Be shepherds of God's flock that is among you, watching over them not out of compulsion, but because it is God's will; not out of greed, but out of eagerness;
I. THE NATURE OF THE PASTORAL LIFE AND MINISTRY.
1. The personal spring of this ministry is the pure devotion of heart and energies to the welfare of those for whom Christ died.
2. The intellectual character of the pastorate is expressed in the vocation described by St. Peter as "feeding the flock." The reference in this language is evidently to teaching, to wise and constant instruction in Divine and spiritual truth.
3. The moral work to be fulfilled is ruling in righteousness. It is not enough for the Christian minister to teach; he is called to guide in the way of virtue and piety, to exercise supervision over the character and the conduct of the members of the flock.
II. THE TEMPTATIONS AND PERILS OF THE PASTORAL LIFE AND MINISTRY. St. Peter deals very faithfully with his fellow-laborers; he reminds them that they are but men, and are subject to human infirmities, which must be guarded against by watchfulness and prayer.
1. It is possible for one to assume or to retain the pastoral office without a cheerful and cordial delight in it; as e.g. is the case with those who engage in the service of the Church, not by Divine summons, but through the influence of friends or through the force of circumstances. Such ministers lose the greater part of their power for good, because their heart is not in their work.
2. Mercenary service cannot be profitable to men or acceptable to God. He who for the sake of gain insincerely professes to seek men's spiritual welfare is beneath human contempt.
3. A domineering spirit is contrary to the very nature and purpose of the pastoral relation. That proud and ambitious natures have made the Church the means of rising to high station and to vast power is plainly taught by the history of Christendom. But upon the work of such men the blessing of the chief Shepherd cannot rest; for he was "meek and lowly in heart."
III. THE RECOMPENSE OF THE PASTORAL LIFE AND MINISTRY.
1. It is not present, but future.
2. It is not from man, but from God.
3. It is not perishable, but immortal.
For the faithful and the lowly servant of Christ there is reserved the amaranthine crown. - J.R.T.
The Church that is at Babylon, elected together with you, saluteth you.
I. WE HAVE HERE AN OBJECT LESSON AS TO THE UNITING POWER OF THE GOSPEL. Just think of the relations which, in the civil world, subsisted between Rome and its subject provinces: the latter, with bitter hatred in their hearts to everything belonging to the oppressing city, having had their freedom crushed down and their aspirations ruthlessly trampled upon; the former, with the contempt natural to metropolitans in dealing with far off provincials. The same kind of relationship subsisted between Rome and the outlying provinces of its unwieldy empire as between England, for instance, and its Indian possessions. And the same uniting bond came in which binds the Christian converts of these Eastern lands of ours to England by a far firmer bond than any other. The separating walls were high, but, according to the old saying, you cannot build walls high enough to keep out the birds; and spirits, winged by the common faith, soared above all earthly made distinctions and met in the higher regions of Christian communion. Now our temptation is not so much to let barriers of race and language and distance weaken our sense of Christian community, as it is to let even smaller things than these do the same tragical office for us. And we, as Christian people, are bound to try and look over the fences of our "denominations" and churches, and recognise the wider fellowship and larger company in which all these are merged.
II. We note, further, THE CLEAR RECOGNITION HERE OF WHAT IS THE STRONG BOND UNITING ALL CHRISTIANS. Peter would probably have been very much astonished if he had been told of the theological controversies that were to be waged round that word "elect." The emphasis here lies, not on "elect," but on "together." It is not the thing so much as the common possession of the thing which bulks largely before the apostle. In effect he says, "The reason why these Roman Christians that have never looked you Bithynians in the face do yet feel their hearts going out to you, and send you their loving messages, is because they, in common with you, have been recipients of precisely the same Divine act of grace." By the side of these transcendent blessings which they possessed in common, how pitiably insignificant all the causes which kept them apart looked and were! And so here we have a partial parallel to the present state of Christendom, in which are seen at work, on one hand, superficial separation; on the other, underlying unity. The splintered peaks may stand, or seem to stand, apart from their sister summits, or may frown at each other across impassable gorges, but they all belong to one geological formation, and in the depths their bases blend indistinguishably into a continuous whole. Their tops are miles apart, but beneath the surface they are one.
III. Then, lastly, WE MAY FIND HERE A HINT AS TO THE PRESSING NEED FOR SUCH A REALISATION OF UNITY. "The Church that is in Babylon" was in a vary uncongenial place. Thank God, no Babylon is so Babylonish but that a Church of God may be found planted in it. No circumstances are so unfavourable to the creation and development of the religious life but that the religious life may grow there. An orchid will find footing upon a bit of stick, because it draws nourishment from the atmosphere; and they who are fed by the influx of the Divine Spirit may be planted anywhere, and yet flourish in the courts of our God. But it also gives a hint as to the obligation springing from the circumstances in which Christian people are set, to cultivate the sense of belonging to a great brotherhood. Howsoever solitary, and surrounded by uncongenial associations any Christian man may be, he may feel that he is not alone, not only because his Master is with him, but because there are many others whose hearts throb with the same love, whose lives are surrounded by the same difficulties. If thus you and I, Christian men, are pressed upon on all sides by such worldly associations, the more need that we should let our hearts go out to the innumerable multitude of our fellows, companions in the tribulation and patience and kingdom of Jesus Christ.
(A. Maclaren, D. D.)
Marcus my sonI. THE WORKING OF CHRISTIAN SYMPATHY. Mark was a full-blooded Jew when he began his career. "John, whose surname was Mark," like a great many other Jews at that time, bore a double name, one Jewish, "John," and one Gentile, "Marcus." But as time goes on we do not hear anything more about "John," nor even about "John Mark," which are the two forms of his name when he is first introduced to us in the Acts of the Apostles, but he finally appears to have cast aside his Hebrew, and to have been only known by his Roman name. And that change of appellation coincides with the fact that so many of the allusions which we have to him represent him as sending messages of Christian greeting across the sea to his Gentile brethren. And it further coincides with the fact that his gospel is obviously intended for the use of Gentile Christians, and, according to an old and reliable tradition, was written in Rome for Roman Christians. All of which facts just indicate two things, that the more a man has real operative love to Jesus Christ in his heart the more he will rise above all limitations of his interests, his sympathy, and his efforts, and the more surely will let himself out, as far as he can, in affection towards and toils for all men. This change of name, though it is a mere trifle, and may have been adopted as a matter of convenience, may also be taken as reminding us of a very important truth, and that is, that if we wish to help people, the first condition is that we go down and stand on their level, and make ourselves one with them, as far as we can. And so Mark may have said, "I have put away the name that parts me from these Gentiles, for whom I desire to work, and whom I love; and I take the name that binds me to them." You must become like the people that you want to help.
II. The history of Mark suggests THE POSSIBILITY OF OVERCOMING EARLY FAULTS. We do not know why he refused to bear the burden of the work that he had so cheerily begun. When he started he did not bargain for going into unknown lands, in which there were many toils to be encountered. He was willing to go where he knew the ground. At all events, whatever his reason, his return was a fault, or Paul would not have been so hard upon him as he was. And the best way to treat him was as the apostle did; and to say to Barnabas' indulgent proposal, "No! he would not do the work before, and now he shall not do it." That is often God's way with us. It brings us to our senses, as it brought Mark to his. We do not know how long it took to cure Mark of his early fault, but he was thoroughly cured. The man that was afraid of dangers and hypothetical risks in Asia Minor became brave enough to stand by the apostle when he was a prisoner, and was not ashamed of his chain. And afterwards, so much had he won his way into the apostle's confidence, and made himself needful for him by his services, that the lonely prisoner, with the gibbet or headsman's sword in prospect, feels that he would like to have Mark with him once more, and bids Timothy bring him with himself, for "he is profitable to me for the ministry." Let no man set limits to the possibilities of his own restoration, and of his curing faults which are most deeply rooted within himself. Hope and effort should be boundless. So we may win victories on the very soil where formerly we were shamefully put to the rout.
III. Take another lesson — THE GREATNESS OF "LITTLE" SERVICE. We do not hear that this John Mark ever tried to do any work in the way of preaching the gospel. His business was a very much humbler one. He had to attend to Paul's comfort. That needed some self-suppression. It would have been so natural for Mark to have said, "Paul sends Timothy to be bishop in Crete, and Titus to look after other churches; Epaphroditus is an official here, and Apollos is a great preacher there. And here am I, grinding away at the secularities yet. I think I'll 'strike,' and try and get more conspicuous work." Or, he might perhaps deceive himself and say, "more directly religious work," like a great many of us that often mask a very carnal desire for prominence under a very saintly guise of desire to do spiritual service. That was self-suppression. But it was a clear recognition of what we all ought to have very clearly before us, and that is, that all sorts of work which contribute to one end are one sort of work; and that at bottom the man that carried Paul's books and parchments, and saw that he was not left without clothes, though he was so negligent of cloaks and other necessaries, was just as much helping on the cause of Christ as the apostle when he preached.
IV. Take as the last lesson THE ENLARGED SPHERE THAT FOLLOWS FAITHFULNESS IN SMALL MATTERS. What a singular change! The man that began with being a servant of Paul and of Barnabas ends by being the evangelist, and it is to him, under Peter's direction, that we owe what is possibly the oldest, and, at all events in some aspects, an entirely unique, narrative of our Lord's life. For quite certainly, in God's providence, the tools do come to the hand that can wield them, and the best reward that we can get for doing well our little work is to have larger work to do. The little tapers are tempted, if I may use so incongruous a figure, to wish themselves set up on loftier stands. Shine your brightest in your corner, and you will be "exalted" in due time.
(A. Maclaren, D. D.)
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