The next day, when they had left Bethany, Jesus was hungry. Sermons
I. THE SUFFICIENT REASON FOR THE ACT. 1. Not an outcome of petulance or disappointment. The idea of Christ being "in a temper" is preposterous! The difficulty as to the phrases, "if haply he might find anything thereon," and "he found nothing but leaves; for it was not the season of figs," is for the most part factitious and artificial. Our Lord was not mistaken - first expectant and then disappointed. "He came to the tree, not for the sake of eating, but for the sake of performing an adumbrative action (sed aliquid praefigurandi causa)" (Zuiugli). "His hunger, too, was the occasion that gave shape to his adumbrative action, when he went to the leafy tree to see if there was fruit on it" (Morison). 2. But neither was it an action symbolizing the penalty of spiritual barrenness. Its proximity in spirit and time to the cleansing of the temple inclines the mind to a parabolic meaning in that direction; so also Peter's strong word "cursedst," which seems at first to convey an impression of moral displeasure. As a merely natural incident, it is hard to reduce the disproportion it exhibits between the apparently judicial sentence and its occasion. On the other hand, it is harder still to explain Christ's total silence as to the reference to spiritual barrenness and its penalty, if such a reference had ever been intended. The circumstance that a day intervened between the sentence of Christ and Peter's noting the result, would seem to demand that the Master should have "pointed the moral" in some more manifest way. Again, what he did teach concerning the occurrence, so far as it has been preserved, suggests that the action was "adumbrative" in a simpler and more direct sense, of that, namely, of which he spoke - the power of God commanded through faith. "The significance of this event is different from that of the parable given by St. Luke (Luke 13:6), to show the doom of impenitence. In that, the fig tree was planted in a vineyard; everything was done for its culture that could be done; and not till after years of barrenness was it cut down. Here the fig tree was growing by the road; it belonged to no one, and nothing had been done for its improvement; and it was destroyed when its uselessness was made manifest. It was fruitless, because the fruit season had not come, and no old fruit remained on the branches. It was, therefore, not a fit emblem of the impenitent Jews. But the destruction of a senseless and worthless thing made known the power of Christ, as sufficient to destroy, though used only to restore" (Godwin, 'Matthew'). As illustrative of Divine power it was splendidly significant. To wither was within the power of any one, but to wither by a word was a supernatural act only possible to one in closest fellowship with God. II. CHRIST'S OWN APPLICATION OF THE INCIDENT. "Have faith in God." 1. Greater results than it are attained by his servants if they will but believe. (1) In doing. The words "shall say unto this mountain," etc., are figurative. A magnificent promise! Not only such an act as the withering of the fig tree, but one comparable to the uprooting of the Mount of Olives on which it grew (against which, by the way, there could surely be no "judicial resentment" even in the most metaphorical sense). It is spoken of moral and spiritual difficulties met with in fulfilling the great commission, or in individual spiritual growth. (2) In receiving. Here the whole doctrine of prayer came up again for review. The answer was not to be merely looked forward to as coming, or even imminent, but was to be realized as already fulfilling itself in present experience. A secret of intense and successful devotion. 2. The ground of all such power is moral and spiritual oneness with God. The general conditions of prayer being answered, viz. agreeableness to the Divine will, advantage of the kingdom of God, etc., are all supposed. But, in addition, the boon of forgiveness is chiefly referred to as of greatest moment; and, in connection with it, the necessity of a forgiving disposition in the petitioner, as a condition of his being answered. This is one of the highest phases of spiritual or moral power, and is only possible through partaking of the Divine Spirit, in other words, through oneness with God. - M.
Blind Bartimeus. I. Observe HOW SINGULARLY IS THE PROVIDENTIAL GOODNESS OF GOD DISPLAYED IN THE DIRECTION OF THE EVENTS LEADING TO THIS INTERVIEW. The blind man takes his place by the roadside, not to meet with Jesus or anyone else whom might restore his sight, but merely to procure from the uncertain compassion of travellers a small pittance that should serve to prolong his weary existence. Just at this juncture Jesus, having left Jericho on His way to Jerusalem, passes that way. Many travellers came and returned, but he knew them not. In this instance the rush of a multitude attracts his notice. That God who has denied him the use of sight can convey His blessings through another organ. It is affecting to think on what a trifle appear to hinge the most important relations and destinies of our existence.II. THE NOTICE BARTIMEUS TAKES OF THE INFORMATION CONVEYED TO HIM. It is with him no idle speculation. He did not fix on mere circumstantials, or on a topic of interest to others; he contemplated the matter in direct and prompt reference to his own case. Go at once to Christ, and cry so as to be heard through the crowd. The petition of Bartimeus deserves notice not less for the terms in which it is expressed than for the urgency with which it is preferred — "Jesus, Thou Son of David, have mercy on me." It contains a full and prompt confession of Christ in that character, in which of all others He demanded the recognition of mankind, and of that age and nation in particular, and in which He was most obnoxious to the malice of His enemies. Nor is this testimony to Christ as the Son of David less valuable as an indication of great faith in the covenant mercies of God as set forth in prophecy (Isaiah 55:3; Psalm 72:12). III. THE COLD AND CHILLING REPULSE WHICH HE MET WITH, not from Jesus but from the bystanders, perhaps even the disciples, for they had not yet learnt much of the spirit of the Master. Some undervalue accessions to the kingdom of Christ from the ranks of the poor. Indifference and suspicion often hinder religious inquiry. IV. THE CONDUCT OF BARTIMEUS. When thwarted in your approach to the Saviour how has it operated? it has grieved you; but has it driven you back? Like the tide pent up, which bursting every barrier, rushes with accumulated force, Bartimeus is prompted by this ungracious repulse to cry so much the more. Go thou and do likewise. V. JESUS STOOD STILL AND COMMANDED HIM TO BE BROUGHT. Of what importance is it, in the career of the great mass of individuals, when they move along or when they stop? There are men whose movements are eyed with anxious care. The steps of a Caesar, an Alexander, or a Napoleon, have borne hope or dread with them; the incidental halting of such characters has been identified with the fate of a city or a province. It is only of such as preach the gospel of peace that we can say, "How beautiful are their feet upon the mountains." The cry of one poor man was of sufficient importance to arrest Christ in His progress. VI. THE COMMANDS ARE OBEYED WITH ALACRITY. VII. THE SAME PROMPTITUDE AND DETERMINATION WHICH BARTIMEUS BEFORE MANIFESTED GUIDES HIM IN THIS NEW ASPECT OF AFFAIRS. His tattered cloak is cast away as a hindrance. He has an all-absorbing object before him. The sinner rejects as idle encumbrances his self-righteousness and self-indulgence, which have clung to him as his second self, and rushes alone into the arms of a compassionate Saviour. VIII. The scene now increases in interest. THE MAN IS HEALED IN THE WAY OF INQUIRY, "What wilt thou that I shall do unto thee? "This is the way disconsolate sinners are encouraged to tell their own tale. IX. WHAT REPLY IS MADE TO THIS INQUIRY? "Lord, that I might receive my sight." He came by the shortest step to the matter in hand; in prayer we should have a specific object in view. X. HOW IT SUCCEEDED IN THE CASE BEFORE US? "Go thy way." (A. G. Fuller.) I. We look closely at Bartimeus on this occasion. It is true that Jesus is the centre of the picture, as He always is. But this miracle is peculiar in that the details of it am more than usually brilliant as an illustration of simple human nature in the one who receives the advantage of it.1. The state of this poor creature is given at a stroke of the pen. It would be difficult to crowd more biography into one verse than we find in here. He was sightless. He had come to be called by that name, "Blind Bartimeus." He was a pauper. "Begging" was his business. He was a professional mendicant. We do not look upon him as one who had got behind-hand for a little, and so was out on the street for a day or two, until he could get into employment. He "sat by the highway side begging." He was helpless. There is no evidence that he had any friends who cared for him; they would have made themselves conspicuous after his cure, if there had been many of them. He was hopeless. It was impossible for him to do anything; he could not see to learn a trade. He was unpopular. Anybody had a right to snub him, the moment he said a word (see Luke 18:39). He was uneasy, and fiercely on the alert to better his condition. 2. Now notice his action. Here we need the verse which has just been quoted from Luke's Gospel, for a link between the two apparently disjointed verses of Mark's (see Mark 10:47). The way in which this man "heard that it was Jesus of Nazareth" is shown there; the multitude told him. Bartimeus sought information. He was not too proud to acknowledge he did not know. Does anyone suppose this poor beggar got offended because someone insisted that he was sightless? If a neighbour had showed himself a little friendly, and proposed to lead him up for a cure, would Bartimeus simply spite him for being impertinent about other people's concerns? Then, next, this blind man began to ask for help (see Luke 18:38, 39). His request was singularly comprehensive and intelligent. His cry was personal and direct: "have mercy on me." He wastes no time in graceful opening or becoming close; what he wanted he tells. His prayer was courageous and importunate (see Mark 10:48). Bartimeus then "rose, and came to Jesus." It would have been the height of folly for him to say to himself, "If it is the will of this rabbi to open my eyes, he can do it from a distance just as well as if I were there." Then, also, this blind man put away the hindrance which it was likely would delay him in going for his cure (Mark 10:50). A simple garment, no doubt, but almost indispensable to him. Still, if it interfered with the restoration of his eyesight, it could well be spared. 3. Notice, in the next place, Bartimeus's full surrender (see v. Mark 10:51). Two things are to be noted in this remarkable speech. We shall not understand either of them unless we keep in mind the most singular question which Jesus puts to the man, the moment he comes within hearing. It was not because He did not know this beggar's condition, that our Lord asked him so abruptly what he would have Him to do. It must have been because He desired to fasten his faith upon one chief object of supreme desire. There was no end to the needs of Bartimeus: he wanted food, friends, clothing, home, everything that anybody demands in order to make a mendicant a man. But, more than all besides, he wanted eyesight; and he found that out when he went in upon his own soul to make inquiry. This explains his reply. He speaks with a declaration, "Lord." This address, most inadequately Tendered here in Mark's Gospel, means far more than mere respect. The word in Luke is different from this; here it is actually the same as that Mary Magdalene uses when she discovers that one she thought was the gardener is Jesus: "Rabboni!" There is concentrated in just a single word, a whole burst of generous and affectionate feeling: "My Master!" Faith, reverence, love unspeakable, adoring wonder, were in that word. He speaks with an ellipsis. As, before, we found more in his utterance than we expected, so now we find less. Bartimeus does not reply directly to our Lord's question. He cannot: how could he know what a miracle worker should do? All he knew was what he himself wanted to be done. So his answer would read in full: "I do not understand what Thou writ do, nor even what I would have thee to do — oh, do anything, anything — that I might receive my sight!" 4. Once more, notice Bartimeus's cure (v. Mark 10:52). It was instantaneous — "immediately." It was perfect — "whole." It was sovereign — "go thy way." It was complete, including salvation — "thy faith hath saved thee" (see Luke 18:42). 5. Lastly, notice the man's experience (Luke 18:43). He was full of joy; a new world had been suddenly opened upon him. He was obedient: he followed Jesus as a disciple. He was grateful: he glorified God. He was zealous. We may be sure he left not so much as one blind man in all Jericho without the knowledge of Jesus of Nazareth. "Oh that all the blind but knew Him, and would be advised by me! Surely would they hasten to Him, He would cause them all to see." II. So much then, concerning this miracle as a wonder; let us now study its lessons as a parable. It very beautifully pictures the steps of a sinner coming for spiritual relief to Jesus; the state, the action, the surrender, the cure, the experience. Indeed, this was a real part of the story that day. 1. Sightlessness is the symbol of sin. Not darkness now, for Christ has come (see John 8:12). The trouble is in the heart (see Ephesians 3:18). Who did this? (see 2 Corinthians 4:4). How deep is it? (see Revelation 3:18). 2. Sin destroys the whole nature. We do not say Bartimeus was injured in any of his senses except his eyes. But his blindness made him a beggar. His touch, hearing, and taste may have been perfect: indeed, they may have been rendered sensitive, sharp, and alert more than usual. But he walked as a blind man, he reasoned as a blind man, he thought as a blind man, and he went to his regular stand as a blind man, and then begged. 3. Awakening of sinners is often due to Christian fidelity. 4. In the salvation of his soul the sinner has a work to do. It is of no use to fall back on one's blindness; the first step is to confess blindness, and go to Christ for help. 5. Prayer is indispensable in every case. No one can be saved who will not ask for salvation. The petition might well become a "cry." And whatever hinders, let the man continue to pray, and pray "the more a great deal." 6. All hindrances must be put away if one is in ear, eat to be saved. Many a man has seemed to start well, but has been tangled in the running by his garments of respectability, fame, fortune, social standing, literary eminence, or pleasant companionship. One may obtain the "whole world," and lose "his own soul." 7. Jesus is always ready to save anyone who cries to Him. Oh, most impressive moment is that when the Lord of Glory pauses in the way, and commands a soul "to be called"! 8. Unqualified acceptance of Christ in all His offices is the essential condition of acceptance by Him. The sinner must say "Lord," "Jesus of Nazareth," "Son of David," and "Rabboni." 9. Experience of salvation is the instrument to use incur efforts to save others. (C. S. Robinson, D. D.) I. CRY ALOUD. "What is the noise?" asks this blind man. "Who is it?" "Jesus," they say. And at once he cries, "Son of David, have mercy on me." "Hush," say some; "hush," — not liking the loudness of the cry, nor the shrill, sad tone of it. But Bartimeus only cries the louder. Misery often makes a great noise in the world, a great and displeasing noise, if it can but get opportunity to make its want and its woe known. Surely, happy people should be ready to bear with the disturbance a little time; for misery has perhaps had to bear its sorrow for a long time.II. BE IN EARNEST. It has always needed an effort to come at Jesus. You must not be discouraged by hindrances. III. CAST OFF INCUMBRANCES. The blind man throws aside his garment, lest it should hamper him, in his eagerness to get at Christ. Give him his sight, and he will not care even to look for this soiled and tattered garment any more, but will find a better. People that have their eyes opened will at the very least get their clothes washed. A neat, decent dress is often an early sign that a man is becoming careful who has hitherto been reckless. And new talk, new tempers, new estimates of things, are garments of the spiritual man, that show he has become a new man. (T. T. Lynch.) This man is a picture of what we would fain have every seeker of Christ to become. In his lonely darkness, and deep poverty, he thought and became persuaded that Jesus was the Son of David. Though he had no sight, he made good use of his hearing. If we have not all gifts, let us use those we have.I. HE SOUGHT THE LORD UNDER DISCOURAGEMENTS. 1. No one prompted his seeking. 2. Many opposed his attempts. 3. For awhile he was unheeded by Christ Himself. 4. He was but a blind beggar, and this alone might have checked some pleaders. II. HE RECEIVED ENCOURAGEMENT. This came from Christ's commanding him to be called. There are several kinds of calls which come to men at the bidding of Christ. 1. Universal call (John 3:14, 15). 2. Character call (Matthew 11:28; Acts 2:38, 39). 3. Ministerial call (Acts 13:26, 38, 39; Acts 16:31). 4. Effectual call (Romans 8:30). III. BUT ENCOURAGEMENT DID NOT CONTENT HIM: he still sought Jesus. To stop short of Jesus and healing would have been folly indeed. 1. He arose. Hopefully, resolutely, he quitted his begging posture. In order to salvation we must be on the alert, and in earnest. 2. He cast away his garment, and every hindrance. 3. He came to Jesus. 4. He stated his case. 5. He received salvation. Jesus said unto him, "Thy faith hath made thee whole." He obtained perfect eyesight: complete health. IV. HAVING FOUND JESUS HE KEPT TO HIM. 1. He used his sight to see the Lord. 2. He became His avowed disciple. 3. He went with Jesus on His way to the cross, and to the crown. 4. He remained a well-known disciple, whose father's name is given. (C. H. Spurgeon.) Are there not some to come from our slums and degraded districts? This man at least was a beggar, but the Lord Jesus did not disdain his company. He was a standing glory to the Lord, for everyone would know him as the blind man whose eyes had been opened. Let seeking souls persevere under all drawbacks. Do not mind those who would keep you back. Let none hinder you from finding Christ and salvation. Though blind, and poor, and miserable, you shall yet see, and smile, and sing, and follow Jesus.(C. H. Spurgeon.) I. WE TAKE THOSE POINTS WHICH SPEAK TO US OF OUR LORD. We are struck by the obvious fact that though attended by a wondering joyful crowd, He has an ear, grace, gifts, for the one; so to the one miserable man. We are apt to think the Lord of all has so many dependent upon Him, our distress may be overlooked by Him; and this fear is strongest when we are weakest. "Lord, that I may receive my sight." "Receive thy sight" responds Christ. Christ gives us just as much as we can take — as much as we really ask for.II. LET US NOW GLANCE AT BARTIMEUS AND HIS FAITH. It is to his faith that our Lord attributes his healing; therefore our attention is specially called to it. It was surprisingly great. There was pertinacity in his faith. Those who stand near Christ may rebuke the cry for mercy. The doctrinal rebuke. The philosophical rebuke. (S. Cox, D. D.) The gate of the city was, in the East, the favourite resort of the mendicant class; for there, not only must all travellers, and caravans, and peasants bringing their wares to market, pass them by, but the broad side arches of the gate, with their cool recesses and divans, were the justice halls in which suits and quarrels were adjusted, and the lounging place in which, when the labours of the day were over, the citizens gathered to discuss their local politics or to enjoy their neighbourly gossip. The very reason, therefore, which draws the beggars of Italy to the fountains or the steps of churches, and the beggars of Ireland to the doors of hotels, or to the spots haunted by tourists, and the beggars of England to the crowded thoroughfares and market places, drew the beggars of the East, and still draws them, to the gates of the cities. There men most congregate, and there they are most likely to meet some response to their appeals for pity and help.(S. Cox, D. D.) You have seen a mother laughing and making merry with happy friends. Suddenly she pauses, listens, and leaves the noisy room. She has heard a tiny wail of distress which you could not hear, and she cannot be content till the cry of her babe be hushed, its wants satisfied. And shall God, who made the mother's heart, be less tender, less pitiful, than the creature He has made? I tell you, Nay; but "as one whom his mother comforteth," so will God comfort all the distressed who cry to Him.(S. Cox, D. D.) I.II. III. IV. V. (C. H. Spurgeon.) I. THE BLIND MAN'S EARNESTNESS AS A CONTRAST TO THE BEHAVIOUR OF MANY HEARERS OF THE WORD. By a very short sermon he was led to prayer. Instead of praying over sermons, a great many disport themselves with them. Some are anxious for others, whilst this man cried for himself. II. NOTICE THIS MAN'S INTENSE DESIRE AS AN ABSORBING PASSION. Some plead the excuse of poverty, and demands of business; and these are the two obstacles that Bartimeus overcame. Passover: and the passover time when roads crowded with pilgrims, was his harvest. III. HIS VEHEMENCE WAS A MOST REASONABLE ZEAL. He knew the misery of blindness. He was a beggar, and had learned the weakness of man. He knew that Jesus Christ was near. He felt it was now or never. IV. HE EXPERIENCED CHECKS IN HIS PRAYER. V. HIS IMPORTUNITY AT LAST BECAME SO MIGHTY, THAT REBUFFS BECAME ARGUMENTS WITH HIM. (C. H. Spurgeon.) 1. In the multitudes who accompanied Jesus out of Jericho, some, doubtless, followed Him out of mere curiosity. 2. Some followed because it was just then fashionable to do so. 3. Some followed with a view to future worldly advantage. 4. Such following is generally useless, deceptive, and mischievous, being of no real or permanent advantage to anyone. (1) (2) II. The text suggests to us THAT AMONG A MULTITUDE OF CHRIST'S FOLLOWERS YOU MAY GENERALLY EXPECT TO FIND SOME FRIENDS. "With His disciples." Out of those who follow from curiosity Christ is drawing many real followers. 1. This should encourage us to persevere in our own following. 2. This should encourage us in relation to other followers. (J. Morgan.) 1. Because it would gratify and glorify Christ. 2. Because it would bring great blessings to our own souls. 3. Because such following would exert a blessed influence over our fellow creatures. II. But while the friends of Christ should thus follow Him constantly, closely, and collectively, THEY SHOULD ALSO PREACH HIM SIMPLY, DIRECTLY, AND LOVINGLY. "Jesus of Nazareth passeth by." 1. The sermon was a very simple one. 2. It was a very evangelical one. 3. It was a very sympathetic or loving one. (J. Morgan.) (Prof. W. J. Hoge.) (Prof. W. J. Hoge.) (Prof. W. J. Hoge.) (Prof. W. J. Hoge.) (Prof. W. J. Hoge.) (Prof. W. J. Hoge.) (Prof. W. J. Hoge.) (Prof. W. J. Hoge.) I. His hearing LED HIM TO ACTION. His very soul seemed to be roused, and he began to do something. Oh, for a pulse of life in those frozen hearts! A flush of blood, even though it were angry blood, in those pale cheeks! "I came to break your head," said a man once to Whitefield, "but by the grace of God you have broken my heart." That was a vile purpose to go to church with, but if he had gone in a complacent frame, and quietly slept or coolly criticised the preacher, it would have been far worse. He would not have carried away that priceless treasure — a broken heart. If what we say is true, why do you not act upon it? If false, how can you bear to be charged with it? If our charges are false, they are also insulting and outrageous. If you believe them to be false, your conduct, in hearing them so calmly, and coming back to hear them again, and even sometimes applauding us for the vehement way in which we assail and denounce you, is perfectly astonishing. Or if you say you believe these things to be true, your conduct is still more amazing. If true, they should concern you infinitely: yet you are not concerned at all. You will call Bartimeus a fool if he does not try to get his eyes opened this very day. But what name will you reserve for yourselves, if, while I this day, as one of these ambassadors of God, offer you pardon and healing and eternal life through Jesus Christ, who now passes by to bestow them, you once more refuse the Saviour, and go on as before toward perdition? II. This reveals to us the second mark of right hearing — IT FILLS A MAN WITH EARNESTNESS. If he has heard such truth as he ought, he not only acts, but acts with energy. Thus Bartimeus acted. "When he heard he cried out." So it must be with you, O sinners. If you would enter heaven you must be in earnest about it. Let us now see how this earnestness found expression. So shall we have another mark of true hearing. III. When the gospel is heard aright, IT LEADS TO PRAYER. This was the first thing Bartimeus did, when he was told that Jesus was passing by — he prayed. And this is always the first thing for a lost sinner who hears of Christ — let him pray. A soul truly in earnest after salvation will cry for help. Self-preservation is the first law of nature, and when our strength fails, prayer is nature's messenger for helpers. And when did nature fail to pray in her need? Hunger will beg and pain cry out. Though the fever have caused madness, the sufferer will still cry for water. None need teach the babe to clamour for its nurture. Birds can plead for their young, and the dog entreat you, with all the power of speech, to follow him to the forest, where his master lies robbed and bleeding. And has the soul no voice in its sickness unto death? Is the instinct of the brute a sure guide, and do the reason and conscience of men slumber or lie? Or are they quicksighted and honest about bodily wants and earthly things, only to show themselves utterly besotted, when glory, honour, and immortality are at stake? When your souls are in jeopardy, must you be plied with such urgency before you will cry for help? If the voice of grace, sometimes warning, sometimes inviting, cannot wake you and bring you to your knees, God will try the voice of unmixed vengeance. IV. And do it at once. PROMPTNESS is another mark of a good hearer of the gospel. It is found in Bartimeus. "And when he heard," that is, as soon as he heard, "he began to cry out." But what need of such haste? "Jesus is going slowly," he might say, "and some little while must pass before He is gone. Be sure I will be in time." "Or if He does get a little out of sight," Bartimeus might say, "while I am attending to some little matters, I will run after Him and call Him." "But I only want a little time, and that for most important business," Bartimeus might plead. But if Bartimeus choose to attend to his alms instead of his eyes, see if he has not a still stronger reason. Begging is not only his business, but this happens to be a very "busy season," as we say in the city, or "harvest time," as they say in the country. A multitude was passing! He might go home almost rich — might almost retire from business! And after all has not Providence given him this opportunity, and would it be exactly right to throw it away? So have I heard professors of religion and non-professors reason. So do they put earth's business above all the calls of God. V. and VI. Two other marks of a good hearer of the gospel are found in Bartimeus. He heard with FAITH AND HUMILITY. He trusted in Jesus and was lowly in heart. His faith even outran the word of the multitude. They spoke of "Jesus of Nazareth," — Nazareth of Galilee — a despised town of a despised province: but he could call Him "Son of David," and "Lord." And how deep was his humility! He hid nothing, pretended nothing. He came as he was. Blind, he came as blind. Poor, he came as poor. A beggar, he came as a beggar. And so it is always. Faith and humility meet in the sinner's experience, not as occasional companions only; they ever walk lovingly together as sisters. They cannot separate. Like the Siamese twins they live in each other's presence alone; should they part, they would die. A sinner cannot believe in Jesus and not be humble; he cannot be truly humble without believing in Jesus. (Prof. W. J. Hoge.) I. BY INJUDICIOUS CRITICISM OF SERMONS you may stifle convictions and drive sinners away from Christ. I cannot better illustrate this caution than by a true narrative from "The Central Presbyterian." "A pious lady once left a church in this city (Richmond), in company with her husband, who was not a professor of religion. She was a woman of unusual vivacity, with a keen perception of the ludicrous and often playfully sarcastic. As they walked along toward home, she began to make some amusing and spicy comments on the sermon, which a stranger, a man of very ordinary talents and awkward manner, had preached that morning in the absence of the pastor. After running on in this vein of sportive criticism for some time, surprised at the profound silence of her husband, she turned and looked up in his face. He was in tears. That sermon had sent an arrow of conviction to his heart! What must have been the anguish of the conscience-stricken wife, thus arrested in the act of ridiculing a discourse which had been the means of awakening the anxiety of her unconverted husband!" II. Beware also of UNSEASONABLE LEVITY AFTER SOLEMN APPEALS. III. This brings to mind another way by which you may bid sinners hold their peace — by BLINDNESS TO ANY BEGINNING CONCERN. Would you see how you should watch? Come with me to the chamber where a babe lies dying. A breathless messenger has gone for the physician, but still he comes not. How the worn mother gazes on her little sufferer in an agony of fondness and fear; how she sinks in anguish before the mercy seat, and pleads like the Syrophenician woman at the feet of Jesus; how she rises wildly, and watches at the window for the physician; how at every sound of wheels she flushes with eagerness, and then grows sick at heart as they turn the corner, and the sound dies away; how she springs to the door as his well-known step is heard on the stair; and then, as he searches every symptom, how she waits on his every look, living on a gleam of hope, ready to die if his face is darkened by a cloud! IV. Nor is this the worst. Professing parents often LAY PLANS FOR THEIR CHILDREN DIRECTLY OPPOSED TO THE SPIRIT'S WORK. (Prof. W. J. Hoge.) (C. H. Spurgeon.) I. "He called." Our vocation is of God. He hath called us out of darkness into His marvellous light. "He called." This word of Matthew contains, as in the seed, the expressions of Mark and Luke. All the agencies, by which the soul is persuaded and enabled to embrace Jesus Christ freely offered to us in the gospel, are hidden in this, His loving call, as the leaves and flowers and golden fruit are all folded in the germ. Many providences, many scriptures, many ordinances, many movements of the Spirit may lay hold on a soul to draw it to Christ; but they are all so many threads which Christ holds in His own hand. They have all their power from His drawing. Then let us use this truth for holy fear. If you resist the appeals of God's ministers, you resist God. "He called." In Jesus Christ we behold the best of preachers — the Divine Exemplar after whom all should copy. II. "He commanded him to be called." The Lord gave the word; great was the company of them that published it. Let him that heareth, say, Come! Then all the called may themselves become callers. III. And now what a word of good cheer the third evangelist speaks — "He commanded him to be brought unto Him!" Admire the Lord's grace to the blind man. He will not leave him to grope his dark way alone. Some shall lead him by the hand. In whatever way, he shall have all the aid he needs to come into the Saviour's very presence. Blessed thought t that we who are but men may have some share in this dear work of guiding blind souls to Jesus. But here I rather choose to think of the higher than human aid, which Christ sends with His word to the souls of His chosen. The energy of Almighty power accompanies the preaching of the truth. The Spirit and the Bride say, Come! (Prof. W. J. Hoge.) II. This comfort is to be found in the text. The general gospel call ought to yield great comfort to any seeking soul. But there is also an effectual call. III. This comfort should lead to immediate action. The exhortation to rise means instant decision. It means also resolution. You are also to cast away everything that would hinder you from finding salvation. (C. H. Spurgeon.) (Prof. W. J. Hoge.) I. The FULNESS OF THE GRACE. The tender love of Christ to lost souls is a great deep, without bottom and without shore. The wing of no angel can bear him so high that he can look over all its extent. The guilt of no sinner has been able to sound all its depth. King Ahasuerus said unto Queen Esther at the banquet of wine, What is thy petition? and it shall be granted thee: and what is thy request? even to the half of my kingdom shall it be performed. And so the monarchs of the East delighted to speak. But their utmost premise was half the kingdom, and their kingdoms were earthly, bounded and unsubstantial, and their pompous generosity often but the flourishing rhetoric of lust, pride, and wine. But Jesus puts no limit to His offers. Ask, it shall be given you. Ask, and ye shall receive, that your joy may be full. Whatsoever ye shall ask in My name, that will I do. In Him are all the treasures of wisdom and knowledge. All power is given unto Him in heaven and in earth. II. Let us also admire THE FREENESS OF CHRIST'S OFFERS TO LOST SINNERS. The freeness of the offer springs from the fulness of the grace. "What wilt thou?" Choose for thyself, Bartimeus. If thou dost not carry away a noble gift, it is thine own fault. I do not set bounds to thy desires. The treasure is infinite, and thou hast it all to choose from. The Spirit of the Lord is not straitened, and if we are, it is in ourselves. God's grace is always larger than man's desire, and freer than his faith. If we take little pitchers to the well, we shall carry little water away. Though the golden bowl be full of golden off, the lamp will burn dim, if the golden pipe be narrow or choked. The ocean itself can pour but a scanty stream through a slender channel. III. SEE HOW CHRIST'S GRACE CONDESCENDS TO EVERY SOUL'S PECULIAR NEED. He will suit His granting to our asking. To every soul He says, "What wilt thou?" IV. This question teaches that, though CHRIST KNOWS WHAT WE WANT AND WHAT HE WILL DO, HE WILL HAVE US EXPRESS OUR WANTS. Through all the cold, dark night the petals of the flower were shut. So the sun found it and poured his rays upon it, till its heart felt the warmth. Then it yearned to be filled with these pleasant beams, and opened its bosom to drink them in. And so it is with man's prayer and God's grace. How pointless are the prayers we often hear. They scatter weakly over the whole ground. They have no aim and do no execution. If we would pray well, we must have something to pray for, something we really crave, we must know our wants, feel our wants, express our wants. We must have "an errand at the Throne." I learned that expression from a pious old slave. He was asked the secret of the fervour and spirit with which he always prayed. "Oh," said he, "I have always an errand at the Throne, and then I just tell the Lord what I come for, and wait for an answer." Thus, too, shall we wait for an answer. Even the sportsman, who cares not for his game, follows the arrow with his eye, till he sees it strike. But how many never cast a second glance after a prayer which has left their lips! (Prof. W. J. Hoge.) 1. God has appointed a definite way in which we are to obtain His aid and deliverance. If we would have we must ask. Prayer is the means He has prescribed. Why? We could not enjoy the blessing of God without it. It is indispensable as a preparation of our hearts. 2. Our prayers must be definite and precise. Beware of vague, general, pointless prayers. State at once the evil you would have removed, the want you would have supplied, the promise you would have fulfilled. 3. He who asks the question in the text, can answer it. Jesus has all things at His disposal. There is no limit either to His resources or His readiness to help. Be not afraid to ask much, to expect much, and much you shall obtain. He in, poses no conditions, no price, no merit. (A. Thomson.) 1. That the new birth is from God. If the harp be broken, the hand of the maker may repair it, and wake the chords again to their old power and sweetness. There is hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease. Though the root thereof wax old in the earth, and the stock thereof die in the ground, yet through the scent of water it will bud and bring forth boughs like a plant. But who can restore the shattered crystal, so that the sunbeams shall stream through it without finding a flaw, and flash, once more, as of old, in the ever-changing play of their splendour? And who can open the eyes of the blind? Who can restore to that most lustrous and precious of gems, its expression and power, when distorted and blotted by disease or violence? Who shall open again those delicate pathways for the light of two worlds — the outer world shining in and filling the soul with images of beauty, and that inner world shining out in joy, love, and thankfulness? Surely none but the Maker of this curious frame, who, when sin had so cruelly marred it, came in compassion as infinite as His might, to be Redeemer and Restorer where He had already been Creator. Only He can open the eyes of the blind. The power of God is in that work. But if a man die shall he live again? Oh, if the soul be dead, dead in guilt and corruption and the curse of Almighty God, can it revive? Yes, thanks be to God! by reason of the working of His mighty power, which He wrought in Christ, when He raised Him from the dead (after He had been delivered for our offences), we also may be quickened, who were dead in trespasses and sins, and children of wrath, we may be quickened together with Christ; for we are His workmanship, created in Christ Jesus unto good works. 2. In the light of this miracle we also learn that, whatever activities the sinner may put forth before and after his regeneration, in the great change he is passive. All, the agonies of the blind man, all his tears and cries, all his rolling and straining his sightless balls, had just nothing at all to do with the act of restoration. That was Christ's alone. And so in the new birth — "born of God," tells it all. It is the "unparticipated work" of the Holy Ghost. In this, regeneration is distinguished from conversion. God turns the man, but the man, so moved, turns with his whole heart. It is the day of God's great "power," but also of the sinner's great "willingness." The fire which the sun has kindled mounts toward it at once. The kindling of the heavenly flame is regeneration; its upward motion, conversion. Regeneration is the Divine cause; conversion, the sure effect. Where there is the grace of life, there will be a life of grace. 3. Light did not open Bartimeus' eyes, nor does truth alone regenerate the sinner. Pouring light on blind eyes will not heal them. Flashing truth, even God's glorious truth, on the sinner's mind will not regenerate him. Bartimeus was as blind at noon as at midnight. The sinner is as blind under the blaze of the gospel as amid the glooms of heathenism. II. Let me now speak of the greatness and glory of this change. III. As "Bartimeus immediately received his sight," so, in regeneration, the great change is instantaneous. There is some one moment when the vision of the blind man, and the new life of the sinner begins. It may be feeble, but it has begun, and for the faintest beginning the creative act is needed. The main thing for every sinner is, to be able on good ground to say, Whereas I was blind, now I see. If he can say this, and have the witness of the Spirit to its truth, it matters little whether he is able to add, On such a day, in such a place, by such and such means, my eyes were opened. A good ship has been broken by the tempest. Mast and rudder and compass, all are gone. The storm is over, but the wreck is drifting away blindly through night and fog. At length all is still, and the wondering sailors wait for the day. Tardily and uncertainly it dawns, and as the heavy mists slowly dissolve, all eyes are busy trying to discover where they are. At length one descries a cliff which seems familiar, another a pier in which he can hardly be mistaken, a third the old church spire, under whose shadow his mother is sleeping, and now, as the sun breaks forth, they all cry out in joyful assurance, that they are in the desired haven! Mysteriously and without their aid, the Ruler of wind and wave has brought them there, and all are exulting in the great deliverance. Nay, shall we say not all? Can you imagine one poor melancholy man refusing to rejoice, and even doubting these evidences, because he cannot tell the hour and angle of his arrival, nor whether he was borne chiefly by currents of air or ocean? IV. On the blessedness of this change in Bartimeus — image of the spiritual blessedness of him who is first tasting that the Lord is gracious — I can hardly bring myself to comment. When after long imprisonment in the chamber of suffering, we go forth again, leaning, perhaps, on the arm of a congenial friend, to breathe once more the fresh air, and rejoice in the measureless freedom of nature, she seems to have clothed her green fields and forests, her blue skies and waters, in a brighter pomp of "summer bravery" than ever before, and the strange beauty fills and almost oppresses the soul. In what affecting terms does Dr. Kane describe the almost adoring rapture with which the return of the first sunshine was hailed, after the long horror of an Arctic night — the frozen blackness of months' duration, when he eagerly climbed the icy hills "to get the luxury of basking in its brightness," and made the grateful record, "Today, blessed be the Great Author of light! I have once more looked upon the sun;" while his poor men, sick, mutilated, broken hearted, and ready to die, crawled painfully from their dark berths to look upon his healing beams; when "everything seemed superlative lustre and unsurpassable glory," when they could not refrain; they "oversaw the light." But what was this, what were all these, to the wonder and joy of Bartimeus' first vision of the mighty works of God? They already had the sense of sight, and had enjoyed many pleasurable exercises of it. To him the very sense is new, unimagined before. And now, at the word of Christ, the glorious element comes streaming, suddenly and for the first time, and in its fulness, with thrills of inconceivable bliss, upon the sense and soul buried from birth in utter darkness. And what did he see first? Jesus, his best friend, his Saviour! Jesus, chiefest of ten thousand and altogether lovely; O enviable lot! The first image which the light of heaven formed in his soul was the image of that dear face; O rich recompense for the long pains of blindness! The first employment of his eyes was in beholding Him that opened them; O blessed consecration of his new powers and pleasures! Gaze on, old man! Thou canst not look too ardently or too long. But is the joy which attends spiritual illumination answerable to this? Not always (we have seen) as the immediate result. But it is attainable, and very soon the believer aught to have it, and, unless through ignorance, error, or guilt, will have it, and that abundantly. Moreover, the Bible is the sole Revealer of a conception of joy, in comparison with which every other idea of it, wherever found, is poor, earthly, and already darkened with the taint of death. It is a conception in which every best element of every earthly delight, by whatever name known — all the serenity of peace, all the exhilaration of hope, all the satisfaction of fruition, all the liveliness and sparkle of joy, all the mellower radiance of gladness, all the flush and bound of exultation, all the thrill and movement of rapture, are wrought into one surpassing combination, which, chastened by holiness, softened by charity, dignified by immortality and transfused by the beams of the all-encircling glory of the Godhead, is Blessedness. It elevates the soul to know of such a state as possible for itself; it purifies it to hope for it; strengthens it to strive after it. What, then, must it be to taste it, as we may on earth, and drink it to the full, as we shall forever in heaven! I. To see spiritually is to see Christ, the Light of the world, and to be penetrated with the sense of the beauty and fulness which are in Him. II. A soul fully enlightened sees that in Jesus is all its salvation and all its hope. (J. B. Brown, B. A.) 1. He applies in the right quarter. 2. In the right spirit. 3. At the right time. II. THE RECEPTION. 1. Most gracious. 2. Most satisfactory. III. THE EFFECT OF THE CURE. He followed Jesus in the way up to Jerusalem. The love of Christ constrained him. Thus gifts from the hands of Jesus attach us to His Person. They form a link between us and Him. They are as a magnet to draw us. (H. Bonar, D. D.) II. He did not disregard the meanest, and was ever ready to do good. III. Some wait long in darkness before obtaining the help desired. IV. Faith perseveres, receives encouragement, and attains its end. (J. H. Godwin.). People David, Jesus, John, PeterPlaces Bethany, Bethphage, Jerusalem, Mount of OlivesTopics Bethany, Forth, Hungered, Hungry, MorrowOutline 1. Jesus rides with triumph into Jerusalem;12. curses the fruitless fig tree; 15. purges the temple; 20. exhorts his disciples to steadfastness of faith, and to forgive their enemies; 27. and defends his actions by the witness of John, who was a man sent of God. Dictionary of Bible Themes Mark 11:12 2033 Christ, humanity 1416 miracles, nature of Library December 20 EveningIf the Lord would make windows in heaven might this thing be?--II KGS. 7:2. Have faith in God.--Without faith it is impossible to please God.--With God all things are possible. Is my hand shortened at all, that it cannot redeem? or have I no power to deliver? My thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.--Prove me now herewith, saith the Lord … Anonymous—Daily Light on the Daily Path July 24 Evening The Prayer of Faith. October 7. August 19. "Have Faith in God" (Mark xi. 22). March 31. "What Things Soever Ye Desire when Ye Pray, Believe that Ye Receive them and Ye Shall have Them" (Mark xi. 24). July 12. "When Ye Pray, Believe that Ye Receive" (Mark xi. 24). A Royal Progress Christ's Need of us and Ours Nothing but Leaves Nothing but Leaves True Prayer --True Power! The Secret of Effectual Prayer To his Praise! The Prayer of Faith. The Fourth Rule of Prayer Is, that Notwithstanding of Our Being Thus Abased and Truly... Praying Without Doubting Praying with Desire Prayer and Faith (Continued) May one Know that He is Filled? Eleventh Lesson. Believe that Ye have Received;' Fourteenth Lesson. When Ye Stand Praying, Forgive;' Links Mark 11:12 NIVMark 11:12 NLT Mark 11:12 ESV Mark 11:12 NASB Mark 11:12 KJV Mark 11:12 Bible Apps Mark 11:12 Parallel Mark 11:12 Biblia Paralela Mark 11:12 Chinese Bible Mark 11:12 French Bible Mark 11:12 German Bible Mark 11:12 Commentaries Bible Hub |
    |