Unspoken Sermons by George MacDonald (uplifting book club books .txt) 📕

will tell!' They were too grateful not to rumour him, not grateful enough to obey him.

We cannot surely be amazed at their self-sufficiency. How many are there not who seem capable of anything for the sake of the church or Christianity, except the one thing its Lord cares aboutthat they should do what he tells them! He would deliver them from themselves into the liberty of the sons of God, make them his brothers; they leave him to vaunt their church. His commandments are not grievous; they invent commandments for him, and lay them, burdens grievous to be borne, upon the necks of their brethren. God would have us sharers in his blissin the very truth of existence; they worship from afar, and will not draw nigh. It was not, I think, the obstruction to his work, not the personal inconvenience it would cause him, that made the Lord angry, but that they would not be his friends, would not do what he told them, would not be the children of his father, and help him to save their brethren. When Peter in his way nextmuch the same way as theirsopposed the will of the Father, saying, 'That be far from thee, Lord!' he called him Satan, and ordered him behind him.

Does it affect anyone to the lowering of his idea of the Master that he should ever be angry? If so, I would ask him whether his whole conscious experience of anger be such, that he knows but one kind of anger. There is a good anger and a bad anger. There is a wrath of God, and there is a wrath of man that worketh not the righteousness of God. Anger may be as varied as the colour of the rainbow. God's anger can be nothing but Godlike, therefore divinely beautiful, at one with his love, helpful, healing, restoring; yet is it verily and truly what we call anger. How different is the anger of one who loves, from that of one who hates! yet is anger anger. There is the degraded human anger, and the grand, noble, eternal anger. Our anger is in general degrading, because it is in general impure.

It is to me an especially glad thought that the Lord came so near us as to be angry with us. The more we think of Jesus being angry with us, the more we feel that we must get nearer and nearer to himget within the circle of his wrath, out of the sin that makes him angry, and near to him where sin cannot come. There is no quenching of his love in the anger of Jesus. The anger of Jesus is his recognition that we are to blame; if we were not to blame, Jesus could never be angry with us; we should not be of his kind, therefore not subject to his blame. To recognize that we are to blame, is to say that we ought to be better, that we are able to do right if we will. We are able to turn our faces to the light, and come out of the darkness; the Lord will see to our growth.

It is a serious thought that the disobedience of the men he had set free from blindness and leprosy should be able to hamper him in his work for his father. But his best friends, his lovers did the same. That he should be crucified was a horror to them; they would have made him a king, and ruined his father's work. He preferred the cruelty of his enemies to the kindness of his friends. The former with evil intent wrought his father's will; the latter with good intent would have frustrated it. His disciples troubled him with their unbelieving expostulations. Let us know that the poverty of our idea of Jesushow much more our disobedience to him!thwarts his progress to victory, delays the coming of the kingdom of heaven. Many a man valiant for Christ, but not understanding him, and laying on himself and his fellows burdens against nature, has therein done will-worship and would-be service for which Christ will give him little thanks, which indeed may now be moving his holy anger. Where we do that we ought not, and could have helped it, be moved to anger against us, O Christ! do not treat us as if we were not worth being displeased with; let not our faults pass as if they were of no weight. Be angry with us, holy brother, wherein we are to blame; where we do not understand, have patience with us, and open our eyes, and give us strength to obey, until at length we are the children of the Father even as thou. For though thou art lord and master and saviour of them that are growing, thou art perfect lord only of the true and the safe and the free, who live in thy light and are divinely glad: we keep thee back from thy perfect lordship. Make us able to be angry and not sin; to be angry nor seek revenge the smallest; to be angry and full of forgiveness. We will not be content till our very anger is love.

The Lord did not call the leprosy to return and seize again upon the man who disobeyed him. He may have deserved it, but the Lord did not do it. He did not wrap the self-confident seeing men in the cloud of their old darkness because they wrapped themselves in the cloud of disobedience. He let them go. Of course they failed of their well-being by it; for to say a man might disobey and be none the worse, would be to say that no may be yes , and light sometimes darkness; it would be to say that the will of God is not man's bliss. But the Lord did not directly punish them, any more than he does tens of thousands of wrongs in the world. Many wrongs punish themselves against the bosses of armed law; many wrong-doers cut themselves, like the priests of Baal, with the knives of their own injustice; and it is his will it should be so; but, whether he punish directly or indirectly, he is always working to deliver. I think sometimes his anger is followed, yea, accompanied by an astounding gift, fresh from his heart of grace. He knows what to do, for he is love. He is love when he gives, and love when he withholds; love when he heals, and love when he slays. Lord, if thus thou lookest upon men in thine anger, what must a full gaze be from thine eyes of love!

Let us now look at the last case in which this word [Greek: embrimaomai] is used in the story of our Lordthat form of it, at least, which we have down here, for sure they have a fuller gospel in the Father's house, and without spot of blunder in it: let us so use that we have that we be allowed at length to look within the leaves of the other!

In the authorized version of the gospel of John, the eleventh chapter, the thirty-third verse, we have the words: 'When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit and was troubled;'according to the margin of the revised version, 'he was moved with indignation in the spirit, and troubled himself.' Also in the thirty-eighth verse we read, according to the margin of the revised version, 'Jesus therefore again being moved with indignation in himself cometh to the tomb.'

Indignationanger at the very tomb! in the presence of hearts torn by the loss of a brother four days dead, whom also he loved! Yes, verily, friends! such indignation, such anger as, at such a time, in such a place, it was eternally right the heart of Jesus should be moved withal. I can hardly doubt that he is in like manner moved by what he sees now at the death-beds and graves of not a few who are not his enemies, and yet in the presence of death seem no better than pagans. What have such gained by being the Christians they say they are? They fix their eyes on a grisly phantasm they call Death, and never lift them to the radiant Christ standing by bed or grave! For them Christ has not conquered Death:

Thou art our king, O Death! to thee we groan!


They would shudder at the thought of saying so in words; they say it in the bitterness of their tears, in their eyes of despair, in their black garments, in their instant retreat from the light of day to burrow in the bosom of darkness? 'What, would you have us not weep?' Weep freely, friends; but let your tears be those of expectant Christians, not hopeless pagans. Let us look at the story.

The Lord had all this time been trying to teach his friends about his fatherwhat a blessed and perfect father he was, who had sent him that men might look on his very likeness, and know him greater than any likeness could show him; and all they had gained by it seemed not to amount to an atom of consolation when the touch of death came. He had said hundreds of things to Martha and Mary that are not down in the few pages of our earthly gospel; but the fact that God loves them, and that God has Lazarus, seems nothing to them because they have not Lazarus! The Lord himself, for all he has been to them, cannot console them, even with his bodily presence, for the bodily absence of their brother. I do not mean that God would have even his closest presence make us forget or cease to desire that of our friend. God forbid! The love of God is the perfecting of every love. He is not the God of oblivion, but of eternal remembrance. There is no past with him. So far is he from such jealousy as we have all heard imputed to him, his determination is that his sons and daughters shall love each other perfectly. He gave us to each other to belong to each other for ever. He does not give to take away; with him is no variableness or shadow of turning. But if my son or daughter be gone from me for a season, should not the coming of their mother comfort me? Is it nothing that he who is the life should be present, assuring the well-being of the life that has vanished, and the well-being of the love that misses it? Why should the Lord have come to the world at all, if these his friends were to take no more good of him than this? Having the elder brother, could they not do for a little while without the younger? Must they be absolutely miserable without him? All their cry was, 'Lord, if thou hadst been here, my brother had not died!' You may say they did not know Christ well enough yet. That is plainbut Christ had expected more of them, and was disappointed. You may say, 'How could that be, seeing he knew what was in man?' I doubt if you think rightly how much the Lord gave up in coming to us. Perhaps you have a poor idea of how much the Son was able to part with, or rather could let the Father take from him, without his sonship, the eternal to the eternal, being touched by it, save to show it deeper and deeper, closer and closer. That he did not in this world know everything, is plain from his own words, and from signs as well: I should scorn to imagine that