Scripture Characters
XIII. MARTHA AND MARY
PART
II: DIFFERENT KINDS OF GRIEF DIFFERENTLY TREATED.
"Then Martha,
as soon as she heard that Jesus was coming, went and met him: but Mary sat
still in the house. Then said Martha unto Jesus, Lord, if thou hadst been here,
my brother had not died. Then when Mary was come where Jesus was, and saw him,
she fell down at his feet, saying unto him, Lord, if thou hadst been here, my
brother had not died." JOHN xi. 20, 21, 32.
THE simple and pathetic exclamation that bursts from the
lips of the two bereaved sisters, as they separately meet with Jesus, "Lord, if
thou hadst been here, my brother had not died" cannot but find an echo in every
breast that has ever mourned over a, loss like theirs. The feeling which it
expresses is so natural, that we may almost call it the very instinct of grief
to reflect on what has happened, with a vague idea of its having been possible
somehow to avert it. Nor is the expression of the feeling always sinful, if it
be to God himself that we express it. He would have us, indeed, to open our
minds and hearts, without reserve, to him; for it is better that our complaint
should be poured into his ear, than that it should be pent up in our own
bosoms; and the relief which the utterance of it affords may lead to calmer and
holier thoughts. Thus, in the present instance, the mourners, amid their very
upbraiding of Jesus, as some might count it, were warm and cordial in the
welcome which they gave him. They spoke the language common to all deep and
recent grief when they bewailed the untoward accident but for which, as they
imagined, the event might have been ordered otherwise. But at the same time
they gave evidence of their being under the influence of genuine faith in
Jesus, and tender love to him, when they hailed his visit so affectionately as
they did, and accepted with meek resignation his seasonable fellowship and
sympathy.
Thus far we trace in their conduct the working of a common
grief. But the sisters differed in their sorrow, as they did generally in the
leading features of their characters, and their manner of thinking and acting
in the ordinary affairs of life. They were persons of very different tempers
and dispositions; and this difference is uniformly and strikingly brought out
in their treatment of the Lord Jesus. Both looked up to him with reverence;
both regarded him with full confidence and tender affection; and both were
equally earnest and eager in testifying their esteem and love: but each in
doing so followed the bent of her own peculiar turn of mind.
Martha was
distinguished by a busy, if not bustling activity in the despatch of affairs.
She seems to have possessed great quickness, alertness, and energy, together
with a certain practical ability and good sense, qualifying her both for taking
a lead herself and for giving an impulse to others. She was on this account
well fitted for going through with any work to be done, and she was always
awake to the common calls and the common cares of the ordinary domestic routine
of life. Mary, again, was evidently characterized by more depth of thought,
more devotedness and sensibility of feeling. She was more easily engrossed in
any affecting scene, or any spiritual subject; more alive at any time to one
single profound impression, and apt to be abstracted from other concerns.
Hence, as we find it stated on a former occasion when our Lord was
received in their house, while "Mary sat at his feet and heard his word, Martha
was cumbered with much serving." She was assiduous, and even officious, in her
hospitable anxiety to provide for the accommodation of her guest; and if Jesus
had come "to be ministered unto," he would have been best pleased with
Marthas attention to all his wants. But as he came, "not to be ministered
unto, but to minister," he found greater delight in her sister Mary, who, with
the meekness of a disciple, and the earnestness of a spiritually awakened soul,
listened to the gracious words which proceeded out of his mouth. Accordingly,
when Martha said, "Lord, dost thou not care that my sister hath left me to
serve alone? bid her therefore that she help me," "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
away from her" (Luke x. 40-42). Thus the sisters showed their respective
characters as they waited upon the Divine Visitor whom it was their privilege
to entertain in their house as a highly honoured guest and a much valued
friend. And as their ways of testifying regard to the Lord Jesus in prosperity
differed, so also did their respective modes of demeanour towards him in
adversity.
Martha was evidently the first to receive information of his
approach (John xi. 20), either because to her, as the mistress of the house,
the message was brought, or because, going about the house in her usual manner,
she was in the way of hearing intelligence. She went out in haste, impatient to
meet the Lord, and to render to him the offices of courtesy and respect. She is
ready to be up and doing; she can turn at once from the conversation in which
her friends from Jerusalem have been seeking to interest her, and disengage her
mind for active exertion. Mary, again, is more absorbed in her grief; her
sorrow is of a deeper and more desponding character; for while "Martha, as soon
as she heard that Jesus was coming, went and met him, Mary sat still in the
house" (ver. 20). This more absorbing intensity of Marys grief, "the Jews
who were with her in the house, and comforted her" seem to have remarked, when
they said of her, as they saw her at last rise hastily and go out, "She goeth
unto the grave to weep there" (ver. 31). They had not said this of Martha when
she went forth. She might be bent on other errands. Mary could go only to weep.
And at first her feelings so overpower her as to prevent her from going at all.
The sudden arrival of her brothers friend is a shock too great for her;
it tears the wound open afresh, and recalls bitter thoughts. She is plunged by
the tidings into a fresh burst of sorrow, and can only "sit still in the
house."
Thus, in different circumstances, the same natural temper may
be either an advantage or a snare. Martha was never so much occupied in the
emotion of one scene or subject as not to be on the alert and ready for the
call to another. This was a disadvantage to her, when she was so hurried that
she could not withdraw herself from household cares to wait upon the word of
life. It is an advantage to her now that she can, with comparative ease, shake
off her depression, and hasten of her own accord to meet her Lord. The same
profound feeling, again, which made Mary the more attentive listener before,
makes her the more helpless sufferer now; and disposes her almost to nurse her
grief, until Jesus, her best comforter, sends specially and emphatically to
rouse her. Nor is it an insignificant circumstance, that it is the ever-active
Martha who carries to her more downcast sister the awakening message; so ought
sisters in Christ to minister to one another, and so may the very difference of
their characters make them mutually the more helpful to one another: "She went
her way, and called Mary her sister secretly, saying, The Master is come, and
calleth for thee" (ver. 28).
When the two sisters meet Jesus, the
difference between them is equally characteristic. Marthas grief is not
so overwhelming as to prevent her utterance. She is calm, and cool, and
collected enough to enter into argument. She can give expression to her
convictions and her hopes. She can tell that her faith is not shaken even by so
severe a disappointment Having hinted what might seem to imply a doubt, "Lord,
if thou hadst been here, my brother had not died" (ver. 21), she is in haste to
explain her meaning, and to give assurance of her undiminished confidence: "But
I know, that even now, whatsoever thou wilt ask of God, God will give it thee"
(ver. 22). And then, as the conversation goes on, she is sufficiently
self-possessed to listen to a short argument on the resurrection, and to reason
with the Lord upon the subject. She invites and welcomes religious discourse,
and makes a formal declaration of her faith in Jesus as the author of eternal
life: "Yea, Lord, I believe that thou art the Christ, the Son of God, which
should come into the world" (ver. 23-27).
Not so her sister Mary. She
indeed, when at last she is emboldened by her Masters kind message, goes
forth to meet him; and her reverence, her devotion, her faith, are not less
than those of Martha. But her heart is too full for many words. Her emotions,
when she sees the Lord, she cannot utter; the passion of her soul she cannot
command, she can but cast herself down, weeping, before him, and cry, "Lord, if
thou hadst been here, my brother had not died." She adds not a word more! She
lies prostrate and silent at his feet (ver. 32).
Shall we notice one
other distinctive mark of character, exquisitely delicate and true to nature?
Jesus, having asked where Lazarus had been laid, is conducted to the tomb,
which was "a cave, with a stone upon it." He gives orders to take away the
stone: "Martha, the sister of him that was dead, saith unto him, Lord, by this
time he stinketh: for he hath been dead four days" (ver. 39). It is not Mary to
whom it occurs to offer this objection; she is silent still, in the unutterable
agony of her grief, and the deep reverence of her soul before the Lord. But
Marthas wonted officiousness makes her forward, when it might have been
more becoming to be "dumb," and to "stand in awe." And the answer of Jesus
might well be felt by her partly as a mild reproof: "Said I not unto thee,
that, if thou wouldest believe, thou shouldest see the glory of God?" (ver.
40.)
Such are the different aspects which sorrow wears in minds of
different stamps, and of different degrees of strength and of sensibility. But
if it be the sorrow of a godly heart, it finds in Jesus one who can with the
most perfect tenderness and truth adapt his sympathy and consolation to its
peculiar character, whatever that may be. It is very instructive accordingly,
in this view, to observe the Lords demeanour towards the two sisters, in
his first meeting with them on this occasion, and to see how it was exactly
suited to their respective tempers, and their different kinds of grief.
Marthas distress was of such a nature that it admitted of
discussion and discourse. She was disposed to converse, and to find relief in
conversation. Jesus accordingly adapted his treatment to her case. He spoke to
her, and led her to speak to him. He talked with her on the subject most
interesting and most seasonable on the resurrection of the body and the life of
the soul. Martha had declared her unshaken trust in him as still having power
to obtain from God all that he might ask (ver. 22). And a wild idea, perhaps,
crossed her mind, that it might not even yet be too late that the evil might,
even now, be repaired. If so, it was but the fancy of a moment the dreamy
notion that sometimes haunts the desolate breast, when it strives in vain to
realize the loss which it has sustained. A single sad thought brings the
recollection, to which, as we have seen, in her characteristic spirit of
attention to such details, she afterwards adverts, that her brother has been
now four days in the tomb, and corruption must be doing its horrid work upon
his body. When, therefore, she hears her Lords promise, "Thy brother
shall rise again," she applies it to his share in the general resurrection: "I
know that he shall rise again in the resurrection at the last day" (ver. 23,
24). Jesus is anxious to explain himself more fully. He speaks not of a
resurrection merely, but of a resurrection in Himself; not of life only, but of
life in Himself: "I am the resurrection, and the life: he that believeth in me,
though he were dead, yet shall he live: and whosoever liveth and believeth in
me shall never die. Believest thou this?" (ver. 25, 26).
For this is
the only true comfort in reference to the future state. He is the only true
comforter who can speak, not merely of the immortality of the soul, and of the
resurrection of the body, but of Himself as the life of the immortal soul and
the Quickener of the risen body, the first-begotten from the dead the
first-fruits of them that sleep. Ah, what consolation is it that thy
brother lives and shall rise again, that he lives now in the spirit, and that
he shall rise again in the body? The consolation which I give is more effectual
and complete by far. He lives in ME. He shall rise with ME. And what is the
life which I continue, even after death, to sustain? It is the very life which
I impart now, life before God, life in God, the life of a soul pardoned,
justified, reconciled to God, renewed after the image of God, sanctified and
made meet for the fellowship of God for ever. And what is the resurrection
which I give? Is it not a resurrection to glory when these vile bodies shall be
changed and fashioned like unto my glorious body? It is my own life that I
impart to the believer now, and continue to him without interruption beyond the
grave: it is of my own resurrection that I am to make him a partaker when I
come again.
These, or such as these, are the only words which,
spoken by one who has authority, can shed light on the dark tomb of a lost and
buried brother or on the darker sorrow of a surviving sisters heart. So
the apostle felt when he said, "I would not have you to be ignorant, brethren,
concerning them which are asleep, that ye sorrow not, even as others which have
no hope. For if we believe that Jesus died and rose again, even so them also
which sleep in Jesus will God bring with him" (1 Thess. iv. 13, 14). And what
though Martha may not as yet understand fully all that is involved in the
assurance, "I am the resurrection, and the life," she is relieved by having
laid on her Divine Friend the burden of her soul, and imparted her sorrows and
her hopes to one who can so graciously commune with her concerning the glorious
end and issue of them all. It is therefore with somewhat of a lightened heart
that she declares her entire acquiescence in his power, and her perfect trust
in his goodness adopting the usual form of confession by which the disciples
were wont to own their Master as the Messiah, "the Christ, the Son of God,
which should come into the world" (John xi. 27).
When Mary, on the
other hand, draws near in the anguish of silent woe, Jesus is differently
affected, and his sympathy is shown in a different way. He is much more
profoundly moved. He does not reply to her in words, for her own words were
few. Sorrow has choked her utterance, and overmastered her soul. But the sight
of one so dear to him, lying in such helpless anguish at his feet, is an appeal
to him far stronger than any supplication. And his own responsive sigh is an
answer more comforting than any promise. "When Jesus therefore saw her weeping,
and the Jews also weeping which came with her" for it was a melting scene, "he
groaned in spirit, and was troubled." And when he had asked of the bystanders,
"Where have ye laid him?" and received the reply, "Come and see," like Joseph,
he could not refrain himself "Jesus wept" (ver. 33-35).
Most blessed
mourner, with whose tears thy Saviour mingles his own! Sympathy most
unparalleled! To each of the two stricken and afflicted ones the Lord addressed
the very consolation that was most congenial. To Martha he gave exceeding great
and precious assurances, in words such as never man spake. To Mary he
communicated the groanings of his spirit, in more expressive to the heart than
any spoken could be. With Martha, Jesus discoursed and reasoned. With Mary,
"Jesus wept." What a friend is this! What a brother! Yea, and far more than a
brother! How confidently may you come to him, ye Christian mourners, in every
season of trial! For surely he will give you the very cordial, the very
refreshment, of which you stand in need. He is a patient hearer if you have
anything to say to him; and he will speak to you as you are able to bear it.
Your complaints, your regrets, your expostulations, your very remonstrances and
upbraidings, may all be expressed to him. He will pity He will comfort. His
Holy Spirit will bring to your remembrance what Christ has said suitable to
your case. He will recall to you the Saviours gracious words of eternal
life, and suggest to you considerations fitted to dissipate your gloom, and put
a new song in your mouth. And even if you cannot collect your thoughts, and
order your words aright, if you are "dumb with silence when your sorrow is
stirred," and as you muse your heart is hot within you, oh remember, that with
these very "groanings which cannot be uttered the Spirit maketh intercession
for you!" And they are not hid from Him who, when he saw Mary weeping, groaned,
and was troubled, and wept. There is indeed enough of all varied consolation in
that blessed book, which all throughout testifies of Jesus! For the sorrow that
seeks vent in words, and desires also to be soothed by words, there is the
Saviours open ear there are the Saviours lips into which grace was
poured. For the grief that is dumb and silent, there are the Saviours
tears.
We have endeavoured to trace the lineaments of two very
different characters. We have seen how they appeared in the ordinary scenes of
life, and how they manifested themselves in the chamber of sickness in the
house of mourning. On their comparative excellences and defects respectively we
pronounce no judgment, further than what may be gathered incidentally from the
narrative as the judgment of the Lord himself. But we may be allowed to say, in
conclusion, of Marys fervency of spirit as compared with Marthas
diligence in business. This ye ought to cherish, but not to leave the other
undone. There is a tendency to regard religion as consisting chiefly in
services rendered to the Lord Jesus, and attention and observance paid to him,
in ministering busily, if not to his person, yet to his cause and the affairs
of his kingdom. And there is a danger, in days especially when much is to be
done, of substituting a certain bustling activity, and liberality, and zeal in
the work of the Lord, for deep and devoted piety in waiting upon his word.
Never forget, then, that Mary chose the better part. What Jesus chiefly desires
is to see you rather sitting at his feet, than cumbered about much serving,
rather that you should ask and receive much grace from him, than that you
should make a merit of rendering much service to him. But beware of supposing
that there is any inconsistency or incompatibility between these two habits of
mind. The tempers of the two sisters may be united and blended. Be it your
study and prayer that they may be so in you. Be as fervent in spirit as Mary
was, as diligent in business as Martha was. Choose the privilege of waiting
upon the word of the Lord; yet, neglect not the work of the Lord. Seize every
opportunity, answer every call, of usefulness, while, at the same time, you
cultivate the holy taste for meditative retirement, divine fellowship, and
heavenly rest; even as He did who "went about doing good," and of whom also it
is written, that he "spent the whole night in prayer to God." Then may you
entertain the confident hope, that in seasons of affliction yours will be the
blessedness of uniting both the portions of consolation which the sisters
separately received. Jesus will speak to you as he did to Martha, Jesus will
weep with you as he did with Mary.
Go To Scripture Characters No.14
SCRIPTURE CHARACTERS BY ROBERT S. CANDLISH, D.D., FREE
ST. GEORGES, EDINBURGH.
LONDON: T. NELSON AND SONS, PATERNOSTER ROW
EDINBURGH; AND NEW YORK.
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