(A Meditation on Mark 1:, 2:, 3:) (Continued from page 86.)

We were seeing the patient service of our Lord, and will trace Him further in His lowly mission. Levi (Matthew), hears a word behind him "follow Me," and he rises up and follows Jesus. Matthew knew the Shepherd's voice and beheld in Him the grace that came to save the lost. This man makes the Lord a feast, and invites a number of publicans and sinners to meet Him and hear His word. This was a double feast, a feast for the Son of God while a Servant among men; a feast such as these scribes and Pharisees had never afforded the Shepherd-Servant. A true love feast this was, and then a feast that widened out and thought of men just like what he had been, whom he desired to see, taste and share the grace of a Saviour-God. What a treat Matthew must have afforded Jesus that day! publicans and sinners heard that day the wonderful words of life. How beautiful to see this grace, the Son of God sitting among publicans and sinners. This heavenly life of Jesus unfolds itself in those chapters like the rose of Sharon, and as it unfolds itself, at its every stage it emits its sweet fragrance of love and grace. But for those, as we have first noticed, who had feelings of envy because He was advancing as a teacher and then because that envy was not judged, we read they "reasoned." Now we observe their character also unfolding itself side by side with His. He the very perfection of good; in them the principle of evil.

At this stage they speak out (not as in vers. 6, 7, in their hearts) but not yet directly to the Lord. They move cautiously and drawing near, ask the disciples, "How is it that he eateth and drinketh with publicans and sinners?" (ver. 16). These words are proof of how far their hearts were away from the God of Israel, and also of the wickedness that lay therein, in thus seeking occasion against the Lord of life and glory as He went about doing good. The Lord when He heard it takes up the question Himself and gives the answer, in lowly grace making it the occasion to present to them the very glory and joy of His mission.

"I came not to call the righteous, but sinners to repentance" (ver. 17). Such was Matthew, and such were those whom Matthew had invited there that day, and hence the whole work was according to God's plans. The grace of Christ was expressed among that company.

At this feast, the Lord was enjoying another feast, "meat to eat they knew not of." What a contrast between those two lives! He delighting to meet the need of the needy; they opposed to such grace flowing out. By this time we observe the Pharisees have joined the scribes. (In ver. 6, we read of the scribes, in ver. 16, the scribes and Pharisees.)

At this juncture we observe another question asked. Till the end of chap. 3:the contrast develops, and becomes more manifest. But this question was not to the disciples, but to the Lord. If Matt. 9:14 be consulted, we observe the questioners here were John's disciples. Yet even in them we learn how far all were from understanding Him who was in their midst. "Why do the disciples of John and of the Pharisees fast, but Thy disciples fast not?" The previous question was addressed to the disciples and concerning the conduct of the Lord; this question is addressed to the Lord, but concerning the conduct of the disciples.

The Lord's presence among them was truly giving character to their lives and others could see the change. Observe the contrast, and the answer which the Lord gave them truly and fully explains this. "Can the children of the bride-chamber fast, while the bridegroom is with them? "

What grace is expressed in this answer. Not only do we observe the grace and patience in answering such questions and waiting on them for a response, but we would pause and meditate upon the grace expressed in the words of the answer. The Son of God was present among men, His own voice was heard following that of His forerunner John. This voice sought to reach men and draw them to Himself. Men were refusing, but the few fishermen respond. The publican does also. The sinners hear His words, and oh the blessedness, we exclaim, for those whose hearts God had touched. For there was the Messiah long looked for by Israel. There was that great Prophet. There was the Son of God, there the Bridegroom and there the grace waiting to reach them and bless. Would they respond? The Lord saw they would not. His rejection by them becomes clear to Him, and this He now intimates. " But the days will come when the bridegroom shall be taken away." The condition of the leaders was as old bottles which could not contain the new wine. This precious ministry of love and grace the Lord had already begun to unfold, and although the Bridegroom is absent now, yet the Spirit is here and the work still continues among sinners of the Gentiles.

But we will proceed another step and observe another objection to what was transpiring:"Why do they on the Sabbath day that which is not lawful?" He had taught in the synagogue and they refused His teaching. He healed and forgave, and they find fault. He gathered publicans and sinners around Him to tell them of the grace that would save, and they question about it. Now as the disciples walk through the cornfields, we might say despised and rejected as associated with their Lord and Master, their conduct is questioned. The Lord again answers, and every answer only develops the grace of His heart, as well as the truth of His ways. At this time He refers to David's course when the nation had refused him. In this typical history they might have seen the parallel. They were careful about the sabbath, the shadow, and to this they clung; but the One the sabbath pointed to ("the body which is of Christ") they had no heart for. They were jealous of Him, the Lord of the Sabbath. What a contrast we here behold in those two bands – Christ and those following Him, and the scribes and Pharisees.

But we observe none of those things move Him nor deter Him from His holy purpose to bless, if they curse. "And He entered again into the synagogue, and there was a man there which had a withered hand, and they watched him " (chap. 3:1,2).

"They watch Him,"not to admire and adore Him for the love and grace there expressed, but to detect something "that they might accuse Him." This is the very character also of Satan as given in Rev. 12:"The accuser of the brethren," and by this we see how much they were under his power and unholy influence.

Let us also pause here and learn the contrast as developed in that lovely life of Jesus, a contrast still pursued by Him in the courts above; for there He acts as Priest and Advocate; there He prays and intercedes with God for His own redeemed by blood- His own blood. But He never " accuses." This is the enemy's work as seen in Satan and in the scribes and Pharisees. It is recorded as one of the unholy characteristics of the last days prevalent among professing Christians (2 Tim. 3:3).

Let us be warned ourselves by these scriptures, and "watch," not that we might detect defects and flaws and "accuse," but watch against that unholy work of the flesh and judge the spirit of it, and cultivate the lovely graces of the Holy Spirit. Let us look upon others, not with the cold, heartless suspicion that characterized those who opposed the Lord. Eventually this very spirit of criticism and accusation, largely the development of envy, was that which said, "Away with Him, Crucify Him." Let us cultivate what the divine word enjoins upon us. "Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are lovely, whatsoever things are of good report:if there be any virtue, if there be any praise, think on these things" (Phil. 4:8, 9).

This life so beautiful and lovely, when developed as the Holy Spirit here unfolds it, was a life foreign to that of scribes and Pharisees, but it was most fully and perfectly expressed by the very One they accused. As often since, the evil, the wrong is with the accusers, not the accused. Let us then be warned by this example and choose the side true and lovely, that of Christ.

But, to proceed. He healed the man with the withered hand, a fit emblem, had they but known it, of their whole condition, a lifeless withered up profession. Grace was there even for them, but another purpose was theirs. They no doubt felt their weakness, and so we are informed; "The Pharisees went forth and took counsel with the Herodians against Him how they might destroy Him " (ver. 6). First we saw but scribes, then the Pharisees, now the Herodians. Things which have begun, develop very fast; He came to give life, they would take His away; He came to save and bless, they to condemn and destroy.

But we note also the grace of Christ, "Jesus withdrew with His disciples to the sea" (ver. 7), foreshadowing what would soon be true in reality, His final withdrawal from them, and the grace that would flow out to the Gentiles. Great multitudes now follow Him, and even already some of those Gentile. The Lord ever perfect as a Servant discerns the great need and retires to the mount. There He selects the twelve. The need and press was great, "So that they could not so much as eat bread." What a life was that of Jesus here below, full of love that desired to serve others, unselfish and self-denying and that side by side with a life as seen in others, full of malice, hatred, selfishness and self-indulgence. May we here again pause and meditate the contrast, and copy that life so true and unselfish. The very perfection of servants was He, given us here as an example. Well might we pause and admire as well as worship and adore as we behold Him in dependance "the solitary place" in prayer, our example. In His grace at its every stage, our example. Unwilling also to be hindered in His service by the popularity, unswervingly devoted to His Father's interests, and not seeking self-glory; in this our example. The diligence, the faithfulness and self-denial, "They could not so much as eat bread," our example was He and they with Him at this time. (At this stage His friends cannot understand Him, but the Father did) (ver. 21).

But we will follow on one step further and behold another stage, the seventh of the contrast and the close of our meditation. "The scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth He out devils " (ver. 22). By this we learn how far away their hearts are from the God of Israel, how far their hearts differed from that of the Lord before them, and how opposed were their words and ways to the work of the Holy Spirit there working in such a wonderful way. Their cup of iniquity was full. Their life and ways but manifest the heart they bear about, and now the Lord answers them (not plainly as before) by parables. There was little use reasoning; little use waiting longer. The more grace is shown the more do they take advantage of it to accuse and gainsay. They had heard Him preach, teach, and seen Him heal, and this every part of it as a man, their Messiah, anointed by the Holy Ghost. Yet they say that all was by " Beelzebub."

At this stage we behold righteousness. They are given up; they are set aside by the just judgment of God (vers. 28, 30). They commence with envy, when Jesus comes to the front and is honored of God in His ministry of grace, and in these three chapters their wickedness develops in all the stages of their opposition and accusations until now we behold violence there, and murder is before them, which terminates eventually in the Cross. Man's life here has been before us in the religious leaders of that day, not only proven to be a failure, but tested in every way and proven to be evil. But the life of Jesus in all His ways, in every answer, in all His words- how beautiful and lovely, worthy of our admiration and imitation.

At the close (chap. 3:) He turns from them; all links with Israel (man as in flesh tried, tested, and proven bad) are broken. We observe the grace that rises over every barrier and the word, "Whosoever" appears. Next He goes to the seaside (typical of where He works now, among us Gentiles) and there as Mark describes by parables, He has labored ever since (chap. 4:).

True He has been crucified, but now risen and glorified at God's right hand. This is the testimony of chap. 16:at its close. His servants who began then and have continued since "went forth and preached everywhere, the Lord working with them." He still abides the Servant, He still labors with those sent forth. He still, blessed be His glorious Name, maintains a hearty interest in the gospel. Let us cultivate hearty fellowship with Him in this service, which will continue "till He come." Then He will still be the Servant, He will serve us, His people, His redeemed (Luke 12:35-37), and this service will be as the Hebrew servant,-reckoned for thirty shekels of silver-a service that will abide forever. "He shall serve him forever" (Ex. 21:1-6, 32). May the choice of our hearts be Himself, not in doctrine and theory only, but in deed and in truth. A. E. B.