Desire and duty.
There was wonderful variety in the methods of treatment adopted by our Lord in dealing with those who surrounded him. He touched the eyes of the blind; he garb his hand to those prostrate by illness or stricken with death; he sometimes spoke the word of healing first, and sometimes the word of pardon, always suiting himself to the special condition of each, according to his perfect knowledge of his deepest need. The same completeness of knowledge and of consideration reveals itself in his intercourse with those who had been blessed, and were now among his followers. Some were urged to follow him, others were discouraged by a presentation of difficulties. A beautiful example of this is given by Luke (Luke 9:57-62), in his account of those who spoke to our Lord just before he crossed the lake. The same gracious consideration of what was really best for one of his followers is seen here. And his disciples now do not all require the same treatment, nor have they all the same work to do or the same sphere to fill.
I. THE CONVERT'S DESIRE. (Verse 18.) "When Jesus was come into the ship," or, more correctly (Revised Version), "as he was entering into the boat," the delivered demoniac prayed that he might be with him. It was a natural desire, and a right one, although all the motives which prompted it were possibly not worthy. As in us, so in him, there was a mingling of the noble with the ignoble. let us see what actuated him.
1. Admiration. No wonder that he sat at the feet of this Mighty One, and gazed upon him with adoring love. Angels bow before him; the redeemed cast their crowns at his feet. Reverence and awe are too rarely felt now. Proud self-sufficiency characterizes the civilized world, and even the professedly Christian Church. It is well to know, but it is better to adore. Consciousness of ignorance and weakness, in the presence of God, leads to worship. let reverence characterize our search into the Divine Word, our utterances in God's name, our approaches to his throne.
2. Gratitude. Having received salvation, this man longed to prove his thankfulness, and he naturally thought that an opportunity would be found, while following Jesus, to defend his reputation or to do him some lowly service. Under the old economy many thank-offerings were presented. The firstfruits of the fields and flocks were offered to the Lord, and any special blessing received from him called forth special acknowledgment. Show how thank-offerings have dice out of the Church, and how they might be profitably revived. Point out various modes of showing thankfulness to God.
3. Self-distrust. Near the Deliverer he was safe, but might there not be some relapse when he was gone? A right feeling on his part and on ours. See the teaching of our Lord in John 15:1-27 on the necessity of the branch abiding in the vine.
4. Fear. The people were greatly excited. They had begged Christ to go out of their coasts, lest he should destroy more of their possessions. It was not improbable that they would wreak their vengeance on a man whose deliverance had been the cause of their loss. They did not believe, as Christ did, that it was better that any lower creatures should perish if only one human soul was rescued. But this is in harmony with all God's works, in which the less is being constantly destroyed for the preservation and sustenance of the greater. The luxuriant growth of the fields is cut down that the cattle may live; myriads of creatures in the air and in the sea are devoured by those higher in the scale of creation than themselves; living creatures are slain that we may be fed and clothed. In harmony with all this, the destruction of the swine was the accompaniment of, or the shadow cast by, the redemption of the man. And high above all these mysteries rises the cross of Calvary, on which the highest life was given as a sacrifice for the sins of the world. In this event we can see glimpses of Divine righteousness and pity; but these people of Gadara shut their eyes to them, and were angry at their loss. Amongst them this man must "endure hardness as a good soldier of Jesus Christ."
II. THE CONVERT'S DUTY. (John 15:19.)
1. His work was to begin at home. "Go home to thy friends." His presence there would be a constant sermon. In the truest sense he was "a living epistle." Sane instead of mad, holy instead of unclean, gentle instead of raving; he was "a new creation." All true work for God should commence in the home. Self-control and self-sacrifice, gentleness and patience, purity and truth, in the domestic circle—will make the home a temple of God.
2. His work was to be found among old acquaintances. Some had scorned him, others had hated and perhaps ill-treated him. But resentment was to be conquered in him by God's grace, and to those who knew him at his worst he was now to speak for Christ. Such witness-bearing is the most difficult, but the most effective. John the Baptist told the penitents around him, whether publicans or soldiers, to go back to their old spheres, and prove repentance by changed life and spirit amid the old temptations.
3. His work was to be quiet and unostentatious. Perhaps Christ saw that publicity would injure him spiritually, for it does injure some; or it may be that the excitement involved in following the Lord would be unsafe for him so soon after his restoration. For some reason he had assigned to him a quiet work, which was not the less true and effective. Luke says that he was to show "how great things God had done for him," as if the witness-bearing was to be in living rather than in talking. Speak of the quiet spheres in which many can still serve God.
4. His work was to spread and grow. The home was too small a sphere for such gratitude as his. He published the fame of the Lord in "all Decapolis." This was not wrong, or forbidden, for there were not the reasons for restraint of testimony in Peraea which existed in Galilee. It was a natural and legitimate enlargement of commission. Similarly the apostles were to preach to all nations, but to begin in Jerusalem. He who is faithful with a few things is made ruler over many things, sometimes on earth, and invariably in heaven.—A.R.