MARTHA, MARY, AND LAZARUS

By Silas Durand

"And Jesus answered, and said unto her, Martha Martha, thou art careful and troubled about many things; but one thing is needful and Mary hath chosen that good part which shall not be taken front her-; " Luke x, 41, 42.

The beautiful relations of friendship and social intimacy  which existed between our Savior, in the days of his incarnation, and the two sisters, Martha and Mary, and their brother Lazarus, we contemplate with delight, because, in the incidents and conversation in which these ties of earthly friendship are presented to us, he comes so close to the embrace of our affections, showing himself touched with the feeling of our infirmities, and with a full sympathy with us in the joys and sorrows of our earthly nature. But in this, as in all that is related of his earthly life, he is to be regarded as the spiritual head of the church, teaching in and to the church only, not natural, but spiritual things. As he stated to his disciples on various occasions, all men can not receive his sayings, "save they to whom it is given." To his disciples , it is given to know the mystery of the kingdom of God." They have "the Spirit of truth, whom the world can not receive," of whom it is promised, " He shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you." Of this John speaks when he says,  “Ye have an unction from the Holy One, and ye know all things." Every incident and every word recorded of Jesus will no doubt be found of vast importance to the church when the Spirit of truth shall unfold their meaning.

When Jesus spake the words quoted at the head of this article he was in the house of  “a certain woman named Martha,"  who  “had a sister called Mary, which also sat at Jesus' feet, and heard his word." May we not here regard him as in the visible church ? We thus see him in our midst as a dear friend, closely interested in all that concerns our welfare, and teaching those things that belong to it; one with us in all our troubles and temptations, and yet firmly, though gently and with divine authority, forbidding any weakness in yielding to temptation. May we not regard Martha as representing those who have gifts in the church? She "was cumbered about much serving." What she did seems to have been voluntarily  done; not as one working by the order of a fellow being, not as a hireling, but because she herself  saw and felt the necessity of the work ; yet it was laborious, and she asked of Jesus that Mary raight be bidden to help her, thereby seeming to acknowledge his right to command their service. Hle answered her in the words we are considering. Now there was evidently something in which Martha needed, and in this answer received, correction. But was it in the fact that she served? and was reproof conveyed in the words,  “Thou art careful and troubled about many things? " and was a comparison here drawn between Martha and Mary, to the advantage of the later, showing that Martha did not possess the one thing needful? Certainly not.  “Jesus loved Martha." Besides, by such an understanding of the subject, inconsistencies would present themselves impossible to reconcile. No doubt many a careful soul, whom Jesus loves, has been troubled by them. May we not rather regard our Savior as here beautifully and impressively teaching great things concerning his gospel kingdom; how he provides for all tile various wants of his church in its visible state; how the members with different gifts are to regard each other - by what test they are to try, and be satisfied with the position and action of every brother and much more? Indeed, as we begin to consider it in this light, so widely does this passage unfold, that I suppose volumes could not contain all its teachings. The apostle, in the twelfth and thirteenth chapters of his first epistle to the Corinthians, seems in part to have dwelt upon, and unfolded what is written here; and a particular reference to what he there says will no doubt be necessary in rightly considering this.

"Thou art careful and troubled about many things." For all that is necessary to be done in the church the minds of some are troubled, and they are made careful to attend to the work, whether it be concerning the temporal affairs as providing a place of meeting, supplying the wants of the poor, taking care of the sick and infirm, or ministering to the necessities of those who labor in word and doctrine; or in spiritual things as attending to prophecy, to teaching, to exhortation, to admonition, to prayer or to singing.  The apostle, in speaking concerning spiritual gifts," represents the church as a perfect body, with the various gifts representing the members ; so that when in full and proper exercise, the movements of the body are strong and harmonious. There may be gifts or talents not exercised by the one upon whom they have been first bestowed, but through fearfulness, or indolence, or doubt, or carelessness, buried in the earth. Wherever the fault is  in such a case, whether with the church or with the individual, there will be suffering on account of the neglect. I may he troubled concerning this sick brother, whether he be properly cared for, or that servant of the church, whether his necessities be fully ministered to; if I am also careful, I shall see for myself that the proper attention is given to that which has been made to rest on my mind instead of saying,  “It is as much another's duty as mine; let others see to it." Some have no doubt long been troubled in regard to the work of the ministry before they have become careful to obey. Martha received this commendation, that she was careful as well as troubled. She saw the necessity of the service, and she willingly and promptly gave it. What her hands found to do she did with her might.

About many things. Showing that Martha there represents not a single individual, but all the variety of gifts, as teaching, the work of the ministry, helps, governments, and the like. Now the fault of Martha seems to have been that she was not satisfied with Mary in her position, but desired that she should be bidden to assist in serving. So, in the church, whatever our own minds are particularly troubled about, we are apt to think should rest with equal weight upon the minds of all others ; and our own nature would lead us to become impatient with others, who do not manifest the same anxiety that we feel upon any particular subject, especially while they acknowledge that the subject is truthful, and our anxiety proper. Among those who preach there can hardly be found two that have the same gift, whose minds are led in the same way in expounding Scriptures. The mind of one is directed to this portion of the word, and the attention of another to that; and even from the same scripture one following another in preaching will not go over the same ground, but bring forth something entirely new; yet all agree in the same thing. So, from the infinite fullness of the Scriptures concerning Christ, the whole church, which is one body, is fed and comforted through the various gifts. Now, if the mind of one is directed forcibly to a particular portion of the word, or is made especially watchful and anxious in regard to the fulfillment of a particular prophecy, or the danger of a particular error, it is natural for him to think that all his brethren in the ministry should be especially anxious upon the same things ; and he might, yielding to his nature, become impatient and dissatisfied with others, whose minds are dwelling upon other portions of the word, and their attention turned to other errors. Our Savior has corrected this.

”But one thing is needful." One may have the gift of prophecy, another the word of wisdom, another the gift of healing, (those who have seen discords and divisions in the church will remember some who have, to the peace and joy of his brethren, manifested a special gift of healing,) for "there are diversities of gifts," and God hath placed them in the church as it hath pleased him - apostles, prophets, teachers, miracles, gifts of healing, helps, governments, diversities of tongues, “ the Spirit dividing to every man severally, as he will; " so that in all these things brethren differ widely ore from the other. But there is one thing in which they must all agree, and be as one. It is charity, or the love of God. This all the children of God possess ; it is the evidence that they are his children,the one thing needful. When they become “ the temple of the living God," heavenly love dwells in them, for,  “God is love." This love extends itself toward all who themselves possess it; and so in the new birth they  “are all taught of God to love one another; " I Thess., iv, 9. This love, drawing us towards the brethren, sweetly assures us that we have passed from death unto life; and “ we know that we love the children of God, when we love God and keep his commandments." Without this love, no matter what else we may have, we are nothing. " Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal." Whatever gifts we may have, whatever knowledge, whatever understanding of mysteries, whatever good works we may boast, without charity it all profits nothing. Gifts are but for the church in its militant state, and shall last only " till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ." Then prophecies shall fail, tongues shall cease, and knowledge shall vanish away. But “ charity never faileth." Through all our journeyings in this wilderness state this love is an unerring guide. In all perplexities, in all trials and afflictions, its counsels never fail us. The gift that we confided in yesterday for instruction we may not see today; the knowledge that guided us through many trials may be forgotten or fail us when another comes; the tongue that today is eloquent with divine wisdom, and charms us with its heavenly teachings, tomorrow may be moved by another spirit, or be stilled in death ; but the voice of love in the soul shall never fail to tell us truly where lies the way of wisdom, which is pleasantness and peace.

 

This charity will manifest itself by a love for the word of God, and an obedience to his commands. If we love him we will love his words, and receive them. And, as no gifts are profitable unless held in love, by this test they are all to be tried, The apostle, in giving instruction concerning spiritual  gifts, I Cor., xii, first reminds us, that we were all given to  idolatry before God called us by his grace, in order to correct any flattering notion we may entertain that it is because of  superior natural goodness or wisdom in us that God has be stowed upon us gifts for the church. He then says, "Wherefore I give you to understand that no man speaking by the Spirit, calleth Jesus Christ accursed, and no man can say that Jesus is the Lord, but by the Holy Ghost." Now, here is the test. Jesus is revealed to us only in his word, the Spirit taking therefrom of the things of Jesus, and showing them unto us. Whatever, therefore, we say of the word we say of Jesus-, if we reject that we reject him; if we bow submissively  to that, and acknowledge its right and authority to rule us in our faith and practice we thus say that Jesus is the Lord. All the varieties of gifts, as differences of administrations, and diversities of operations, must come to this test, for it is the same Spirit by which they are all given, “the same God that worketh all in all." If one speaks in the church as with a gift, but not in accordance with the Scripture, his gift is vain. But where a voice is raised in love, and speaks in accordance with the word, no matter how feeble or stammer ing it may be let the church hear and consider. It may be the eye, or the ear, or the hand, and God may, through it, be giving a warning, an admonition, an instruction, which can not be safely disregarded.

Mary, sitting at the feet of Jesus, and hearing his word, gives evidence that she, as well as Martha, has the one thing needful: that she also is a  “partaker of the heavenly calling." Her renewed mind turns with a heavenly choice, from the vanities of the. world, to him who has the words of eternal life. The desire of her soul is to his name, and to the remembrance of him. Why should Martha be dissatisfied with her? Is she not humble, as becomes a. follower of the Lamb? She sits at the feet of Jesus, not in indolence, but as expressing humility and love for his word. In desiring her also to serve, is not Martha in fault ? expressing a doubt that the Lord knows best whom he will have to serve, or that he will effectually call those upon whom he would place any burden to take it up and bear it. Mary heard his word. In this is expressed not only a listening, but an obedient spirit. If, therefore, he have need of service from her, other than what she is already yielding, his word of command in this also will find an obedient hearer. While Mary, therefore, shows that she has the one thing needful, that her choice rests upon that good part, let Martha acknowledge her as obedient in her place. Not until she turns offended and disobedient from the word, is she to be reproved. If the mind of one is not troubled, as teacher, upon the same thing which troubles and makes careful the mind of his brother, that is no cause for dissatisfaction, or for the abating in the least of love and fellowship, so long as both agree upon the word, and the correctness of the teaching. It is not earthly wisdom, it is not theological schools, it is not a brother in the church, but the Spirit only, which shall teach one upon whom a gift of teaching has been bestowed how rightly to divide the word. Our gifts are not for ourselves, that we should proudly regard them, but for the church; and their difference shows how well the church is provided for, that she should lack in nothing. One in his gift may be the eye, but, “if the whole body were an eye, where were the hearing ?"

"And Mary hath chosen that good part " Not as though she had chosen differently from Martha. Not as though there were two portions placed before her, either of which she might take, but not both, and that she chose the good part, eternal life, while Martha chose her portion in this life; nor as though, both being heirs of salvation, Mary bad entirely separated herself from earthly things, and the cares of the world, while Martha, of choice, still clung to them. Some must serve. There are both earthly and spiritual wants to be administered to in the church. There is food to be given to the hungry, a cup of cold water to the thirsty, a couch for the weary, consolation to the afflicted, support to the feebleminded, reproof and correction to the erring  and they are blessed who minister to the least of our Master's brethren. All the saints, when they  “follow after charity," will watch over each other in love, and supply, so far as they have ability, such needs as they see ; but some are especially chosen to serve. Mary may represent those who are Dot. But she, being "risen with Christ, Seeks those things that are above, where Christ sitteth at the right hand of God." Her affections are set on things above, not on things on the earth. She has, in a word, "put on charity, which is the bond of perfectness - " Col., iii 14. All the saints are pperfect in Christ. So far as they walk in him, and continue in his doctrine, that perfectness is manifested, they are presented perfect, Col., 1, 28, and brought together in the bond of perfectness, which is love unfeigned.

How can the importance, the necessity, the glory of charity be spoken ? Without the life, the soul, what were the body with all its members, with all its beauty of appearance?

Without charity, what were all religious professions, though sustained by the appearance of all gifts, and all knowledge, and all good works ? They are but as artificial leaves and flowers. The copy may be perfect, but it is a copy still, and they who know the sweet perfume and the delicate manifestation of life in the real leaf and flower, will not be deceived when they watchfully observe. Charity is the manifestation of eternal life, that by which its possession is made known to ourselves and to our brethren. Love to God and to his people, peace on earth and good will to men, come to us with the revelation of Jesus as our Savior. Our earthly nature is opposed to the exercise of this love, and wars against it, but they who walk in the Spirit, receiving the truth in the love of it, are by it enabled to crucify this opposition. By this doctrine they see themselves crucified with Christ, and risen with him, and made therefore free from the flesh where this opposition exists. "If ye continue in my words, then are ye my disciples indeed, and ye shall know the truth, and the truth shall make you free. If, therefore, the Son shall make you free, ye shall be free indeed."

How often have we heard preaching or the relation of an experience with which we could find no definite fault, while we yet felt that there was something lacking. The very words of a comforting gospel sermon might be taken down as they fell from the lips of the preacher, and correctly repeated, and yet in the repetition something would be wanting to make it a comforting gospel sermon. Many might be deceived, but in the church some hungering and thirsting soul would feel the lack of ,the one thing needful," the lack of that something indiscribable which only the Spirit of truth and love, reigning at the time in the heart, can supply. Hungering, and earnestly desiring the bread of life, we would feel that such preaching came in word only, not in power, and in the Holy Ghost, and in much assurance. There might be great eloquence, and knowledge, and the letter of sound doctrine, yet it would fall upon the waiting soul as sounding brass, and a tinkling cymbal, and we would turn to the unlearned words, and “contemptible speech," (as the world might regard it,) of the servant of God, and feel the refreshing doctrine of our Savior dropping as the rain, and his speech distilling as the dew.

“Which shall not be taken from her." All things else that we possess shall be taken away. Gifts are but for the present. Teachers, helps, governments shall not be needed in glory. When the service is no longer required the gift for rendering it will be withdrawn; and it may be that gifts once bestowed upon one, are sometimes transferred to another. It is certainly so where the talent is not improved, as is taught in the parable; for though any servant be unfaithful, yet the Master's work shall all be done, the talents bestowed upon his church shall, by one or another, all be improved for her profit. But charity never faileth. The love in our souls which brought us to the feet of Jesus, the foundation and fullness of our joy, shall remain with us forever, inspiring our songs of praise in eternal glory.

It is right that we should desire to be useful in the church. "Covet earnestly the best gifts; and yet show I unto you a more excellent way.” “' Now the end of the commandment is charity out of a pure heart." Where this holds sway there will be no envy or vanity concerning gifts or any thing else, for, “ Charity envieth not; charity vaunteth not itself." There will be no seeking revenge, nor any harsh treatment of another, for "charity suffereth long, and is kind." There will be no “ filthiness, nor foolish talking, nor jesting, but rather giving of thanks," for "charity doth not behave itself unseemly." There will be no selfishness, nor covetousness, but a carefulness for the welfare of others, for " charity seeketh not her own; " all bitterness, and wrath, and anger, and clamor will be put away, and no trouble will arise from evil speaking, evil surmisings, railings, and slander, for  “charity is not easily provoked, thinketh no evil." And there will be no corrupt communications, nor false doctrine, nor hatred of the truth, nor “fellowship with the unfruitful works of darkness," for "charity rejoiceth not in iniquity, but rejoiceth in the truth." So charity, leading us safely and happily through all the dangers and trials of this earthly way, shall remain with us when even faith and hope shall end,-itself the end of faith, the fruition of hope, the entire inheritance, of which it has been on earth the earnest, that shall never fade away. "And now abideth faith, hope, charity, these three ; but the greatest of these is charity."

I have but imperfectly given my views upon the text. The more I contemplate the subject the more clear does it seem that Martha, and Mary, and Lazarus, with Christ in their midst, represent the church and the more full and beautiful does the illustration appear. In Jno., xii, the same occasion seems to be referred to. Here they are at supper, and Lazarus, raised from the dead, sits at the table, while Martha serves, and Mary anoints the Savior's feet with a most precious and costly ointment, the odor of which fills tha whole house. In Matthew, xxvi, and in Mark, xiv, a portion of the same incident appears to be related; but here they are said to be at meat in the house of Simon the leper, though in the same village of Bethany; and here Mary only is spoken of, and she pours the ointment on his head, instead of on his feet. The apparent discrepancies are not irreconcilable, and the differences of the relation will no doubt be seen to be of importance when the whole is understood.

“Now Jesus loved Martha, and her sister, and Lazarus." Martha, who was afterward to serve, was the first to meet him after the death of Lazarus, and unto her he gave that instruction which is the foundation of all gospel preaching : "I am the resurrection and the life." By her Mary was then secretly told, "The Master is come, and calleth for thee." Mary immediately arose, and went to him. The Jews were with her, but they did not seem to have heard the call, nor to have known whither she went. This reminds us that when Joseph would make himself known to his brethren, he caused every Egyptian to go out. They had witnessed the anguish of his brethren, but they could not witness the communication of his name to them, which should dissipate all their sorrow. The new name, which is written on the white stone given to those who overcome, is known by no man s save he that receiveth it - Rev., ii, 17. The Jews witnessed Mary's grief at the death of Lazarus. So all about us may see our mourning when we find ourselves dead in sin, and lost, as we suppose, forever ; but when the Master calls us to himself, to show us that death is abolished, and life and immortality brought to light through the gospel; when those whom he has instructed and sent to us with a message concerning himself proclaim him as the Resurrection and the Life, and teach that doctrine which lifts our souls from despair to hope and joy unspeakable, those about us, though they may hear the sound, can not receive the meaning of the words, nor know their spiritual power upon us, and wonder when we rise so eagerly in our minds, at the sound of that preaching, towards our coming Lord.

The sisters are to know the power of his resurrection; but first they must know his suffering. They know he can do all things, but still can not see how one can be brought from death back to life. While we acknowledge the power of God, we can not see how it is possible for one dead in sins, utterly separated from God by wicked works, as we are, ever to live with him in righteousness. Jesus will show us that it can be - but first we must see that what now causes us to weep and mourn has already caused him to suffer mortal pangs. We shall see him bearing our griefs and carrying our sorrows, afflicted wounded for our sins. When he saw them weeping, “he groaned in his spirit, and was troubled." "He said, Where have ye laid him? They say unto him, Lord, come and see." Can it be that the Lord will deigp to visit the sepulcher where a great stone shows that all hope is shut away from the condemned sinner ? Are we not utterly obnoxious in his sight ? Still we look alone to him, for no other power will avail here. Again we see his grief more plainly than before. “ Jesus wept." And thus groaning in himself, he cometh to the grave. And now the wonder of the heavens and the earth is performed. At the sound of his commanding voice the dead leaps to life, hope springs from despair, light shines out of darkness, and joy sits radiant on faces yet moistened with tears of sorrow. Let us here regard the brother and sisters as one, representing the sinner brought to feel the power of Christ's resurrection, and to rejoice in hope of immortality. The lesson of the miracle was for the disciples, “ for the people who stood by ; " but the personal good and joy was for the brother and sisters with them were the death and the sorrow, to them came the life and the joy. So we may think of Lazarus, as the body, redeemed from the grave, Rom., viii, 23, and his sisters as the soul and the spirit, speaking the glory of that redemption, and rejoicing in the Redeemer's love; for i in each redeemed sinner there is a spirit, and soul, and body, to be preserved blameless unto the coming of our Lord Jesus Christ; I Thess., v, 23. Lazarus, called back, has still a natural life. He must still die. So they who are "risen with Christ" still bear about a body of sin and death which the grave must receive. And here is the beauty of the figure. As Lazarus died and was laid in the grave, so we, when the commandment comes revealing our depravity, find ourselves dead in sin to all goodness, buried under transgressions to all hope of happiness; and as he was mourned by his sisters, so we are mourners over our own death and burial. The voice of Jesus calling us reaches our ears, and we come forth from death to hope of immortality and eternal life; we come forth, not with our depraved natures changed, but with a new spirit to control and guide them; not with our mortal powers made capable of spiritual discernment, but with faith to assure us of our incorruptible and unfading inheritance; we come forth, not to rejoice again in the things of this world, but in that which is to come; not to live henceforth unto ourselves, but unto him who died for us and rose again. " We are saved by hope - " " we live by the faith of the Son of God." Separated from all joy and confidence in the flesh by the circumcision of Christ who was cut off for us in the flesh, and counting all earthly things but loss, we are made conformable unto his death, Phil., iii, 8-10, and,  “through faith of the operation of God, who raised him from the dead," we see ourselves justified in him, and our own resurrection is made sure. We must meet death, but we meet him as a conquered foe whom we have no need to fear. For this very purpose our Savior partook of flesh and blood, that he might deliver us from that bondage, the fear of death Heb,, ii, 14, 15. The sisters mourn no longer. We are not yet released from trouble ; we shall meet severe trials, but our hope, slight as it sometimes appears, is a sure and steadfast anchor to the soul, and with it we can not mourn as for the dead. The sun which has risen upon us shall no more go down, and the days of our mourning shall be ended. This body, sealed with the Holy Spirit of promise unto the day of redemption, though it must go down to the grave in corruption, shall be brought up again incorruptible in glory.

After the resurrection of Lazarus, there is a meeting. Literally or temporally, it is in the house of Martha, or of Simon the leper, or of any of the brethren, wherever it is most convenient. Spiritually, it is in the banqueting house of our Savior, and his banner of love is over us. Literally, they have made for him a supper. We make the preparations, our hands spread the table, and we meet to render him worship. Spiritually, it is his banquet given to us. He spreads the feast, satisfies our souls with good things, and delights us with the abundance of his glory. Martha serves; and in serving the brethren, we are serving the Master. Lazarus sits with him at the table. Poor, and weak, and sinful as we feel, it is the glorious privilege of those who have heard his voice, saying, “ Come forth," whose hearts have been opened to receive him in his truth, to sit with him at the table of his bounty. He comes in and sups with us, and we with him. Mary anoints his feet and his head with a most precious and costly ointment. Nothing is sufficiently costly and precious to bestow upon him who is the chiefest among ten thousand to his bride but his own blessed Spirit, which is the element of praise. “His - name is as ointment poured forth." The odor thereof fills the whole house, the church. The Spirit by which he was anointed is given as " the oil of gladness " to all the members of his body, and returned to him in prayer and praise. John saw vials full of odors, which are the prayers of saints. Thus, "praise is comely." It is acceptable, precious to him. To the church he Bays, How fair is thy love, my sister, my spouse! how much better is thy love than wine! and the smell of thine ointments than all spices! "

She is a garden enclosed, where he comes to gather spices, and myrrh, and frankincense, and to eat his pleasant fruits. When she opens to him, her hands drop with myrrh, and her fingers with sweet smelling myrrh. All this is the love and praise of the church directed towards him, which Mary here represents. Those around murmured that such a precious article should be wasted. When but few are together, and they all members of the church, why waste your best efforts ? Wait for the poor, those not yet converted ; get large numbers together, then the efforts in the way of prayer, and singing, and powerful preaching may be of some avail; good may be done, converts gathered in, the church enlarged, and gain made by the efforts. So the worldly mind reasoned then, and reasons now. But Jesus, who is in the midst of his church, in the midst of even two or three gathered together in his name, approves of the sacrifice. ”The poor ye have always with you, but me ye have not always." When he is with us, we shall render him most precious and acceptable tributes of praise; when he is absent, we are poor indeed.

“Wherever this gospel shall be preached in the whole world, there shall also this that this woman hath done, be told for a memorial of her." And in all presentations of the gospel we see Christ exalted as the only name to be adored, and the church evermore sounding his high praises, saying, “ Blessing, and honor, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb forever and ever."

December 15, 1865