THE DISCORD IN BETHANY ON ACCOUNT OF Jesus.

I. THE KEY TO THE EXPLANATION. First: "Lord, carest thou not," &c. It is the pain of the love which feels itself mistaken, misunderstood, and despised. Not that Martha would thrust herself forward, and unduly exalt her services, but that she thought that Jesus overlooked her entirely, had no heart or eye for her, for her who yet meant to be so kind to Him, and could sacrifice herself entirely for Him.

Secondly: But these harsh words were not aimed at the Lord, but at Mary. According to them, she felt the ill-humour of jealousy that Mary had taken, as it were, exclusive possession of the Lord, so that He could have no thought for others, for Martha.

Thirdly To this must be added, moreover, her displeasure that the joy at his coming had been so embittered or shortlived. Jesus had been received so joyfully, the first hours were spent in pure and festive joy, and now the joy ended in such discord.

II, THE TRUE VERDICT. First: Martha's reproach of Jesus could, of course, only flow out of love, but this love failed in point of humility. When love does not find its satisfaction in the service itself, but desires thanks and acknowledgment, and, therefore, some reward, there is in that case some mixture of the rule of an assuming nature which robs the sacrifice of its worth.

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Secondly The jealousy Martha felt of her sister is to be explained only from her love to Jesus; but on this account this love could not be pure and perfect. Jealousy betrays a feeling of envy out of harmony with love.

Thirdly: Her displeasure that the joy was thus embittered, is no doubt to be accounted for on the supposition of love. But therewith goes hand in hand a deal of confusion, inasmuch as Martha did not apprehend that the ground of the discord that had arisen was really to be sought in her own mistake.

Third Meditation, on Verses 41, 42.

When in any circle there arises in this way a variance on account of Jesus, where the one clings to him in love, while the

other turns away from Him in hatred, He Himself is pure and innocent of this variance, and one cannot demand of Him that He should heal the variance that has risen.

Of course the Lord was free from fault in the case before us where discord had arisen. The reason was in Martha. But because love to Him was the ground out of which this variance sprang, we rightly expect that He would not allow this discord to continue till it should be healed by time.

The expectation is not deceived. The Lord smoothes, heals, and, certainly, with the best consequences.

JESUS HEALS THE STRIFE IN BETHANY.

I. THE PRINCIPLE ON WHICH HE PROCEEDS. First, the principle runs, "one thing is needful." The expression can be taken in a general sense, in which, of course, it is true. And in this sense Christ Himself has given the interpretation of it, “Seek ye first the kingdom of God," &c. ; therefore, the kingdom of God is the one thing needful, the highest good.

Secondly: We may not so understand the expression here. For so apprehended, it does not apply to Martha. She was a believer in Christ (compare her confession in John xi. 27). She had lost the relish for, and withdrawn from, the vanity of earthly things, and of the natural life. She did not need now first to step out of the world into the kingdom of grace by repentance and faith. These circumstances of the case require a narrower interpretation of the expression. But Mary had chosen the good part, and we read of her that she sat at the feet of Jesus, listening to his words; so that in this connection the one thing needful is, the enjoyment of Jesus, the using and valuing rightly his presence. (John xii. 8.) "Me ye have not always."

II. THE APPLICATION JESUS MADE OF THIS RULE TO THE CONTENDING SISTERS.

First In regard to Martha. 1. Jesus compassionates her that her occupation had exposed her to loss. 2. Jesus acknowledges that her love to Him had been the occasion of her resigning. 3. The reproof of Jesus ("Martha, Martha," in the repetition of the name always in the sense of reproof, warning, threatening; compare, "Jerusalem, Jerusalem"; "Simon, Simon," &c.) implies

it was her fault if she was neglected. If one is moved by the feeling on necessity one can do all things possible.

Secondly: In regard to Mary. 1. Jesus commends her that she has the good part: that this beautiful lot had fallen to her -she is so constituted. 2. Christ praises her that she has chosen the same; that she has obeyed the impulse within, without regard to consequences; as later on, she obeyed the impulse of her heart in anointing Him, utterly regardless of what might come. 3. Christ secured to her this part chosen by her-no power on earth, not even her sister, may again rob her of it. Dr. STEINMEYER, Professor of Theology,

and University Preacher in Berlin.

By R. VAUGHAN PRYCE, LL.B., M.A.

SUBJECT: Departed Souls interested Spectators of the Good Men on Earth.

"Encompassed about with so great a cloud of witnesses."-Heb. xii. 1. Analysis of Homily the Seven Hundred and Eightieth.

THE

HE verse from which these words are taken and the following one spread before us three general subjects of thought: First, The good who have departed this life. Secondly, The good who are still on the earth. Thirdly, The great Redeemer of both. He is here set forth as "The Author and Finisher of faith ;" words which mean not that He is the Author of the Gospel as a system for faith; nor that He is the grand object of Christian faith; nor that He is the originator of genuine Christian faith in human souls. All these are truths concerning Him, but neither of them is the truth here. The truth here is, that He is the Great Exemplar of faith having possessed it in a pre-eminent degree, the worthies mentioned in the preceding chapter had great faith, but the faith by which Christ lived and died excelled that of all.*

But we have extracted the text from the paragraph in order

*For a further development of these three subjects, see HOMILIST, vol. iv., third series, p. 198.

to meditate for a moment upon the facts which they reveal; namely, the interest of departed saints in the history of the good still on the earth. They "encompass" us in crowds as deeply interested spectators. The allusion is to the Grecian race.

The spectators in the Grecian race were, first, present. They pressed close upon the competitors. They were, secondly, numerous. These races were national institutions, and drew together great numbers from every part of the country. They were, thirdly, experienced. Many of the onlookers had most likely at one time been competitors themselves; they would therefore know the rules and the trials of the race. They were, fourthly, continuous. They remained looking on until the competitors reached the goal. All this applies to departed saints as spectators of the living. They are present, numerous, experienced, continuous spectators. We believe in all this. It may be said that this is the only text that seems to teach the idea. Granted. Albeit consider: (1.) That this passage is enough, for it was evidently the idea in the Apostle's mind when he wrote the chapter, as he speaks of coming to "the spirits of just men made perfect." (2.) That there is nothing in any other part of the Scriptures of a contradictory character, (3.) That there are considerations apart from the Bible most favourable to this belief.

Now it is our purpose to give our attention for a few minutes entirely to those considerations, and perhaps under the two following propositions we shall suggest a sufficient amount of evidence to carry the idea as a reality to our souls.

I. THAT THERE IS A HIGH PROBABILITY THAT DEPARTED SAINTS HAVE A GENERAL INTEREST IN THE AFFAIRS OF THIS EARTH.

First Earth is the birth-place of their existence, and the scene of their first impressions. Here they began their being, here they received their first impressions, here their faculties opened to the influences of nature, the events of life, and the appeals of truth. Here they first felt their conscience, their responsi bility, their manhood. First impressions are the most indelible and influential. The rich man in hell remembered his "father's house." The soul strikes its roots deeply into the first scenes of its life, and those roots may be as fine as the finest web, but they

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are stronger than adamantine chain. Nothing can break the mystic fibre. Though a thousand leagues away, the soul feels their vibrations.

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Secondly Earth is the theatre of Redemption's drama, and the school of their spiritual culture. Here their loving Lord came to work out the great purposes of mediatorial mercy, and on this earth He toiled and prayed, suffered and died. How can they in Heaven think of Him without thinking of this earth? Here, too, this redemptive mercy wrought out their regeneration, and meetened them for the skies. Can they ever forget, think you, the scenes where they studied, where they worshipped, and where they prayed. The colleges, the chapels, the churches, the cathedrals, where millions of them got trained for Heaven, are still standing here. The old Bible, too, they studied, and many of the books they read, are treasures in many a homestead yet. Some of these volumes have their pencilmarks on them, and the leaves which their fingers turned down. How can they fail to be interested?

Thirdly: Earth has the graves in which their own bodies and those of their friends are mouldering. Can they forget that body in which they tabernacled on this earth ?-the "earthly house" for which they laboured so assiduously to keep up and adorn, or the corporeal forms of others whom they admired and loved ? All are sleeping here, their sepulchres are with us to this day. Have cemeteries no attractions for departed souls?

Fourthly Earth is the home of their descendants, and the scene of their future resurrection. Some of them, those who have more recently departed, have near relations living now-the father, the mother, the brother, the sister, the husband, the wife-and all have relations more or less remote. Can they have no interest in these ? Then, too, the resurrection looms before them as one of the most glorious objects of their future. Earth will be the scene of that stupendous event.

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Fifthly Earth is open to their inspection, and accessible to their presence. If we, with our imperfect powers of vision, can see a thousand worlds rolling around us, can we suppose that this world is not seen in their heavens? Besides, in all probability it is accessible to them. Freed from the encumbrance of their bodily frames, they may be able to travel with the velocity