We see in this passage two requests made to our Lord Jesus Christ. They were widely different one from the other, and were offered by people of widely different character. We see, moreover, how these requests were received by our Lord Jesus Christ. In either case the request received a most remarkable answer. The whole passage is singularly instructive.
Let us observe, in the first place, that the Gadarenes besought our Lord to depart from them, and their request was granted. We read these painfully solemn words--"Then all the people of the region of the Gerasenes asked Jesus to leave them, because they were overcome with fear. So he got into the boat and left." Now why did these unhappy men desire the Son of God to leave them? Why, after the amazing miracle of mercy which had just been wrought among them, did they feel no wish to know more of Him who wrought it? Why, in a word, did they become their own enemies, forsake their own mercies, and shut the door against the Gospel? There is but one answer to these questions. The Gadarenes loved the world, and the things of the world, and were determined not to give them up. They felt convinced, in their own consciences, that they could not receive Christ among them and keep their sins, and their sins they were resolved to keep. They saw, at a glance, that there was something about Jesus with which their habits of life would never agree, and having to choose between the new ways and their own old ones, they refused the new and chose the old.
And why did our Lord Jesus Christ grant the request of the Gadarenes, and leave them? He did it in judgment, to testify His sense of the greatness of their sin. He did it in mercy to His Church in every age, to show how great is the wickedness of those who wilfully reject the truth. It seems an eternal law of His government, that those who obstinately refuse to walk in the light shall have the light taken from them. Great is Christ's patience and long-suffering! His mercy endures forever. His offers and invitations are wide, and broad, and sweeping, and universal. He gives every church its day of grace and time of visitation. (Luke 19:44.) But if men persist in refusing His counsel, He has nowhere promised to persist in forcing it upon them. People who have the Gospel, and yet refuse to obey it, must not be surprised if the Gospel is removed from them. Hundreds of churches, and parishes, and families, are at this moment in the state of the Gadarenes. They said to Christ, "Depart from us," and He has taken them at their word. They were joined to idols, and are now "let alone." (Job 21:14; Hosea 4:17.)
Let us take heed that we do not sin the sin of the Gadarenes. Let us beware lest by coldness, and inattention, and worldliness, we drive Jesus from our doors, and compel Him to forsake us entirely. Of all sins which we can sin, this is the most sinful. Of all states of soul into which we can fall, none is so fearful as to be "let alone." Let it rather be our daily prayer that Christ may never leave us to ourselves. The old wreck, high and dry on the sand-bank, is not a more wretched sight than the man whose heart Christ has visited with mercies and judgments, but has at last ceased to visit, because He was not received. The barred door is a door at which Jesus will not always knock. The Gadarene mind must not be surprised to see Christ leaving it and going away.
Let us observe, in the second place, that the man out of whom the devils were departed, besought our Lord that he might be with Him, but his request was not granted. We read that Jesus sent him away, saying, "Return to your own house, and show how great things God has done unto you."
We can easily understand the request that this man made. He felt deeply grateful for the amazing mercy which he had just received in being cured. He felt full of love and warm affection toward Him, who had so wonderfully and graciously cured him. He felt that he could not see too much of Him, be too much in His company, cleave to Him too closely. He forgot everything else under the influence of these feelings. Family, relations, friends, home, house, country, all seemed as nothing in his eyes. He felt that he cared for nothing but to be with Christ. And we cannot blame him for his feelings. They may have been tinged with something of enthusiasm and inconsideration. There may have been about them a zeal not according to knowledge. In the first excitement of a newly felt cure, he may not have been fit to judge what his future line of life should be. But excited feelings in religion are far better than no feelings at all. In the petition he made, there was far more to praise than to blame.
But why did our Lord Jesus Christ REFUSE to grant this man's request? Why, at a time when he had few disciples, did He send this man away? Why, instead of allowing him to take place with Peter and James and John, did He bid him return to his own house? Our Lord did what He did in infinite wisdom. He did it for the benefit of the man's own soul. He saw it was more for his good to be a witness for the Gospel at home than a disciple abroad. He did it in mercy to the Gadarenes. He left among them one standing testimony of the truth of His own divine mission. He did it, above all, for the perpetual instruction of His whole church. He would have us know that there are various ways of glorifying Him, that He may be honored in private life as well as in the apostolic office, and that the first place in which we should witness for Christ is our own house.
There is a lesson of deep experimental wisdom in this little incident, which all true Christians would do well to lay to heart. That lesson is our own utter ignorance of what position is good for us in this world, and the necessity of submitting our own wills to the will of Christ. The place that we wish to fill is not always the place that is best for us. The line of life that we want to take up, is not always that which Christ sees to be most for the benefit of our souls. The place that we are obliged to fill is sometimes very distasteful, and yet it may be needful to our sanctification. The position we are compelled to occupy may be very disagreeable to flesh and blood, and yet it may be the very one that is necessary to keep us in our right mind. It is better to be sent away from Christ's bodily presence, by Christ Himself, than to remain in Christ's bodily presence without His consent.
Let us pray for the spirit of "contentment with such things as we have." Let us be fearful of choosing for ourselves in this life without Christ's consent, or moving in this world, when the pillar of cloud and fire is not moving before us. Let us ask the Lord to choose everything for us. Let our daily prayer be, "Give me what you will. Place me where you will. Only let me be Your disciple and abide in You."
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J.C. Ryle (1816 - 1900)
J.C. Ryle was a prolific writer, vigorous preacher, faithful pastor, husband of three wives, [widowed three times: Matilda died in 1847, Jessie died in 1860, Henrietta died in 1889] and the father to five children [1 with Matilta and 4 with Jessie]. He was thoroughly evangelical in his doctrine and uncompromising in his Biblical principles. In 1880, after 38 years in Pastoral ministry in rural England, at age 64, he became the first Anglican bishop of Liverpool. He retired in 1900 at age 83 and died later the same year at the age of 84.“He [J.C. Ryle] was great through the abounding grace of God. He was great in stature; great in mental power; great in spirituality; great as a preacher and expositor of God’s most holy Word; great in hospitality; great as a writer of Gospel tracts; great as a Bishop of the Reformed Evangelical Protestant Church in England, of which he was a noble defender; great as first Bishop of Liverpool. I am bold to say, that perhaps few men in the nineteenth century did as much for God, for truth, and for righteousness, among the English speaking race, and in the world, as our late Bishop.” - Rev. Richard Hobson, three days after Ryle’s burial in 1900.
John Charles Ryle was the first Anglican bishop of Liverpool. Ryle was a strong supporter of the evangelical school and a critic of Ritualism. Among his longer works are Christian Leaders of the Eighteenth Century (1869), Expository Thoughts on the Gospels (7 vols, 1856-69), Principles for Churchmen (1884).
Thoroughly evangelical in his doctrine and uncompromising in his principles, J.C. Ryle was a prolific writer, vigorous preacher, and faithful pastor.
In his diocese, he exercised a vigorous and straightforward preaching ministry, and was a faithful pastor to his clergy, exercising particular care over ordination retreats. He formed a clergy pension fund for his diocese and built over forty churches. Despite criticism, he put raising clergy salaries ahead of building a cathedral for his new diocese.
Ryle combined his commanding presence and vigorous advocacy of his principles with graciousness and warmth in his personal relations. Vast numbers of working men and women attended his special preaching meetings, and many became Christians.
John Charles Ryle was born at Macclesfield and was educated at Eton and at Christ Church, Oxford. He was a fine athlete who rowed and played Cricket for Oxford, where he took a first class degree in Greats and was offered a college fellowship (teaching position) which he declined. The son of a wealthy banker, he was destined for a career in politics before answering a call to ordained ministry.
He was spiritually awakened in 1838 while hearing Ephesians 2 read in church. He was ordained by Bishop Sumner at Winchester in 1842. After holding a curacy at Exbury in Hampshire, he became rector of St Thomas's, Winchester (1843), rector of Helmingham, Suffolk (1844), vicar of Stradbroke (1861), honorary canon of Norwich (1872), and dean of Salisbury (1880). In 1880, at age 64, he became the first bishop of Liverpool, at the recommendation of Prime Minister Benjamin Disraeli. He retired in 1900 at age 83 and died later the same year.
Ryle was a strong supporter of the evangelical school and a critic of Ritualism. Among his longer works are Christian Leaders of the Eighteenth Century (1869), Expository Thoughts on the Gospels (7 vols, 1856-69) and Principles for Churchmen (1884).