Mark 2:18-22 - Homiletics

Christianity and asceticism.

Strange as it seems, it is unquestionable that the very humanity of Jesus, his truly broad and human sympathies, were an offense to the religious leaders of his time. The Pharisees fasted oft; John came neither eating nor drinking; Jesus, who came that he might live among men and who associated with them in all their innocent occupations and enjoyments, excited the displeasure and malice of those who were too superficial and ceremonial to understand his large-heartedness and spirituality. Accordingly, when our Lord joined the festive party at Levi's house, there arose questionings which issued in the explanations given in this passage of the relation between the old religion and its asceticism, and the new religion and its cheerfulness and Divine breadth.

I. A personal and temporary reason why the disciples of Jesus should not be ascetic. Like a true Leader and Master, Jesus defends his followers, whereinsoever their conduct admits of defense. The figure which he employs is one which John had already used, designating his Divine successor the Bridegroom who should possess the bride. The true ground of Christian joy is, in this passage, figuratively but beautifully explained. The Jewish wedding was an occasion for festivity, rejoicing, music, and society. The companions of the bridegroom—"children of the bride-chamber "—were his choicest and most trusted and beloved friends. They were happy in their friend's society, and rejoiced with him in his joy, and took a prominent part in the festivities appropriate to the occasion. The Lord Jesus honors his disciples by describing them as sustaining such a relationship to him, the Divine Bridegroom. Whilst he was with them, how could they be sad? how could they fast? how could they refrain from holy mirth and pious songs? There is no ground of joy so just, so sacred, as the friendship of Jesus. To have him with us alway, to hear his voice, to be assured of his interest and love,—this is the purest satisfaction and the highest gladness known to human hearts. "I have," says he to his own—"I have called you friends." "Your sorrow shall be turned into joy." Christ's defense, then, is, that at the time and in the circumstances a-joyful spirit was natural and blameless in his companions and disciples. And this was evidently, at this period at all events, the case. To the reader of the Gospels (although M. Renan has, no doubt, exaggerated the facts), it is clear that, in their earlier "progresses" through Galilee, our Lord and his followers led a cheerful, bright, and joyous existence. Time enough to mourn when their Lord, the Bridegroom, should be taken away from them. Then, at his approaching departure, sorrow filled their hearts. Yet this was but for a season; with his return at Pentccost, the joy of the Church returned.

II. A GENERAL AND ENDURING REASON WHY THE DISCIPLES OF JESUS SHOULD NOT BE ASCETIC , True, Christ has gone; so, if his personal presence alone restrained the disciples from mourning, sadness and fasting would be appropriate in the Church of the Redeemer, as the customary habit and sentiment. But the case is otherwise; our Lord himself ,has justified, in this passage, a lasting antagonism between his religion and practices of asceticism. Not that, under the Christian dispensation, fasting is unlawful; but that it Should be rather exceptional and special than distinctive of the new life. The fact is, as Christ shows in these two parables, that there is a want of harmony between the old practices and the new faith, the old garment and the new cloth, the old skins and the new wine.

1 . Christianity is a religion of the spirit rather than of the form. Our Lord teaches that it is better not to appear unto men to fast; it is better to humble ourselves in secret, because of our sins and the sins of our time, before our God. There is much danger of regarding fasting as in itself, because a mortification of the flesh, acceptable to God. This is a mistaken conception, as may be learned even from some passages of Old Testament Scripture.

2 . Christianity is a religion of love rather than of fear. Those who are in dread of justice may seemingly be justified in their attitude of mind, when they so give way to sentiments of abject self-abasement that they cover themselves with sackcloth and ashes, and deprive themselves of necessary food. But those who are conscious that, through Christ, they are living in the enjoyment of the Divine favor, can scarcely be expected—at least, as an habitual exercise—to mourn and fast. They "rejoice evermore;" the "joy of the Lord is their strength;" his " statutes are their song in the house of their pilgrimage." For them, "perfect love casteth out fear."

3 . Christianity is a religion rather of hopefulness than of gloom. It teaches us to look forward to the future with bright anticipation, ardently to desire the return of the Lord in triumph, and cheerfully to prepare for a glorious future. The Bridegroom will return and claim his own; how can the spiritual spouse do other than look forward, hopefully and joyfully, to the glad and festive day?

III. The general principle underlying our Lord's reply is this: THE FORM OF RELIGION , WITHOUT THE REALITY AND SPIRITUAL SUBSTANCE , IS ALTOGETHER VAIN , All religious observances have a tendency,—such is the weakness of human nature,—to harden into dead formalities. At first they are good, for they are the expression of sincere feeling and conviction. But by-and-by the spiritual disappears, and the mere ceremony remains. And the unspiritual mistake the form for the substance, and come to flatter themselves that they are religious and that it is well with them, when they are simply by ceremonial excuses justifying themselves for a heart and life profoundly irreligious. Thus it was with multitudes of the Jews, in the time of our Saviour and of the apostles. What stress they laid upon circumcision, upon sacrifices, upon ceremonial purity, upon tithes, upon alms, upon sabbath-keeping, upon observing sacred festivals, upon fasts appointed and traditional, upon the customs and superstitions received from their fathers! And how, at the same time, they neglected the weightier matters of the Law! Hence our Lord's frequent upbraidings of the scribes and Pharisees. They deceived themselves, they deluded others, they hindered the hearts of men from receiving the gospel. When Christianity was established, it was threatened by the same disastrous tendency. First, the Judaizers endeavored to overlay the spirituality of the gospel with Jewish rites and customs. And afterwards, when Christianity was in the act of vanquishing paganism, it submitted to assume much that was heathen. The great system of sacerdotalism, with its sacramentarianism, its saint-worship, and its mortifications and asceticism, was acquired from heathenism. And how much of this survives even to the present day, we have only to look around us that we may see. Now, Christ in his answer supplies the true corrective and safeguard against the action of this evil tendency. Why should his disciples fast, when (as a matter of fact)they were happy and jubilant? It would have been mere formality and hypocrisy, than which nothing was more repugnant to his spiritual doctrines and the character of his religion.

APPLICATION .

1 . Let those who fast, fast in spirit, and afflict the soul, and place no confidence in the flesh.

2 . Let those who feast, feast as the children of God and the friends of Christ.

3 . Let the demeanour of Christians be such, so glowing with sincere and hopeful cheerfulness, as to commend the glorious gospel.