The storm: the two questions.
The scene here depicted by the evangelist is an emblem of the condition, of the needs, of the fears, of the Church of Christ; and of the perpetual presence, the brotherly care, the Divine dignity, of the Lord. The disciples were on the Sea of Gennesaret; and we are upon the sea of life—of this uncertain world. They took Christ with them in the boat; and we have him with us alway. A storm arose and threatened their safety; and we, as long as we are here, are exposed to the tempests of trial, doubt, and danger. Jesus slept; and to us it sometimes seems as though he had forgotten and abandoned us. At the disciples' cry, Jesus arose and stilled the storm; and never can we call upon him without experiencing his friendly and effectual interposition. He reproached the faithless; and for us too he has often a word of expostulation. His authority impressed the disciples' minds with reverence; and never can we contemplate his character and his saving might without renewing our faith and adoration. There are two questions in the record which represent the two movements of the narrative.
I. THE QUESTION OF THE DISCIPLES, "HAST THOU NO CARE?" It was the cry of impulse, and a cry which has often sprung from the heart of the Lord's people in their griefs and dangers.
1. A cry of fear. Christians have the same natural passions as other men. In times of bodily danger, in scenes of public commotion and disaster, in circumstances of threatening and suffering to the Church, the fears of Christ's people have often been awakened. "We perish!" "Carest thou not? "Save us!" Such are the exclamations uttered by imperilled, anxious, and terrified souls.
2. A cry, evincing seine faith. If the disciples had been altogether without faith, they would not have appealed to Jesus, they would not have called him "Master!" they would not have entreated him to save them. So, when in our distress we call upon the Lord that he will deliver us, we prove that we have some faith in him whose help we seek.
3. A cry, however, evincing defect of faith. If the disciples' faith in their Master had been perfect, they would not have given way to panic, and they would not have been rebuked. Our attitude of spirit often proves the deficiency and imperfection of our confidence in our Lord. There was want of faith in his knowledge. Did he not, though sleeping, understand their danger and their need? A want of faith in his interest and care. He did care; and they ought, even in such circumstances, to have felt assured of this. A want of faith in his habitual rule. Though slumbering, he was nature's Lord. And how often are we, Christ's people, guilty of overlooking, in our distresses, the acquaintance of Jesus with our case, the power of Jesus over our foes, the love of Jesus for our souls!
II. THE QUESTION OF THE CHRIST, "HAVE YE NO FAITH?" Well might Jesus appeal thus to his disciples. Often had they experienced his power. Always had he justified their confidence. Never had he forgotten or forsaken them. How justly may our Lord address a similar expostulation to us when we are ready to abandon ourselves to sorrow and to despair!
1. No faith, when there is such an Object of faith? Christ has shown himself by his character and his work, to be deserving of all faith; and when we have least confidence in ourselves or our fellow-men we may well have all confidence in him.
2. No faith when in human life there is so much need of faith? From danger, temptation, sorrow, sin, there is no exemption. If we throw up faith in Christ, we throw up all.
3. No faith, when we have so many examples and instances to justify faith? Refer to Old Testament history in the light of Hebrews 11:1-40; refer to the Gospel narratives of the centurion, of the Canaanite woman, etc.; refer to the instances of our Lord's gracious reply to the appeal and prayer of faith;—and ask if there is any excuse for withholding faith.
4. No faith, when absence of faith must leave the heart desolate and helpless? What do you lose and forfeit if you are without confidence in Christ? Peace of mind, strength for life's conflicts, hope in suffering and in age and in death. Can we forego all these?
5. No faith, when there is such express encouragement to trust in Christ? He himself invites our confidence: "Believe in me;" "Be not faithless, but believing;" "Have ye not yet faith?"
APPLICATION.
1. Let the unbelieving repent of their unbelief, and look unto and call upon Jesus; that henceforth, knowing his grace, they may surely trust in him.
2. Let the doubting Christian be encouraged to put away his fears, and to pray, "Lord, increase our faith!"
3. Let the believing Christian remember that Christ's people can never perish.
"With Christ in the vessel,
I smile at the storm."
4. Let all who experience the Saviour's delivering power and grace unite in adoring him and witnessing to him: "What manner of man is this?"
HOMILIES BY A.F. MUIR
The nature-preaching of Christ.
I. CIRCUMSTANCES OCCASIONING IT. The order of Matthew and Mark preferable and explanatory. Various considerations led him to adopt this method of teaching.
1. A reasonable prudence. His enemies were busy, and scarcely suffered a single opportunity to pass without spying or planning means by which to destroy him. Out of doors he would be able to keep the crowd at a greater remove, and so hostile listeners would be under better observation.
2. Sympathy for those who were "without." In the small country cottages, where for the most part he resided, there was no accommodation for the numbers that thronged to his ministry. Stifling heat and inconvenient jostling would ill accord with the dignity of his message. Multitudes were unable to hear or see him, and he had compassion on their souls. A different class of people, too, might be reached by this new method.
3. The charm of nature. There are abundant evidences of Christ's poetic and artistic sense of nature. He would be drawn forth from the heat and squalor of the small cottage to the spaciousness, grandeur, and ever-varying phenomena of the outside world. It was his own world. He was present when "the morning stars sang together" at its birth, "and without him was not anything made that was made."
II. ADVANTAGES OF THIS MODE OF TEACHING.
1. It linked the ideas of the spiritual world with the real world of every-day experience.
2. By its associating the common life of men with the Divine and eternal, the former was refined and elevated. The many were thus addressed, and a certain general benefit received by them.
3. The inner meaning of such teaching could only be discerned by the spiritual and devout, and thus his safety was secured. His enemies were baffled and kept in ignorance.
4. This teaching was attractive to all.
III. WHAT IT SUGGESTED AS TO THE SPHERE AND FUNCTION OF THE "KINGDOM OF GOD."
1. That it was coextensive with the universe.
2. That the heavenly element is to penetrate and include the earthly element in God's world.
3. That the senses, if rightly used, are aids to the spirit.—M.
Mark 4:3-9; 18-23
The parable of the sower.
The kingdom of God as—
I. A PRINCIPLE OF LIFE. Outwardly insignificant; exposed to the uncertainties of human agency and the vicissitudes of circumstance; yet embodying vital force, and capable under suitable conditions of producing its kind. Ever commencing anew, in germ and vital unit. A result as well as a cause, even as the seed is a fruit in the first instance. Requiring everything external of itself that is necessary to its being deposited in the minds of men to be done for it; yet containing an independent, original power of its own, viz. reproduction.
II. A PROCESS OF GROWTH. Dependent upon:
1. Manner of its reception;
2. Character of the hearer, i.e. whether deep or shallow, thorough or otherwise, like the soil;
3. Place which it holds in human regard—whether considered as the chief or only as a subordinate interest in life;
4. Time,—this in all cases.
III. A CONDITION OF FRUITFULNESS. The soul, just like the ground, if left alone, will be barren or overgrown with weeds. It must be tilled, sown, and tended. Sometimes these duties are divided, sometimes combined, but all are necessary.
1. All true believers are not alike fruitful. This is analogous to material and mental culture.
2. It is enough if each brings forth according to capacity and ability.
3. all cases there is compensating power of increase in the Word, beyond the natural qualities and powers of the believer, although a certain relation is always observed to the proportion of faith and diligence. The blessing of God is especially manifest in the fruits of the Word.—M.
Mark 4:3-9; 18-23
The parable of the sower.
As illustrating the purpose of God in his Word.
I. TRUTH IS MEANT FOR ALL MEN.
II. TRUTH IS OFFERED TO ALL,
III. IT IS RECEIVED BY MANY DIFFERENT SORTS OF PEOPLE, AND IN DIFFERENT WAYS.
IV. IT IS FRUITFUL ONLY WITH A FEW.—M.
Mark 4:3-9; 18-23
The parable of the sower.
As exhibiting the kingdom of God—
I. IN ITS BEGINNINGS.
II. ITS PROCESSES.
III. ITS RESULTS,—M.
Christ's claim upon the attention of men.
"Hearken!" "Who hath ears to hear, let him hear!" A frequent peculiarity in Christ's speech. It is well to note when he uses it. It is the whisper of Christ. John seems to have caught and represented this manner of the Master most closely.
I. THE VALUE OF THE STATEMENTS OF THE GOSPEL.
1. Affecting the personal interest of every one. Happiness or misery, life or death.
2. Determining the character of every one.
3. The condescension and compassion of infinite love.
II. THE DIFFICULTY OF GIVING THEM THE ATTENTION AND CONSIDERATION THEY DESERVE.
1. They appeal to the least-developed side of human nature.
2. They have little or no immediate earthly interest to commend them.
3. They have commoner and more latent meanings, and the latter may not be apprehended.
4. They have many counterfeits. "Lo here! Lo there!"
5. The earthly life of men is full of distractions.
III. THE RESPONSIBILITY ATTACHING TO THEM. This remains with the hearer, and he cannot free himself. The language of Scripture and the deepest experiences of human nature alike assure us of this.
1. God has given all men power to understand and receive his gospel. That is, of course, provided they have not lost their reason.
2. Personal moral effort is required with respect to them.