen lands — the advance guard of the multitude which no man can number. All that was needful for Him to do as a teacher was now done; what remained of His regenerative mission could be done only by dying. So He goes on to discourse concerning the life efficacy of His death. 2. Christ does not appeal to the Prophets concerning His death as He does when addressing His disciples, but appeals to the secretly prophesying mystery of nature — the prophecy of a Redeeming Death which they could discern everywhere around them, and on which philosophy had long speculated, the mystery of life through death. Only by dying could His Divine energy be set free and exerted for the life of all. 3. This analogy was appropriate to the Greeks. They had sought their ideal of life, not in self-renunciation, but in beauty, strength, self-satisfaction. Their ideal Was embodied in Apollo, the very opposite of Jesus, who was "without comeliness" and whose emblem was a cross. The lesson of dying to self was what their race most lacked and therefore most needed. 4. The influence of that inter. view would never pass away. That grandest prayer, the voice from heaven understood according to spiritual capacity — all that would abide as an instruction and power of life forever. (G. M. Grant, B. D.)
II. SPIRITUAL INQUIRY AFTER CHRIST IS SOMETIMES LITTLE MORE THAN RESTLESS CURIOSITY (ver. 21). These men could not have known just what they wanted. The soul has vague but sincere wishes for something it does not possess — "an aching void." Partly from need and curiosity the Greeks came to ask. Fire ascending seeks the sun; we can imagine some flames so buffeted by winds as to render it consistent for them to say, "We would see the Day-God"; or some compass needles disturbed praying, "We would see the North Pole!" For these constitutional desires will not long tamely bear to be denied of their proper rest. III. MANY MEN TAKE THE ROUNDABOUT WAY IN COMING TO JESUS (ver. 22). They prefer some intervening Philip, some mediating priesthood. But it is not the Greek name of Philip, nor the experience of Andrew, which is to be relied on for soul rest. Redemption as an individual acquisition is the only reply to the cravings within. IV. THE MOMENT ONE SEES JESUS HE FINDS THAT HE HAS A WORD TO SAY DIRECTLY FOR HIMSELF (ver. 23). Hitherto one may have supposed his own soul to be the object of the atonement. Suddenly he perceives that the glory of God is lying behind the Cross, and it puts a new thought in his mind to learn that the work of the Son of Man was done that the Son of God might have supreme glory. But did not Christ suffer to save souls? Yes; but what was the special need that souls should be saved? V. THE TERMS OF THE GOSPEL ARE IMPERATIVE AS TO AN ENTIRE SURRENDER OF SELF IN ORDER TO SEE JESUS (vers. 24-25). If one wants the grand hope of the gospel in conversion; to attain the full measure of consecration, to know the secret of unfailing success — it is life for life. Jesus means that we are to put our heart into our work, to deny our ease, give our time, money, etc., and sink our selfishness in devotion to Him. VI. WHEN A SOUL HAS FOUND JESUS IT IS TO MAKE ITSELF PERFECTLY SATISFIED WITH JESUS (ver. 25). (C. S. Robinson, D. D.)
(H. Macmillan, D. D.)
(H. Macmillan, D. D.)
1. God manifest in the flesh. In any other aspect the Deity is an object of fear not of comfort. 2. God anxious to save the lost. 3. God rejoicing when the lost is found. 4. God receiving before He expects amendment. 5. The way of salvation through Christ's Cross and Christ's life. 6. God always accessible. II. HOW ARE WE TO RECEIVE JESUS? 1. With deep penitence. 2. With hungry expectancy. 3. With a longing to do His will. (W. Birch.)
I. ILLUSTRATIONS OF A UNIVERSAL TRUTH — that those who live up to the light they have will be gradually led on to more. 1. They were proselytes, or at least companions of those who feared God, or they would not have been here. They had given up heathenism, and this step was, according to God's moral government, rewarded by another. A desire came into their hearts, awakened, no doubt, by the resurrection of Lazarus, to become acquainted with Christ. 2. There are differences of opinion how people become Christians. Some say there is first a giving up of what is wrong and false, then an intermediate stage in which one feels nothing and is nothing, and then truth taking occasion by the vacuum enters the mind. Others say there is no middle state. But the true theory is, "the wind bloweth where it listeth." In the majority of cases, however, truth comes in and expels falsehood, just as there is no parenthesis between light and darkness, but the moment that it ceases to be dark it is light, and the moment that light has begun darkness is over. II. EXAMPLES OF A UNIVERSAL CRAVING. Theirs was the language — 1. Of the whole Old Testament dispensation. The cherubim bending over the mercy seat, as if to look into the mysteries of the ark, were emblems of all the Mosaic ages. The expected Messiah, the desire of all nations, was the point to which all faces turned. "Many prophets and righteous men," etc. As the appointed time drew on the desire was intensified. Simeon and Anna, the Magi and the Greeks, were representatives of the whole Jewish and Gentile world. And during Christ's life, the crowds that thronged His steps bore testimony to the feeling, and Zacchaeus was probably not the only man whose pious curiosity was rewarded. 2. Of the Christian Church in regard to Christ's Second Advent. 3. Of penitents under a sense of sin groping their way toward the light. 4. Of Christians who have lost the glimpses they once enjoyed, and are now passing under clouds. 5. Of the dying Christian passing home. (J. Vaughan, M. A.)
II. HISTORICAL view. We all know about the incarnation, etc., of Christ, and the other points of His human history, as recorded. III. THEOLOGICAL view. "I and My Father are one" human, as well as Divine — hard to some to believe. IV. BELIEVING view. "As Moses lifted up the serpent in the wilderness," etc. "Look unto Him, and be ye saved." V. IMITATIVE view. After believing, let us go on unto perfection, imitating Christ, "doing good." VI. JUDICIAL view. Christ will sit on His great white throne, etc. VII. HEAVENLY view. "There we shall see His face, and never, never sin," etc. (L. H. Wiseman, M. A.)
1. IN THE ELEMENTS OF HIS CHARACTER AND LIFE. Infidels deny His divinity, but they admire His character, and present His graces for the emulation of men. His is a unique position in history, the only one in the flesh without defect. II. IN HIS SYSTEM OF MORAL TEACHINGS. How superior to all human writings not borrowing from Him! Plato and Mohammed taught much that is good with much that is evil. His teachings are without defect. III. IN THE GLORIOUS SCHEME OF REDEMPTION. By the Cross He graciously solves the problem which baffled the ages, how God can be just and justify the sinner. Man was doomed, but Jesus came to the rescue. The sublime philosophy lies in its supreme adaptedness to the necessities of the case. IV. IN THE KINGDOM HE ESTABLISHED IN THE EARTH. The Jews expected a temporal kingdom, but He came not to subdue Caesar but Satan. He despised all carnal means, and used nobler methods. "The gates of hell shall not prevail against it." V. IN THE EFFECTS OF HIS RELIGION ON INDIVIDUALS AND THE WORLD. Christianity is a character builder. It alone transforms men. It has blessed whatever it has touched. I lift up before you Jesus Christ and beg you to behold Him. He is God; worship with all adoration. (C. A. Stakeley.)
2. We would see Jesus, for we have need of Him. (1) (2) (3) 3. We would see Jesus, for He is so accessible. No barriers stand in the sinner's path when he seeks the Saviour. His court is an open audience chamber to all. (G. A. Sowter, M. A.)
(G. A. Sowter, M. A.)
II. PEACE. He is our peace; and to see Him is to have peace with God and conscience. III. QUICKENING. He is our life; and the sight of Him as such puts life into us. IV. HEALING. He is "the Sun of Righteousness with healing in His wings," and in looking to Him we have health. V. ENLIGHTENMENT. He is the Light of the world; and to see Him as such is to have day within us. VI. FREEDOM. He and His truth make free. VII. STRENGTH. All power is in Him; and the sight of Him draws it out to us. VIII. FULNESS. In Him is all fulness; and in looking we are filled. Every void disappears. IX. GLUMNESS. We are made partakers of His joy. (H. Bonar, D. D.)
I. INTELLECTUAL EXERCISES. 1. In geographical study we may see the vastness of the theatre on which Jesus's faithfulness performs its promises. His wisdom exerts its guidance, His love pours out its treasures, His grace fulfils its plans. 2. In botanical investigation we may see His wisdom and goodness, for He painted the colours of every flower, shaded its tints, and infused its perfume. 3. In historical research we find that personages are His agents, and events are controlled for His purposes. 4. Morals take their image from His example and their vigour from His Spirit. II. SOCIAL DUTIES. 1. Conversation; and not only in that part which is interspersed with His name. To see Him is to check trifling, levity, garrulity. To see Him is to transform the daily salutation into a benediction; for who can make "good day" but Jesus? 2. In visiting, business, recreation, etc., He is to have the preeminence. This will make the soul's health secure, guard against temptation, encourage righteousness. III. RELIGIOUS OBLIGATIONS. 1. Searching the Scriptures. Of these Jesus is the Alpha and Omega, and they will be unintelligible unless we see Him. The doctrines centre in Him. In the practical parts His example is the rule, His love the motive, His blood the purifier. The promises are "Yea, and amen in Him." His testimony is the spirit of prophecy. The ceremonies and characters are types of Him. Take Jesus out of the Bible, and you have taken the sun from the system, the seal from the body, gravitation from the universe. 2. Baptism. Take Christ away and it is an unmeaning ordinance. To see Him in it is to make it a sacrament of life, promise, and power. "Go ye therefore...Lo, I am with you," present, pledging to save. 3. The Lord's Supper. "This is My body," etc. IV. FAMILIAR PLACES. 1. The devotional closet. How cold that is without Christ; how radiant with glory when we see Jesus, having expelled all intercepting objects, thoughts, cares, etc. 2. The domestic tabernacle. If in the human family Christ is a brother, how much mere in the believing family. To see Him is to hush all domestic dissensions; to sanctify all family relations, duties, etc. 3. In the public temple. What is Christ's Church without Him? "Where two or three," etc. V. RESPECTIVE CHARACTERS. 1. Two characters would gladly see Jesus.(1) The penitent. Are you sorry for sin? then "Behold the Lamb of God," etc.(2) The believer who now apprehends Christ by faith waits for His full manifestation in glory, and has "a desire to be with Christ," etc. 2. Two classes must be exhorted to see Jesus.(1) The impenitent. four need is absolute, and your obligation unlimited.(2) The apostate. The Greeks reprove you. They knew not Jesus but would see Him; you know Him but forsake Him. VI. TO IMPORTANT STAGES. 1. In discouragement. 2. In temptation. 3. In youth, manhood, and old age. 4. In the hour of death and the day of judgment. (D. Griffiths.)
1. One who could solve their moral problems. 2. One on whom to centre their supreme love. 3. One to guide them rightly on the way of life. II. ITS GRANDEST WORK (ver. 22). 1. To bring men to Christ is something more than to bring them — (1) (2) 2. To bring them to Christ is to bring them — (1) (2) (3) 3. To bring to Christ you must be Christlike. You may bring crowds to your church by clap-trap; you can only bring them to Christ by a life of Christly stateliness, inspiration, and influence. III. ITS SUBLIMEST TYPE (ver. 23). 1. Christ speaks with magnanimity in prospect of His death. 2. With triumph at the prospect of His glory — in His resurrection, exaltation, moral victories over all the errors, curses, miseries of the world. (D. Thomas, D. D.)
I. WE MUST OURSELVES KNOW CHRIST. This is something more than a knowledge of gospel history, of Christian doctrine. We may teach these and bring none nearer to Christ Himself. Nor is it these in union with a moral life. To know Christ is to reverence Him as our Master and to cling to Him as our Saviour. This knowledge alone will help us to make disciples and Christians. II. WE MUST BE QUICK TO KNOW OUR FELLOW MAN. The physician can tell much of the history and condition of his patients from their very looks. Like readiness is there with the Physician of souls. This quickness depends on — 1. Sympathy. 2. Self. knowledge. III. WE MUST SPEAK FOR CHRIST. We remember this requirement in preaching. But the effort of Andrew was a type of those private ways of doing good which are open to ordinary men and women. There are difficulties in the way of private personal testimony for Christ — the reticence of etiquette and culture, the sense of the shame of the cross, constitutional sensitiveness, etc. But it is astonishing how difficulties may be smoothed before a willing mind. IV. WE MUST LIVE FOR CHRIST. Words with which the life is inconsistent will lose all attractive power. A life that is wanting somewhat in words may yet bring blessing. The disciple's life should be attractive. (T. Gasquoine, B. A.)
(W. Arnot.)
(Pastor Funcke.)One afternoon in the Sabbath school where a lad was asked to repeat what he had learned during the week, he said simply "Sir, we would see Jesus." The teacher was strangely conscience smitten. He remembered that he had given excellent lessons on the Creation, the Fall, Israel in Egypt, and similar subjects, but had said little about Christ. He looked at the youth who had spoken these words, and then round on the faces of the others. And then instead of using the lesson he had prepared, he talked to the lads earnestly upon the request made so simply and opportunely. He spoke with such yearning for their souls, that the lads listened as never before; and as he spoke he felt that the Master's presence was in their midst. The want which had unconsciously been felt was met that afternoon, and souls were gathered into the eternal harvest. (W. Baxendale.)
(Pastor Funcke.)
(F. D. Maurice, M. A.)
I. THE LORD ENTERS INTO THE DARKNESS OF HIS HOUR AND PROCLAIMS ITS GLORY. 1. "The hour" is the sacred term that marks the Passion as the consummation of the Redeemer's work. He entered the world in the "fulness of time"; He wrought His preparatory work in the "days of the Son of Man"; and now, after ages of waiting had passed into days of fulfilment, the days are compressed into an "hour." From this moment the shadow of the cross throws its sacred gloom upon every incident and word. The Passion has begun, and from that moment went on in its ever-deepening variety of grief, through the indignities of His enemies, the abandonment of His friends, the sense of the world's guilt, to that infinite woe which took from man his curse. It was the first more direct onset since the temptation. It was the beginning of the awful strain on the resources of His lower nature under which He would fain cry "Save me," but that He knows "for this purpose," etc.; the same pressure which caused Him to ask that the cup might pass, a prayer the next moment recalled in the submission of perfect victory. 2. The darkness is not past, but the true light already shines. His first word on entering the dark valley is — "The hour...glorified." His lowest humiliation was His highest dignity. The cross in which His servants gloried He here glories in. In it He beholds the glorification of the Father's attributes (ver. 28), an exhibition of the glory of Divine justice visiting upon sin its penalty, and the glory of the Divine mercy providing salvation for the sinner. To this the Redeemer's final "Lo! I come," there is a sublime response from heaven. For the third time the Father proclaims aloud the secret of His constant complacency in the sacrifice of His Son. 3. The record teaches us two errors we must avoid.(1) We must not by our feeble theories mitigate the sorrow that wrought out our redemption and exchange it into a mere demonstration of such charity and self-sacrifice as man might rival and which could never redeem man's soul.(2) It tells us, too, that the Redeemer was filled with a sense of His own glory and His Father's complacency even while He suffered for our sins. He presented Himself as an oblation for man's sin to manifest the love that provided the propitiation, and to declare the glory of the Divine name in the harmony of its perfections. II. FROM THE HOUR OF THE PASSION TO THE LIFTING UP ON THE CROSS THE TRANSITION IS OBVIOUS. Here also we perceive the blending, of opposite emotions. 1. St. John has already made us familiar with this expression, which serves the double purpose of signifying the crucifixion and the exaltation. But in the gospels it is used to express the act of man that lifted Jesus to His cross. In the beginning of His ministry, our Lord spoke to Nicodemus of this lifting up; in the middle He told the Jews that they would do it; and now He refers to it at the close. But the cross is the symbol here of His own reproach, "Cursed is everyone that hangeth on a tree." 2. But while His soul is troubled — and only in His deepest anguish does He mention His soul — Jesus still rejoiced in spirit. On either side is a word of triumph.(1) "The prince of this world is cast out." He had at an earlier time, and in a higher sphere, "beheld Satan as lightning," etc. Now He beholds, as the result of His redeeming death, Satan fall from his power on earth — not, indeed, with the swiftness of lightning, but absolutely and surely.(2) "I will draw all men unto Me" expresses the tranquil assurance that the virtue of His death would draw in due time — when preached in His word and testified by His spirit — all the children of men to Himself. 3. Here also are two lessons that guard our thoughts.(1) The reality of Satan's relation to our sin and the world's redemption. A doctrine of atonement finds acceptance, which rejects the personality of the being to whom our Lord alludes. But in so doing they must reconstruct the entire doctrine of the New Testament, wrest the Saviour's words to their own peril, and undermine the whole economy of redemption, which assumes that Satan is the representative and ruler of the world's wickedness, whose power and law is broken.(2) That through our redemption we are delivered from the reign of sin; that the drawing of Christ is as universal in its influence as the virtue of His atonement; that we may enter into our Master's joy and exult over a vanquished enemy. III. WE PASS FROM THE HOUR, THROUGH THE LIFTING UP, TO THE SELF-SACRIFICING DEATH WHICH GIVES LIFE TO MULTITUDES. Here again we have two contending emotions. 1. All His allusions to the coming end connect His own loss with our gain, His death with our life. So it is here, only the emblem is the most affecting He ever employed, expressive of the entireness of His surrender, and the absolute connection between His death and the abundant life of His people. What in the similitude of the corn of wheat expresses the deep anguish of this prelude to Gethsemane the Lord does not say. There was a mystery in the anguish of His soul that nothing in the secret of human dying will account for. 2. But the rejoicing of His spirit keeps not silence. He passes immediately to the much fruit that would grow from His death, the example He would set to His saints, and the supreme honour which He and His imitators in the self-renouncing charity of holiness would partake together throughout eternity. Nor is His rejoicing marred by the prospect that His death will not give life to all mankind. And should we be discontented when our Master sees of the travail of His soul and is satisfied?Conclusion: 1. The only word of exhortation that we hear in this solemn hour is, "If any man serve Me, let him follow Me." This is the voice of Him who passes through the garden to the cross. There is no loyalty to the Redeemer which does not share His passion. For Him we must sacrifice our sins, and, in imitation of His last example, must live, and, if need be, die for others. 2. "Where I am," etc.; for a short season in the gloom of sorrow and conflict, but forever in His glory. 3. "If any man serve Me," etc.; heirs of God and joint heirs with Christ. (W. B. Pope, D. D.)
I. THE HOUR. It stands out from all other hours amid the reminiscences of the past and anticipation of ages to come. Time's stream set in to bear upon it. All prophecy met here. One dispensation after another was introduced and completed in relation to it, and derived all their importance from that relation. It was an hour — 1. Of intense suffering. Who can tell the physical agony? His soul was troubled within a body of sensibility as keen as ours; and what anguish racked His spirit when He was executed as a malefactor and forsaken of His Father! 2. Of triumph. An hour in which He glorified God and God Him; in which all the Divine attributes harmonized as they never had before, and never could again. They received glory which covered all obscurations that had appeared, and which can never be tarnished to eternity. II. THE SEEMING RELUCTANCE OF CHRIST TO MEET THIS HOUR (ver. 27). His spirit is perplexed, for He was as truly man as God. But wherefore these cries and tears? Because of — 1. The death of ignominy which He, innocence itself, was about to die. 2. The unbelief and ingratitude of the Jews. "He came to His own," etc. 3. The desertion of His disciples, the denial of Peter, the betrayal of Judas. 4. The buffetings of Satan during "the hour and power of darkness." 5. The hiding of the Father's face (Zechariah 13:7; Matthew 27:45, 46). Well might His soul be troubled and say, Father, save Me from this hour — if there is any other way of saving sinners. But God spared not His own Son, and the Son acquiesced. III. THE GROUNDS ON WHICH HE OVERCAME HIS APPARENT RELUCTANCE. They respect — 1. Himself. He knew that on this hour depended all that He came to do, and this consideration dispelled the cloud human nature raised. He had done too much to allow of His retracting. Why the Babe of Bethlehem if He refused to be the Man of Sorrows? He came to finish the work God gave Him to do. 2. His people. If I would save others I dare not save Myself. If they are to have life I must endure death. 3. His Father. To glorify Him was the design of His coming into the world. "Lo! I come," etc. IV. BY WHAT MEANS GOD WAS GLORIFIED IN THE WORK OF CHRIST. 1. In the fulfilment of Messianic prophecy. God had in all the introductory announcements of the Redeemer for four thousand years, connected His glory with the completion of redemption by Christ's death as a sacrifice for sin (Hebrews 1:1-3; Luke 2:7-14). 2. The incarnation. "We beheld His glory," etc. 3. The discourses, miracles, and character of Christ. 4. His death, resurrection, and ascension. 5. The spread of the gospel. 6. The resurrection and judgment. (T. Raffles, LL. D.)
2. He speaks of His glory as approaching suggested by the sight of these first fruits among the Gentiles. Christ is glorified in the souls He saves, as a physician wins honour by those he heals. 3. The same visitors led the Saviour to use the metaphor of the buried corn. Wheat was mixed up with Greek mysteries. Christ was undergoing the process which would burst the Jewish husk in which His human life had been enveloped. Aforetime He said He was not sent save to the lost sheep of the house of Israel. Note — I. PROFOUND DOCTRINAL TEACHING conveyed in several paradoxes. 1. Glorious as He was, He was yet to be glorified.(1) Jesus was always glorious — as one with God, in the perfection of His moral character, in His great love, in His complete consecration, and also in the wonders of His birth, baptism, and transfiguration.(2) But something was to be added to His honour — death, resurrection, ascension, etc. 2. His glory was to come to Him through shame. It is His highest reputation to be of no reputation. His crown derives new lustre from His cross. If we merge the crucified Saviour in the coming King we rob our Lord of His highest honour. 3. He must be alone, or abide alone. Unless He had trodden the wine. press alone, and had cried, "My God! My God!" etc., He could not have saved us. If He had not died He would, as man, have been alone forever: not without the Father, the Spirit, and the angels; but there had not been another man to keep Him company. Our Lord cannot bear to be alone. Without His people He would have been a shepherd without His sheep, a husband without His spouse. His delights were with the sons of men. In order that He might draw all men unto Him, He was lifted up upon the cross alone. 4. He must die to give life, not teach, etc. If the ethical part of Christianity is the most important, why did Jesus die? But since He did fall into the ground and die, we may expect much as the result of it. The travail of the Son of God shall not bring forth a scanty good. II. PRACTICAL INSTRUCTION. What is true of Christ is in a measure true of Christians. 1. We must die if we would live. 2. We must surrender everything to keep it. We can never have spiritual life except by giving everything up to God. 3. We must lose self in order to find self. The man who lives for himself does not live — he loses the essence and crown of existence: but if you live for others and God, you will find the life of life. "Seek ye first," etc. 4. If you wish to be the means of life to others, you must, in your measure, die yourself. The self-sacrificing life and death of saints has always been the life and increase of the Church. (C. H. Spurgeon.)
I. THE GREAT ENEMY. In the wilderness Christ did not achieve a complete victory. The devil departed from Him for a season only, and was actually and finally vanquished on the cross. He who hoped to crush Adam was himself crushed in Christ. Satan had brought ruin and misery into a happy world. Christ brought out the world into happiness tenfold as bright and holy as that which Satan ruined. II. MAN. On the cross was transacted the central event of man's world. All before had reference to this; all after flow from it. The whole system of types found its end on the cross; the whole state of acceptance in which believers stand before God, the whole dispensation of the Spirit, had its origin here. Wherever there breathes a man, there the cross has a deep and never-failing interest. Here also was the triumph of human nature. You hear of the power and dignity of human nature, its wonderful capacities for knowledge, its high endowments for enterprise; but in none of these did it reach its noblest height, nor bear its fairest fruit. Not in Athens or Rome, in poesy or art, has man been most glorified; but on the cross of Jesus. There manhood bore its fruit of love untouched by a blight, and was honoured with the union of the Godhead, stooping to share its sentence of death and to bring it to glory. III. HIMSELF (Romans 14:9). Christ was born that He might be a King; and here we have His Lordship established and His kingdom inaugurated. Remember what He said to the dying thief. The cross is Christ's throne; His atonement His basis of empire (Revelation 5:6); from it proceeds the work of the Spirit, whose office it is to glorify Christ. IV. THE FATHER. By the counsel of the Father's will was the plan of redemption directed, and His perfections find their highest example on the cross. 1. Love. "Herein is love," etc. 2. Truth. "For this end He came into the world, to bear witness unto the truth"; and He bore it here. 3. Righteousness. "He made Him to be sin for us," etc. (Dean Alford.)
I. THE VISIBLE GLORY OF THE CROSS. There never was a death like this. 1. Rays of Godhead streamed through the darkest stages of Christ's humiliation. Angels attended His humble birth, and a new star rested above the stable. His hands were rough with labour, but at their touch eyes received their sight. His voice cried in infancy and death, but it quelled the storm and burst the fetters of the tomb. His eye was quenched in darkness, but it had read man's heart and penetrated futurity. He wore no costly robes, but the hem of His garment cured inveterate disease. He trod on no luxurious carpets, but His step was on the sea. His simple drink was water, but water changed into wine at His bidding. No sumptuous banquets entertained His guests, but the few fishes and barley loaves in His hands satisfied multitudes. 2. But this glory was still more apparent in His dying hours. Men had left undone nothing to heap shame upon Him. To pour contempt on His kingly claims they crowned Him with thorns; in mockery of His omniscience they asked Him to tell who struck Him; in ridicule of His omnipotence they challenged Him to leave the cross. Yet even ix this dark hour He was glorified. "If these should hold their peace the stones would cry out," was now verified. Men were silent, dumb nature spoke. The rocks, whose bosoms, less hard than man's, were rent, cried out on earth; the sun, veiling his face from a scene on which man looked without emotion, cried out in heaven; the dead, disturbed in their graves by so great a crime, cried out from their open tombs; and' the temple's veil added its solemn testimony to theirs. II. THE MORAL GLORY OF THE CROSS. 1. Christ's death afforded the fullest display of His love. Not that it had not been displayed before. It was when Moses smote the rock that its hidden treasures were unsealed. It was when the alabaster box was broken that its value became known. It is when the clusters of the grape are crushed that they yield the wine. And so Christ's gracious attributes were not fully disclosed till His dying hour. But for that it had never been known how He loved. He had been despised and rejected of men, but He died to prove His willingness and power to save the chief of sinners. 2. By His death He conquered hell, death, and the grave. (T. Guthrie, D. D.)
1. We lose sight of Christ's proper humanity, of the fact that He had a mind governed like our own, a heart and sympathies which throbbed as ours. 2. A false conception of true reverence. It is reverential to be cautious of approaching too closely an earthly sovereign, because near approach would only produce familiarity, and make us feel that he too is but a frail and sinful man. But the Majesty of Jesus requires no such precautions, because the nearer we get to Him the more we realize His Divine Majesty. Note — I. THE LAW OF THE ATONEMENT. 1. The gloriousness of suffering. There are two ways of looking at every act — at the appearance, and at the reality. Hence what seems mean is often inwardly glorious, and vice versa. Thus there is nothing in the outward circumstances of a soldier's death to distinguish them from an ignoble brawl; but over the soldier's death is shed the glory of that cause for which his life was offered. So in external circumstances Christ's death was mean, but in inward principles it was glorified by God. We say that a throne is glorious and a coronet noble; but nothing can ennoble cowardice or selfishness. We say that a dungeon, scaffold, and the lower arts of life are base; but Christ's death has sanctified the cross, and His life shed a glory over carpentry. 2. The death of one for the life of many. This is the great law upon which God has constructed the universe. If there is to be a crop, there must first be the destruction of the seed. The lives of vegetables and animals are given for us. So the doctrine of the atonement is no strange, arbitrary principle. The Father who made the law by which the flesh of living things sustains the life of others is the same Being who made and obeyed the law by which the flesh of Christ is to the world "meat indeed." 3. Self-devotion (ver. 25). The previous parallel fails in one thing. We do not thank the grain of wheat for dying, because its death is involuntary; and therefore to constitute a true sacrifice a living will is needed. Christ's sacrifice was a voluntary act, else it had been no sacrifice at all. II. THE MENTAL STRUGGLE BY WHICH THAT LAW WAS EMBRACED AS THE LAW OF THE REDEEMER'S LIFE. It is one thing to understand a law and another to obey it. To admire that which is right is one thing, but to do what is right is another. The Divine life of Christ subordinated innocent human ideas to itself by degrees. Here He was literally distracted between the natural craving for life and the higher desire to embrace the will of God. But the victory was won by prayer, that communion of the mind with God through which our will becomes at last merged into His. And so there was one perfect will, the will of the Father being that of the Son. "Father, glorify Thy name." (F. W. Robertson, M. A.)
(H. Macmillan, LL. D.)
I. INDIVIDUAL LIFE. 1. if a man will be an individual in the strict sense of the term he will be his own destroyer. If the seedling of a babe would grow physically he must —(1) give, by stretching forth the tendrils of its undeveloped faculties; and(2) take, by the aliment which such exercise supplies. Thus the first condition of physical life is faith. The same law operates in — 2. The acquisition of knowledge. A man must believe before he knows, and faith is the depositing of self in the ground of human testimony, a boy must work with self deposited in the ground of study under disciplinary influences, and convert his time, etc., into materials for developing the seeds of knowledge. 3. The formation of character. When we say that a man has character we mean he has acquired self-control. Self-control is the fruit of submission. Submission during the period of youth grows into those principles of conduct which are the polestar of manhood, through mortifying acts of obedience. II. SOCIAL LIFE. A man is obliged to work for others if he would enlarge and propagate his life and influence. We see this illustrated in — 1. Family relationships. The law of marriage enjoins the giving up of self to another, so as to become a larger, happier self. Parents who fulfil God's idea, think, work, pray, live for and in their children. If the father does not thus lose himself and die he "abides alone," and when he departs this life he has no one to propagate his likeness, and becomes extinct except in name. 2. Legislation. Law, to a certain extent, consists of those things which individuals have agreed to surrender for the maintenance of society and is the fruitage of seeds of individual knowledge put into the soil of public experience. 3. The extension of knowledge. Ideas and schemes in the mind are so many seeds having life in them which have to be cast into the ground of public opinion in order to bear fruit. They must get out of the mind if they are not to "abide alone." The thinker communicates his scheme to another, or publishes it in the newspaper, and by and by, under the influence of the opinions and suggestions of others, the thought, once his, bears fruit. This holds true of apparently trivial thoughts. A casual remark made in the hearing of a thoughtful friend may yield a rich harvest of knowledge. 4. Historic influence. The good that men do lives after them. Men in advance of their age are never known till they die. This is true of poets, statesmen, etc., but of none so much as Christ. No one was ever so misunderstood — so little known; but every succeeding century carries a truer picture of His unique life. III. CHRISTIAN LIFE. 1. Christ who was "the Life" had to surrender that life in order that He might be for and in the world. Had he "spared Himself" He would have abode alone, had He never been "bruised" He would not have been the "Bread of life." 2. So in regard to the principle of Christian life. Self is given away in holy efforts for others, in order to produce in them, and so be found again in, the fruits of righteousness. 3. The mainspring which sets all going is love. Love is self-sacrifice, and by that principle we live unto God and are filled. IV. THE RESURRECTION. Like the seed corn the body must be put into the ground if it would rise again and bear fruit. Conclusion: The subject teaches — 1. The difficulties of selfishness and the terrible daring and force of sin.(1) God has placed us under a system of laws which make it natural and imperative to serve others. To break through this system involves effort and secures self-destruction.(2) Yet sin has the audacity to recommend this course, and is thus the grand antagonist of nature as well as grace. 2. The nature and functions of Christianity — that it is no afterthought suggested by the fall, but what agrees with principles already in operation. 3. The feelings of awe and hope with which we should regard death. (S. C. Gordon, B. D.)
2. Our Lord's disciples were probably excited over the triumphal entry, and expectant that their Master would assume that throne they had imagined for Him. Hence He reminds them of His approaching death and its significance. 3. The great truth here declared is that life comes through death and exaltation through humiliation. Again and again had our Lord taught this, but the disciples failed to apprehend it. Nor can we wonder at that, for it is the great stumbling block of our day. 4. But of what use is a corn of wheat except it die? It would hardly supply a meal for the smallest bird. It is a thing of beauty perfectly shaped and you may put it in a casket worthy of it, but it is worthless while kept "alone." But place it in the earth where showers and sunshine may reach it, and who can tell what may become of it? So it was with Him who compared Himself to one. The disciples would have kept that inestimably precious life all to themselves. Had they done so it would have stood "alone," and been but an angel's visit. It would have supplied man with a pattern, but one which would have filled the race with despair, and made it at best local and temporary. What man wanted was an adequate motive power which death only could supply. 5. Not only so, but "except it died" how could it multiply itself? Place a corn of wheat among the regalia of the realm, and it will remain "alone," but place it in suitable soil and it will spring up thirty, sixty, etc. "The Son of Man came to give His life a ransom for many." The preaching of a crucified Christ won three thousand on the Day of Pentecost; and it is this same truth which has ever since been the lifeblood of the Church. 6. Moreover, it is by the death of the corn of wheat that we have hope and promise of a more glorious body by and by. Turn up the earth in a month or so after the seed has been sown, and what do you find but a black, mouldy mass with death written on every particle of it? But go to the same spot on the reaping day, and can any contrast be greater? "Sown in corruption," etc. (D. Howell.)
1. The symbolical corn of wheat has a real existence — Christ.(1) Wheat! The Word of God is called by this name. It is not like chaff; it has nourishment in it, and is preeminent among all words, as wheat is among grain. Believers are called wheat. The wicked are chaff, tares, which have no value in them. Christ is the Word of God in a higher sense than scripture, and between Christ and believers there is union. The rank which wheat holds among cereals may remind us that Christ is chief among ten thousand; the delicate purity of it, that He is the Holy One of God; and the great purpose that it serves, that He is the bread of life.(2) A corn of wheat. There is life in that, so there is in a blade or leaf; but these cannot propagate their life, whereas that has life to give away. Their life, too, is dependent and continually derived from the stem and root from which they must not be divided; but that has life that it carries with it wherever it goes. So the life that is in Christ comes not by transmission. He is "the Life."(3) Acorn of wheat keeps its life a long time. It has been found in the hand of a mummy after thousands of years. The Son of God became a corn of wheat, for the purpose expressed in our text, before the foundation of the world. 2. The corn of wheat, has fallen into the ground. This is a figurative expression of the fact of the incarnation. When the vital powers of wheat are to he called into action it is necessary to take it from the garner and sow it. One corn of wheat was taken from the Father's bosom and put into this sinful world. How great an abasement! The Creator became a creature, and was subjected to a creature's duties and obligations. 3. When a corn of wheat falls into the ground it dies. One corn of wheat has died because it was sown. If the Eternal Son had not been sent down His death would not have taken place. He was made under the broken, offended law which slew Him with its curse. 4. When a corn of wheat dies its life-giving power is developed. One corn of wheat has not remained alone. Christ's death has great results. It was to Him what the deep sleep was to Adam — it gave Him a spouse. His death is the root, the collective Church is the stem, and individual believers its fruit with which the stem is laden. "When thou shalt make His soul," etc. He saw this seed at Pentecost and at many a Pentecost since, and will continue to see it till the Church is complete. And when He sees His seed He recognizes them, and that because of their likeness to Himself. When a corn of wheat produces seed, it is seed of its own nature. So the seed of Christ are like Him. II. THE DEATH OF CHRIST. 1. Its character.(1) Glorious. The shame was outward and transient, the glory essential and imperishable.(2) Fruitful. In this its glory largely consists. The consequences are destined to cover the earth and outlive time.(3) Not a natural death but a death of violence. There are various kinds of violent deaths.(a) Martyrdom. This is glorious, and has fruits. Christ was a martyr.(b) That of a soldier. A peculiar lustre attaches to Wolfe, Nelson, and the heroes at Thermopylae, who conquered while they died, as did Christ.(c) The felon's death, which answers useful ends. And Christ suffered the punishment sin deserved. The holy law was trampled underfoot; His death lifted it up and took away its reproach.(d) The death of a substitute, such as David wished for when Absalom was slain, and Paul, in Romans 1. The ram substituted for Isaac and the sacrifices of Judaism were examples of the same thing. Christ's death was vicarious. "The Lord laid on Him," etc. 2. Its necessity.(1) The simple fact proves this. Christ was not capable of throwing away His life, and God would never have given it had it not been necessary.(2) Its character proves this — as that of a warrior, martyr, etc.(3) But there was a special necessity for it. "Except a corn of wheat," etc. Had He not died He had been a head without a body, a shepherd without a flock, a king without a kingdom, etc. (A. Gray.)
(J. Krummacher.)
II. We are next called to consider the corn of wheat FALLING INTO THE GROUND, AND DYING. Impelled by nothing but His own free, sovereign, unmerited grace, Christ resolves not to abide alone. He is to come down to a ruined world in order to effect its ransom and salvation. But, how replace it? How, in other words, is this redemption from sin and death to be effected? There are two words in our text, on which we may for a moment instructively pause. The one suggesting the necessity, the other the voluntariness of the death of Jesus. 1. "Except a corn of wheat fall into the ground." "Unless." There was no other possible way by which the world could be redeemed. Without the dying of corn seed — no life. 2. We have the voluntariness of Christ's death here set forth. "If it die!" — "If." This same monosyllable He Himself repeats with similar emphasis a few verses further on: "And I, if I be lifted up, will draw all men unto Me." This leads us — III. To the corn of wheat BRINGING FORTH MUCH FRUIT. It was prophesied regarding the Redeemer, that He should "see His seed" (Isaiah 53:10). "This," says He, "is the Father's will who hath sent Me, that of all which He hath given Me I should lose nothing, but should raise it up again at the last day" (John 6:39). He — the Tree of Life — was to be felled to the ground; the axe was already laid to the root. But as many a noble denizen of the forest, coming with a crash on the sward, scatters its seed all around, and in a few years there starts up a vast plantation, so Christ, by dying, scattered far and wide the grain of spiritual and immortal life. The seed and the leaves of this Tree are for the healing of the nations. The Divine corn seed drops into the ground; a golden harvest waves, and heaven is garnered with ransomed souls. Oh wondrous multitude which no man can number! A multitude growing ever since Abel bent, a solitary worshipper, in the heavenly Sanctuary, with his solitary song — the first solitary sheaf in these heavenly granaries. Yes! the song is deepening; the sheaves are multiplying. (J. R. Macduff, D. D.)
I. In one point of view Christ's life was AN ENTIRE FAILURE. He did not get the things which men think to be most valuable; nor did He derive much gratification in those faculties which men live to gratify; nor, though endowed with a wondrous versatility of powers, did He employ those powers as to make it appear that He gained the object of life. Regarding our Saviour in His general relations — 1. He could scarcely have entered life at a worse door than at the portal of Jewish nationality. For in that age it was a misfortune to be born a Jew in the estimation of everybody except a Jew. So far as worldly opportunities were concerned He might better have been born a heathen. 2. He had but few opportunities in youth. Men are dependent for their standing on the fact that they began with the capital of their predecessors. Christ had nothing of the kind, and He never strove to repair these conditions of fortune. 3. He secured no wealth, not even enough to redeem Himself from dependence. 4. Though He had great power of exciting enthusiasm, He never gained or kept a steady influence over the people. Even His disciples failed to enter into His ideas or career. 5. He failed even more, if it were possible, to secure any personal or professional influence on the minds that ruled that age. There were political rulers of great sagacity whom He never seems to have fallen in with, and He never had a place among men of letters, nor was He a power in any philosophical circle. 6. Even more remarkable is it that He did not produce any immediate impression on the religion and feelings of His age. 7. Nor did He found a family, the object of most great men's ambition. All this being the case, what could His life produce that should remain? Nothing, apparently. It seemed to be like an arrow shot into the air. His trial and condemnation were more than ordinarily ignominious and fruitless, whereas there are many whose trial, etc., is the most glorious event in their history. He died leaving no trace behind. In His resurrection there was not much alleviation, for He never appeared in public; and His ascension closed His career. Was there ever a life that seemed to be thrown away more than Christ's? II. WHAT ARE THE FACTS ON THE OTHER SIDE? Did He not save His life by losing it. 1. Born a Jew, no man now ever thinks of Him as a Jew. There is victory in that what hung about Him as a cloud is utterly dissipated. 2. Born without opportunity in His social relations, there is not a household or community in Christendom that is not proud to call itself Christian. The very kings of the earth bring their glory and baptize it with His name. 3. Having no learning, when has there been a school or university, or philosophical system for a thousand years that has not been conscious of receiving its germ from Christ? 4. He was indifferent to the ordinary sources of wealth, yet from out His life there has issued an influence that is to control money making. 5. He never gained much influence with the masses, yet what name evokes so much enthusiasm among the common people as Christ's? 6. He made little impression on political and intellectual rulers, but He has now filled the channels of thought and poetic sentiment, and more and more do you find in treaties of law the principles of Christian justice. His life was thrown away, just as grain is thrown away, into the soil: it died to give growth to life. III. WHAT WAS THE SECRET OF IT ALL? If you had asked at that time, "What are the secrets of power in the world?" any Jew would have pointed to the temple. If, as he did so, you had seen some Greek smiling and asked him the same question, he would have said, "Have you been in Athens?" And if, while he yet spoke, a disdaining Roman had passed by, and you had asked him, "Wherefore that smile?" he would have said, "Jews and Greeks are full of superstitions and are blinded as to the true source of the world's power. That power is centred in Rome." And how would Jew and Greek and Roman joined in the derision if you had pointed to Jesus crucified as the secret of the world's power. And yet Jews, Greeks, and Romans have gone down while this shadow fills the world. It was His death, and the sacrifice involved by that death that was and is the secret of His unique power. But His life was a daily death — a constant self-surrender, and only in so far as we copy Him shall we share His power. (H. W. Beecher.)
1. The death of the believer has been the life of the sinner. After turning their backs on a sermon men have been convinced by a dying bed. 2. The death of a parent has proved the life of the child. The expiring change has never been forgotten. 3. The death of a minister has been the life of the hearer. Little regarded when living, his word has come with power when gone. 4. The death of a martyr has been the life of the beholder. "The blood of the martyrs is the seed of the Church." 5. But where are we now? The death of Jesus is the life of the world. II. THE DEATH OF JESUS CONFERS THE LARGEST BLESSING. By His death Christ fills heaven with praise, the Church with blessings, the world with followers. 1. A grain of corn multiplies by yielding other grains like itself. If barley is sown, barley comes up; if wheat, wheat; if Christ, Christians. He was not of the world — they are not of the world; He went about doing good — they serve their generation by the will of God; He was meek and lowly of heart — they are learning of Him. 2. A grain of corn is capable of yielding a large crop — one may stock a country. Christ was asked, "Are there few that be saved?" He told the questioner to strive himself to enter into the straight gate; a wiser course for us than speculation. But were the question asked properly we might reply, No, He is leading "many sons to glory" — a multitude which no man can number. III. EVERYTHING THAT ENLIVENS US AND CONFORMS US TO HIM OWES ITS EFFICACY TO HIS DEATH. 1. The convincing and renewing influences of the Spirit. 2. Deliverance from spiritual enemies. 3. The lively hope by which we draw nigh to God. 4. Holiness. (W. Jay.)
I. ILLUSTRATIONS OF THIS LAW. When we distinguish between the laws of Christian and the laws of ordinary life, we make a false distinction. The former are but the highest spiritual expression of the conditions which underlie and rule all nature. 1. Our Lord takes us to the lower side of life — that of physical nature. 2. So it is with every beautiful and joyous thing that exists. Not a little child's laughter makes home ring with gladness but it has found its life in the trembling agony that has gone before. 3. Take life on its commercial side. The spirit of enterprise does not mean the hugging of your savings, but reinvesting them. A man wins wealth by his readiness and wisdom in fulfilling the law of sacrifice. 4. It is true also in the world of intellect. The power of genius and talent largely consists in the power of self-denial and industry. It is only when a man puts his whole will into the subject he is studying, denying himself pleasure, enduring physical pain and hardship, patiently proving the certainties of his discoveries, that he stands at last amongst his fellows as one who has something to teach. 5. So in all noble and high enterprise. Columbus has his dream, but he must first incur the ridicule and indifference of those who plume themselves on being the wise men of the day. 6. It is true in regard to social life. The same law has its illustration in the case, e.g., of Israel. Their position at first was that of a mere assemblage of tribes with individual preferences, needs, etc., surrounded by the determined hostility of the nations of Canaan. The duty of tribal suffering was the condition of the nation's unity. The Song of Deborah teaches this. That was in its youth; but. Solomon taught that the same principle was at work. "There is that scattereth and yet increaseth," etc. The real wealth of the nation depends on the people's willingness to sacrifice themselves. When the spirit of selfishness came into the land it was easy for the prophets to predict its doom. II. WHAT DO WE OWE TO CHRIST IN CONNECTION WITH THIS PRINCIPLE? Christ did for it that which makes it capable of operating throughout the whole length and breadth of human life. 1. Christ unfolded to the intellect and brought into the consciousness of life this law. This is His claim to originality. No man can claim originality in inventing new laws. Sir Isaac Newton only brought into human thought the law of gravity, which bad existed ever since the stars were made. The truest benefactor is not he that brings novelties, but who makes us acquainted with the laws which underlie our national existence. 2. But intellectual perception is not enough. Example is the potent agent of action, and therefore Christ brought the law home to the will. You teach a law by an example because you thus stir up the principles of admiration and emulation. Christ is no mere demonstrator; He stood to the yoke of the very laws He had made. He passes by all temptations to selfishness leading a life of self-consecration from Bethlehem to Calvary. And what is the harvest? His power is the kingdom which is the measure of the world's empire today. Where is the power of Egypt and Assyria, the wisdom and genius of Greece? These, founded on mere selfishness, have passed away. But every land has worshippers of Him who died on the cross. 3. The work must be carried yet further. A man may clearly perceive a thing and most earnestly resolve it. You may gain his intellect and will, but you have not won the man until you have got hold of the affections. It is love which illuminates the actions and understanding, and lifts men's lives into courses which make the whole life obedient to them. Christ was not only the educator and the embodiment of the law; behind both there was the inspiration of His love. And so "we love Him because He first loved us." (Bp. Boyd Carpenter.)
I. WITHOUT GOD IN THE WORLD. God's love toward us is certain; but of what avail is that if our hearts are closed against Him. "He that loveth not knoweth not God." He may be, as He is, everywhere present; but unless the heart receives His love and returns it, it is the same to us as if God did not exist. The world is without the sun at noon-day to the blind man. II. WITHOUT CHRIST. Jesus is one with the Father in Being and in love to man. He came not merely to atone for sin, but to impart His life of love. He represents Himself accordingly, as knocking, etc., the symbol of fellowship of brotherly love. But how can such fellowship be realized if self bars the door? Jesus may be as near to us as He was to Satan in the wilderness, and yet between us the same moral gulf. Judas was as far from Him when he sat by His side as when he went forth to his own place. So we may be near Christ when He saves others, but abide "alone." He cannot dwell in the selfish heart. III. WITHOUT THE SPIRIT. The Spirit sheds abroad the love of God. "If any man have not the Spirit of Christ," etc. "The fruit of the Spirit is love." But if we quench Him, whatever His love may be, it may be said of us "not having the Spirit." IV. WITHOUT COMMUNION WITH SAINTS. There is but one family in heaven and earth, and one Spirit pervades the whole — love. Prisons, loss, and bereavement cannot shut Christians out from this. The unloving soul is not rejected: he is invited, "Come thou with us and we will do thee good"; but he responds, "I desire only myself." V. What is to become of such a man? He has rejected God, etc. As years advance the conviction steals over him that his companions are falling away. Old age comes, and the world becomes like a cell where he must suffer solitary confinement. The deathbed at last is reached, and he must go forth "alone" into the unknown. How sad and dreary. He has lived alone and now finds himself WITHOUT HEAVEN. (J. T. Pitcher.)
I. APPLIES TO THE POSITION CHRIST OCCUPIED AT THE TIME. The gratification of a selfish desire in Christ at this time meant the world's ruin — ruin intensified by the fact that the work of deliverance was so nearly completed. Christ was the exemplification of the text (chap. John 10:17, 18; 15:13; Galatians 2:20). II. THE GENERAL APPLICATION TO US. It points to two subjects on which we propose to dwell. 1. Selfishness indulged — the cause of irreparable loss. "He that loveth His life shall lose it." See how selfishness operates on and affects the life.(1) It isolates. Man is intended to be a social being. Selfishness shuts out society and turns a man in upon himself.(2) It debases. Man is intended to benefit his race. While getting good he is to do good. Selfishness obstructs the work of charity and usefulness. The life that should find loving room for all is reduced to its own enjoyment and gratification.(3) It destroys. "Shall lose it." An irreparable loss, which cannot be fully understood, but of which some conception may be formed when you consider — (a) (b) (c) 2. Self-denial practised — the security of eternal life. "He that hateth," etc. Self-denial is not a gift, but a cultivation developed by exercise and practice. It is the resurrection of our personality buried in the grave of deception. In self-denial we find our true selves. Man's choice lies between temporary gain and eternal loss. The false says the present; the true part of our nature says the future. "Hatred" of life is not misanthropy. It is this life loved less than the life to come; everything here treated as being incompetent to give true joy, preferring God's favour to all below. Crucifying the flesh, keeping the body under, enduring persecution for Christ's sake — the seed of "much fruit." "Shall keep it," etc. Selfishness enervates, loosens the grasp, and allows the treasure to slip away. Self-denial tightens the hold and retains possession. "Life eternal" — deliverance from trial, the enjoyment of rest and reward. (J. E. Hargreaves.)
II. III. IV. V. (S. S. Times.) I. II. III. IV. (S. S. Times.)
I. PLAIN DIRECTIONS FOR A VERY HONOURABLE OFFICE. 1. We should all like to minister to Christ. If He were here now there would be nothing which we would not do for Him, so we say. But much of this is mere sentiment. If Christ were to come now as He came at first, probably we should treat Him as He was treated. This sentimentalism has at the bottom of it the idea that we should be honouring ourselves by it. But if you really would serve Christ, you can, by following, i.e., imitating Him.(1) One says, I should like to do something to prove that I really would obey my Lord. I would show that I am not a servant in name only." Imitate Christ, and you then show your obedience.(2) Another says, "I would joyfully assist Him in His wants." Imitate Him, then, and go about doing good. Behold His wants in the poor saints.(3) "I would do something to cheer Him." The solace of His sorrow is the obedience of His people. When He sees that He sees of the travail of His soul, etc.(4) "I would honour Him." Christ is most honoured when His saints are most sanctified. Follow Him thus, and you will honour Him more than by strewing palm branches in His way and shouting "Hosannah!" 2. Let me mark out Christ's way, and then, if you would serve Him, follow Him. The proud flesh wants to follow Christ by striking out new paths, to he an original thinker. It is not for us to be originals, but humble copies of Christ.(1) He went to Jordan to be baptized. If you would serve Him don't say this is not essential; it is not a servant's business to determine that.(2) The Spirit led Him to be tempted of the devil; don't think that temptation is a mark of being out of Christ.(3) Now He comes forth to work. So you must follow Him in labour. If you cannot preach to thousands you can to tens, or to one, as He did by Jacob's well.(4) He bears bold witness before His adversaries. Let there not be a foe before whose face you would fear to plead His cause.(5) He comes into the black cloud of reproach; they say He has a devil and is mad. Follow Him there.(6) He comes to die. Be ready to yield thy life if called upon, and if not, devote every moment of it to Him. II. GENEROUS STIPULATIONS FROM A NOBLE MASTER. "Where I am," etc. Whoever heard of such conditions. The master is in the drawing room, the servant in the kitchen; the master presides at the table, the servant waits at the table. Not so here. 1. This was Christ's role all His life long.(1) He went to a wedding, to the house of Lazarus, to the Pharisee's house, and had He been an ordinary man He would have said, "I can. not take these poor fishermen with Me;" but they were always with Him: with Him too in His triumphal entry and His last great feast. "With desire," etc.(2) But if He thus shared His comforts among His disciples, He expected them to share His discomforts. He was in a ship in a great storm, and they must be with Him though they were sore afraid. He goes to Gethsemane, and they must be with Him there; and though He had to tread the winepress alone, yet they were with Him in death, for they suffered martyrdom. 2. This stands true to us. Where Christ was we must be. He is gone to heaven now, and where He is we shall be also. Fare ill or well we are to have joint stock with Christ. III. A GLORIOUS REWARD FOR IMPERFECT SERVICES. "Him will my Father honour." 1. In his own soul. He shall have such peace and fellowship that this honour shall be apparent. How greatly God honoured Knox, who never feared the face of man, with unruffled serenity of heart! 2. By success in whatever he may attempt. Why is it that little success rests on some who labour for God? Because they do not serve Christ by imitating Him. Ecclesiastical courts and rubrics confine too many. 3. At the last, before the angels. (C. H. Spurgeon.)
1. Christ's life was one of full consecration to God. This consecration was — (1) (2) (3) (4) (5) 2. Christ's life was inspired with one aim — the elevation of mankind. Archimedes said that if he could find a fulcrum he would make a lever that would lift the world. The fulcrum in our redemption was God's eternal purpose, and the lever Christ's own life — His teaching and example. This is the Church's mission today. 3. Jesus never made present success the ground of His life. After 1800 years there is more power in it than when He saved the dying thief. II. THIS SERVICE LEANS WHERE JESUS IS. There is elevation in the very nature of Christian service. Men wearing titles and honours which they have never deserved are looked upon with contempt. To bear Christ's name and to wear His livery without serving Him is despicable. But that service is calculated to destroy one of our most debasing passions — selfishness; and the moment that that is dead at the feet of Jesus we begin to rise. We are not Mind to other elevating influences — knowledge, taste, industry, uprightness, but a heart consecrated to Christ is higher than all. It has higher conceptions of life, sweeter sentiments of duty, aims at higher ends. III. THIS LIFE OF SERVICE WILL BE CROWNED WITH DIVINE HONOURS. 1. A place in heaven. 2. Distinguished signs of approbation. 3. Association with Jesus. (Weekly Pulpit.)
1. It was free. Voluntariness is the essence of this virtue. For others to deny us a benefit or to constrain us to hardship we would avoid is not self-denial. Christ "emptied Himself," etc. 2. It was wise. It was not placed in trifles. If He restrained innocent desires or endured what was painful it was for noble and generous ends. 3. It was extensive, reaching from the humble stable to the malefactor's cross, and all was foreseen. 4. It was disinterested. Many deny to serve themselves; but "ye know the grace of our Lord Jesus Christ," etc. Would we be Christ's followers? Our self-denial must be like His — free, wise, etc. II. THIS SELF-DENIAL IS THE PATH TO TRUE HONOUR AND GREATNESS, because — 1. It is great and honourable in itself. These qualities arise from character and conduct, and are independent of the judgments of men. They are not derived from noble descent, magnificence, dominion, etc. To rise above self-love requires a vigour in which there will always be found true greatness of mind. 2. It conducts to true greatness. Voluptuousness rusts the best talents, blunts the most undaunted courage, perverts the soundest judgment, and corrupts the purest heart. All these qualities a habit of self-denial improves. That which the world counts greatness can only be achieved by self-denial — learning, statesmanship, war. But Christian self-denial makes man truly great. 3. It is honoured by God. This is seen in the case of Christ. For His self-denial God gave Him a name above every name. (J. Erskine, D. D.) Where I am there shall also My servant he. I have heard that a noted Methodist preacher, who commenced his ministry very early in life, suffered not a little at first because of his humble origin and unpromising exterior. Being sent on the circuit plan to a certain house on a Saturday night, to be in readiness for preaching on the Sunday, the good woman, who did not like the look of him, sent him round to the kitchen. The serving man was surprised to see the minister in the kitchen when he came from labour. John, rough as he was, welcomed the despised preacher, and tried to cheer him. The minister shared John's meal of porridge, John's bed in the cockloft, and John's humble breakfast, and walked to the House of God with John in the morning. Now, the preacher had not long opened his mouth before the congregation perceived that there was somewhat in him, and the good hostess, who had so badly entertained him, began to feel a little uneasy. When the sermon was over there were many invitations for the minister to come home, and the hostess, fearful of losing her now honoured guest, begged he would walk home with her, when, to her surprise, he said, "I supped with John, I slept with John, I breakfasted with John, I walked here with John, and I'll walk home with John." So when dinner came he was, of course, entreated to come into the chief room, for many friends wished to dine with this young minister, but no, he would dine in the kitchen; he had supped with John, he had breakfasted with John, and he would dine with John. They begged him to come into the parlour, and at last he consented on the condition that John should sit at the same table. "For," he said, very properly, "John was with me in my humiliation, and I will not sit down to dine unless he be with me in my exaltation." So on they went till the Monday morning, for "John was with me at the beginning, and he shall be with me to the end." This story may be turned to account thus: our Master came into this world once, and they sent Him into the servants' place, where the poor and despised ones were. Now the name of Christ is honoured, and kings and cardinals, popes and bishops, say, "Master, come and dine with us." Yes, the proud emperor and philosopher would have Him sup with them, but still He says, "No, I was with the poor and afflicted when I was on earth, and I will be with them to the end, and when the great feast is made in heaven the humble shall sit with Me, and the poor and despised who were not ashamed of Me, of them will I not be ashamed when I come into the glory of My Father, and all My holy angels with Me." (C. H. Spurgeon.) If any man serve Me, him will My Father honour. —
1. It is not a condition of serfdom. It is perfect freedom. 2. It is not a condition of menialism. In a modified sense it gives equality with Christ (John 15:15). The relation between the Saviour and His servants is tender, intimate, mysterious. "Christ in you the hope of glory." 3. It involves a complete renunciation of every other service and our entire dedication to Christ. Hand and head and heart, time and influence and wealth must be laid on His altar. 4. It is a voluntary service. The Bible, the history of each saint of God, and our own inward consciousness unite in attesting that we possess the power to discern moral distinctions, to recognize the character, and to appreciate the claims of God; the power to render implicit obedience or proudly to defy our Maker. II. ITS ACCOMPANYING HONOURS. 1. The service of Christ is the only path of real honour; but it is the sure way to certain and glorious distinction. 2. This service elevates the physical, gives majesty to the intellectual, and arrays in robes of richest glory the moral and spiritual. It inspires an unwavering purpose. It raises to all the privileges of an adopted sonship. 3. It is emphatically royal. Those engaged in it are "a royal priesthood." Already they have in possession the highest good, and in prospect an "inheritance incorruptible, undefiled, and that fadeth not away." They are kings, albeit as yet uncrowned, but awaiting patiently their coronation. (J. W. Jones.)
I. WHAT IS IT TO SERVE JESUS? We may serve Him — 1. In the faith we hold. Studying it, mastering it, loving it, practising it. 2. In suffering for His sake. Bearing meekly persecution, calumny, Divine discipline, and poverty. 3. In the outward acts we perform. Some may serve God in ecclesiastical duties, others in the private duties of religion, and those of daily life. If you cannot serve Christ in one way you can in another — the servant in the household, the nurse in the hospital, the merchant in the rectitude of his dealings. It is not necessary to be a clergyman; you may serve Christ behind the counter or at the plough. II. THE HONOUR GOD CONFERS ON CHRIST'S SERVANTS. 1. In this world.(1) In the midst of the Church. Whatever a man's rank may be, the most useful are after all the most honoured. Let a man deserve position, and his fellow Christians will not be backward in giving it.(2) In the world. You may not know it, but the conscience of the wicked respects the righteous, however scornful the tongue. And for whom does the sinner send on his death bed? His boon companions? No; the man of prayer.(3) After he is dead. The servant of Christ has honour at the hands of his family, his business connections, his neighbourhood, after he is gone. 2. In the world to come.(1) At the judgment — from persecutors, the wicked, the devil himself.(2) Throughout eternity. "Well done," etc.
1. The master who is served. Jesus — Divine and human — One in whom are associated the might of omnipotence and the tenderness of love, who strengthens the weakness of His servants and uniformly leads them to victory and reward. And what else can it be but a service of honour to follow one so preeminently glorious? The subject may be proud of the sovereign, the scholar of the teacher, etc., but what sovereign, etc., can be compared with Christ. The conclusion is irresistible. There is no one who ought to be so trusted, loved, and obeyed. 2. The men who serve. Not men of any description, but fit men, chosen, justified, sanctified. How animating to be associated with such — men at the head of their species, whatever the world may say. The soldier congratulates himself on belonging to a profession which includes a Wellington; the student that he traverses a path trodden by Plato and Newton; the artist that he follows in the wake of Raphael and Reynolds; but we follow in the footsteps of Paul, , Luther, etc. "Wherefore seeing we are encompassed," etc. 3. The object contemplated — the loftiest at which man can aim — the evangelization of the world. The politician may alleviate the burdens of many, the merchant increase the comfort of thousands, the physician and inventor minister to multitudes, but the Christian carries light to the benighted and life to the dead, deposes Satan and enthrones God. 4. Its motive. The love of Christ. Think of that in the constancy of its exercise, the depth of its intensity, the fulness of its abundance, the felicity of its influence, and the munificence of its bestowment, and you will feel with Paul, "the love of Christ constraineth," etc. II. THE REWARD. God honours those who serve His Son — 1. By crowning their labours with success. Admiration and advantages are nothing with success, but that compensates all sacrifices and exertions; and Christians always have it, although in a different way and of a different sort to what they expect. 2. By bestowing upon them His friendship and presence. This atones for worldly neglect and contempt. 3. By making them the almoners of His grace. All right-minded men esteem it an honour to dispense blessings, but Christians are channels of the living waters of salvation. 4. By raising them to the blessedness and glory of heaven. (J. Fleming.)
II. IT IS ESSENTIAL TO THE CHARACTER AND CONDUCT OF A SERVANT OF CHRIST TO FOLLOW HIM. This, in fact, is the service; the follower is the servant, and no other. The servant keeps his eye upon his master, and avoiding all other persons, and all other streets, treads in his footsteps, and presses as closely as possible to him. Just observe for a moment whom a Christian does not follow. He does not follow the teachers of false opinions in religion, in philosophy, or in morals, with whatever specious sophisms, or seductive eloquence, their notions may be advanced and supported. He does not follow the votaries of pleasure or of fashion, in their epicurean revels, with whatever elegance or refinement they may endeavour to recommend their habits. 1. In what views of Christ do His servants follow him? As their Teacher. 2. We are to follow Him as our Saviour. He came not only to instruct us, but to redeem us. 3. We are to follow Christ as a Master. "Ye call me Master and Lord," said Jesus to His disciples, "and ye say well, for so I am" (John 13:13). Here it may be proper to consider the rule of our service to Christ. This is the word of God. If I were asked to describe the character of a servant of Christ, not such as His professing people are too generally found, but such as they ought to be, I should say, they are His willing servants; they choose His service with their whole heart, and would not quit it for any consideration of wealth, rank, station, or fame. They are His servants without terms or conditions as to the kind, quantity, time or place of service. If it be not degrading the subject to apply to it a common phrase in domestic use, I would say they are servants of all work: willing to do the work of God in any place, in any condition, in any circumstances; so that if they can serve Him better by suffering than by active duties, in adversity than in prosperity, they are willing to do it. They are His inquisitive servants, searching the Scriptures as the rule of conduct, to know His will. They are His loving servants; loving their Master and His work too. They are His diligent servants, satisfied with no measure of duty, wrestling against a slothful and indolent disposition, and forgetting the things that are behind, in going on unto perfection. They are His faithful servants, taking account of all the gifts, graces, opportunities of usefulness, and means of doing the will of God and serving their generation. They are His waiting servants, looking for the coming of their Master. 4. We are to follow Him as an example. We are to imitate His holy life. Christ must be followed in humble dependence on Divine grace; and with a fixed resolution and dauntless courage in the face of danger, and at the risk of suffering. III. ALL WHO FOLLOW CHRIST ON EARTH WILL DWELL WITH HIM IN HEAVEN. HE SAITH, "WHERE I AM THERE SHALL MY SERVANT BE." (J. A. James.)
(H. C. Trumbull, D. D.)
(C. H. Spurgeon.)
I. For instance, we see Him passing through the archway of PAINFUL ANTICIPATION. He knew what awaited Him — He told His disciples — "the Son of Man" was about to be betrayed — given into the hands of strangers — "scourged," "mocked," "spitefully entreated — insulted — crucified!" All, like a harrowing picture, was clear before His eyes, every detail stood out distinctly, and each day the crisis of His obedience drew closer. "For though He was a Son, yet learned He obedience by those things which He suffered" (Hebrews 5:8). A middle-aged man said that the most agonizing day he ever spent was the one day before an operation was performed on him; he did not know whether it would be very painful or not, and he was afraid to ask, and every time his thoughts wandered to pleasant matters they came back with a start to the grim recollection that every moment brought nearer and nearer the horrible instant that he could not escape! II. Again, we may regard our Lord pressing on to the Cross through the portal of a brave and RESOLUTE DETERMINATION. "He set His face to go up to Jerusalem." When His disciples objected, "Master, the Jews of late sought to stone Thee, and goest Thou thither again?" the warning cannot stay His footsteps. When "the power of darkness" is at hand, He says, with a noble resignation, "The cup that My Father giveth Me to drink, shall I not drink it?" III. Another aspect in which we may observe our Saviour is, that He was called on to take His pathway under the gloomy arch of MORTIFICATION AND FAILURE. The disciples who walked by His side He knew were about to forsake Him. Peter, their chief spokesman, was going to deny Him, and Judas to betray Him, and the multitude were soon to exchange their welcome of "Hosannah" into grim yells of "Crucify Him!" But none of these things daunted the resolution of our Lord. In one golden sentence He summed up His task. (J. W. Hardman, LL. D.)
1. This trouble arose out of the foresight of the Cross. Between Him and His glory lay Calvary. But the anguish was not on account of the physical torture or personal ignominy He would endure, although extreme; He had tasted the bitterness of sin in the intensity and perfection of His redeeming sympathy, and to pass under the shadow of its retribution. 2. This trouble superinduced a great conflict in His mind, "What shall I say? Father," etc. Some regard this as a petition; others with more propriety an interrogation implying a natural shrinking which it would have been more human not to feel. Gladly would He have said it but for the stability of His redeeming purpose. Purpose and feeling thus came into distressing collision. 3. The conflict, however, was but momentary. It gave place at once to a calm and heroic resignation. II. THE PURPORT OF THE PRAYER. "Father, glorify Thy name." How concise, yet comprehensive: expressive of — 1. Resignation. "Do what Thou wilt so long as Thou be glorified." 2. Fortitude. "The task before Me is a heavy one, but for Thy sake, I will go forward to it." 3. Benevolence. Self is lost sight of, and the Father's purpose and the redounding glory is all in all. 4. Faith. "What Thou hast promised Thou wilt perform." III. THE ANSWER. 1. How it was given. By a voice from heaven, mistaken as thunder, as the voice of an angel, but truly interpreted by Christ. 2. What it was. A declaration —(1) That it had been already fulfilled — in the whole of Christ's life. How this assurance would animate Christ, and endear to Him afresh the Father's will.(2) That the end for which Jesus prayed would be still further attained. Conclusion: Learn to cherish at all times a true and steady regard for the glory of God. (B. Wilkinson.)
1. "My soul is troubled"? Just so He said in Gethsemane: "My soul is exceeding sorrowful, even unto death" (Matthew 26:38) 2. "Father, save Me from this hour"? Just so He says in Gethsemane: "O My Father, if it be possible, let this cup pass from Me" (Matthew 26:39). 3. Does our Lord say here, "For this cause came I unto this hour"? Just so He says in Gethsemane: "If this cup may not pass away from Me except I drink it, Thy will be done." 4. Does our Lord say, finally, "Father, glorify Thy name"? Just so our Lord says, lastly, "The cup which My Father hast given Me, shall I not drink it" (chap. John 18:11). The brief prayer which our Lord here offers, we should remember, is the highest, greatest thing that we can ask God to do. The utmost reach of the renewed will of a believer, is to be able to say always, "Father glorify Thy name in Me. Do with Me what Thou wilt, only glorify Thy name." The glory of God after all is the end for which all things were created. Paul's joyful hope, he told the Philippians, when a prisoner at Rome, was "that in all things, by life or by death, Christ might be magnified in his body" (Philippians 1:20). (Bp. Ryle.)
I. AN OVERWHELMING SENSE OF RESPONSIBILITY UNDER THE TRUST HE HAD ASSUMED. Those most worthy of responsibility feel its pressure most. Some rush into office without sensibility or conscience, prepared to take all responsibility merely to pervert it to private ends. But men who deserve the trusts of life shrink even from their honours — e.g., the conscientious physician, advocate, judge, parent. What was Christ's trust? It was — 1. To represent the sinner (Galatians 5:4, 5; 2 Corinthians 5:21). 2. To represent God. His holiness, justice, truth, in all the bitter experiences of His Spirit, and that not in His omnipotent Divine, but in His frail human nature. II. THE VIEW OF DEATH AS THE PENALTY OF THE LAW. The dread of death is natural because it formed no part of our original constitution. Whatever belongs to our nature God makes pleasant — e.g., sleep and food. But death is horrible because it has supervened on our constitution (Romans 5:12). But Christ had to die under the Father's judicial displeasure as the substitute for sinners whom the law condemns. He was made sin for us who know no sin, which sinlessness added to the agony. Who that is in any degree sanctified can help but feel the pain of the sins with which He is brought in contact? How then must it have been with the Perfect Man who bore all sin, and all sorrows that are born of sin, even to the privation of the Divine presence. III. THE ANTICIPATION OF CONFLICT WITH THE POWERS OF DARKNESS. It was an old quarrel begun when Satan lifted the standard of rebellion in heaven, continued when Adam fell, and after. We know something of the terribleness of striving with the devil, and as we advance in the Divine life it becomes more terrible. What then must it have been for the spotless Jesus to feel the full brunt of all the forces that hell could muster. Conclusion: 1. All these sufferings are the evidences of Christ's love to us. 2. They show us the awful demerit of sin. (B. M. Palmer, D. D.)
I. THE SAVIOUR'S INTERNAL SUFFERINGS. When the mind is free from uneasiness it is said to be calm like the bosom of the lake when no breath of wind ruffles its glassy surface. When sorrow and terror takes possession of it, it is said to be agitated, like the ocean in a storm. The latter was the case with Christ here, and John 13:21, and Matthew 26:36-46. 1. Its cause(1) not external circumstances. There was no scourge or cross here, or at Gethsemane. On the contrary, there was much to please. The people had just shouted their Hosannahs to His Messiahship; the Greeks had fulfilled the promise of Isaiah 49:6.(2) Not remorse. In no case could He wish that He had thought, or felt, or acted differently from what He had done.(3) Not fear of impending bodily sufferings (though no doubt they did give rise to uneasy feelings), for He knew that these would be momentary and would be abundantly compensated.(4) There is but one way of accounting for it. The invisible arm of Omnipotence smites Him. On the head of the spotless, perfect man, Jehovah made to meet, as the victim for human transgression, the iniquities of us all, in all their odiousness and malignity. The more He loved those in whose room He stood, the more would His trouble be increased, just as we are affected more by the crimes of a friend than by those of a stranger. And in addition He was exposed to the attack of malignant spiritual beings whose was that hour and power of darkness. 2. Its purpose.(1) To "make Him perfect," i.e., fully to accomplish Him as Saviour. It formed one important part of His expiation. Mere bodily sufferings could not expiate "spiritual wickedness."(2) To complete His example. This had been incomplete had He not showed His people how to conduct themselves under inward troubles which often form the severest part of their trials.(3) To render Him sympathetic with His people under those trials which most need His sympathy. II. THE EXERCISE OF OUR LORD'S MIND UNDER THESE SUFFERINGS. 1. "What shall I say?" has been regarded as a further expression of suffering — "My sorrows are too great to be uttered in words. Father, save me from my impending sufferings." Christ's sorrows were indeed unspeakable, but He could hardly have asked to be saved from death when He rebuked His disciples for attempting to dissuade Him, and when He was straitened till the baptism of blood was accomplished. 2. The words express the deliberating of our Lord's mind as to what course He should follow — "to what quarter shall I turn for relief. Men are not disposed to pity Me, and cannot relieve Me. I turn to God: what shall I say to Him? He can sustain and deliver Me. Shall I ask Him to release Me from My covenant engagements? No: for this cause I came to this hour. I will not ask it. I will say, Glorify Thy name; finish Thy work in righteousness. Let the end be gained: I quarrel not with the means." 3. What a display of —(1) Love to God in entire devotedness to His glory!(2) Love to man in becoming obedient to death. 4. What a call for gratitude, love and devotion from us! III. THE FATHER'S APPROBATION OF THE SAVIOUR'S EXERCISE OF MIND UNDER THESE SUFFERINGS. "I have both glorified it," etc. The whole universe glorifies God's name, the whole history of the past and future. But this refers to the glorification of God's name — 1. In Christ Jesus. His faithfulness in fulfilling His great promise to His Church; His power in bringing into personal union, the Divine and human natures; His mercy in not withholding His only Son. God's glory was seen in Christ's life, teaching, miracles. 2. In the awful events of that "hour." 3. In the glorious results of Christ's death (Psalm 16:10, 11; Exodus 1:1; Exodus 2:8; Isaiah 53:12; Isaiah 49:6; Isaiah 40:5). The Resurrection and Ascension of Christ; the effusion of the Spirit; the salvation of an innumerable company.The subject — 1. Tells the impenitent sinner what he must endure if he refuses to avail himself of the "redemption that is in Christ Jesus." 2. Bids the Christian rejoice that the cup of wrath he deserved has been drunk by Christ. 3. Urges us often to show forth the Lord's death in His own ordinance. (J. Brown, D. D.)
II. SOME LIGHT ON THE MYSTERY. We are apt to take too corporeal a view of Christ's sacrifice. The bodily pain was an essential part of the suffering, but only a part. It was something all His own in dying, from which He shrank, and the shrinking from which He had to conquer. He saw the sin-wrought woes and horrors of all the generations before and after, to the day of judgment, and there was a sense of their being upon Him, and enveloping Him. And so we may hear Him cry, "Spare Me not the scourging, the death agony," etc., but the being made one with the world in its sin. III. THE MEANING OF THE PRAYER. This experience had not been altogether measured beforehand, and now the agony of the incorporation of the sinless with sin is before Him, He prays for deliverance from conscious sin-bearing. IV. THE ANSWER TO THE PRAYER. "There came a voice." Modern unbelief scoffs at voices from heaven. Reverence will not pass hasty judgments. One said, "It thundered;" another, "an angel spoke to Him." Christ alone hears the audible words, and interprets them when He is alone with His people. "I have glorified it and will glorify it." V. PRACTICAL LESSONS. 1. "My soul is troubled." Christ is not alone in that experience; but His troubles were not His own; ours are our own. 2. "Save Me from this hour." Not that He would not suffer for others; but that this going fearfully into the very heart of sin seemed terrible. We may pray this prayer; but let us take care to remember how different is our trouble; and to add, "Glorify Thy name," whatever it may cost us. 3. Can we pray, "Glorify Thy name?" Whatever I suffer for my own sin or for my brother's, only may God be glorified; only may God be seen as He is in His power to save. May this thought take root and grow in us! (Dean Vaughan.)
1. For which time was made. 2. To which all the dispensations referred — Adamic, Abrahamic, Mosaic. 3. Which all the prophets foretold (1 Peter 1:11). 4. In which the grandest work was accomplished, and the grandest victory achieved. 5. In which all intelligent creation was concerned. (1) (2) (3) II. THE AFFLICTION HE FELT. He hardly knew how to express Himself in the prospect; what then must have been the agony itself? No one had ever such reason to meet death with calmness. He had no guilt, was assured of immortality, and saw the blessed issue. Martyrs — mere men — have suffered with magnanimity and joy. Yet He was troubled. Why? Because He was the surety for sinners and suffered for sin. Learn, then — 1. The extreme evil of sin. 2. The greatness of the love of Christ. 3. The indispensable necessity of faith in His atonement. III. THE RESIGNATION HE EXEMPLIFIED. "Father, save Me," etc., is not a petition, but an interrogation. Note that — 1. Christ's undertaking for sinners was voluntary. He "came to this hour," which teaches His inviolable faithfulness, and should encourage our trust. 2. He saw this hour in every period of His existence. It was not unexpected — "For this cause." 3. The motives which had influenced Him to suffer were still the same; and as the hour approached they gathered weight. 4. It was but an hour. The conflict was severe but transient. Such considerations contributed to work this resignation. IV. THE PRAYER HE OFFERED. "Father, glorify Thy name" is more than resignation; it is a consecration of His sufferings to God's glory. How is the Father glorified thus? 1. In His perfections. Already His wisdom, power, and mercy were displayed in the Saviour's mission and miracles: but now He was to display His holiness and justice. 2. As regards His dispensations. (T. Kidd.)
1. The nature of the hour — the time appointed for the vindication of the Divine government outraged by man, and for the manifestation of Divine love. The world had been spared for this hour. 2. The mysterious agitation with which it was approached. This was natural. Who has not spent anxious days and sleepless nights over an unfinished work, and who does not know the tension as the hour for its completion arrives. 3. The grand consideration which induced Christ to meet this hour — the fact that all the past was summed up in it to the glory of God, and that the glory of God would stream from it. II. ITS APPLICATION TO US. 1. There is an hour in the life of every man, Christian, Church, for which every previous hour is a designed preparation. 2. Seasons of special service and sacrifice have actually occurred in the history of the Church — Israel on the confines of the promised land; the Reformation; the mission of Wesley; the great missionary movement. 3. Such times of effort should be expected, prayed for, ascertained. 4. The due apprehension of our hour would invest us with a consecrating sense of opportunity. 5. On our discharge of impending responsibilities may be suspended consequences of unknown magnitude. 6. Is not the urgency of the hour now greater than ever? (J. Harris, D. D.)
I. CONTEMPLATED AN IMPORTANT PERIOD. 1. As involving intense and infinite agony — betrayal, desertion, ignominy, corporeal torture, agony in the endurance of imputed sin. 2. As connected with and founding His exaltation (ver. 23). (1) (2) II. WAS AFFECTED BY A POWERFUL EMOTION. 1. He was perturbed with anxiety arising from the prospect of His sufferings, which incidentally proves that His death was an atonement. How else shall we explain this intense agitation? 2. He was resolute in determination. "For this cause come I to this hour." 3. He was fervent in prayer. "Father, glorify Thy name." III. RECEIVED A REMARKABLE TESTIMONY. 1. Its mode — a voice from heaven. 2. Its announcement — an approval of the invocation.Conclusion: 1. Honour the hour of atonement by admitting its unparalleled importance. 2. Seek with supreme earnestness a personal interest in the redemption this period has provided. 3. Promote the glory of the Father and the Son by the zealous diffusion of that gospel which conveys it. (J. Parsons.)
2. A man's ruling principle can best be discovered in his prayers, particularly in those which are forced on by sudden calamity or pressure. Then all the guards and formalities around a man are broken down, and the man reveals himself in his heart cry to God. The circumstances of the text present such an occasion, and that we may know what was our Lord's ruling principle, let us study this revealing prayer. I. THE PRAYER THAT EMBODIES THE PRINCIPLE OF THE NOBLE CHRISTLY LIFE. Observe — 1. The apprehension of God that is in it. The character of our prayer depends on the name we are able to use for God. Our Lord could only employ the richest and dearest — Father. This apprehension includes some apprehension of the mystery of life and suffering, and a comforting recognition of the Divine purpose. His is a fatherhood of many sons whom He is training for glory. 2. The attitude of soul it indicates. (1) (2) (3) 3. What is involved in the petition — living out to the end such a perfect sonship that men, throughout the ages, thinking of the life of Jesus, should fill the name of Father with highest, tenderest, and holiest meanings. To live for self is ignoble; to live for God in His character of Father, the noble life indeed. II. THE DIVINE RESPONSE TO SUCH A PRAYER. 1. A side of tender comforting — "I have glorified it; that has been the meaning of all your life's toil and pain." This voice may be heard to cheer all true-hearted sons of God. Their life has not been lived in vain. 2. A sign of assurance for the future — "I will," etc. Therefore our Lord may calmly go on to new scenes of toil and suffering. (R. Tuck, B. A.)
(H. W. Beecher.)
(J. McLaurin.)
(C. H. Spurgeon.)
(J. Saurin.)
I. THE THREE TESTIMONIES. 1. When the voices were heard —(1) In relation to Christ's personal ministry.(a) The first at the commencement of His public ministry.(b) The second some little time after its central point.(c) The last just before its close. How cheering at the beginning of a great enterprise to have God's testimony that He has sent you; how encouraging when the labour is heavy and the spirit faint to receive another affirming word; but best of all to have it when we are about to depart.(2) In relation to His life and enterprise.(a) The first celestial witness was given after He had lived for thirty years in obscurity. It was meet when He first appeared that there should be some token that He was what He professed to be. It came also before the temptation, for which there could not be a better forearming. So with us: before temptation, spiritual sustenance.(b) The second was when our Lord (according to Luke) was about to send out other seventy disciples. Before extending His agencies of mercy He received a token for good. When the Lord calls us to wider service; let us go up into the mountain to pray, and there too we may expect to enjoy the comforting and strengthening witness of the Spirit.(c) The third came just before His sufferings and death. It was meet that the Sufferer who must tread the winepress alone should receive a word meeting the point about which His soul was most concerned, viz., God's glory.(3) In relation to His habits.(a) The first came when He was in the attitude of obedience — "fulfilling all righteousness." When you are in the path of filial obedience you may expect the Spirit to bear witness with yours that you are born of God.(b) The second came when He was in devout retirement. He had gone up into the mountain alone, and when you are there you may expect to receive Divine testimonies.(c) The third came when about Isis work, preaching in the Temple. If you are called to any form of service, under no pretext neglect it, or you may lose the inward witness. 2. To whom the attestations were given.(1) To an increasing number of persons. The first to John alone; the second to five; the last to many. God's testimony to Christ is an ever growing one.(2) It was given in this wise.(a) The first to the greatest of men, yet the voice revealed a greater than he.(b) The second to the best of men, but the voice bear witness to a better.(c) The third in the holiest place, and there it testified to a holier. Jesus is everywhere magnified beyond all others. 3. To what God bore testimony.(1) The first was to Christ's miraculous origin: "This is My beloved Son."(2) The second sealed His appointment as the Great Prophet — "Hear Him."(3) The third bore witness to the success of His work — "I have glorified it," etc. Some have thought that the three voices attested our Lord in His threefold office.(a) John came proclaiming the kingdom, and Jesus was in His baptism proclaimed the chief of the new kingdom.(b) On the second occasion, "Hear Him," ordained Him the Prophet of the people.(c) In the third He was owned as Priest. Is this threefold witness received in your hearts the testimony of God, who cannot lie. Behold Christ well pleasing to the Father; let Him be well pleasing to you. Hear Him proclaimed as God's beloved; let Him be the beloved of your hearts. Hear the testimony that He has glorified God, and remember that His further glorifying God depends in some measure on you. 4. How were these testimonies given?(1) On the first occasion the heavens were opened and the Spirit descended. What if this proclaims to us that by His obedience our Lord procured the opening of heaven for us that our prayers might go up and our blessings come down!(2) Heaven was not beheld as opened the second time — the overshadowing cloud represented the Mediatorship of Christ veiling the excessive brightness of the Godhead.(3) In the third our mind rests neither upon the opening of heaven nor on the cloud, but on the voice. The opening of heaven and the interposition of a Mediator are but means to the great end of glorifying God. Let this one great object absorb all our souls. 5. What was it that was spoken?(1) The first time the heavenly voice preached the gospel, "This is My beloved Son," etc. The gospel is tidings concerning a blessed person, and His acceptableness as the chosen of God, and of the Divine pleasure with those who are "in" Him.(2) The second time the voice uttered the great command, "Hear Him." Salvation does not come by seeing, as Romanists have it. Faith cometh by hearing, and not the doctrines of men, even such as Moses and Elias, but Him.(3) On the third occasion testimony was given to the gospel's result. It is through the gospel that God is glorified. II. INSTRUCTIVE CIRCUMSTANCES CONNECTED WITH THESE TESTIMONIES. 1. On each occasion Jesus was in prayer. Learn that if any would have God speak comfortably to him, he must speak to God in prayer. 2. Each time His sufferings were prominently before Him. John, at the waters of Jordan, said, "Behold the Lamb," etc. On Tabor Moses and Elias spoke of His decease. In the Temple His soul was troubled at the prospect of His death. Learn, then, if you desire to see the glory of Christ, as attested of the Father, you must dwell much on His death. 3. Each time He was honouring the Father. In His baptism by obedience, on the mountain by devotion, in the Temple His very words were, "Glorify Thy name." If you would see God's glory and hear His voice you must honour Him. Conclusion: Receive these testimonies. 1. With assured conviction. 2. With profound reverence. 3. With unconditional obedience. 4. With joyful confidence. (C. H. Spurgeon.)
1. It is unselfish. Personal apprehension is swallowed up in the craving for Divine glory. Compare this with Matthew 6:9. Prayer is often too selfish. 2. It seeks the revealing of God's glory. God is changeless and cannot grow more glorious in Himself. But His name is glorified when the beauty of His character is revealed. The mountains are not changed when the mists lift; but they are glorified in being unveiled. 3. The particular form is the glory of the Fatherhood of God. His creative glory of wisdom and might had been revealed in nature; His regal glory of justice and government in providence; His highest glory of goodness awaited its full manifestation when His Fatherhood would be seen in personal self-sacrificing love to His children. II. ITS MOTIVES. 1. The name of God as our Father deserves to be glorified. 2. Christ found His own greatest encouragement in the vision of the glory of God. So did Moses (Exodus 33:18, 19). We are most strengthened when we forget self in God. 3. Christ's work is accomplished when the name of God as our Father is glorified. This name had been dishonoured till Christ raised it to honour among His disciples. The Christian is glorified only as he reflects the glory of God, and this can only be as God is first revealed to him (2 Corinthians 3:18). III. ITS ANSWER. 1. God's Fatherhood had been revealed —(1) In creation, providence, and Old Testament revelation, but dimly and partially.(2) In the incarnation, life, character, words, and works of Christ, but still not perfectly. 2. It was destined to be revealed more fully.(1) In the passion of Christ, by the love of God shown in sustaining His Son, by His holiness and goodness in the suffering Saviour, and by the great act of redemption then accomplished.(2) In the resurrection, and the proof this gave of God's redeeming goodness.(3) In the fruits of the redemption seen in the history of the Church.(4) Through the inspiration of the Holy Spirit in helping the Church to read aright the mystery of the Cross, which, after Pentecost, became the central theme of the Church's praises. (W. F. Adeney, M. A.)
1. Cherished life thought. This inspiring thought for Christ and us starts the question, Will not a cherished sense of our independence do more for us than the sense of dependence, and so of responsibility? Let Christ's life be the answer. The independent view — I am my own — may be fascinating; but it is untrue and deteriorating, and sooner or later is found to be such. What is the condition of the parasite when the tree on which it feeds is dead? or that of the ivy cut below and made independent of its secret rootings? What good is an independent vine branch? 2. Ruling life-force — obedience inspired by affection for His Father. Here we see how all the seeming hardness of dependence is lost in the atmosphere of love. The wife never finds it hard to obey when she loves. Mere obedience is, for man, very hard; but obedience out of love is the highest joy; and this deep joy we find in Christ. 3. Prevailing life-attitude — the activity of submission; for true submission is not mere bearing, but bearing in doing. This is fully illustrated in the life of Christ. II. GOD'S RESPONSE TO THE MAN WHO TAKES THIS VIEW OF LIFE. 1. That the deepest wish of His heart has been already realized and He may read His past in the light of it. All depends on the light in which we read our past. Read Christ's in the light thrown by this response and see how it had been a glorifying of the Father-name of God in — (1) (2) (3) 2. That the deepest wish of his heart shall yet be realized, and he may go calmly on into darkness with the assurance that even his Cross shall glorify the Father. Death shall do even more than life. The "forsaking" was a final triumph of obedience. The will of God was so beautiful that He could even suffer and die for it. Conclusion: We say, "God is our Father." Do we say, "Father, glorify Thy name." Is this our inspiring life secret? In life labour, relationships, sufferings, bereavements, death, do I honour myself or my Father? (R. Tuck, B. A.)
(F. Godet, D. D.) The voice from heaven: — I. THE VOICE. 1. Grossly misunderstood by the bystanders —(1) As a natural phenomenon, as thunder.(2) As a supernatural utterance, the speech of an angel — a significant proof of man's incapacity to understand the words of God (1 Corinthians 2:14). 2. Lovingly by Jesus; as an old and familiar voice, the voice of His Father, which twice previously had addressed Him out of heaven. It needs a child's heart to recognize a father's voice. 3. Rightly interpreted again by Jesus — perhaps also by John and his co-apostles — to whom it spoke in the language of — (1) (2) II. THE PURPOSE OF THE VOICE. 1. Not for His sake; since He knew His Father always heard Him (chap. John 11:42). 2. But for theirs — to assure them that He was the Father's Son, the heaven-sent Messiah.Learn — 1. The superiority of faith to unbelief in the understanding of Divine revelations. 2. The condescension of Christ in considering man's weakness and infirmity. (T. Whitelaw, D. D.)
I. OF ITS JUDGMENT. To judge is to verify the moral condition. The judgment of the world is based upon the Cross, inasmuch as this discloses the moral condition of man in his natural state. Man, by raising this throne for Jesus, judged himself, and manifested the enmity to God which is in his heart. Having erected it, he judges himself still more decidedly by his relation thereto; for either by faith he finds therein his salvation, or by unbelief his condemnation. Of this choice the final judgment will be only the ratification. Thus the judgment of the world dates from Good Friday. Its first external manifestation was the destruction of Jerusalem; its second will be the judgment of the Church; its third the last judgment predicted (Matthew 24.; 25) on the very day on which these words were uttered. II. OF THE EXPULSION OF ITS ANCIENT MASTER. The Cross filled up the measure of tolerance granted to the perversity of the Prince of this world. The Crucifixion was the most odious and unpardonable transgression of Satan; this crime put an end to the long suffering of God concerning him, and, consequently, to his dominion over mankind. The Rabbis habitually designate Satan "the prince of this world," but place the Jews outside his kingdom, while Jesus includes them as well as the heathen therein (chap. John 8) "Out" signifies not only out of his office and power, but chiefly out of the world — his ancient realm — as is shown by the connection of these words with the preceding, and the opposition between vers. 31 and 32. III. THE ACCESSION OF ITS NEW SOVEREIGN. The overthrow coincides with the accession. Jesus declares Himself appointed to fill this part. But, strange to say, it is not upon this earth, whence Satan is cast out, that He will establish His kingdom. He will not become, as the Jews expected, the successor of His adversary, and, consequently, another prince of this world; He, as well as His rival, will leave the earth; He will be raised from it and above it, and in a higher sphere He will draw to Himself His subjects and realize His kingdom. "Lifted up" must be understood here in the same amphibiological sense as at John 3:14 and John 8:28. His lifting up on the cross, that throne of love, appears to Him as the gloriously ironical emblem of His elevation to the throne of glory. And this comparison is based on a deep truth. For was it not the Cross which created the abyss between Christ and the world (Galatians 6:14), and rendered the purely heavenly form of the kingdom of God for the present necessary? "From" or "out of the earth" designates an ignominious expulsion from earthly existence by any capital punishment, and cannot refer to the small distance between the ground and the feet of the crucified. It is "lifted up," which refers to the Cross. The Cross and the Ascension united freed Jesus from all earthly ties and national obligations, and placed Him in a position to extend His agency to the whole world (Romans 10:12). Once raised to heaven, Jesus will draw around Him a new people, strangers to earth, and, like Himself, of a heavenly nature. He will be both the Author and End of this Divine attraction. (F. Godet, D. D.)
I. THE WORLD SHOULD BE JUDGED. God judged our sins in the person of Jesus, visited our guilt upon Him condemned in our place. That is the true measure, as it is the most awful punishment of our guilt. If men sin on they may see, as clearly as if it were come already, their eternal doom. How can a sinner be so deluded as to think he will escape when he sees the Son of God hanging there. Let him look and realize who He was, and then feel, "I am condemned." Thus Christ knew that the Cross would convince men of sin. What the law could not do, what no mercies or judgments of God could do, this would effect, and His heart exulted in the thought that men at last would see that there was no hope for them save in turning to God through Him. II. THE PRINCE OF THIS WORLD REJECTED. That being whose empire none else could shake, whose dominion over men's minds and habits none else could destroy, Jesus saw dethroned. God had predicted this. "The seed of the woman," etc. To accomplish this was the end of His coming. "For this purpose is the Son of God manifested," etc. This end is gained when Satan is banished from the human heart. The Cross avails for this — 1. By having procured the gift of the Spirit who turns men "from the power of Satan unto God." 2. By furnishing the most powerful motives to turn from sin, inasmuch as it reveals the guilt and danger of sin, and endears believers to the Saviour who died to reconcile them to God, and therefore weans them from sin. 3. By securing powerful help in such a view of the love of God as inspires faith and hope. III. HUMAN SOULS DRAWN TO CHRIST. 1. The means — wondrous, the last, apparently, calculated to serve this purpose. 2. The method — "draw," not compel, by the attraction of love. 3. The object — "all men." Gentiles as well as Jews. 4. The result — "to Me." (B. W. Noel, M. A.)
1. The fact of His death predicted. It was a wonderful thing that He should die, for death is the penalty of sin. and He was sinless, and can only take effect on humanity, whereas He was Divine. 2. The manner of His death described — crucifixion. The mystery thickens. If He must die, surely it should be naturally and peacefully, or if not, gloriously, as a hero, and amidst the blessings of His race. No, He must die as a felon, a death — (1) (2) 3. The nature of His death unfolded. Its manner partly indicates its nature. (1) (2) (3) II. ITS RESULTS. 1. The judgment of the world.(1) What this means. In the Scriptures to judge means to govern. Hence the "Judges." As King and Ruler the Messiah is frequently predicted as Judge. This interpretation agrees with the context. The Son of Man is glorified by being made King of the world; how, therefore, is the world to be judged by being ruled by Him? A new order of Divine administration has been commenced, having for its object the subjection of the world to God.(2) How is this judgment the result of Christ's death? (a) (b) 2. The expulsion of the prince of this world (John 14:30; John 16:8-11; Ephesians 2:2).(1) Who is he? (a) (b) (c) (d) (a) (b) (a) (b) 3. This drawing of all men to Christ.(1) What this drawing is. (a) (b) (c) (J. Brown, D. D.)
I. THE EXTENT OF THE SAVIOUR'S DRAWING. "All men." 1. The meaning of universal terms in Scripture must be determined —(1) By its great acknowledged principles. One of these is the freedom of the will. So the text signifies merely that there is sufficient power in Christ to draw all men; but the melancholy fact is that many "will not come unto Him that they may have life."(2) By the context. Spoken as it was in connection with the visit of the Greeks, the text means that the benefits of Christ's redemption were not restricted to the Jews, but were thrown open to the world. 2. While, however, some shall reach destruction because they will choose the broad way, there is a vastly preponderating aggregate who shall he brought to Christ. The drawing commenced with the dying thief. Seven weeks afterwards three thousand were drawn. Then the whole of the Acts furnishes illustrations. Then eighteen centuries of Church history, particularly great movements like Methodism and missions. Finally, the Apocalyptic visions shall be realized. II. WHAT IS THERE IN THE UPLIFTED SAVIOUR SO CALCULATED TO ATTRACT. In Him is disclosed — 1. The ground of full and free pardon for the very chief of sinners. This gives hope to the most despairing, who can get rest nowhere else. 2. Ample provision for the purification of sinful hearts. 3. All those qualities calculated to draw the sympathies and aspirations of the renewed heart. (1) (2) (3) (4) (5) III. THE AGENCY EMPLOYED. 1. The power of Providence or government of the world is committed to the Redeemer for the ingathering and completion of the Church. 2. The Holy Spirit draws hearts to the Saviour. He is Christ's Witness and Glorifier. "No man can say that Jesus is the Christ but by the Holy Ghost." For this purpose He abides with the Church forever. Hence — 3. The Church is Christ's visible agency for this great work, which is discharged — (1) (2) (J. Graham.)
I. CHRIST'S GLORY. Because — 1. The manifestation of glorious love. 2. The demonstration of glorious fortitude. 3. The completion of glorious work. 4. The achievement of glorious triumph. II. THE MINISTER'S THEME. Christ lifted up, and not — 1. Hell and damnation. 2. Mere doctrine. 3. Inoperative morality. 4. Sacred or secular learning. III. THE HEART'S ATTRACTION. Christ draws — 1. Like a trumpet attracting men to hear the proclamation. 2. Like a net drawing men out of the sea of sin. 3. With the bands of love. 4. As a standard in the centre of gathering. 5. As a chariot in which souls are drawn to heaven. (C. H. Spurgeon.)
I. TO GIVE A DEMONSTRATION OF HIS DIVINE MANHOOD (chap. John 7:28). 1. Christ proved Himself to be true man by dying as every man dies. 2. He proved Himself to be Divine by dying as no other man ever died. (1) (2) II. TO BRING TO BEAR THE MOST POWERFUL DIVINE ATTRACTION UPON MAN (John 12:32). 1. The strongest bonds of attraction between man and man are love and sympathy. These two are braided together in a two-fold cord in Christ crucified. 2. He was lifted up to draw men out of and keep them away from the sins that had kept them from Him. III. TO ACCOMPLISH A DIVINE REDEMPTION FOR MAN (chap. John 3:14). Salvation is absolutely fastened to Christ crucified. 1. Without the shedding of blood is no remission. 2. The Divine imperative "must. (A. J. Gordon.)
2. The text must be illustrated by doctrines that are concealed in it, and facts with which it is connected. The prince of darkness enticed poor foolish man to his destruction as fish are taken by the bait, birds lured by decoys, barques wrecked by false lights or sucked into the whirlpool. Christ came to produce a counter attraction. But men stood at a distance from their best Friend; but since man does not come of himself, even when he perceives the gracious errand of Jesus, He condescends to attract him, and that by means of the Cross. I. WHAT IS THE ATTRACTION OF JESUS CRUCIFIED? It lies in that which some count its weakness and reproach. Certain preachers have missed all in forgetting this. Socinians have fondly dreamed that His holy life will provide the attraction. Such has not proved to be the case. Nor has the millennial glory of Christ proved attractive; but men have been drawn to the Cross — 1. By the disinterested love there manifested. "Scarcely for a righteous man," etc. 2. By the satisfaction there rendered to justice, through which pardon is provided, and may be accepted honourably. 3. By its exact suitability to man's necessities — thirsty, here is living water; naked, here is a robe of righteousness; vile, here it a fountain; lost, here is salvation. 4. By its agonies, the culmination of all previous sorrows. II. IN WHAT DIRECTION DOES THE CROSS ATTRACT. 1. From despair to hope. 2. From fear to faith. 3. From dread to love. 4. From sin to obedience. 5. From self to Jesus. 6. From earth to heaven. III. WHAT ARE THE CHARACTERISTICS AND QUALITIES OF THIS POWER. 1. Gentle. 2. Gracious. 3. Wide. 4. Effectual. 5. Present. (C. H. Spurgeon.)
(H. O. Mackey.)
(T. De Witt Talmage, D. D.)
(F. Ferguson, D. D.)
(G. Matheson, B. D.)
1. Primarily the Crucifixion (John 3:14-15). 2. Christ's exaltation to the mediatorial throne. 3. The preaching of the gospel, which displays both the Cross and the throne. This comprehends — (1) (2) (3) II. THE GRAND PURPOSE THE TEXT REVEALS. 1. The point to which He attracts. "Me." The centre of humanity, toward which all should gravitate. 2. The manner in which He attracts. By Himself, the Father, and the Holy Spirit. But the uplifting is adapted to the end. (1) (2) (3) 3. The scale on which He attracts. "All men." Some resist. Objects are interposed between the magnet and the substance. But Christ attracts men from every race. (J. Rawlinson.)
II. WHAT IS IT IN MAN THAT IS THUS DRAWN OUT TO CHRIST. With some it is admiration for His character and teachings; with others it is the interest that a reformer awakens; with others a sense of His Divinity. But if we stop here we shall lose sight of the true reason, so well stated by Napoleon. "Jesus alone founded His empire on love, and to this very day millions would die for Him." It is the human heart that is drawn out towards Christ. As we test the power of the magnet by the weight we attach to it, so Satan experiments with the heart of man. Take a typical case — that of Paul. He weighted Paul's heart with worldly allurements; but Paul cried, "What things were gain to me," etc. (Philippians 3:71): then with persecutions; but Paul said, "I take pleasure in infirmities," etc. (2 Corinthians 12:10): finally with death; but Paul exulted, "Who shall separate me" (Romans 8:35-39). When a bar of soft iron is brought into contact with a powerful magnet it becomes magnetic, and continues so while in contact; but remove it, and its virtue is gone. So the believer, to be attractive, must live near to Christ (chap. John 13:35). III. WHAT IS IT IN CHRIST THAT HAS SUCH POWER TO KINDLE NEW AFFECTIONS AND SET UP NEW RELATIONS AMONG MEN? Not merely the influence of His life or doctrines, or of the mysterious union of the Divine with the human, but supremely His Cross. And why His Cross we cannot exactly analyze. We cannot explain the mysterious principle that we see operating in the galvanic battery; but there is clearly something, and we call it Magnetism. And the mysterious something in the Cross we call Love (2 Corinthians 5:15; Jeremiah 31:3). Here is a love that has at its command the resources of the Godhead. "In Him dwelleth all the fulness of the Godhead," and a perfect sympathy with all human weaknesses (Hebrews 4:15). What wonder that sinners are drawn to such a Saviour. IV. THE MANNER IN WHICH THAT POWER IS BROUGHT TO BEAR UPON MEN. By drawing (Psalm 110:3; Song of Solomon 1:4; Psalm 73:28). (J. G. Lowrie, M. A.)
2. But if the death of a religious leader is a disgraceful one, what damage his influence suffers — e.g., Dr. Dodd, who was hung for forgery. But behold a wonder I The death of Jesus on a malefactor's cross is the secret of His highest influence. I. THE ATTRACTIVE POWER OF THE CRUCIFIED SAVIOUR. Himself. 1. Some suppose that Christ was lifted up to draw men unto the priests. 2. To draw men to a church might satisfy a religious bigotry. 3. But Christ alone can satisfy their souls. II. HOW THAT POWER IS EXERCISED TODAY. There are degrees of drawing. Those who have never heard of Christ are drawn in a sense, for the world is pervaded with His influence. 1. Some say that the force that draws man is light; but men are sometimes driven away by light. They rebel against it, and use the truth to their own detriment. 2. Men are won to Christ by the force of love. Even earthly love is powerful. Swayed by love, what have not mothers done. Jesus' power lay in His irresistible love. 3. By His sufferings. In the old martyr days, what made England Protestant was the death of martyrs. 4. By the instrumentality of other men. Not by ministers only, but by holy life and loving words. III. WHAT IT EVIDENTLY IMPLIES. 1. That men were far off from Christ. The older philosophers taught that men started like a sheet of white paper, and decried original sin. But the newer philosophers tell us that we have inherited all the desires and vices of our animal ancestors. 2. That men would not come to Christ unless He drew them. 3. That if we feel ourselves drawn, the wisest thing for us to do is to yield. (C. H. Spurgeon.)
2. The Apostle has preserved the text for the purpose of enforcing his main theme — the Divinity of Christ — whereas the stress in the other Gospels is on the manhood, although neither side of our Lord's Person is overlooked by either. This general difference culminates in the picture of the Crucifixion. To the Three that is the lowest depth of Christ's humiliation, and their task is to train our sympathies with the perfect Man. But to St. John the cross is not a scaffold but a throne; not defeat but victory; not a repulsion but a world-wide attraction. 3. If Christianity had come from man its chief attraction would not have been placed here, but to Christ on the Mount or beyond the stars. The wisdom of the Teacher, the prowess of the Conqueror, the majesty of the King would have been put forward, and a veil drawn over these dark hours. Instead of this, Christianity boasts of that which to human eyes must have appeared a failure. Twenty years after this prediction St. Paul echoes it, "We preach Christ crucified," and implies that that is the compendium of all Christian doctrine and morality, "I determined," etc. Wherein consists this attraction? In — I. THE MORAL BEAUTY AND STRENGTH OF SELF-SACRIFICE. This fascinates because — 1. It requires a moral effort of the highest kind, and commands admiration exactly proportioned to its intensity. 2. It is rare. The mass of men follow self. The majestic power of keeping well in hand the forces that belong to the life of nature is as rare as it is beautiful. As we admire gems and flowers for their rarity as well as for their beauty, so we are drawn to great examples of self-sacrifice. 3. It is fertilizing. It is not unproductive moral beauty or energy run to waste. All the good done among men is proportioned to the amount of sacrifice employed. To witness sacrifice is to breathe a bracing atmosphere, and to be capable of it is already to be strong. All intense labour, and particularly that which is at the same time unrecognized or discouraged, is sacrifice of a high order. Such has been that of discoverers whose discoveries have been made public after death. Faraday's life was one example of disinterestedness and vast results of sacrificial labour. There are also lives in which sacrifice is pure suffering, undergone for a great cause or truth. The old pagans knew how to appreciate, e.g., the deaths of the three hundred at Thermopylae. And who that has ever witnessed the welcome a man receives who saves a fellow creature from a watery grave, or a burning house, can doubt the empire of sacrifice over every class in society. Our Lord said, "It is more blessed to give than to receive." That each gift of what is dear to self adds immeasurably to moral capital is a matter of experience. Wealth consists not in the abundance of things external to ourself but in internal possession, in the force and freedom of the will to do good. That is God-like and Christ-like. Christ surrendered long before all that man cares for most, but on the cross He gave His life. Had He come amongst us without this mark, not doctrine, prowess or majesty would have drawn us to Him. II. THE SUFFERINGS ENDURED. 1. Life is made up largely of pain of body or mind. Some have not begun to feel it, but all do before life closes. What account can be given of this empire of pain. (1) (2) (3) 2. Still, an abstract doctrine in justification of pain is not sufficient to support us. We need the sympathy of a fellow sufferer. Now, if Christ had come fenced in among all the comforts of life by a superhuman power, and, after teaching the true theory of pain, had died on a soft bed, He might have been honoured as a great teacher, but would not have drawn all men unto Him. As it is, He is the Universal Sympathizer. "It behoved Him in all things to be made like unto His brethren." Therefore, after a life of varied suffering, He enforces His teaching by a supreme example of an excruciating death. III. THE ATONEMENT HE OFFERED. 1. The prevalence of sacrifice expresses a truth recognized universally by the conscience, viz., that man carries about him that which is offensive to the purity of heaven. The depth of the sense of sin is proportioned to the soul's vision of moral truth, which becomes clearer as the law of God is more clearly revealed. The law affords a standard of duty, but gives no means of realizing it. Would, then, Christ have drawn all men unto Him had He only left the Sermon on the Mount? Nay, they who have felt the reproaches of the Decalogue would have felt more keenly the reproaches of the Beatitudes. 2. Christ draws all men because He alone offers relief to this our deepest need. The Bible describes three forms which a sense of sin takes, and how Christ crucified relieves us from each.(1) It tells man that sin is like a tyrant who keeps him fettered, and then points to Christ as paying down a ransom by His death.(2) It tells us that since God is holy, sin makes God and man at enmity; and that Jesus removes this by an atonement.(3) It insists that sin once committed is not like a vapour which melts away into the sky, but that it leaves a positive load of guilt behind it, and then it points to Jesus as taking this load and offering for it as a propitiation His supreme act of obedience. 3. Faith unites us with the all-sacrificing Christ. Conclusion: 1. The Cross is the one real principle of unity to the human family. 2. To this common centre we are drawn one by one. (Canon Liddon.)
I. AN ATTRACTION OF ADMIRATION. 1. Who has not felt his heart burn within him as he reads or sees a life given for another? If a man saves his wife or child from a burning house and perishes we have a natural admiration for the sacrifice. If the sacrifice be one all of duty; if the captain remains with the wreck and dies at his post, or still more, if a man die as a martyr the self-devotion demands higher praise. Yet once more, if the life be thus given not in heat and emotion, but with calm reflection when it might have been avoided, the consideration is heightened. 2. Christ attracts in part with the help of admiration. This is the first feeling a man has who contemplates the Cross. We see there. even before reaching the higher ground of the Divinity and Incarnation, an innocent person, the victim of an old-world formalism, the best of men enduring voluntarily the worst of deaths as a condition of giving life to the world. The observer of the Crucifixion desires to penetrate the heart of the Sufferer, and as he passes in review the prayer for the murderers, the gentle answer to the penitent, the tender consignment of His mother to John, what heart can find no affinity of admiration? For here in its highest form is what men most admire — strength, courage, presence of mind, tenacity of purpose, might of will, and all combined with perfect tenderness, love and sympathy. II. AN ATTRACTION OF FAITH, growing, in due course, out of admiration. The object of the lifting up was no mere exhibition of a superhuman excellence, but the bearing away of sin. The moment you rob the Cross of this, you take out of it the magnetic virtue. As a mere display of heroic courage other deaths have rivalled it; other martyrs have yielded their life: we admire the sacrifice, but it would be a misnomer to say that it draws us to them. Though admiration may draw us towards Him, faith alone can draw us to Him. Put thy trust in that death: it has in it the balm of all sorrow, the satisfaction of all want, the healing of all disease, and the quickening of all death. (Dean Vaughan.)
I. WHEREVER IT IS PROCLAIMED IT CREATES A GENERAL INTEREST AND EXERTS A UNIVERSAL INFLUENCE. The fact is as startling as the assertion. Millions of sympathetic hearts cluster round the Cross, of all orders of intellect, all nationalities, etc. Even infidels, in spite of their antipathies, are drawn to the Cross to write lives of Christ. How can we account for this great influence? 1. The life and sufferings of Jesus are in the highest degree expressions of the Divine mind and heart. Nature is full of attractions. It is uphill work to scale the mountain, but the tourist is drawn up by an irresistible influence. We are always ready for another country walk. Man soon gets tired of human productions, but never of the works of God. The Divine alone can capture the spirit of man, and the Cross is the sublimest exhibition of the Divine. 2. Christ's life and sufferings supply a particular craving in the human breast. What an attraction a fountain has for a crowd of thirsty people, and the Cross attracts because there is that in it which alone can quench the thirst of the spirit. The great questions, "How shall a man be just with God?" "How shall conscience be satisfied?" are only answered there. 3. The same life and sufferings have conferred inestimable blessings on mankind. The influence radiating from the Cross has banished superstitions, liberated slaves, promoted peace, good government, etc., and therefore forces the most reluctant to give it a silent tribute of respect. II. THE SPECIAL INFLUENCE OF THE CROSS IS THE SALVATION OF OUR SOULS. Some lives are more effective at a distance; but the nearer we come to Christ the better. Thousands are near enough to the Cross to be touched by its influence, but not its transforming power. There is here — 1. A sacrifice for sin. The Cross is the power which draws us to God for reconciliation. 2. Sanctification from sin — "Whereby the World is crucified unto Me." 3. Elevation above sin "Unto Me." (T. Davies, Ph. D.)
I. THE GREAT OBJECT OF MISSIONARY ZEAL. Such an object associates our cause with — 1. The design of the Son of God in redemption, the salvation of the human soul. 2. The ultimate end of all Providential arrangements. Providence is the direction of all human events with reference to the kingdom of Christ. 3. The best interests of the human race. If we succeed in drawing men to Christ we save their souls from death, and provide them with a blissful eternity; besides which religion is a civilizing process, and has the promise of the life that now is. II. THE GRAND INSTRUMENT OF MISSIONARY EXERTIONS — the doctrine of the Cross. We see something resembling the splendid fable of Constantine's conversion — "By this conquer." We preach a true crusade whose object is not the recovery of the holy sepulchre, but the setting forth of Him who is the Resurrection and the Life, and whose weapons are not carnal but spiritual. 1. What is included in the doctrine of the Cross.(1) The manner of Christ's death — agonizing, ignominious.(2) The design of Christ's death, "Whom God hath set forth to be a propitiation."(3) The Divinity of Christ's Person as constituting the value of His satisfaction. While the hope of a guilty world can rest nowhere but on an atonement, that in its turn can be supported by nothing short of the Rock of Ages.(4) The gratuitous manner in which its blessings are bestowed: "by faith that it might be by grace."(5) Its moral tendency and design as respects the heart and conduct of those by whom it is received. "I am crucified with Christ." 2. The various powers of attraction which the doctrine of the Cross exerts.(1) The stupendous fact arrests and fixes the attention. The whole fabric of Christianity, both as to doctrines and duties, is founded on a fact; and that fact, drawn out into details more touching and tender than can be found in any history or romance. Conceive the effect upon pagans, conversant with nothing but the puerilities of a barbarous state, who heard for the first time of the death of the Son of God.(2) As an exhibition of unparalleled love, it melts and captivates the heart. John calls it the manifestation of love, as if nothing more now remained to be known of love in any age or world; St. Paul speaks of it as the commendation of love, as if nothing more could now ever be said upon the subject; and Christ uses the remarkable emphasis, "God so loved," etc. There is a mighty power in love, and the heart which wraps itself up in the covering of a stubborn and reckless despair against the attacks of severity, like the flower which closes at the approach of the angry blast, will put forth all the better parts of its nature to the smiles of love, like the tendrils of the sea anemone when it feels the first wave of the returning tide upon its native rock.(3) As a system of mediation, it allays the fears of a guilty conscience, and draws the soul into confidence in God. The idea of retributive justice seems far more easily deducible by the sinner from the light of nature, than that of mercy. What is the meaning of all those bloody sacrifices? But the Cross puts an authorized and perfect satisfaction to justice in the sinner's hand.(4) By admitting an individual appropriation of its benefits, it appeals to all the feelings of self-regard and personal interest. It is the glory of the gospel that, while it makes ample provision for the world, it lays its blessings at the feet of every individual.(5) By the suitableness and certainty of its blessings, it awakens hope and establishes faith. Are we guilty, here is pardon; "rebels, here is reconciliation; unholy, here is sanctification; agitated, here is peace for a wounded spirit; without knowledge of or hope for the future, here is life and immortality. 3. The effects which the doctrine of the Cross has produced.(1) In Judaism, at the metropolis, and in heathen lands.(2) In heathenism at Antioch, Corinth, Athens, and more recently in India, etc. III. THE FIRST CONSUMMATION OF MISSIONARY SUCCESS. 1. Review the present results of missionary zeal. 2. Forecast its future triumph. (J. Angell James.)
(R. Fuller, D. D.)
(T. L. Cuyler.)
(C. H. Spurgeon.)
(A. T. Gordon.)
(H. Melvill, B. D.)
I. BY ITS EXHIBITION OF JUSTICE (Romans 3:25). 1. Violated law demands the punishment of the guilty. This principle is inherent in man's conscience. There is a distinction between chastisement and punishment. The one originates in love, and its end is the good of the offender; the other originates in justice, and its end is the maintenance of the majesty of law. 2. The Cross of Christ satisfies the demand of conscience for justice. Christ is "the propitiation for our sins" (2 John 2:2).(1) The sufferings of Christ were penal. He bore our sins (Isaiah 53:4-6). He was "made a curse for us" (Galatians 3:13). "God made Him to be sin for us, who knew no sin" (2 Corinthians 5:21).(2) The sufferings of Christ were vicarious (1 Corinthians 15:3).(3) All the difficulties of this truth find their practical solution in the union of the believer with Christ (Hebrews 10:22). II. BY ITS EXHIBITION OF LOVE. 1. It has its origin in love (1 John 3:16). 2. It reconciles the attributes of God. The substitution of Christ for sinners is not a mere arbitrary interference (Psalm 85:10). 3. The sacrifice of the Cross was voluntary, and in accordance with a covenant arrangement between the Father and the Son (John 10:17, 18). III. THIS EXHIBITION OF LOVE AND JUSTICE IN THE CROSS OF CHRIST IS THE MIGHTY MAGNET OF THE SPIRITUAL WORLD. 1. The power which draws near to the Cross is the work of the Holy Spirit (John 16:8-11). 2. There is no passion, affection, or desire of the human heart which the Holy Spirit cannot subdue by the Cross. 3. The attractive power of the Cross, through the influences of the Holy Spirit, is the same yesterday, today, and forever. (Homiletic Review.)
I. CHRIST'S SUBLIME CONFIDENCE. He knew that the triumphal procession to Jerusalem was but a funeral march. The Church has had many moments of despair since then, but never one like that. There is much to weary and depress in the slow progress of the Church, yet how much brighter is our outlook than His. Yet He never faltered. And He is standing in the midst of His waiting Church today, sure of Himself, and of His truth and His destiny. II. THE CONDITION OF VICTORY "lifted up." Eighteen hundred years were needed to explain this — lifted up out of the passions of men, their prejudices, errors, misconceptions, sins — He was so far above His age that it has taken eighteen centuries of moral growth to enable men to partially understand Him. By and by the world will see the King in His beauty, and then this promise will be fulfilled. III. THE TRUE CHARACTER OF CHRIST'S POWER — "draw." It is the magic attraction of Divine beauty, and not the compulsion of Divine terrors. He would have no slaves, but free men. He disdained to entice men by the bribes of this world or the next. He had faith in human nature, and laid hold of its aspirations with His love. IV. THE VAST KINGDOM OVER WHICH CHRIST WILL REIGN — "all men." The text lies parallel to Christ's prophecy of one fold and one shepherd, and the apostles' anticipation of the complete victory Christ will win when He shall put all things under His feet. (J. G. Greenhough, M. A.)
4. Did we find σύρειν on either of these occasions (not that I can conceive this possible), the assertors of a gratia irresistibilis, might then urge the declarations of our Lord as leaving no room for any other meaning but theirs; but not as they now stand. In agreement with all this, in ἐλκύειν, is predominantly the sense of a drawing to a certain point, in σύριεν merely of dragging after one. Thus Lucian likens a man to a fish already hooked and dragged through the water. Not seldom there will lie in συριεν the notion of this dragging being on the ground, inasmuch as that will trail upon the ground (Isaiah 3:16), which is forcibly dragged along with no will of its own: as for example, a dead body. We may compare John 21:6, 11, with ver. 8 of the same chapter, in proof of what has just been asserted. At ver. 6 and 11 ἐλκύειν is used: for there a drawing of the net to a certain point is intended: by the disciples to themselves in the ship, by Peter to himself upon the shore. But at ver. 8, ἐλκύειν gives place to συριεν, for nothing is there intended but the dragging of the net, which had been fastened to the ship, after it through the water. (Abp. Trench.)
1. Evidences of this power are to be found in the national and social life of countries wherever His death has been proclaimed. Is it not marvellous that an obscure teacher, who spent but a few years in making known His doctrines to a despised people, and was so despised by them that they put Him to death, should draw to Him the steadfast gaze of all who have heard His name? 2. Within the broad circle of popular homage to Christ, there is the narrower one containing those who are personally attached to Him. He who was despised and crucified is loved by millions with an ardour that death cannot quench. 3. Whatever may now be the power of Christ's death, it will be greater still. "Every knee shall bow" to Him. The fulness of the promise is not yet realized; but because the stream of homage has daily risen higher, the hope is kindled that the whole family of man will be gathered into the household of God. 4. But if this hope be not realized, in yet another sense all men will be drawn to Christ. "When He cometh with clouds every eye shall see Him." II. WHENCE COMES THIS ATTRACTIVE POWER? 1. Christ's death is significant, because in it He triumphed over the prince of this world (ver. 31). He shook the kingdom of evil to its foundation, and gave to all the power to become the sons of God. So men are drawn to Him as their Deliverer. 2. Christ's death exemplifies the highest form of self-sacrifice, and declares with greatest emphasis the love of God. The world knows of no greater forces than love and self-sacrifice. 3. Christ's death is the ground of the impartation of spiritual life (ver. 24). (F. Carter.)
1. Cain-like he has gone out from the presence of God. 2. Prodigal-like he has gone into a far country. 3. Pharaoh-like he has asked, "Who is the Lord that I should serve Him?" 4. Eve-like he has been seduced from his allegiance. II. CHRIST THE RESTORER. A Divine Person, one representative and a substitute. 1. He has provided for our restoration by the Cross. He was lifted up in the very heart of Satan's kingdom. In the midst of fiery flying serpents He heals our diseases and restores us to our place of duty in His kingdom. 2. From earth to heaven. "Led captivity captive." "A highway shall be there." "I am the Way." Thus only is the wandering star brought back to its orbit by the attraction of the Sun of Righteousness. III. THE BLESSINGS THUS SECURED. 1. Man is freed from sin; its guilt, pollution, love, power, alienation, and curse. 2. Mammon is no longer His Master. As the greater fire extinguishes the less, so the love of Christ puts out the love of Mammon. 3. He is drawn to Christ. This first; to Church and ordinances after. Union is followed by communion. Being like Him, we shall spend eternity with Him. IV. APPLICATION. Men by nature are drawn by sin to hell; they must by grace be drawn from sin to heaven. Which power controls you, the centrifugal or the centripetal? The one will land you in the zenith of glory; the other sink you in the nadir of despair. (Homiletic Review.)
1. It is a kingdom; a community of men under one Head. Those who are attracted to Christ are formed into one solid body or community. Being drawn to Christ, we enter into fellowship with all the good who are labouring in the cause of humanity. Every man out of Christ is an isolated individual. 2. It is a universal kingdom — "all men." The idea of universal monarchy has visited the great minds of our race. But an effectual instrument has ever been wanting. Christ turns this grandest dream into a rational hope. He appeals to what is universally present in human nature, and there is that in Him which every man needs. He does not say that His kingdom will be quickly formed. If it has taken a million ages for the rocks to knit and form for us a standing ground and a dwelling place, we must not expect that this kingdom, which is to be the one enduring result of this world's history, and which can be built up only of thoroughly convinced men, and of generations slowly weeded of traditional prejudices and customs, can be completed in a few years. 3. Being universal it is necessarily inward. What is common to all men lies deepest in each. Christ knew what was in man, and knew also that He could sway all that was in man. This He would do by the simple moral process of drawing. It is by inward conviction, not outward compulsion, men are to become His subjects. And because Christ's rule is inward, it is therefore of universal application. The inmost choice being governed by Christ, all conduct is governed by Christ. The kingdom of Christ claims all human life as its own. If the statesman is a Christian, it will be seen in his policy; if the poet, his song will betray it, etc. Christianity does not mean churches, creeds, Bibles, but the Spirit of Christ. It is the most portable and flexible of all religions, and therefore the most persuasive and dominant in the life of its adherent. II. THE CONDITION OF HIS ATTAINING IT. Not His remarkable life, but His shameful death. Wherein then consists the superiority of the latter as a constraining force? 1. Because it presents in a dramatic and compact manner the devotedness which is diffused through every part of the life, and was the culmination and seal of the life. 2. Because Christ was the representative of God, and His death the last syllable of the utterance of God's great love for man. It draws us because the very heart of God is laid bare to us. It is this which is special to the death of Christ, and separates it from all other deaths. Nothing could be more noble or pathetic than the way in which Roman after Roman met His death. But beyond respectful admiration they win from us no further sentiment; they have no connection with us. But Christ's death concerns all men, and the result of our contemplation of it is not that we admire, but are drawn into new relations with Him whom that death reveals. (Marcus Dods, D. D.)
(J. Brown, D. D.)
(J. C. Jones, D. D.)
1. Some now speak of the Cross as a means of appeasing the wrath of the Almighty. 2. Some as a transaction that will purchase souls. 3. Some as the procuring cause of God's love. 4. Whereas it is the effect, demonstration, channel of God's love for man. II. EXPLANATIONS. Christ does not explain the difficulty by logical disquisition, but by exhorting them to practice holiness (ver. 35). It is the pure heart, not the logical understanding, that solves the problems of Christianity. Christ urges the spirit of holiness on three considerations. 1. Their possession a special advantage. They had the light with them. From Christ's presence, words, deeds, holiness beamed brightly on them. They were moving in the rays of the highest moral excellence. 2. Their special advantage was only temporary — "Yet a little while." A few days more and their moral sun would be set. Man's opportunities for spiritual improvement are very transient. 3. The departure of their special advantage would expose them to danger — "He that walketh in darkness," etc. To walk on in moral darkness to the great eternity, how dismal and dangerous! 4. The right use of their advantage would fill them with light (ver. 36). Trust in Christ will fill the soul with Divine illumination. "The entrance of Thy Word giveth light." (D. Thomas, D. D.)
I. CHRIST THEREBY IDENTIFIES HIMSELF WITH US. 1. The name declares the fact of the Incarnation and the reality and fulness of His humanity. It is employed where special emphasis is to be placed on our Lord's manhood.(1) As, e.g., when He would bring into view the depth of His humiliation — "Foxes have holes," etc. "Not merely am I individually homeless, but I am so because I am truly a Man, the only creature who builds houses, and the only creature that has not a home. Foxes can rest any. where; any bough will do for birds; I, as the representative of humanity, wander a pilgrim." We are all restless and homeless: the creatures correspond to their environment. We have desires and needs that wander through eternity; our Representative "hath not where to lay His head."(2) When He would emphasize the completeness of His participation in our conditions. "The Son of Man came eating and drinking" — having ordinary dependence on external things: nor unwilling to taste whatever gladnesses may be found in man's path through the supply of natural appetites.(3) When He would emphasize this manhood as having truly taken upon itself the whole weight and weariness of man's sin. "The Son of Man came not to be ministered unto," etc. 2. All these instances suggest to us —(1) How truly and blessedly He is "bone of our bone" etc. All our joys, sorrows, wants were His. The Son of Man is our Brother and Example.(2) Is it not beautiful that this name, which emphasizes humiliation, and weakness, and likeness to ourselves, should be always on His lips. Just as if some teacher who went away into savage life might adopt some barbarous designation and say, "That is my name now." II. CHRIST THEREBY DISTINGUISHES HIMSELF FROM US, and plainly claims an unique relationship to the whole world. How absurd it would be for one of us to perpetually insist on the fact that He was a man, and the very frequency and emphasis with which the name comes from our Lord's lips lead one to suspect that there is something behind it. The impression is confirmed by the article the. 1. Appropriately, then, the name is used with suggestions of authority and dignity, contrasting with those of humiliation. "The Son of Man is Lord of the Sabbath," "hath power on earth to forgive sins," etc. And it is significant that the designation occurs more frequently in the first three Gospels than in the fourth, which is alleged to present higher notions of Jesus. In substance Christ claims, what Paul claimed for Him, to be the Second Adam. "Aristotle is but the rubbish of an Adam," and Adam is but the dim outline sketch of a Jesus. The one man as God meant him, the perfect humanity, is He who claimed that for Himself, and as He did so said, "I am meek and lowly of heart." "Who is this Son of Man?" A perfect Son of Man must be more than a Son of man — "the Christ the Son of the living God." 2. The name is employed in connections in which He desires to set Himself forth as the solitary medium of all blessing to mankind — "The Son of Man came to give His life a ransom for many," "the angels of God ascending and descending," etc., — the Medium of all communication between earth and heaven. He who is perfect manhood touches all men, and all men touch Him, and the Son of Man whom God hath sealed will give to every one of us bread from heaven. III. THE PREDICTIVE CHARACTER OF THIS DESIGNATION. If not a quotation from it is an allusion to the prophecy of Daniel. Hence we find the name occurring in passages which refer to Christ's second coming — "Hereafter ye shall see," etc. "He hath given Him authority," etc. "Standing at the right hand of God." 1. The name carries with it a blessed message of the present activity and perpetual manhood of the risen Lord. Stephen does not see Him sitting, but standing, as if He had sprung to His feet on response to the cry of faith from the first of a long train of sufferers. He is the ever-present Helper. 2. That perfect manhood will be our Judge. It could not end its relationship on the cross or at the Ascension. That He should come again is the only possible completion of His work. That Judge is our Brother. So in the deepest sense we are tried by our Peer. With the omniscience of Divinity will be blended the sympathy of humanity. Conclusion: Let us lay hold by true faith on the mighty work which He has done on the cross, then we shall rejoice to see our Brother on the throne. (A. Maclaren, D. D.)
II. THE SIGHT WITH US. The first gleam came in the first promise. After that the rays multiplied. Then the Light came and remained here for thirty-three years. It is still, though impersonally, with us; and it will be yet more gloriously so when Christ comes again. We may withdraw from it, but it never withdraws from us. We may shut our eyes and our windows, but the light still shineth — not starlight or moonlight, but sunlight. "The darkness comprehendeth it not." Oh dark world, child of darkness, when wilt thou let in the light. III. THE LITTLE WHILE OF THE LIGHT. Our Lord's personal presence. There are other little whiles. Israel had hers; the Churches have had or are having theirs; so with nations, congregations, souls. A little while of Sabbaths, sermons, sacraments, providences, and all is done. Then the light departs, and its little while for thee may be near. Improve it. Jesus is coming, but with darkness to the despisers of the light. IV. THE USING OF THE LIGHT. "Walking" is equivalent to the whole of a man's life. Our Lord's meaning is "Use this light for whatever you do." 1. Believe in the light, and in no other. The light of reason, literature, science will do nothing for the soul. At best they are but starlight, clear but cold, distinct but distant. God proclaims His testimony concerning this light, and it wants admission. 2. Become children of the light. He into whom it enters becomes a child of light, and a light to others. V. THE REFUSAL TO USE THE LIGHT — by neglect, delay, hatred, rejection. (H. Bonar, D. D.)
(Arvine.)
1. Great. A day without light, a world without the sun, expressive but faint emblems of a soul without spiritual illumination, of humanity without Christ. 2. Present. The world was never without it, but only since the Incarnation has it attained to meridian splendour. 3. Temporary. It is not permanent to us any more than it was to the Jews, or than the natural light is to any. II. A SOLEMN DUTY. "Believe in the light." 1. Plain. Christ's language neither vague nor ambiguous. 2. Easy. It is not work or suffer for, but only believe, trust, walk in the light. 3. Continuous. It is not one act of faith and then all is done. "Walk" implies continuance and progress. III. A GLORIOUS RESULT — "That ye may become," etc. 1. Magnificent. The light, for man, can illuminate his understanding, purify his heart, quicken his conscience, vitalize his spirit, direct his conduct, beautify and dignify His whole life. It can put Him in direct contact with and assimilate him to Him who is the Light. 2. Designed. This it does not unexpectedly or accidentally, but purposely and necessarily. 3. Certain. He who walks in the light will as certainly be transfigured by it as the flower is transformed into a spectacle of beauty by the beams of the sun. Lessons — 1. Thankfulness to Him who hath furnished the light. 2. Watchfulness lest the light should pass away unimproved. 3. Hopefulness with respect to the future of those who believe on the Saviour. 4. Pitifulness for the fate of those who still walk in darkness. (T. Whitelaw, D. D.)
(R. Watson.)
1. God the Father (1 John 1:5). He is the Medium through which all spiritual things are discerned. It is only in God, as light, that we can see God or have any notion of Him. The old pervasiveness of light, too, is an apt emblem of omnipresence. 2. Christ Himself (John 1:4). He is the Light of God to man in a state of darkness. Without Him we cannot know God, ourselves, or the relations between the two. 3. The written Word (Psalm 119:105). The fact of our receiving the light in any of these senses throws upon us a vast amount of responsibility. II. BELIEVE IN THE LIGHT. Not believe it, or about it, or reason about it, but believe so as to participate in it. Of what use is it for man to believe in the fact of the sun, or in some theory about it, or to reason about its effects, especially if he is charged with some mission which requires its light, if he persists in keeping his shutters closed. Yet how many there are who, requiring the Light of the World to illuminate their path to heaven, content themselves with mere orthodox views about Him. Numbers are more ready to argue about the Divinity of Christ than to say with adoring trust, "My Lord and my God." Numbers more are content with acknowledging God's claims and the reasonableness of Bible precepts who never think of fulfilling the one or walking by the other. III. CHILDREN OF THE LIGHT means more than being enlightened. "Children" implies parentage, propagating power. Light produces light, and by believing in Him who is the Light we become light in the Lord. And if light as applied to God sets forth His perfections, the enjoyment of that light means the perpetration in us of holiness, truthfulness, etc. (G. Fisk, LL. B.)
1. The light of nature. 2. There is the light of infidel philosophy. This is full of self-importance and swelling pride. 3. There is the light of enthusiasm. This is a sort of wild-fire, it blazes as straw, bewilders the mind, and produces an obstinacy not easily eradicated. 4. But Christ is the "Light of Life." That which is pure, unadulterated, and unchangeable. This blessed light centres in Christ, and emanates from Him. Jesus Christ neglected — disregarded — undervalued, must give the death-wound to a man's brightest hopes, and his best felicity (see 1 Corinthians 16:22). II. THE DARKNESS OF THE HEART IS MADE EVIDENT BY SOME CERTAIN SYMPTOMS. 1. Gross ignorance; a mind perfectly uninformed. The Sadducees did not know the Scriptures nor the power of God. 2. A heart inflated with vanity, and puffed up with its own consequence. Some of the Corinthians were thus puffed up. If they had a little light, they had much darkness. 3. Self-righteousness and self-sufficiency are evidences of positive darkness dwelling within (see Romans 10:3, 4; Matthew 23:1). Affected royalty in a lunatic provokes a smile, but self-righteousness in a sinner ought to produce astonishment and grief. III. THE WAY TO BE SECURE IS TO TAKE HEED. To look well within and wisely around. We must guard against pride, the operations of which preclude the entrance of truth, as the gay colouring of cathedral windows excludes the common light of day. We must guard against prepossessions and prejudice. These often operate upon the mind greatly to a man's disadvantage. Prejudice will turn that which is beautiful into deformity, and then reject it. Beware of two great evils, negligence and unbelief. Negligence (see Hebrews 6:12; Proverbs 19:15). Unbelief (see Hebrews 3:12-19). Do not resist conviction, do not shut out the light. 1. Let the infidel take heed lest his boasted light terminate in a worse than Egyptian darkness. 2. Let the proud, self-righteous Pharisee come down from the pinnacle of his elevation, and seek both light and life in Jesus Christ. 3. Let the profane sinner, venturesome as he now is, look out in time; go to Jesus Christ the Sun of righteousness, in time. IV. MENTAL DARKNESS, THAT OF THE UNDERSTANDING, IS THE WORST KIND OF DARKNESS. It produces enmity to the truth of God, and neglect of His ways. Permit me to give you a word of friendly counsel in reference to this light. 1. Set a just value on it. Buy it at any expense, sell it not on any account. 2. Labour to gain more of it. 3. Communicate it to others, and that to the extent of your abilities. 4. Remove obstacles to its shining whenever you can. 5. Triumph in the happy victories which the light and truth of God may at any time gain, in any one family, at any one place. 6. Look forward to its final and complete triumphs, its unfading and eternal splendour! (The Evangelist.)
(J. R. Howat.)
(T. H. Leary, D. C. L.)
(J. Foster.)
1. The doctrines He taught (vers. 44-50). These words are an abridged statement of our Lord's words uttered at different times. In verse 36 we have, the formal close of our Lord's mission, and this summary appropriately follows. It teaches —(1) The Divinity of His mission (ver. 49). There is nothing that our Lord stated more frequently or plainly than this His name for God is often "He who sent Me." This claim leaves no alternative between receiving Him as a Divine Messenger or rejecting Him as fanatic or impostor.(2) The Divinity of His doctrine (vers. 44, 49, 50). He did not bring it forward as an opinion of the man Jesus, but as the truth He had heard of the Father.(3) The Divinity of His Person. His authority here is clearly co-ordinate with that of the Father.(4) The design of His mission. To be a light to the world; not to judge the world but to save it. The two declarations are synonymous. Men are in a state of darkness, i.e., of ignorance, error, guilt and depravity; at a distance from God who is "light." Jesus is the "light" as He is the author and bestower of that salvation which dispels our moral darkness.(5) The manner of being interested in His salvation. "He that believeth on Me."(6) The doom of those who refuse to believe (ver. 48). 2. The manner of His teaching (ver. 44).(1) Public. He did not confine His teaching to a few, and like Mohammed and other impostors conceal His doctrines, till by private exertions He had secured a considerable body of followers.(2) Earnest. Sometimes He quietly "talked with the people," but at other times He cried aloud and spared not. The conviction He had of the truth and importance of His message produced a holy excitement.(3) Fearless. He well knew how unpalatable His doctrines were and how great the dangers to which He exposed Himself. But He "set His face as a flint, and refused to be ashamed." In all this Christ is a Model to His own ministers. 3. The evidence He produced.(1) He did miracles, i.e., "signs," tokens or signals of the truth of His doctrines. These miracles were —(2) "Great," as the words "so many" may be rendered — far and obviously exceeding human power.(3) Many. (a) (b) (a) (b) (c) (d) II. ITS RESULTS. 1. The body of the Jewish nation did not believe.(1) This disbelief fulfilled prophecy (vers. 38-41).(2) In this prophecy we have the true cause of their rejecting Him. They had blinded eyes and hardened hearts, and therefore they could not perceive and understand.(3) This blindness was first voluntary and self-imposed, then judicial, a punishment of God. 2. A minority who did believe from worldly motives suppressed their convictions (vers. 42-43). (J. Brown, D. D.)
1. Manifested glory. Glory one of the keynotes of the Gospel. The Divine Being looked upon by Israel in the first temple had been rejected by Israel in the second. This glory —(1) Was of a higher order than that seen by the prophet. That was symbolical, this real.(2) Of more frequent exhibition. He had only one glimpse, they repeated manifestations. 2. Offered grace. The ministry was one persistent effort to secure their personal and social redemption. 3. Attesting power (ver. 37). II. THE FORSAKEN PEOPLE. "Did hide Himself" (ver. 36). 1. The unbelieving majority (ver. 37). The completest evidence had been laid before them. Yet they voluntarily closed their eyes to the light. One would have expected the opposite from ver. 13. But Christ was not deceived by popular applause. 2. The believing minority. (1) (2) (3) (4) III. THE FULFILLED PREDICTION (ver. 38). 1. The prediction. (1) (2) 2. The fulfilment. This came to pass when the nation misinterpreted the signs, disbelieved the message, and rejected the person of Christ. 3. The connection: the fulfilment necessary because of the prediction. (1) (2) IV. THE ACCOMPLISHED DESIGN (ver. 89). 1. The law of moral hardening. The truth rejected always results in a diminution of the soul's susceptibility for receiving it. 2. The Author of this law, God. It being part of the moral order of the universe (Ephesians 4:19), God does not shrink from the responsibility. 3. The working out of this law. They could do no other than reject the Saviour, because they hated the light. Lessons — 1. The day of grace may terminate before the day of life. 2. Unbelief seldom springs from lack of evidence. 3. No prediction of God will ever fail. 4. The Divine foreknowledge exempts no man from responsibility. 5. It is perilous to shut one's eyes against the light of truth. 6. Unbelief is a disease for which Christ is the only Physician. 7. Christ the healer of souls is the Jehovah of the Old Testament. 8. It is not enough to believe on Christ; we must also confess Him. 9. They who follow Christ must expect persecution. 10. Who love the praise of men more than the glory of God cannot be saved. (T. Whitelaw, D. D.)
1. Not for want of evidence. For many miracles had been wrought amongst them. 2. Not for want of warning (ver. 38). The ministry that was fitted by God to bring them to spiritual knowledge and repentance they turned to opposite results (ver. 40). When a man has not three things —(1) Evidence;(2) The capacity for examining evidence, and(3) The opportunity for doing so — his unbelief is not guilty; but this is not the unbelief of England today. II. A COWARDLY FAITH (vers. 42-43) arising from — 1. Fear of men. 2. Love of popularity. "Glory" would be a better word than praise. It is implied —(1) That between the glory of men and the glory of God there is an essential difference. Glory in the estimation of men is wealth, fame, titles, etc. In the eyes of God these are worthless. The glory of God is holiness.(2) That a higher appreciation of the glory of man than of God is inimical to a courageous faith. The faith of Peter before the Sanhedrim; "we cannot but speak," etc., is the true type. III. REDEMPTIVE TRUSTFULNESS (ver. 44). 1. It is faith in Christ's identity with the Father. Christ claimed no position independent of the Father. 2. It is faith, the absence of which tends to a terrible doom — "Darkness," i.e., ignorance, remorse, despair. (D. Thomas, D. D.)
1. It is true because it is implied that it ought to be believed. What is genuinely believable must be true. 2. It is mighty because called "The arm of the Lord." Redemptive truth is "the power of God unto salvation." II. THOUGH TRUE, ITS TRUTH IS OFTEN UNRELIEVED AND UNFELT. It was so in the days of the prophets, of Christ, of the apostles, and of all subsequent times. "Therefore they could not believe" — not because of the prediction, or of any Divine decree, but because of the state of their minds. As long as men are in the depths of moral corruption they can neither see nor feel Divine things. A malignant nature cannot see love, nor an avaricious generosity and disinterestedness. III. THESE MORAL STATES OF MIND INIMICAL TO FAITH ARE OFTEN INTENSIFIED BY LISTENING TO THE REPORT. "He hath blinded," etc. (Matthew 13:14; Acts 28:26). It is a fact proved by the nature of things, and patent to the observation of all, that the hearer of the gospel who believes not is made more blind and hard by listening. Then as free agents have the power of counteracting the moral tendencies of things, turning blessings into curses and vice versa. The unbeliever is ever doing the former and the believer the latter. IV. THE AWFUL RESULTS OF THE GOSPEL UPON MEN POSSESSING THESE STATES OF MIND ARE ALL FOREKNOWN OF GOD. The prophet was told what would be the fate of his "report." But God's foreknowledge did not render the result necessary, nor interfere with freedom of action, nor lessen guilt. V. ALTHOUGH GOD FOREKNOWS THE TERRIBLE CONSEQUENCES OF THE GOSPEL ON THE UNBELIEVING HEARER, HE STILL COMMANDS IT TO BE PREACHED. The proclamation of Gospel truth is a good in itself, and a good to the universe, though it may enhance the misery of millions. Though God knows that storms will spread fearful devastation, yet He sends them forth. Man is not the only creature to be served. (D. Thomas, D. D.)
1. As to the character and claims of God — the Majesty of His nature, the harmony of His attributes, the import of all His relations to the universe as Creator, Governor, Benefactor and Judge. 2. As to the character and condition of mankind; our depravity consequent on the fall, our alienation from God, our exposure to the curse. Beyond the gospel announcements on these subjects we want nothing. Here are the principles of true philosophy and untiring observation. Outside them all is delusion. 3. As to the method of salvation by the intervention of a Mediator — the counsels of eternity respecting it, the Author of it, the nature of His office, the value of His sacrifice, and the effects on earth and in heaven are all clearly and fully set forth. II. THE GOSPEL IS COMMUNICATED TO MAN FOR THE EXPRESS PURPOSE OF BEING BELIEVED. 1. The report of the gospel is worthy of faith on account of the evidence by which it is confirmed. We are not called upon to believe it without evidence. The historic testimony to its authenticity, the fulfilment of prophecy, the performing of miracles, its wonderful adaptation to the circumstances of all men and its wonderful achievements constitute a conclusive claim to the embrace of every enlightened mind. 2. Faith in the report of the gospel is the only medium by which it can be rendered available to our safety and final happiness. Observe the statement of Scripture respecting the connection between — (1) (2) (3) 3. Faith in the gospel results from the operation of Divine power on the soul. "The arm of the Lord" signifies His power, and the manifestation of that arm consists in the implantation of the principle of faith. It is an affecting thought that nothing can overcome the depraved incredulity of the human heart but an agency omnipotent and Divine. This agency is the Holy Spirit secured by the death, resurrection, etc., of Christ. III. IT BECOMES A MATTER OF SOLEMN INQUIRY AS TO THE NUMBER BY WHOM THE GOSPEL HAS BEEN EMBRACED. "Who hath believed?" 1. The implication which this inquiry involves, viz. that the number is comparatively small. It was so in the days of the prophet, in those of our Lord and the apostles, and in subsequent Christian history. And now, while we must not overlook the revived interest in religion and the success of missions, how few are the saved in comparison with the unsaved. 2. The results which from that implication must be produced. (1) (2) (3) (J. Parsons.)
II. THE SPIRITUAL INACTION WHICH INVOLVES THE LOSS OF FAITH (vers. 42, 43). Compare this with John 8:45-52. Only one then protested, now we learn that there was a considerable party in favour of Jesus although prudential considerations prevented them from confessing Him. What was the consequence of their timidity? A few days after the hiding of Jesus, they were all with two exceptions implicated in the plottings which issued in the crucifixion. It is dangerous to delay the expression of conviction in appropriate action. Christ requires confession, and no peculiarity of disposition should hinder it. So-called reserved people run the risk of weakening their own faith and love as well as hiding God's righteousness (Psalm 40:10). "He who is not for Me is against Me" (Romans 10:8-10). III. THE ACTION IN WHICH FAITH IS PRESERVED AND PERFECTED (vers. 35, 36, 46, cf. Ephesians 4:15; Ephesians 5:13). 1. Believe and walk. The error of the people is that they stand still, putting their scruples between them and Christ. His command is, Use what light you have; set yourselves in the path which faith in the light shall indicate (Hosea 6:3). 2. Believe that you may be the children of light. Not to believe is to pass into darkness. (J. M. Lang, D. D.)
I. THERE ARE DIFFERENT WAYS OF BELIEVING IN CHRIST. Faith is made a great matter of in Scripture. Salvation hangs altogether on it, "He that believeth in the Son hath everlasting life." Are we then to infer that everyone who is convinced that Christ is the Saviour shall be saved? No, for the rulers were thus convinced, and there are many who believe all the truths of the Bible and yet are not believers. We read that the devils believe and tremble, but never that the devils believe and live. The text helps us to discriminate between a true and a false faith. The faith of the rulers was one which could lie in their bosoms and could be smothered by fear of man and love of his praise. But a true faith cannot be stifled. It must speak out (Romans 10:9). And not only will the lips speak out, but the life in all the graces of the Christian character. We live in days when it is no disgrace to say that we are Christians, but to show it. II. THERE ALSO TWO GREAT OBSTACLES TO FAITH. 1. The fear of man as withering now as then. "What will the world say?" often casts a damp on godly resolutions. Men cannot bear the thought of ridicule, and so lower the standard of religious conduct and conform to the world. But grace enables the true believer to say, "I will not be afraid," and he "rejoices that he is counted worthy to suffer shame." 2. The love of man's praise in preference to that of God. How many a man's faith is nipped by no other cause? To live agreeably to the gospel is not the way to gain man's praise. Man does not praise the poor in spirit, the meek, etc., but the proud, etc. He therefore who seeks to please the world puts on such qualities as these. But the true believer acts differently. He is not indeed indifferent to the good opinion of his fellow creatures, yet he values God's esteem above this, and to secure that is the great film of his life. (A. Roberts, M. A.)
(H. W. Beecher.)
II. THE VALUE OF THIS FUNCTION IN LIFE DEPENDS ON ITS ASSOCIATIONS AND EDUCATION. Of all the faculties it is the most illusive. When not rightly trained it is deceiving, and when improperly exercised it is weakening. Associated with conscience it should reject all undeserved praise. Men ought to be ashamed to be praised for what they know is not true, and when they lay traps for it how beggarly is the degradation to which they have come. How many array themselves on the side of right to be praised! Who accepts truth which is unpopular, and love that which their conscience tells them is just when it will bring down upon them the discredit of the whole community? How easy is it to bring men on the side that is popular. As long as slavery was an accredited fact and not to be disturbed, it was a very ungracious thing to stand up for human liberty; but no sooner was the public sentiment changed than men sprang up thicker than asparagus and cried, "Oh, the preciousness of emancipation." So men think they are following the truth when they are simply lusting for praise. As an auxiliary there can be no objection to it. If a man in the performance of duty afterwards finds himself the subject of praise, all well and good; but it is necessary that it should be the second or the third, and not the primary or dominant motive. Those surrounded by a low-toned public sentiment are apt to have an indiscriminate hankering after praise and to be so demoralized that they even become vain of sinful courses. There are men whose foul tongue is their strength and they glory in it. There are men proud of their rudeness. They think it praiseworthy to be singular in this respect. Men enter into competition with each other as to which can eat or drink the most. Yea, crimes become virtues in the sight of many. III. ILLUSTRATIONS. 1. As an incitement to artistic work, the love of praise should always wait on and follow achievement, and never precede it. No man who works for praise can ever become a leading artist. 2. This is true also of literary work. No author will live whose paper is a looking glass. No man will write thoughts but he who is utterly unconscious and lost in his subject. 3. In politics everything is made to turn on the popular vote, and our public men grow up questioning not, "What will be the influence of this or that as to the right or wrong?" but, "How will it strike my constituents and affect my chances?" And the inspirations of God in the lines of truth are sacrificed to this miserable and mercenary regard for praise which men want and do not deserve. 4. Of all places there is none where self-consciousness and the love of praise are so fatal as in the pulpit. There is a wide range for the selection of themes by the preacher, but how many are chosen that jar on the nerves of the lovers of pleasure, wealth, etc.? In the treatment especially of great public questions, what conservatism and fear of men's opinions there is? No man can effectually preach the truths of the Christian life who is not willing to throw himself instantly into anything that is needful and be lost to popularity so that it is with truth and God that he stands. IV. IN THIS SUBJECT WE HAVE MATTER FOR VERY PROFOUND SELF-EXAMINATION. 1. It is a question for many how much of your religion is other than conformity to public custom, and how much is simple conformity to what is respectable. 2. Is the praise you receive beneficial in its effect upon you? Is it preparing you for higher association in the kingdom above? The day hastens. Soon we shall stand before Him who has declared that if in this evil generation we are ashamed of Him, He will be ashamed of us. (H. W. Beecher.)
1. Very common. Not that the esteem of others is sinful, because deference to the opinion of the wise and good is wisely implanted in our nature. The perversion of an instinctive tendency does not convert a good principle into a bad one. The love of praise is not to be condemned if limited to the praise of good men for right sentiments and good actions. It must, however, be an insufficient principle of conduct, because it may be extended to the praise of bad men for bad actions. We must not then say that the love of praise or fear of blame is necessarily sinful. Opinion is the prop and stay of all social intercourse. Reputation for honour, etc., is essential, while man is man. "No man liveth to himself." Jacob said of Judah, "Thou art he whom thy brethren shall praise"; and to stand well in the opinion of good men is a means of blessing to the Church and the world. St. Paul says, "If there be any praise, think on these things." Only remember that this love of praise should be followed by a love of praiseworthiness, and a fear of blame of blameworthiness; otherwise it will be only vanity in disguise. The man who is above or below the good opinion of ethers, must be more or less than man. He who sets no value upon the just estimation of society is often careless of the actions which tend to produce it. 2. It may be abused, and become implicit idolatry like that of the heathen who served the creature more than the Creator. It was the same with the young ruler, Pilate and Felix. "This is the victory that overcometh our faith — even the world." 3. This sinful preference of man to God is dangerous in its issue. It hazards the less of the soul, and draws down the displeasure of God (see following verses). II. CONSIDERATIONS WHICH MAY CORRECT THIS EVIL. 1. The worthlessness of the men for whose commendation we are ready to renounce Christ. Let us know why and for whom we are prepared to make shipwreck of faith and good conscience. For what did Judas betray Christ? The favour of worthless Pharisees and thirty pieces of silver. For what did Esau renounce his birthright? And for what do we give up the hope of acceptance with Christ? For the wretched smile of triflers, for the ribaldry of Paine and the "don't know" of Spencer — a mess of pottage indeed. "An atheist's laugh is a poor exchange for a Deity offended." 2. The study of the best models. The men of whom this world was not worthy, were not the men who bowed to ruling opinions. Paul conferred not with flesh and blood; Columbus turned a deaf ear to worldly wisdom, or he would never have discovered a new world. Had Milton been swayed by popular opinion he would never have left a name immortal. Defoe was offered wealth and preferment to support government measures by a venal pen, but he sternly refused, and borrowed a guinea to supply his wants for the day. Study the answer of the Three Hebrew Children and the example of Christ. We talk of the public opinion of earth, but forget that there is a public opinion in heaven (Hebrews 12:10). 3. Estimate of the value of the Divine opinion. God is the standard of all excellence. His approbation is the seal of honour. 4. Anticipate the decisions of the great day. (T. H. Day.)
II. THE PRAISE OF MEN AND THE PRAISE OF GOD ARE FREQUENTLY OPPOSED. For man often condemns what God approves, and vice versa. God cannot look upon any form of sin with allowance, but man condones and sometimes applauds the grossest vices. III. BOTH IN BESTOWING AND ACCEPTING PRAISE WE SHOULD BE GUIDED ENTIRELY BY THE MIND OF GOD. He knows what is praiseworthy, and has revealed His mind on the subject. Never receive or give flattery for what the Bible condemns. IV. TO THIS UNHAPPY PREFERENCE FOR THE PRAISE OF MAN BEFORE THAT OF GOD MAY BE TRACED THE MISERY AND RUIN OF MANKIND. (Congregational Remembrancer.)
(T. H. Leary, D. C. L.)
(Dr. Haven.)
I. LOVE FROM THE FATHER (ver. 49). 1. The substance of the message — a revelation of the Father (ver. 45). (1) (2) (3) (4) 2. The medium of its transmission — through Christ, God's (1) (2) (3) 3. The heinousness of its rejection — to reject Christ and His message the same thing as to reject the Father and His message (ver. 44). II. SALVATION FOR THE WORLD (vers. 46, 47). 1. Of Salvation from the darkness of (1) (2) (3) (4) |