The Parables of Our Lord Part 27

After the outpouring of the Spirit at the Pentecost, we find these scholars far advanced in this lesson, which their Master taught them while he remained at their head. The believers of those days had, especially in the persons of Peter and John, been cruelly persecuted by the Jewish authorities, and when they met after their suffering to pray, their pet.i.tion ran: "And now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word" (Acts iv. 29). An injury had been inflicted: they innocently suffered; and observe what in these circ.u.mstances they feared: not more suffering, but lest by the suffering they should be tempted to be silent or wavering when called to be witnesses of Christ. Not the pain they endured, but the right state of their own spirits under the endurance, exercised their minds, and stimulated their prayers.

We must not suppose, however, that the Lord has commanded his disciples to bear injuries as a clod bears blows. Mere softness in yielding to the wicked is not a Christian grace; it is, on the contrary, a mischievous indolence: it suffers sin upon a brother: it deprives him of the benefit of reproof, and so encourages him to continue in his sin. "If thy brother trespa.s.s against thee, rebuke him; and if he repent, forgive him." This Teacher does not obliterate the lines which separate righteousness from unrighteousness. He enjoins tenderness: but much as he loves to see that feature in his disciples, he places it second to faithfulness. The order of precedence as regards these two has been determined by royal ordinance--"first pure, then peaceable." "Have salt in yourselves, and have peace one with another," said the Lord at another time (Mark ix.), plainly giving faithfulness the first place, and requiring that gentleness should press hard up behind. Rebuke the brother who does a wrong to you; if under your reproof and the working of the truth on his conscience, he be led to repentance and confession, forgive him in your heart, and express your forgiveness, that he may be encouraged and relieved. The precept "forgive" must, from the nature of the case, refer to the articulate expression of forgiveness; for in his heart and before G.o.d, a Christian forgives his enemy, although that enemy continue obdurate.

Next comes the precept, given in similar terms already in another place (Matt. xviii. 15-22), regarding the repet.i.tion of injuries. The duty of forgiving a repenting injurer is not modified by the frequency of his sin; the form of the expression "seven times in a day," is manifestly intended to intimate that there is on that side absolutely no limit. It is not the part of a Christian to count the number of the injuries he has received, and to refuse forgiveness after a certain point; it is his part to be of a forgiving spirit, and to give forth forgiveness to all like the sunlight. The example of the Lord is the pattern for his servants; "Love one another as I have loved you."

The conception of unlimited forgiving, which in Matthew's narrative is expressed by "seventy times seven," is here with equal emphasis expressed by "seven times in a day." When we understand the terms as a formula for an indefinite number, we exclude the minute question, How could we believe a man sincere, who should seven times in a day do us an injury, and as often come and express sorrow for his fault? The words should not be literally taken; and besides if any one should trifle with his neighbour by frequent and manifestly false professions of repentance, his meaning would and should be read, not by his words, but by his conduct; the rule would and should be understood in its spirit, and not in its letter merely.

Ver. 5. "And the apostles said unto the Lord, Increase our faith." An interesting and instructive view emerges here, of the relation between faith and practice. When they heard the measure of the demand which their Master made upon them in the matter of bearing and forgiving injuries, the apostles felt instantly that the weight was heavier than they could bear. They had not in their hearts such an amount of patience and love, as would enable them to fulfil this commandment of the Lord.

Having already learned that faith is the secret fountain whence the stream of obedience flows, they asked with equal simplicity and correctness that their faith might be increased. In this short prayer they a.s.sumed, first, that they already believed, asking for an addition to the faith which they already possessed; and second, that it is more faith that will produce more obedience; and third, that the faith which worketh by love is not of themselves, but is the gift of G.o.d through his Son. In all this, having been secretly taught of the Spirit, these apostles are deeply intelligent, and completely correct. The appet.i.tes are generally sure guides to living creatures for the sustenance of their life; and here the appet.i.te of the new creature, points surely to the source of supply: "Blessed are they that hunger and thirst after righteousness, for they shall be filled."

Both in the request of the scholars (ver. 5), and in the answer of the Master (ver. 6), it is distinctly a.s.sumed as a fundamental truth in religion, that faith lies at the root of obedience. When a requisition is made upon them for an amount of meek endurance and forgiving love which their own stores cannot supply, they cry not directly for more power of enduring and forgiving, but for more faith which will strengthen them on this side, and on all other sides at the same time.

It is as if you had a cistern meant to supply twelve streams, running in various directions, from whose lip twelve conduits were accordingly led: and when water from one of these was suddenly wanted, you opened it but found that little or none could be obtained. You cry out for a new supply to the cistern; that supply given will fill this channel which is for the the moment in requisition, and all the other channels at the same time. Endurance and forgiving--more than we are able to bear and bestow--are at this moment required of us; but if we had more faith, we should exhibit more of these graces, and more of all graces.

The Lord in his answer acknowledges that their inference is correct. By another form of expression, similar in character to the "seven times in a day," he intimates that faith possesses an unlimited power of production in the department of doing. To intensify the result he employs a double hyperbole, as engineers employ two pairs of wheels to generate extreme rapidity of motion; the smallest spark of faith will overcome the greatest obstacles that may lie across a Christian's path.

Again, the same idea which appeared before in Matt. xvii. 20, is expressed here by a different figure: in both cases the Lord intends to intimate that what without faith is impossible, may with faith be done.

In Matthew the impossible is represented by the removal of a mountain; in Luke by the planting of a sycamore in the sea. By these forms our Teacher conveys his meaning with amazing distinctness. The letters of his lessons thus sharply, deeply cut, remain indeed dead letters to those who have not experienced the grace of G.o.d; as letters of a book, the largest and loveliest lie meaningless before the eyes of a savage or a little child; but in either case, as soon as the scholar becomes capable of understanding, the meaning s.h.i.+nes forth like light. It would be a great transition from our present position of impotence, if we should become able to remove a mountain, or plant a sycamore in the sea; such and so great is the transition when a man pa.s.ses from death in sin to life in Christ; such and so great the difference between what he could bear, and hope, and do while he was at enmity with G.o.d, and what he can bear, and hope, and do when he is reconciled to G.o.d through the death of his Son.

The particular requirement which on this occasion put the faith of the disciples under a strain greater than it was able to meet, was the endurance and the forgiving of injuries; but this Scripture must not be limited to a private interpretation; this is a specimen shown in ill.u.s.tration of a general rule. There are diversities of operation, under the providence of G.o.d our Father; now the faith of Christians is tested in one way, and then in another. At one time they are called actively to do a great work; and at another time pa.s.sively to bear a great burden. The work required of one disciple is a mission to the dark places of the earth; and the work required of another is to bear patiently many years of pain and weariness, in his own home, it may be on his own bed. By both alike the kingdom of Christ may be advanced: from both equally when they are bruised,--the one by great effort, and the other by a heavy weight,--the odour of a holy temper may be diffused all around.

We are not masters; we are servants. The Lord appoints to each his place, and his work.

The lesson now pa.s.ses into the parable. When he had pointed out how great is G.o.d's claim, and how large faith's performance might become in the life of a disciple, Jesus warns them, on the other side, that the greatest possible, the greatest conceivable attainment in the direction of a believing obedience, implies absolutely no independent merit in man; obedience, although it reached the utmost point of perfection, would still leave G.o.d indebted to man for nothing, and man indebted to G.o.d for all.

"But which of you having a servant ploughing or feeding cattle." The state of society which supplies the ground-work of this parable is in many respects different from that which prevails in modern Europe. It is especially important here to notice the difference in these two features:--

1. It is a simple pastoral life that const.i.tutes the basis of this picture. The principle of division of labour exists there in its lowest stages of development. It is a.s.sumed as a common and proper thing to employ a shepherd or a ploughman in serving his master at table--a practice entirely unknown among us. 2. The servitude in the instance supposed was not a voluntary limited engagement, but a species of slavery: the master's control was much more absolute and complete than it is among us. The servant's toil might be, and probably in many cases actually was, on the whole, not heavier than that to which our hired servants are subjected; but the measure of the labour, both as to its endurance and its severity, depended there on the master's will rather than on the servant's freedom. The master, under the species of relation which then largely prevailed, could demand of his servant on occasion an amount and continuity of service which now is not demanded on the one side, and would not be rendered on the other.

It should be noticed, however, that the service which is in the parable required and rendered, is both in character and quant.i.ty extreme. An ordinary example of a servant's work would not have suited the purpose of the Lord; he needed a line stretched to its utmost limits. His purpose is to teach that the utmost conceivable amount of obedience on man's part is not independently meritorious before G.o.d; and, in searching among temporal things for a suitable a.n.a.logy, he selected a case in which the line stretched from one extremity to the other.

When the servant has finished his day's work on the pasture or in the field, at his return, and before he obtain either rest or food, he is compelled to wait upon his master at table. Even this extreme measure of work is required by the master and rendered by the servant as within the limits of their respective rights: the servant even in that case has done no more than was due.

"So likewise ye, when ye shall have done all these things which are commanded you, say, We are unprofitable servants."

G.o.d has given all, owns all, has a right to all. We are his by right of creation, and his by redemption, when we are in Christ. Christians are not their own; they are bought with a price. Themselves, and their faculties, and their capabilities belong to G.o.d, their Creator and Redeemer. When they have rendered all their powers, and all the product of these powers, absolutely up to G.o.d's will, they have done no more than rendered to him his own. "Will a man rob G.o.d? yet ye have robbed me" (Mal. iii. 8). It is an aggravated sin to rob G.o.d of what is his; but it is no merit or ground of praise simply to refrain from robbing him; and this is all that the creature's obedience would amount to, although it were complete.

Our Master ordinarily makes our work easy; he is gentle, and easy to be entreated. "As a father pitieth his children, so the Lord pitieth them that fear him:" but at his pleasure, and doubtless in deep ways for their good, he sometimes lays extraordinary burdens on his own. He may permit offences to come, trying your temper; he may permit sickness to overtake you, trying your patience; he may permit temptations to a.s.sail you, trying your faith even at its foundations; he may require of you great and varied activity, trying your willingness to run at his call.

These burdens seem heavy, as the master's demand of service in the house seemed heavy to the servant when he returned weary and hungry from field labour; but although we should bear them all with complete uncomplaining alacrity, we should acquire thereby no right to reward.

There is absolutely no such thing as a surplus of merit in man. The imagination of it has ever been rife in man-made religions, as weeds spring thick and spontaneous from the ground; but never and nowhere is there any substantial foundation for this human conceit. It springs in the deepest ignorance, and it withers when the light of knowledge begins to s.h.i.+ne. It rests on an entire misapprehension of the relations between G.o.d and man. If a man on s.h.i.+p-board, thinking that the s.h.i.+p was about to sink, on account of being too heavily loaded, should grasp the shrouds, and hang on them with all his weight, by way of lightening the s.h.i.+p, the bystanders would count him fatuous; and yet such is the folly of him who, getting all from G.o.d, imagines that he has conferred on G.o.d a favour by a surplus of goodness. I have seen grown people, in possession of all their faculties, able to read, if not further educated, when, in crossing a river by a ferry, they apprehended danger, applying both their hands to the side of the boat in which they stood, and, pus.h.i.+ng with all their might, in order to push it towards a place of safety.

This implies the grossest ignorance, or at least the total forgetfulness for the time of the most obvious and ordinary of the natural laws; and yet I have found that these persons had quite enough of wit to manage all their ordinary affairs, and to get along respectably in society. I think there is some a.n.a.logy between this case and the case of those who, intelligent on other points, yet blindly imagine that they merit praise for not squandering G.o.d's gifts that have been placed under their care.

"When ye have done all, say, We are unprofitable servants"--servants whom the master did not need, and who contribute nothing to him. The question whether the Lord conceded that in point of fact any man ever does perfectly perform all his duty is out of place here; The Lord's meaning is, even although a man should do all, he would still be dest.i.tute of merit before G.o.d; much more are those dest.i.tute of merit who come far short of perfection, and to this cla.s.s belong all, even the best of the children of men.

Means and opportunities of bearing evil and doing good are in providence conceded to every one of us; and the law announced in another parable holds good here; If we improve aright the talents which we possess, more will forthwith be entrusted to us.

There is room for advancement; and, when grace is begun, it is sweet to grow in grace. If we had power to add cubit by cubit to our stature, we should have far to grow ere our head should strike the heavens; and in bearing meekly, and acting righteously, and living purely, we have room enough to expand: it will be long ere we have done all, and so our progress be stopped by striking the boundary. Forgetting the things that are behind, and reaching forth to those that are before, we may press on and ever on; yet there is room.

Nor let any one think that bearing and doing G.o.d's will must be less blessed when we learn that G.o.d did not need this at our hand, and that we do not thereby lay him under obligation to us. When one is truly taught of the Spirit, it will increase and not diminish the pleasure which he enjoys in obedience, to learn that all he is, and has, and does, comes from G.o.d. A dependent is happier than an independent position for human beings, if he on whom they hang is great and good.

The life of a child is happiest during the period when he has no possession of his own, and desires none,--when he gets all as he needs from his father; on this side, as well as on others, we must receive the kingdom as a little child.

Here is a little stream trickling down the mountain side. As it proceeds, other streams join it in succession from the right and left until it becomes a river. Ever flowing, and ever increasing as it flows, it thinks it will make a great contribution to the ocean when it shall reach the sh.o.r.e at length. No, river, you are an unprofitable servant; the ocean does not need you; could do as well and be as full without you; is not in any measure made up by you. True, rejoins the river, the ocean is so great that all my volume poured into it makes no sensible difference; but still I contribute so much, and this, as far as it goes, increases the amount of the ocean's supply. No: this indeed is the seeming to the ignorant observer on the spot; but whoever obtains deeper knowledge and a wider range, will discover and confess that the river is an unprofitable servant to the sea--that it contributes absolutely nothing to the sea's store. From the ocean came every drop of water that rolls down in that river's bed, alike those that fell into it in rain from the sky, and those that flowed into it from tributary rivers, and those that sprang from hidden veins in the earth. Even although it should restore all, it gives only what it received. It could not flow, it could not be, without the free gift of all from the sea. To the sea it owes its existence and power. The sea owes it nothing; would be as broad and deep although this river had never been. But all this natural process goes on, sweetly and beneficently, notwithstanding: the river gets and gives; the ocean gives and gets. Thus the circle goes round, beneficent to creation, glorious to G.o.d.

Thus, in the spiritual sphere,--in the world that G.o.d has created by the Spirit of his Son, circulations beautiful and beneficent continually play. From him, and by him, and to him are all things. To the saved man through whom G.o.d's mercy flows, the activity is unspeakably precious: to him the profit, but to G.o.d the praise.

XXVIII.

THE IMPORTUNATE WIDOW.

"And he spake a parable unto them to this end, that men ought always to pray, and not to faint: saying, There was in a city a judge, which feared not G.o.d, neither regarded man: and there was a widow in that city; and she came unto him, saying, Avenge me of mine adversary.

And he would not for a while: but afterwards he said within himself, Though I fear not G.o.d, nor regard man; yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me. And the Lord said, Hear what the unjust judge saith. And shall not G.o.d avenge his own elect, which cry day and night unto him, though he bear long with them? I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh; shall he find faith on the earth?"--LUKE xviii. 1-8.

Among the parables this one is signalized by the distinctness with which its object is announced at the commencement, and the principle of its interpretation at the close. No room is left here for diversity of opinion regarding the lesson which the Lord intended to teach, or the manner in which the parable should be expounded. The design is expressed in verse first; the rule of interpretation in verses sixth and seventh.

Why did the Master tell this story to his disciples? To teach them "that men ought to pray always, and not to faint." How may this lesson be derived from it? As the widow by her unremitting cry obtained her desire from the judge, G.o.d's own redeemed children will obtain from their Father in heaven all that they need, if they ask it eagerly, persistently, unwearyingly.

When we rightly comprehend the design of the parable, the difficulty connected with the bad character of the judge at once disappears. It was necessary to go to a corrupt tribunal in order to find a suitable case; a pure judgment seat supplies no such example. In certain circ.u.mstances you might gather from a dunghill a medicinal herb which cleaner ground would never bear. The grain which becomes our bread grows best when its roots are spread in unseen corruption; and so perfect is the chemistry of nature, that the yellow ears of harvest retain absolutely no taint of the putrescence whence they sprung. Thus easily and perfectly the Lord brings lessons of holiness from examples of sin. He pauses not to apologize or explain: majestically the instruction advances, like the processes of nature, until the unrighteousness of man defines and ill.u.s.trates the mercy of G.o.d.

It is not by accident,--it is by choice that this seed of the word is sown on filthy ground: it is sown there, because it will grow best there. The experience of a righteous human tribunal does not supply the material of this lesson. Where the presiding judge is just, a poor injured widow will obtain redress at once, and her perseverance will never be put to the test. The characteristic feature of the case which the Lord needed, was a persistent, unyielding perseverance in the cry for redress; for such a case he must go to a court where law does not regulate the judge, but where the judge for his own ease or interest makes his own law. The feature of Christ's teaching which most arrested intelligent listeners in his own day, was its inherent, self-evidencing majesty. Instead of seeking props, it stood forth alone, obviously divine. He taught with authority, and not as the scribes. Here is an example of that simple supremeness that is at once a witness to itself.

He compares explicitly and broadly the method of G.o.d's dealing, as the hearer of prayer, with the practice of a judge who is manifestly vile and venal. Nor is a word of explanation or apology interposed. He who thus simply brings sweet food from noisome carrion, has all power in heaven and in earth; His ways are not as our ways, nor his thoughts as our thoughts.

As he needed for his purpose an example of judicial corruption, examples lay ready to his hand in human history; especially in the practice of oriental empires, ancient and modern, it is easy to find cases in which the supreme authority, civil and criminal, is vested in a deputy who habitually sacrifices justice to his own ease or interest.

The thorough badness of this judge, although stated distinctly, is stated briefly; it is not made prominent in the parable, and should not be made prominent in the interpretation of the parable. That badness on both sides, towards G.o.d and man, is I apprehend not introduced here for its own sake, but for the sake of a particular effect that resulted from it;--the frequent, persevering appeals of the widow for redress. This is the thing that is needed and used in the Lord's lesson; and although the injustice of the judge stands distinctly out on the face of the parable, it is like the forest tree in the vineyards of Italy, used only to hold up the vine. Earnest, repeated, unyielding appeal by a needy, feeble suppliant before the throne of power;--this is the fruit which is precious for the Teacher's purpose, and the hollow heart of the epicurean judge is employed only as the trunk to bear it. When it has held up that fruit to be ripened, itself may be thrown away.

At certain points in frequented routes through romantic scenery it is customary to fire a gun in order to afford the tourists an opportunity of hearing the echoes answering each other in the neighbouring mountains. The explosion is in place nearest, in time first, and as to sound loudest, but this the most articulate and arrestive fact is employed exclusively for the purpose of producing the subsequent and more distant echo. The explosion is instantly dismissed from the mind and attention concentrated on the reverberation which it called forth.

The conduct of the judge in this parable stands precisely in the place of that explosion. When it has produced the widow's importunity it is of no further use; it must be thrown aside.

Let us hear now the interpretation,--"And the Lord said, Hear what the unjust judge saith," &c. G.o.d's own chosen and redeemed people correspond to the suppliant widow in the parable. They are like her in her suffering and her weakness; they should be like her too in her unintermittent, persevering cry.

Like other similar lessons, this one bears equally on the Church as a body, and on an individual Christian. The Church collective, in times of persecution, and a soul surrounded by temptations, stand equally in the place of the poor widow; they are in need and in danger. They have no resources in themselves; help must come from one that is mighty. It is their interest to plead with him who has all power in heaven and in earth,--to plead as men plead for life.

The lesson here is very specific; it bears on one point, and in order that all its force may be concentrated on one point, others are for the time omitted. This parable is not spoken with the view of teaching that Christians ought to pray; that duty is a.s.sumed here, not enjoined.

Neither does it prescribe what the suppliant should ask, or on whose merits he should lean. Taking for granted all these things which the Scriptures elsewhere explicitly teach, the Master in this lesson confines his attention to one thing,--perseverance in prayer when the answer does not come at first, perseverance and pertinacity aye and until the object is attained.

It is expressly intimated in the narrative that there is sometimes a long, and from our view-point inexplicable delay. This is the meaning of the expression "though he bear long with them." This phrase is not taken here in its ordinary signification,--an endurance of injuries; it means that he holds back long, and resists their pressure for relief.

Here are the two sides over against each other: they cry day and night, and he, hearing their continuous cry, refrains from bestowing the relief for which they pa.s.sionately plead. As G.o.d keeps back the answer, they redouble the cry; as they redouble the cry, G.o.d still withholds the answer. Expressly we are informed he will give answer; he will avenge his own elect. The eternal Father treasures up all the supplications of his children, and he will yet give them deliverance. When his time comes the deliverance will be complete; but in the meantime the interesting inquiry presents itself, Why does he delay at all? In the light of Scripture we are able to give a satisfactory answer to this inquiry.

The reason why the widow's claims were left long unsettled in the court was the self-pleasing indolence of the judge. The love of his own ease was the motive that induced him both to refuse redress at first and to grant it afterwards. He refused to avenge her until he perceived that to do her justice would afford him less trouble than to withhold it. In the treatment which the pet.i.tions of the elect receive at the throne of G.o.d there is nothing in common with the conduct of the unjust judge, except the delay. The fact that the pet.i.tions lie for some time unanswered is common to both tribunals, but on all other points they are wholly diverse, and even the single feature of coincidence springs in the two cases from opposite grounds.

When G.o.d withholds the deliverance for which his children plead he acts with wisdom and love combined. It would be, so to speak, easier for a father who is at once rich and benevolent to comply immediately and fully with all the child's demands; it requires and exercises a deeper, stronger love to leave the child crying and knocking for a time in vain that the bounty given at the proper time may in the end be a greater boon. I once knew two men who lived near each other in similar worldly circ.u.mstances, but adopted opposite methods in the treatment of their children. The boys of this family obtained money from their father when they asked it, and spent it according to their own pleasure, without his knowledge or control: the boys of that family often asked, but seldom received a similar supply. The father who frequently thwarted his children's desires loved his children more deeply, and as the result showed, more wisely than the father who could not summon courage sufficient to say No. The wise parent bore with his own when they pleaded for some dangerous indulgence, and the bearing wounded his tender heart; but by reason of his greater love, he bore the pain of hearing their cry without granting their request. The other parent was too indolent and self-pleasing to endure such a strain, and he lived to taste bitter fruit from the evil seed which his own hand had sown.

For the same reason, and in the same manner, our Father in heaven bears with his own when they cry night and day to him for something on which their hearts are set. Because he loves us he endures to hear our cry and see our tears. We do not certainly know what thorn it was that penetrated Paul's flesh, but we know that it pained him much, that he eagerly desired to be quit of it, and that he besought the Lord thrice to take it away. From the fact that the child pleaded three times for the same boon, we learn that the Father bore with him awhile,--bore, so to speak, the pain of refusing, because he knew that the refusal was needful for Paul. The thorn was left in the flesh until its discipline was done, and then it was plucked out by a strong and gentle hand. "My grace is sufficient for thee:" there are no thorns in Paul's flesh now.