Fantasy Football Challenge - Football Fanatics Library

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Men of the Bible

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days began to haunt him. His early home, the comrades of his youth, his loving kindred, all that he had left when he became a convert, completely engrossed his thoughts, and cast over him a fascination that was becoming irresistible. There was nothing else for it; he must see them once more, even though it should cost him his hope of heaven. And so he "departed to Thessalonica," the place where he was bred and born. Some suppose that he took this step for the sake of gain--for the sake of engaging in some lucrative trade. It may be so; but there is no evidence to prove it. These considerations, though they explain, do not excuse Demas's conduct. Far from it. He richly merits all the censure that has been meted out to him. He ought to have played the man, and braved any danger for the sake of his principles. Like the Psalmist, he ought to have said: "_The Lord is my light and my salvation, whom shall I fear? The Lord is the strength of my life, of whom shall I be afraid_?" Compared with the kingdom to which he belonged, what was Rome with all its power? Compared with the King whom he served, what was Nero with all his glory? Compared with the joys of holy living, what was the world with all its attractions? But he failed to realise these great facts, and hence he acted the part of a weakling; he bent as a reed, when he ought to have stood firm as an oak. If all the first disciples had been made of such pliable stuff as himself, what would have been the condition of the world to-day? How mean and cowardly his action appears when contrasted with the heroic endurance of weak women, who rather than deny their Lord faced the "_violence of fire_!" Weakness in certain situations amounts to a crime. Who ever thinks of justifying Pontius Pilate? He was not guilty of wilful wrong; he would have gladly acquitted our Lord, had he been able to do so without risking his own safety; when he delivered Him to be crucified, he simply gave way, through fear, to the clamour of an enraged populace. Nevertheless he stands convicted by after-ages of the vilest act that any judge has ever committed. Wrong-doing is not to be palliated by ascribing it to the overpowering force of temptation. The claims of conscience are paramount, and no inducements, however plausible, can justify us in setting them aside. It is sometimes asked, what became of Demas eventually? Did he, after wandering in the world, and finding no rest to his soul, identify himself again with the cause which he had deserted? We should like to be able to believe this. But the record is silent; and this silence is ominous; for when the Bible describes the fall of a good man, it generally gives some account of his restoration. Peter is a notable instance. Amidst the terrors of the Judgment-hall he thrice denied his Lord. The evangelists make no attempt to shield him from adverse criticism; on the other hand, they mention in detail every circumstance that enhances the baseness of his behaviour. But they are equally careful to dwell also upon the reality of his repentance. John, in a passage of marvellous beauty, relates how in a saner mood, on the shore of the sea of Galilee, he thrice confessed his Lord--confessed Him with such glowing fervour, that he was there and then restored into the position which he had so miserably forfeited. But the last word about Demas is that which points him out as a backslider; and as such he must be for ever known. The lesson of Demas's life is clear, nay even obtrusively clear, and the need of it has been freely acknowledged at all times. We could almost wish that it were inscribed in letters of fire upon the midnight sky. He was a man who "_loved this present world_," and we see in his history how loving the world involves separation from God, and how separation from God results in the abandonment of His cause. It is difficult to discourse to any purpose upon worldliness. You might get a crowd of people anywhere to hear you dilate upon it. They would probably applaud to the echo your most scathing denunciations of its baseness. But after all the probability is that no one would apply those fervid periods to himself. And why? Just because this evil principle manifests itself in such a variety of ways. A man who detects worldliness in his neighbour with the greatest ease may be absolutely incapable of seeing it in himself, simply because his own and his neighbour's are so different in form. It is the old story. David boiled over with indignation at the hard-hearted monster who had taken the poor man's lamb; but the fact that he himself had taken another man's wife, gave him no concern whatever. It will be readily conceded that the miser is a worldly man. He loves gold for its own sake; he hoards up riches, not with the view of enjoying them, but in order to satisfy an inordinate greed of possession; his chief object in life is to die worth his hundreds, his thousands, or his millions. Though rich, he is frequently tormented with the fear of ending his days in want, and is more anxious for the morrow than the poorest of the poor. The only redeeming point in his character is his self-denial--a truly noble characteristic when associated with a generous disposition--which, however, in his case, loses its value through the sordidness of its aim. Yes, he is a worldly man, beyond the shadow of a doubt. But this is equally true of the man whose manner of life is the very opposite of this--the spendthrift. He values money only in so far as it enables him to make a grand display, to spend his days in riotous living, to gain the goodwill of the empty, useless, pleasure-living society in which he moves. How totally different the latter from the former! How frequently do they despise and condemn each other--the miser the spendthrift, and the spendthrift the miser! And yet they worship, so to speak, at the same shrine; they are victims of the same delusion; they both make this world their all. This love of the world leads in every case to separation from God. The story of the Fall furnishes an apt illustration of this fatal result. Stript of its poetic setting, what have we there depicted? Covetousness--the desire of material good--the determination to obtain it at all hazards. It was under this guise that sin made its first

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