Personal Friendships of Jesus by J. R. Miller (i wanna iguana read aloud TXT) 📕

pain of separation and of loneliness, but for those who have passed over we need have no fear.

How does Jesus comfort his friends who are left? As we read over the story of the sorrow of the Bethany home we find the answer to our question. You say, "He brought back their dead, thus comforting them with the literal undoing of the work of death and grief. If only he would do this now, in every case where love cries to him, that would be comfort indeed." But we must remember that the return of Lazarus to his home was only a temporary restoration. He came back to the old life of mortality, of temptation, of sickness and pain and death. He came back only for a season. It was not a resurrection to immortal life; it was only a restoration to mortal life. He must pass again through the mystery of dying, and his sisters must a second time experience the agony of separation and loneliness. We can scarcely call it comfort; it was merely a postponement for a little while of the final separation.

But Jesus gave the sisters true consoling besides this. His mere presence brought them comfort. They knew that he loved them. Many times before when he had entered their home he had brought a benediction. They had a feeling of security and peace in his presence. Even their inconsolable grief lost something of its poignancy when the light of his face fell upon them. Every strong, tender, and true human love has a wondrous comforting power. We can pass through a sore trial if a trusted friend is beside us. The believer can endure any sorrow if Jesus is with him.

Another element of comfort for these sorrowing sisters was in the sympathy of Jesus. He showed this sympathy with them in coming all the way from Perea, to be with them in their time of distress. He showed it in his bearing toward them and his conversation with them. There is a wonderful gentleness in his manner as he receives first one and then the other sister. Mary's grief was deeper than Martha's; and when Jesus saw her weeping, and her friends who were with her weeping, he groaned in the spirit and was troubled. Then, in the shortest verse in the Bible, we have a window into the very heart of Christ, and find there most wonderful sympathy.

"Jesus wept." It is a great comfort in time of sorrow to have even human sympathy, to know that somebody cares, that some one feels with us. The measure of the comfort in such cases is in proportion to the honor in which we hold the person. It would have had something—very much—of comfort for the sisters, if John or Peter or James had wept with them beside their brother's grave. But the tears of Jesus meant incalculably more; they told of the holiest sympathy that this world ever saw—the Son of God wept with two sisters in a great human sorrow.

This shortest verse was not written merely as a fragment of a narrative—it contains a revealing of the heart of Jesus for all time. Wherever a friend of Jesus is sorrowing, One stands by, unseen, who shares the grief, whose heart feels every pang of the sorrow. There is immeasurable comfort in this thought that the Son of God suffers with us in our suffering, is afflicted in all our affliction. We can endure our trouble more quietly when we know that God understands all about it.

There is yet another thing in the manner of Christ's comforting his friends which is very suggestive. His sympathy was not a mere sentiment. Too often human sympathy is nothing but a sentiment. Our friends cry with us, and then pass by on the other side. They tell us they are sorry for us, but they do nothing to help us. The sympathy of Jesus at Bethany was very practical. Not only did he show his love to his friends by coming away from his work in another province, to be with them in their sore trouble; not only did he speak to them words of divine comfort, words which have made a shining track through the world ever since; not only did he weep with them in their grief,—but he wrought the greatest of all his many miracles to restore the joy of their hearts and their home. It was a costly miracle, too, for it led to his own death.

Yet, knowing well what would come from this ministry of friendship, he hesitated not. For some reason he saw that it would be indeed a blessing to his friends to bring back the dead. It was because he loved the sisters and the brother that he lingered, and did not hasten when the message reached him beyond the river. We may be sure, therefore, that the raising of Lazarus, though only to a little more of the old life of weakness, had a blessing in it for the family. This was the best way in which Jesus could show his sympathy, the best comfort he could give his friends.

No doubt thousands of other friends of Jesus in the sorrow of bereavement have wished that he would comfort them in like way, by giving back their beloved. Ofttimes he does what is in effect the same,—in answer to the prayer of faith he spares the lives of those who are dear. When we pray for our sick friends, we only ask submissively that they may recover. "Not my will, but thine be done," is the refrain of our pleading. Even our most passionate longing we subdue in the quiet confidence of our faith. If it is not best for our dear ones; if it would not be a real blessing; if it is not God's way,—then "Thy will be done." If we pray the prayer of faith, we must believe that the issue, whatever it may be, is God's best for us.

If our friend is taken away after such committing of faith to God's wisdom and love, there is immeasurable comfort at once in the confidence that it was God's will. Then, while no miracle is wrought, bringing back our dead, the sympathy of Christ yet brings practical consolation. The word comfort means strengthening. We are helped to bear our sorrow.

The teaching of the Scriptures is that when we come with our trials to God, he either relieves us of them, or gives us the grace we need to endure them. He does not promise to lift away the burden that we cast upon him, but he will sustain us in our bearing of the burden. When the human presence is taken from us, Christ comes nearer than before, and reveals to us more of his love and grace.

The problem of sorrow in a Christian life is a very serious one. It is important that we have a clear understanding upon the subject, that we may receive blessing and not hurt from our experience. Every sorrow that comes into our life brings us something good from God; but we may reject the good, and if we do, we receive evil instead. The comfort God gives is not the taking away of the trouble, nor is it the dulling of our heart's sensibilities so that we shall not feel the pain so keenly. God's comfort is strength to endure in the experience. If we put our life into the hands of Christ in the time of sorrow, and with quiet faith and sweet trust go on with our duty, all shall be well. If we resist and struggle and rebel, we shall not only miss the blessing of comfort that is infolded for us in our sorrow, but we shall receive hurt in our own life. When one is soured and embittered by trial, one has received hurt rather than blessing; but if we accept our sorrow with love and trust, we shall come out of it enriched in life and character, and prepared for better work and greater usefulness.

There is a picture of a woman sitting by the sea in deep grief. The dark waters have swallowed up her heart's treasures, and her sorrow is inconsolable. Close behind her is an angel striking his harp,—the Angel of Consolation. But the woman in her stony grief sees not the angel's shining form, nor hears the music of his harp. Too often this is the picture in Christian homes. With all the boundlessness of God's love and mercy, the heart remains uncomforted.

This ought not so to be. There is in Jesus Christ an infinite resource of consolation, and we have only to open our heart to receive it. Then we shall pass through sorrow sustained by divine help and love, and shall come from it enriched in character, and blessed in every phase of life. The griefs of our life set lessons for us to learn. In every pain is the seed of a blessing. In every tear a rainbow hides. Dr. Babcock puts it well in his lines:—

  The dark-brown mould's upturned
  By the sharp-pointed plough—
  And I've a lesson learned.

  My life is but a field,
  Stretched out beneath God's sky,
  Some harvest rich to yield.

  Where grows the golden grain?
  Where faith? Where sympathy?
  In a furrow cut by pain.

CHAPTER XII. JESUS AND HIS SECRET FRIENDS.

  How many souls—his loved ones—
    Dwell lonely and apart,
  Hiding from all but One above
    The fragrance of their heart.
                           PROCTER.

Not all the friends of Jesus were open friends. No doubt many believed on him who had not the courage to confess him. Two of his secret friends performed such an important part at the close of his life, boldly honoring him, that the story of their discipleship is worthy of our careful study.

One of these is mentioned several times; the other we meet nowhere until he suddenly emerges from the shadows of his secret friendship, when the body of Jesus hung dead on the cross, and boldly asks leave to take it away, and with due honor bury it.

Several facts concerning Joseph are given in the Gospels. He was a rich man. Thus an ancient prophecy was fulfilled. According to Isaiah, the Messiah was to make his grave with the rich. This prediction seemed very unlikely of fulfilment when Jesus hung on the cross dying. He had no burying-place of his own, and none of his known disciples could provide him with a tomb among the rich. It looked as if his body must be cast into the Potter's Field with the bodies of the two criminals who hung beside him. Then came Joseph, a rich man, and buried Jesus in his own new tomb. "He made his grave with the rich."

Joseph was a member of the Sanhedrin. This gave him honor among men, and he must have been of good reputation to be chosen to so exalted a position. We are told also that he was a good man and devout, and had not consented to the counsel and deed of the court in condemning Jesus. Perhaps he had absented himself from the meeting of the Sanhedrin when Jesus was before the court. If he were present, he took no part in the condemning of the prisoner.

Then it is said further that he was "a disciple of Jesus, but secretly, for fear of the Jews." That is, he was one of the friends of Jesus, believing in his Messiahship. We have no way of knowing how long he had been a disciple, but it is evident that the friendship had existed for some time. We may suppose that Joseph had sought Jesus quietly, perhaps by night, receiving instruction from him, communing with him, drinking in his spirit; but he had never yet openly declared his discipleship.

The reason for this hiding of his belief in Jesus is frankly given,—"for fear of the Jews." He lacked courage to confess himself "one of this man's friends." We cannot well understand what it would have cost Joseph, in his high place as a ruler, to say, "I believe that Jesus of Nazareth is our Messiah." It is easy for us to condemn him as wanting in courage, but