The One Thing Needful
But one thing is needful; and Mary hath chosen that good part, which shall not be taken away from her. — Luke x. 42.
Our blessed Lord, though he seems to have had no place of lodging in the city of Jerusalem, where he spent much time, and laboured much for the benefit of the people; yet, had a friendly family in the neighbouring village of Bethany, on the Mount of Olives, who were glad of the privilege of entertaining so divine a guest. This family consisted of three persons, two sisters and a brother; and they were surely a happy family, for Jesus not only visited them often, but loved every one of them; and on one occasion manifested his friendship by raising the brother from the dead, when he had been four days in the sepulchre. Martha and Mary, the sisters, were both greatly attached to Jesus, but differed in their manner of showing it. Martha was solicitous about giving him the best entertainment in her power. Mary, in order to avail herself of the precious opportunity of obtaining divine knowledge, from him who spake as never man spake, relinquished all care of domestic matters; and as an humble penitent, took her seat at the feet of Jesus, drinking in every word which proceeded from his gracious lips. The whole burden of domestic duties being thus devolved on Martha, her temper became ruffled and her spirit vexed at her sister’s neglect of her part of the duties of the family. She, therefore, complained to our Lord of the delinquency of her sister, and solicited his interposition. She said, “Lord, dost thou not care that my sister hath left me to serve alone? Bid her, therefore, that she help me.” The answer of Jesus is remarkable for its fidelity and affectionate tenderness: “Martha, Martha, thou art careful and troubled about many things; but one thing is needful, and Mary hath chosen that good part, which shall not be taken away from her.” As there is an evident antithesis between the many things which occupied the attention of Martha, and the one thing pronounced to be alone necessary, several of the ancient interpreters supposed, that the contrast was between many dishes which Martha was engaged in preparing, and a single dish, which, our Lord said, was enough; whereas, the real antithesis was between the many objects of Martha’s attention, and the single object which absorbed the attention of Mary; as is evident from the following words, “and Mary hath chosen that good part,” that one thing needful, “which shall not be taken away from her.” The one thing needful, therefore, is the good part which Mary nad chosen. What then was Mary’s choice? We read, “that she sat at Jesus’ feet to hear his words.” In the general, divine truth, uttered by her Lord was the one thing which engaged her affections and more particularly the gospel of salvation; or, that plan of redemption by which a sinner can be reconciled to God, and be restored again, not only to his favour, but to his image. As all true religion is founded on a knowledge of truth, and is inseparable from it, the thing needful may be said to be the whole of true religion; which is, indeed, one thing, although it consists of many branches; for they all may be fairly traced to the spiritual knowledge of the truth as it is in Jesus. We have, then, from the text, this important instruction, that true religion is needful, and is a good thing, and will never be taken away from those who possess it. We are, moreover, here taught that true religion is a thing of choice; and that possessing this, we need nothing else; that is, our eternal happiness is secure by this alone, though we should be destitute of all other things. Or it may be understood that this blessing comprehends all other good things, as “godliness has the promise of the life that now is, and of that which is to come.” In accordance with which, Paul says to the Corinthian Christians, “All things are yours, whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours, and ye are Christ’s, and Christ is God’s.”
We shall endeavour to show the excellence and necessity of divine knowledge with its accompaniments, by several considerations:
1. This knowledge is necessary to our reconciliation with God. The religion of a sinner must necessarily be different from that of an innocent being. He who has sinned, has contracted guilt, which must be removed by an atonement satisfactory to divine justice. While sin remains unpardoned, there can be no peace, nor safety to the sinner. The law, which is inflexible, denounces a curse on every transgressor. “God is angry with the wicked every day,” and hath declared, that “He will in no wise clear the guilty.” “The wrath of God has been revealed from heaven against all ungodliness and unrighteousness of men.” God is a righteous Judge, and hath, in many places of his word, declared that every man shall receive according to his works. Now, as all have sinned and come short of the glory of God, he hath concluded all, both Jews and Gentiles, to be under wrath, and hath declared that the only hope of salvation is in Christ; “whom he hath set forth to be a propitiation for our sins, that he might be just and the justifier of him who believeth in Jesus.” There is no other method of reconciliation; “neither is there any other name given under heaven, whereby we must be saved;” “for other foundation can no man lay than that which is laid, which is Jesus Christ.” Two things then are necessary to the pardon and justification of a sinner; first, that an adequate atonement be made for sin; and secondly, that the sinner receive the benefit of this atonement by the exercise of a saving faith. The righteousness of Christ justifies no one, until it is set down to his account; and it is appropriated to none, but by faith. Therefore, while we are said to be justified by Christ’s blood, and freely by the grace of God through the redemption that is in Christ Jesus; we are also said to be justified by faith. Both these things are equally necessary to the pardon and reconciliation of a sinner; but on very different accounts. Christ’s righteousness is the only meritorious ground; and faith is merely the instrument of reception, or the bond which unites the soul to Christ. Now, faith cannot be separated from spiritual knowledge. This last is included in it, as presenting to the mind all the objects of faith. This is saving knowledge. The object of it, or truths known, are all indeed contained in the revelation of God; but the discernment of their true nature — their beauty and their glory — is by the illumination of the Holy Spirit, who takes the things of Christ and shows them unto us.” This is eternal life, to know thee, the only true God, and Jesus Christ whom thou hast sent.’,
Certainly, then, the one thing needful for man, is the true knowledge of “the way of life.” This is to him the good part which he has chosen for his heritage, and equally needful for all. Of this knowledge, Christ is the sum and substance. Therefore, the apostle Paul said, “I determined to know nothing among you, save Jesus Christ and him crucified.” It is in his face we behold the brightest rays of the divine glory; beholding which, “we are transformed into the same image, from glory to glory, as by the Spirit of the Lord.”
II. The second consideration which serves to show the necessity and excellence of the knowledge of divine truth, ps, that in this knowledge, and the holy affections which flow from it, consists the highest dignity and supreme excellence and felicity of human nature. With this crown man was adorned in the day of his creation, when he came fresh and beautiful from the hand of his Creator. Deprived of this, the intellect of man was darkened and perverted. All his affections and moral powers became disordered and deformed. In the soul of man, thus deprived of the divine image, all traces of moral beauty were defaced; and man, instead of appearing in the likeness of his Creator in which he was made, took on the likeness of his greatest enemy. No other acquisition or possession can compensate for this radical defect. Knowledge and intellectual power, without being conjoined with the beauties of holiness, only render the human nature more odious. From this deep degradation, no power can deliver us but the power which at first created us. Of all the creatures which God produced, in this world, man was the noblest; and of all the endowments of man, none was so excellent as the image of God. Where this is defaced, to suppose that it could be renewed by any but the omnipotent God, would be to imagine that the most excellent thing which God ever made, could be re-produced by a creature — by a sinful worm of the dust. No: we are born agaiuj or from above, “not of blood, nor of the will of the flesh, nor of the will of man, but of God.” “For,” says Paul, “God who commanded the light to shine out of darkness, hath shined into our hearts, to give us the light of the knowledge of the glory of God in the face of Jesus Christ.” The image of God which is restored in the new creation, is, by the same apostle, in one place, described as “righteousness, and true holiness.” “Put on the new man which is created in righteousness and true holiness.” But in another place he sums up the effect of this renovation in the single word “knowledge.” “And have put on the new man, which is renewed in knowledge after the image of him that created him.”
The excellence of holiness is so great, that the apostle Peter describes it as a participation of the divine nature. “According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him, that hath called us to glory and virtue; whereby are given unto us exceeding great and precious promises, that by these ye might be partakers of the divine nature.” When holiness is manifested in the particular virtues of the Christian life, it cannot but win the approbation of every mind, not perverted by error, or blinded by prejudice. Even when moral goodness is calumniated, it is never done as being good, or under the idea of goodness, but it must first be caricatured, and misnamed. Even the devils know that moral excellence is better than sin, for they have experienced the effects of both. Holiness is the glory of God, for this word expresses the sum of all his moral attributes. Holiness is the foundation of heavenly bliss and glory, the golden pavement of the city of God. Without holiness no one can enter into the society of heaven. The knowledge which the best attain nere, is obscure and imperfect; but there the view of divine truth will be perfectly perspicuous. “Here, we see through a glass darkly; there, face to face.” In proportion to our knowledge will be our love; and from this perennial fountain will flow uninterrupted happiness.
III. A third consideration which goes fully to justify the choice of Mary is, that the good part on which she had fixed her affections, should never be taken away from her. However excellent a possession may be intrinsically, and however well adapted to promote the happiness of the possessor, yet, if it continue only for a short time, its value would be comparatively small. Or, if it should be liable to be lost by the negligence or misconduct of the owner, this circumstance would greatly diminish its worth. But true religion, when once obtained, is never lost; it abideth for ever. God, after having bestowed on a dead soul, the principle of divine life, will not take it away; for he is of one mind. His purpose of mercy is as unchangeable as his being. “The gifts and calling of God are without repentance;” that is, without change of mind. What he graciously gives, he will not withdraw. And though Satan will exercise all his malicious arts to overcome and destroy the Christian; yet, he shall not be able to prevail; for, “if God be for him, who can be against him?’, This sleepless adversary may indeed frighten the timid sheep, and may sometimes be permitted to wound and worry them, but the good Shepherd, who has given his life for them, will not suffer the weakest of them to perish. His word of promise is more stable than the pillars of heaven, and he hath said, “My sheep hear my voice, and I know them, and they follow me. And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. My Father which gave them me, is greater than all, and no man is able to pluck them out of my Father’s hand.”
But, it may be alleged, as religion is a matter of choice, it is obviously possible, that what is chosen to-day, may, with the same freedom, be rejected to-morrow. No doubt, the fall of a pious man is a thing in itself possible. Adam and Eve, though perfectly holy, fell, and a multitude of holy angels fell; and, surely, Christians, who are surrounded with imperfection and exposed to numerous temptations might fall. This cannot be denied. If believers, after their conversion, should be left to depend on their own strength, their fall and utter ruin would be, not only possible, but almost certain. But their standing is not in themselves. And in this we see the wide difference between the covenant of works, and the covenant of grace. In the first, salvation depended on the integrity of a mutable man; in the last, on the faithfulness of God. “We are kept,” says the apostle Peter, “by the power of God, through faith unto salvation.” The question is not, whether the Christian might not fall away, if left to himself; but whether the grace of God is not sufficient to keep him from falling; and if so, whether the faithfulness of God is not pledged to preserve his sheep from perishing. 0! what a triumph would it be to Satan, if he could pluck one of these lambs out of the hands of the Redeemer!
It is true, if the pious man chose to forsake God, he would do it; but, He who at first made him willing to embrace the good part, in the day of his power, can, by the exertion of the same power, influence his will to continue to choose the good part. And in this conservatory influence, there is no constraint or compulsion. God can sweetly and effectually influence the human will, without the least interference with human liberty. Man never acts more freely than when under the operation of divine grace.
It will be argued, however, that many flourishing Christians have entirely fallen away. To which we answer, that many flourishing professors have fallen away, we do not doubt; but such may have been mere hypocrites like Judas, 01 temporary believers, like the seed on stony ground,, who had no root in themselves; therefore, in the day of trial, they could not stand, but withered away. “Not every one that saith Lord, Lord,” says Christ, “shall enter into the kingdom of heaven, but he that doeth the will of my Father in heaven.” The apostle John teaches us what to think of such apostates; “They went out from us, but they were not of us; for if they had been of us, no doubt they would have continued with us.” Our Lord, himself, at the last day. when such professors will make a plea of their high standing in the church, will declare that he never knew them: “Depart from me, ye workers of iniquity, for I never knew you.”
In conclusion, let all who enjoy the opportunity of seeking divine instruction, feel the importance of not postponing the concerns of the soul and eternity, for the sake of worldly business, or worldly honours and amusements. While Jesus is in the way and accessible, let all come and take his easy yoke, and learn of him, and they shall find rest to their souls.
If a free pardon were offered to a condemned criminal, would he plead for longer time to remain under condemnation? If an effectual remedy were offered to a sick man, would he be guilty of the folly of procrastination, and thus endanger his life? But a greater folly we behold every day, in multitudes, who have the offer of pardon and salvation, if they will repent, and receive Christ as offered in the gospel. Yet, though under the sentence of a law from which none can escape, they neglect the great salvation. They make light of the invitation of the great King, if not in words, yet by their conduct, and go, “one to his merchandise and another to his farm.” Or, they make an excuse of their worldly pursuits and avocations. To find examples of such consummate folly, we have no need to go to the pages of ancient history, or to the shores of foreign countries; we have them in large numbers among us, who, though they have been often called, yet still refuse the gracious invitation of the gospel.
But as we know not at what hour, or by what call, God by his Spirit may reach the hearts of careless, delaying sinners, it is our duty still to lift dp the voice of warning — still to call sinners to repentance — and to invite all thirsty souls to come to Christ and drink; and all heavy-laden sinners to come to the meek and lowly Redeemer, that they may find rest to their souls. As ambassadors of Christ, it is made our duty to entreat sinners, in Christ’s stead, to be reconciled unto God. We are authorized to declare, that “him that cometh, he will in no wise cast out;” but the promise of eternal life is made to every one who receives the Lord Jesus; that is, who cordially believes on his name. Come, then, I beseech you, and seek salvation in Christ. Break off your sins by repentance, and with broken, penitent hearts, approach the cross of Jesus Christ. Come and be sprinkled with his justifying blood. Speedily lay hold on eternal life — let there be no delay. Eternal happiness and eternal misery are at stake — life and death are set before you. “Believe in the Lord Jesus Christ, and thou shalt be saved.” But if you continue to neglect the great salvation, there will be no way of escape from wrath.