Gems from Northfield...

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GEMS FROM NORTHFIELD.

A Record of Some of the Best Thoughts Exchanged at THE Thirty Days' Conference for Bible Study Convened by Mr. Moody at

NORTHFIELD, MaSS.

Chapter I. Joseph Of Arimathea

DISCOUESE BY THE EEV. DK. ANDEEW A. BONAE, OF GLASGOW, SCOT- LAND^ THE CHEISTIAN LAYMAN FIDELITY TO GOD IN HIGH

STATIONS "looking UPON CHEISt" THE SECEET OF COUEAGE.

Dr. Bonar said: In the Gospel of Matthew, 27th chapter, 57-60th verses, we read: " When the even was come, there came a rich man of Arimathea, named Joseph, who also himself was Jesus' disciple: he went to Pilate and begged the body of Jesus. Then Pilate commanded the body to be delivered. And when Joseph had taken the body, he wrapped it in a clean linen cloth, and laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulcher, and departed."

In the Gospel of Mark we have something more said, in the 15th chapter and 43d verse: " Joseph of Arimathea, an honorable counselor, which also waited for the kingdom of God, came, and went in boldly unto Pilate, and craved the body of Jesus. And Pilate marveled if He were already dead: and calling him unto the centurion, he asked him whether He had been any while dead. And when he knew it of the centurion, he gave the body to Joseph. And he bought fine linen, and took Him down, and wrapped Him in the linen, and laid Him in a sepulcher which was hewn out of a rock, and rolled a stone unto the door of the sepulcher."

Luke, in his Gospel, adds a little more (xxiii, 50) : "And, behold, there was a man named Joseph, a counselor ; and he

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was a good man, and a just (the same had not consented to the counsel and deed of them) ; he was of Arimathea, a city of the Jews: who also himself waited for the kingdom of God. This man went unto Pilate, and begged the body of Jesus. And he took it down and wrapped it in linen, and laid it in a sepulcher that was hewn in stone, wherein never man before was laid."

And John, in his Gospel, has yet something more to add. He says, in the xix, 38, " And after this Joseph of Arimathea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus, and Pilate gave him leave. He came therefore, and took the body of Jesus. And there came also Nicodemus, which at the hrst came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight. Then took they the body of J esus and wound it in linen clothes with the spices, as the manner of Jews is to bury. Now, in the place where He was crucified, there was a garden; and in the garden, a new sepulcher, wherein was never man yet laid. There laid they Jesus therefore."

There was a man of God in London many years ago who used to say to his people occasionally, " Be you very careful how you walk, for the world will not read the Bible, but they will read you. They will form an idea of the Master from what they see you to be." Now, brethren, that is one reason for taking a case like the present — a disciple — and showing you the Master through him. Joseph is to teach us to-day what is written about Him. And did you notice that each of the four evangelists speaks of Joseph? All seem eager to tell of him; and all have something good to say about him He is the only man whom the four evangelists join in commending to our notice. They are generally sparing in their commendations regarding the disciples ; but

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as to this man, they not only use very plentiful commendation, but all join. Why is this? First, they loved the man who loved the Master; and they loved the man who so loved the Master that he gave Him his own tomb.

That's not all. The Holy Ghost takes care to suggest to the minds of the evangelists — " Forget not my servant Joseph, who in a dark hour came forth and did such good service for his Lord. Insert his story for an example to those who come up in after ages."

Now, we find seven Josephs mentioned in the Scriptures. Four of these, however, we know nothing of beyond their own and their fathers' names; but the other three are well known. Of these, the first is Joseph the governor of Egypt. Young people, I'm sore, all know this Joseph, Jacob's son, the man of wonderful grace, that even Pharaoh, his heathen master, saw the grace in him, and said, " There is none like him, in whom the Spirit of God is." And such a testimony from such a man shows us how brightly the grace of God shone in him. Then there is another Joseph we all know — Joseph the husband of Mary. To him was committed the honor of caring for Christ in His infancy, and watching over Him with love and tenderness. These are the two never to be forgotten ; but I think, in many respects, the one before us^ Joseph of Arimathea, is the most noticeable of all the others.

First of all, I want you to notice his birth-place and his station in life; second, to notice his character as a man, and as a disciple; and then, lastly, his place in the history of the church. Each one of these particulars is just full of instruction; but we must not do more than glance at each in turn.

Well, first, his birth-place — Arimathea. Where was it ? For some time it was thought to be the same as Rama, which every traveler coming upon the plain of Sharon sees. But

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later writers have discovered objections to that theory, and consequently have given it up. Again, it is thought by many to be the same as Bamah, where young Samuel was bom. Young people will like to hear that. But we can't be certain as to its absolute identity with this or that particular town. At any rate, he was born there; and if so, how does it come to pass that he had a sepulcher in Jerusalem ? The sepulcher of his fathers at Arimathea would be the natural place for him and his family to be buried. Brethren, there is a great deal in this — a great deal of Providence in it. I think there can be little doubt that Joseph was a rich man, and that, before his conversion, he had a good deal of pride and ambition, that wealth so often gives to a man. And it was the fashion among the rich people at that day to have a tomb at Jerusalem. You remember, in the prophecy of Isaiah, the prophet was sent to ask Shebua, the treasurer, for whom he was hewing out the sepulcher, and why he was doing it. And, I suppose, just in the same way Joseph thought, " I would like to have a sepulcher, too, to perpetuate my name." It was not easy, however, getting a place, so many had taken sites; and all the good places had been taken. But at last he found a place for his tomb at a point you would never have expected him to fix upon — near Calvary. There was a spot to be bought there, and Joseph bought it; and, being near the place of execution, he took care to have a garden round it. Little did he know, at that time, and less did he care, what was to come of this. God often has a plan in the lives of unconverted men which they know little of. And so it was with Joseph. God overruled his pride and ambition in buying the tomb for purposes we shall see.

Brethren, this much about his birth-place and his buying the tomb; now, what was his standing in society ? Well,

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he must have been a rich man, since he could buy a tomb; and you remember, too, that Matthew was careful to saythat he was a rich man. And just here notice something peculiar about Matthew. Forty-five times he quotes prophecies from the Old Testament referring to Christ as the promised Messiah, and he is constantly bringing forward what exalts Christ as the Messiah, for you know he was a Jew. And so here he takes care to say that Joseph was a rich man. And then we read in another of the evangelists that he was an honorable man, a man held in honor. Now, you know, dear brethren, it is written, " Not many wise, not many rich, not many noble are called;" yet the Lord always has some wise, some rich, some noble among His followers. And Joseph was taken at this season as one of this class. Joseph was not a fisherman; Joseph was not a poor man; Joseph was a man high up in society; he was of honorable position. You remember you read in Acts of honorable women, who listened to the preaching of the Word. Now, that was just Joseph's position — a man held in esteem by those around him, and consequently when he went to Pilate he was well received.

But here is a remarkable thing connected with his situation. "When he came to Christ and believed in Him, Christ did not tell him to give up his position in society, and become as a fisherman. No; Christ evidently intended him to remain where he was, as a counselor and witness for Him among those with whom he daily came in contact. You know it is far more difficult to speak to your own flesh and blood, and bear testimony for Christ, than to go to those who do not know you. Now, we find very often when a young man is converted, he is almost always inclined at first to say^ " I shall give up my position; I know I could do far more good if I was a preacher, so I'll leave my business

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and become a preacher of the Gospel." Now, before any one does a thing of that sort, he should be very certain that God wants him to do it. Very often mistakes are made just in this way. God may have given you some work to do for Him in the position in which He has placed you, which no one else could do if you were to leave it undone. We should be very careful how we wish to change from whatever position in life God has seen fit to put us.

But we come, secondly, to speak of Joseph's character; and let us notice it in this way: His character before his conversion, and his character after. I think there is little doubt when Luke says of him that he was " a good man and just," that he is describing the man as he was naturally. The distinction between the two expressions, when put together, is this: A just man is a man who in society is most exact in all the details of duty, honorable in his dealings; he won't swindle or trick anybody; he pays all his debts; he won't injure any one — that's a just man. But a man may be all this, and yet not a very pleasant man, perhaps a little stern ; not very amiable. But Joseph was, at the same time, a " good man ; " that is to say, a kind man, a man of generous disposition, a rich man, so that if he met with a really deserving case he would help that person. These are the two characteristics of the natural man in this case at least; it is these which make a man liked by his fellow-men, so that you find in the 5th of Eomans, " Scarcely for a righteous man would one die, yet peradventure for a good man some would even dare to die." Well, Joseph was all this, and yet not a Christian. A man in his natural state may be all that Joseph was, and yet be outside of the pale of salvation.

But, while it says Joseph was just and good, it says more; the statement does not end there. If that were all, he might be compared to the young ruler pointing to his

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outward moral life for justification. If all rulers were good and just, like Joseph, we would have a different state of things. Even some who profess to be Christians could not honestly be called " good and just; " they don't pay their debts very well, or perhaps they are not just as kind and amiable as they might be. But let us go on and see what else characterized the man. He was a disciple — that is, a learner — a disciple of Christ. Here comes in a very interesting question: When and how did Joseph become a disciple of Christ ? This is not recorded directly, but there is a probability in what I'm going to mention. You recollect the council of the Jews met together in their own room; and they had an animated discussion as to what they were to do with this Man, whom the people were crowding to hear. And you remember they sent off their officers and men to apprehend Him And on the last day, the great day of the feast, just as these men were coming forward to seize Him, He lifted His voice and cried, " If any man thirst, let him come unto Me, and drink." These and other words the officers heard; and they would look at each other, and with one consent they return to their rulers, who were sitting expecting every time the door opened to see their Prisoner brought in. But, lo! the soldiers walk in without Him! " Have you not brought Him ? " would be the eager question. And then, amid the breathless silence, the officer would step forward and say, " Never man spake like this man." Nicodemus couldn't stand by and listen quietly any longer. Up he sprang, and said before all the council, " Does our law judge any man before it hears him ? " The amazement of his brother councilors you may imagine. But the matter ended; and they passed out one after the other; and I can well imagine how in passing out they would throw a glance of scorn at Nicodemus. And Joseph would likely be as much

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touched by what Nicodemus said as by what the Pharisees said. And as they were going out, Joseph would linger behind; and then he would step up softly to Nicodemus — " Nicodemus, you seem to know more about this Man than we do; tell me about Him." And then they would take a walk on the roof together, and talk about Him. Nicodemus would tell him about the time he went by night, when He said to him, " Except a man be born again, he cannot see the kingdom of God." And then Xicodemus would say, " I didn't know what to say, J oseph. I began to say something about how could a man be born again; and then He said it didn't mean that at all; and then all it once He hurried me away in spirit to the desert and said, ' Look at that crowd of bitten Israelites gazing at the serpent lifted up by Moses ; ' and then He said, ' Nicodemus, as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up: that whosoever believeth in Him should not perish but have eternal life! ' Oh, what a moment it was! I saw what He meant; I was brought to look upon Him as the serpent — the brazen serpent — that is to heal the world of sinners; and there, in His presence, I learnt what it was to be born again; I was in a new world. And then, Joseph, then He was not yet finished. As I sat with wonder and delight at His feet, He again looked at me and said, 'Nicodemus, God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.' I never can forget those words ; they have been ringing through and through me ever since. Joseph, aren't they wonderful words?"

Brethren, I can suppose it was somewhat in this way that Joseph was introduced to the knowledge of Christ through his fellow-councilor. At least I am perfectly sure that in substance that was what happened. Joseph learned what

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Nicodemns learned; and they often talked together of that wonderful Savior. Now, dear brethren, thus it is that a man comes to decide. Have you all been born again? There is a man that has plenty of knowledge — stores of Scriptm'al knowledge — and yet lying in his heart. His knowledge can't save him; " Ye must be born again." He needs the outpouring of God's Spirit upon him; the fertilizing flood of the Spirit which will bring life to the dry bones. Then let me ask you. Have you passed into this new world in reality ? Can you say that you have made a discovery that has changed everything about you ? When a man discovers the cross of Christ, he will be able to say that this world is crucified to him, and he to it.

But, brethren, that was not all of Joseph. He became a disciple; and a disciple, you know, is a learner. If you become His child, you will learn of Him. Jesus says if you come to Him He will give you rest. This is the rest of justification; we get it at once on coming to Him. But then He tells us there is more than that we can have if we learn more of Him. There is a deeper rest, a peace which He gives those who keep close to Him; and which only He can give. Joseph sought it by being a disciple, and so learning of Christ. And, if you are like Joseph, I am sure of this, that God's Book will be your study, that you may be able to know more of Him. When J ehovah was instructing His servant Joshua concerning the conquest of Canaan, He told him he must meditate daily on His Word. And just so with US; we must ever be meditating on Christ and the work He has accomplished for us.

And then it says further concerning Joseph that he was waiting for the kingdom of God. You remember we read of the aged prophetess Anna that she waited for the kingdom. Now, it implies at least this — waiting in the sense of

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intent earnest desire to extend it. The waiting of Scripture spoken of in regard to the things of Heaven is never still folding of the hands. The Bible meaning of waiting is a tending upon, as the eyes of an handmaid wait on her mistress. Well, Joseph was waiting for the kingdom. He heard the King of that kingdom had come, and he wanted to know about Him and about His kingdom. And no doubt he would have learned in his waiting how a man enters into this kingdom by the way made by the King. Brethren, it was good for him as a councilor that his attention had been directed to all this; aud I think that it is very good for a man in any position, but especially for a public man, to have his attention directed to the coming of the kingdom. There is nothing that exercises a more deadening influence upon spiritual life than giving our worldly affairs, whatever they may be, the full swing — having our attention all taken up with the affairs of this life. But if a man has got his eyes fixed upon Jesus and His kingdom, then he will be wonderfully lifted up above the influence of such a temptation. " Our conversation is in Heaven, from whence also we look for the Savior, the Lord Jesus Christ, who shall change our vile body that it may be fashioned like unto His glorious body, according to the working whereby He is able even to subdue all things unto Himself."

But, dear brethren, there is still another thing said about this good man we must not forget. " He went in boldly unto Pilate, and craved the body of Jesus." Now, in John we are told that he was a disciple secretly; but this should have been translated, not as an adverb, but as a participle. There is no fear or drawing back in a man sheltering from the storm. Understand the matter thus: Joseph did not consent to their counsel, when they decided to kill Him. They had met early that morning — it was not a regular prop-

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erly called meeting — and Joseph had not agreed to their decision; he protested against it. Well, you know when Nicodemus, on a former occasion, said some words in favor of the Master, it brought a perfect storm upon him. And when we think what Joseph's words would have brought upon him, we surely see how he thought it wiser to keep quiet for a little, until the storm should blow over. But you may ask. Where was Nicodemus at this critical time? Well, I think that he was just prevented from attending by some duty he had to perform. You remember when the three men, Shadrach, Meschach and Abednego, were thrown into the fiery furnace, Daniel was not there. Where was he ? Probably taking care of some of his provinces. And it was likely just something of the same with Nicodemus. I can well imagine when he was not there, and they noticed his absence, the high priest might say: " Well, you needn't mind about Nicodemus. We all know what he would say about this matter, so just let us pass him over." But they didn't know about Joseph's feelings and opinions; and so there would be a perfect storm of anger brought down upon him when he declared before them all, " I will not consent to this vile deed." Joseph knew what his Master was come for — to bear the sins of mankind — and he would do or dare anything for Him. And so, my friends, if we are to get courage to stand up for Christ in a dark hour, we must think what He has done for us, how He was led as a lamb to the slaughter, all for our sins.

But let us pass on to see how that prophecy concerning the grave of Christ was to be fulfilled. He was to make His grave "with the wicked and with the rich in His death." Well, so far as I understand it, Joseph might have goae into the country out of the way, until, as we have seen, the fury of his fellow- councilors against him should have sub-

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sided. But lie can't go far; he feels so uneasy as to' what is happening to his beloved Master. He finds it utterly impossible to endure the horrible suspense; and so he turns back. And as his steps draw near to the city, what does he see? A crowd of men and women and children surging round the mound at C alveary; and then a horrible thought strikes him. He pushes his way through the throng; and there he beholds his worst fears realized. He sees three crosses; and nailed to the one in the midst the form of Him whom he had learned to love so well. Oh, how Joseph's heart would be filled to overflowing! — his head bowed upon his breast in sorrow and anguish. But soon he stops in his grief to think if there is nothing he can do for his dear Master even yet; and then a thought strikes him. "Yes," he says, " I know what to do. I will go to Pilate, since I can do no more, and ask for the body; and I will bury my Master in my own tomb." So he finds his way to Pilate's house, and he seeks an interview. And here his well-known good character stands him in good stead, for the answer comes from Pilate at once — " Yes, let him come in, by all means." Then Joseph tells his errand. " Ah, is he dead already ? " " Yes," says Joseph. Well, Pilate would rather have the official testimony as well; so he calls upon the officers; and when he finds their report agrees with Joseph's, he was quite ready to grant him what he asked. And, moreover, there was no opposition to the funeral, for you must recollect that in eastern countries there is a great reverence for everything pertaining to the dead; and no one would think of interfering with the funeral rites; just as, you remember, a little after this, devout men carried the body of Stephen out and buried it, even after he had been stoned to death.

And then Nicodemus joins Joseph, and they two — two councilors, two rich men — they two bring with them spices

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and fine linen ; and they come to the cross. They don't care who is looking for them; nor how they are scorned. And in that hour the prophecy is fulfilled. There is not only one but two rich men at the cross. And see how reverently they lift up the body of the Lord Jesus Christ, and wrap the linen around and pour the spices over Him. And they had a napkin, with which it was usual to cover the face of the dead because corruption set in so soon. But in this case they do not cover His face, but they wrap the napkin around it. Why was this ? Why not cover His face in the usual manner ? He was to see no corruption. And I suppose, too, that His face now shone with beauty. You know that often after death, there is a peculiar loveliness in the face of the dead; and the exaltation of Christ was now begun — all suffering was (wer. So they bound the napkin round His bleeding brow, and clothed Him in the fine linen, and then they bore Him off. What a funeral! Just two mourners — Joseph and Nicodemus — two rich men. Dr. Mason, of New York, was once at the funeral of a young man, and he thought the pall-bearers were going a little too fast; so he went forward, and, softly touching them, said, "Walk slowly; you are carrying a temple of the Holy Ghost." Now, brethren, if that could be said of a follower of Christ, what of the blessed Master himself ?

And here were two men, full of love to the Lord of Glory; and they bury Him in a tomb as yet unknown; never man had been laid in it before. The ashes of the heifer, when sacrificed, must be carried to a clean place outside the city. And so the body of our Lord, the great sin-offering, must be laid in a new tomb outside the city. " Never man yet was laid in that sepulcher." And then they two rolled the stone to the door of the sepulcher, and departed. That's all. Perhaps we are just a little disappointed that there is

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nothing more said in commendation of the act; but that*8 God's way. John the Baptist was allowed to languish and die in prison; and so it is, in God's mysterious providence, with many another faithful servant. A lesson to us, not to make a noise about ourselves, or about what we do. Let us walk daily pleasing Him, and leave the rest with God. And just think, but for Joseph the prophecy would have failed; the prophecy that had been so clearly given forth in olden times. His tomb has come to be a proverb in our days. When we speak of " Joseph's empty tomb," it is just a summary of all the Lord's work.

And, my dear brethren, it is not all done yet. The Lord is coming back again; and I have no doubt He will confess Joseph before His Father, and all the holy angels. He is coming, and the crowning day is coming, too. He will sit on the throne of His glory. " And now," He says, " let the rewards be brought forward." And Joseph's name will be called ; and then Christ will say, " Father, this is the man who boldly confessed Me in the hour of darkness, when all seemed impenetrable gloom around My cross. This is the man who gave Me a place in his tomb. Bring forth the brightest crown for Joseph, who confessed Me before My enemies; who risked position, who risked wealth, who risked his life for Me. Bring forth the best crown and the brightest robe for him ! " Ah, brethren, thus shall it be done for him whom our King delighteth to honor.