The Physical Sympathy of the Bible

See how mine eyes have been enlightened because I tasted a little of this honey.” — i Sam. xiv. 29.

These are the words of Jonathan — one of the best men the world has ever seen. They were spoken at a time of reHgious revival — one of those seasons when the claims of the soul are apt to be set up in sharp contrast against the claims of the body. The revival in this instance originated with the aristocracy; it came from the palace. In the high places of the land men were proposing to cultivate the soil of the spirit by letting the body starve. They prescribed a life of self-denial for the sake of self-denial. They suggested that each should practise outward misery with a view to be inwardly better. To this false idea of sacrifice Jonathan was violently opposed. He showed his opposition in a very wise manner. He did not argue. He did not appeal to books or testimonies. He quoted only one experience — his own, “See how mine eyes have been en-Hghtened, because I tasted a little of this honey.” He says in effect, ‘* I am never so religious as when my body is well; I never see God so clearly as when I am physically comfortable.” And I am convinced that Jonathan is right — that in this matter the general voice of the Jew is right. I do not think that prosperity is a proof of the favour of God; but I do think that when a man is prosperous he is more apt to favour God. It is not purely on secular grounds that we advocate physical philanthropy. Job says, “In my flesh shall I see God.” He speaks truly. He did not see God when he was in a state of physical dilapidation; the words might be applied to him, “In his humihation his judgment was taken away.” He searched every spot of the universe to hear a Divine voice that would counteract the voice of the whirlwind. And yet that voice was at his very door — in the whirlwind itself. Why had he to seek for it so long? Simply because the flesh was weak. The outer man was down. There was pain in the joints, feebleness in the nerves, saplessness in the marrow — a general debility all over. And because the flesh was defective it failed to convey the message of the spirit; the telephonic wire was broken, and the

listener caught not the voice that was speaking through the gloom.

Lord, I understand now the meaning of that feast where to the famished crowd Thou didst break the bread. I used to think what an opportunity was lost of teaching the multitude. It seemed a waste of time to spend in feasting a day which might have been spent in opening the doors of Thy Kingdom. But I see it all now. I see that the hunger was no place for the homily, that the starving flesji could not catch the heavenly flame. I see that the sustenance had to precede the sermon, that the viands had to come before the vision, that the banquet had to be served ere the beatitude was spoken. I bless Thee, Lord, for that humanity to man. Men would have said, “The things of the Spirit come first; convert the people and let them go.” But Thy heart saw deeper. It saw that the supper must precede the Sacrament. It refused to send the Life till it had sent the loaves. It would not mock the down-trodden with a tract, the penniless with a prayer, the starving with a psalm; it sought the raising of the body before the salvation of the soul. Son of Man, I marvel at the depth of Thy manhood. We have looked upon the multitude and said, Bring them into the Church “; Thou hast looked upon the multitude and cried,” Bring them into the banquet-room.” We have exclaimed *’ Enlighten the eyes of their understanding “; Tlioic hast said, “Before their eyes see heaven, let their lips taste the honey of earth.” Make me partaker of Thy humanity, O Lord I