How to become like Christ Part 2

And probably the incident finds a place in the sacred history because it marked an important step in the knowledge of G.o.d. It was an early instance of the Conquests which the G.o.d of Israel was to make among the heathen, a distinct and legible proof that whoever from among the outlying nations appealed to Him for help would receive the blessing he sought. But it was more than this, it emphasized the freeness of all G.o.d's gifts. Nothing could be purchased from Jehovah; everything must be received as a gift. This was a new idea to the heathen, and probably to many of the Israelites also. Certainly it is an idea that is only dimly apprehended by ourselves. Our dealing with one another is to so large an extent governed by the idea that nothing can be had for nothing, that we carry this idea into our dealings with G.o.d, and expect only what we can earn and claim. It is a wholesome pride that prompts us to work at anything rather than be dependent on other men, but it is a most unwholesome and ignorant pride that forbids us to acknowledge our dependence on G.o.d, and to accept freely what He freely gives. Until we learn to live in G.o.d, to own Him as alone having life in Himself, and to accept from Him life and all that sustains it, both physical and spiritual, we are not recognising the truth and living in it. Our good deeds and good feelings, our repentances and righteous intentions and endeavours, are as much out of place as a means of procuring G.o.d's favour and help as Naaman's talents of silver and pieces of gold. We have G.o.d's favour irrespective of our merit, and we must humble ourselves to accept it as His free gift, which we could not earn and have not earned.

Naaman no sooner saw that Jehovah was a living and true G.o.d than he perceived that certain practical difficulties would result from this belief. Sometimes men do not connect their belief with their practice; they do not let their left hand know what their right hand is doing. But Naaman . foresaw that, as. .h.i.therto, he would still be expected to enter the temple of the G.o.d Rimmon when his master went to wors.h.i.+p. And he wished Elisha's authority for this measure of conformity.

In our own country men have been severely tested by acts of conformity. And nothing gives the conscience of the whole people so decided a lift as when men prefer disgrace or death to a conformity which they believe to be wrong.

Had Naaman been as uncompromising as Daniel, who would not conform even so far as to pray in a different corner of his room, or as the Christian soldiers who suffered death rather than throw a pinch of incense on the altar before the Emperor's image, possibly Elisha would have given him greater commendation than the mere acquiescence p.r.o.nounced in the words, "Go in peace."

But in exculpation of Naaman it is to be said that he did not hide his new conviction, but built an altar to Jehovah in Damascus. And especially it is to be remarked that in his case these acts of conformity were not proposed as a test of his adherence to the religion of the country; and this makes all the difference. Had Naaman's master commanded him to bow in the house of Rimmon as a test of his acknowledgment of the Syrian G.o.d, Naaman would have refused; but so long as it was a mere act or courtesy to his master, the formal act of a courtier, from which no inferences could be drawn, he might reasonably continue it. To receive the communion kneeling is customary in some churches, and so long as one is allowed to put his own interpretation on the att.i.tude, no harm can come of it. But at one time this att.i.tude was the test by which two great and antagonistic parties in England were distinguished from one another; a meaning was put upon the act which made it impossible to every man who could not accept that meaning. Conformity then was sin, unless conviction went with the outward act. In many points of conduct this is a distinction of importance. There are many things which we may do so far as the thing itself is concerned, but which we may not do when the public mind is agitated upon that point and will draw certain inferences from our conduct. There are many things which to us have no moral significance at all, any more than sitting at one side or other of our table; but if a moral significance is attached to such things by other people, and if they invite us to do them or to leave them undone as a test of our att.i.tude towards G.o.d or Christianity or of our moral bent, then we must beware of misleading other people and defiling our own conscience. Bowing in the house of Rimmon meant nothing new to Naaman; it was not wors.h.i.+p; it was no more than turning round a street corner when the king had hold of his arm. To him the idol was now, as to Paul, "nothing in the world." But if the king had said, "You must bow to show the people that you wors.h.i.+p Syria's G.o.d," then plainly the bowing would have been unjustifiable.

And similarly, if a matter which to us is of no moral significance becomes a test of our disposition or att.i.tude towards truth, we must be guided in our conduct not solely by our own view of the indifference of the matter, but also by the significance attached to it by other people. There are other points of conduct regarding which we have no need to consult any prophet; points in which we are asked to conform to a custom we know to be bad, or to follow and countenance other men in what we know to be unwholesome for us. To conform in such cases is to train ourselves in hypocrisy; it is to say Lord, Lord, while we allow the world actually to rule our life.

THE LAME MAN AT THE TEMPLE GATE.

ACTS III. 1-8.

Although this miracle was followed by consequences so serious as to make it a landmark in the history of those early days of the Church, it was not itself the result of deliberation or contrivance. Peter and John were, as usual, on their way to evening prayer in the Temple. These two men had much to gain from one another, and they kept much together. In study, in business, in Christian work, in life generally everyone is the better of the friend who supplements his own character. Happy he whose closest friend of all provokes only to love and good works, and calls out only what is best in him. It is, if not essential to the growth and health of the spiritual life, most desirable to have a friend with whom intercourse is absolutely free and frank; one to whom it is the natural thing to explain the actual state of the spirit, and utter our most sceptical or our most devout thoughts, and who can be trusted to respond charitably, confidentially, and wisely to all communications. The Church owes much to the friends.h.i.+p of Peter and John, as well as to each individually.

On how small a contingency did this miracle hinge. Had Peter happened to have had a penny he would have dropped it in the beggar's palm and pa.s.sed on, leaving him content with the alms and unconscious of all he had missed. And it is sometimes well for us, as for Peter, that we are baulked in our first intentions towards our friends and our first attempts at being of use. It is well, for example, that we cannot at once rescue every one out of sickness and poverty, for thereby our love is compelled to a deeper consideration and to a thousand kindnesses which find their way to the heart and leave for ever a treasure of happy memory. Our inability to gratify the obvious and clamant want of our friend keeps our thought hovering around him until, at last, we discern how we can confer a better and more enduring, because a more difficult and thoughtful, gift.

Probably Peter had often pa.s.sed this lame man before. To-day the two Apostles have not together as much as the poor widow with her two mites, and they are pa.s.sing and thinking as little as we sometimes think of leaving the needy to the charity of others, when suddenly it occurs to Peter that, after all, he has what may be of more service to the beggar than silver or gold. "What I have, that give I thee."

The best help we can give is not that which we can give with the hand, and which is current coin, which anyone else may give, and which is of the same value, whoever gives it; but rather that which we communicate from our own heart and soul, and which is our own peculiar treasure--the acc.u.mulation of a life's experience. To add a little to anyone's outward comfort is always worth doing; but to impart to another what becomes life and strength and encouragement perennially within himself is surely better. Frequently the help we chiefly need is nothing outward and material, but that which one bare human spirit can render to another. But alas! when thrown back upon our inward resources, we are so conscious of our poverty that we think sixpence or a s.h.i.+lling is probably of greater value than anything which can come straight from our spirit.

Of the lame man little is told us which may give us a clue to his state of mind. He was one of those who had been left unhealed by Christ. Often must Christ have pa.s.sed him, and yet He had never spoken nor laid healing hand upon him. Perhaps during the long hours the lame man sometimes thought of this, and bewailed his own negligence in not using opportunities now for ever gone. He could only look with envy and self-reproach on those who had once been blind, or, like himself, lame, and whom he now saw in perfect health.

His feelings were akin to the remorse of those who imagine that their day of grace is gone, and exclaim :

Thy saints are comforted, I know, And love Thy house of prayer; I therefore go where others go, But find no comfort there.

There is no despair worth calling despair but despair of salvation.

But what Christ has not done, an Apostle may do. The lesser instrument may effect what the more powerful has not effected. A feebler ministry may in some cases produce results which the abler ministry has not produced.

Another feature of the beggar's state of mind appears in listless, mechanical way in which he asks an alms. He had not even troubled to look up. Too commonly human prayer is the monotonous whine of the beggar that scarcely troubles to consider to whom the pet.i.tion is addressed. Had this man taken the trouble to scan the appearance of those fishermen he would have seen that silver or gold could not be expected. But he had fallen into one chant, uttered as soon as the shadow of the pa.s.ser-by fell upon him. It is a picture of the unreal and indifferent spirit in which much prayer is offered. There is no harm in asking for certain benefits every day of our life, and no harm in using the same words, if we have chosen these words as the fittest. But there is harm in allowing a form of words to engender monotony and lifelessness in the spirit, so that we never consider carefully the object of our wors.h.i.+p and what it is fit that He should give. This cripple had come to be content with the few coppers which would furnish his supper and bed; all the great world with its pleasures, its enterprise, its high places lay quite beyond his hope; and thus does one find his own soul dying to all that lies beyond daily needs, and forgetful of the great and glorious things that are written of the heirs of G.o.d. It is surely a great art to know "who it is that speaks to us, and what is the gift of G.o.d."

Peter's first care was to arouse the man. "Look on us!" The man's attention was commanded. All his life he had been training to know faces, to know who would give and who would not give, who would not give if others were looking, and who would give at the gate of the Temple, dropping the coin as into an alms box, without any regard to the want of the beggar. One glance at the frank face of Peter tells him he is about to receive something. That is a man to be trusted.

This is a good beginning. Trust in Peter maybe the first step to trust in Christ. But many rest at the earliest stage, believing the messenger, but not coming into personal relations with Christ. Many persons wish to be better than they are, and are prepared to do much and sacrifice much in order to attain to a satisfactory spiritual state. What is lacking is personal appeal to Christ. They must recognise, with a conviction wrought in their own mind, that Jesus Christ is the source of spiritual power, and they must for themselves, appeal directly to Him.

The boldness with which Peter forms or, it might almost be said, forces this personal relation to Christ in the case of this man is surprising. Without a moment's hesitation or inquiry as to whether the man's faith is quickened, Peter cries, "In the name of Jesus Christ of Nazareth, rise up and walk," taking him by the right hand and lifting him up. Peter could not confer health upon the man in spite of his state of mind. If the man had so chosen he might have continued to lie where he was, a cripple. But simultaneously with Peter's faith and authoritative command, the man's own faith was quickened. He believed that in this name, that is, at the command and in the strength of Christ, he could get up; and he arose. It was the contagious confidence of Peter which begat faith in the lame beggar's spirit. And there could not be a more instructive instance of the suddenness with which a human being can be brought into saving relation to Christ. When Peter began his sentence the lame man had no faith, yet he boldly said to him, "In the name of Jesus Christ arise and walk." Men may always thus be summoned to believe on the spot and to act out the commands of Christ.

But in order that such a summons be effectual, two qualities in the apostle are needful. He must not fear failure or rebuff. He must have that humility which seeks the good of others regardless of its own reputation. So long as we fear to expose our own feelings, and to show that we are deeply concerned about the welfare of another person, we shall do little in the way of inspiring faith. Our mouth is kept shut by the fear of fruitlessly exposing our feelings. We are not sure how our advances will be received. We have not, the loving humility which braves risks to self.

We must also ourselves have lively faith if we are to communicate faith to others. It was Peter's own faith which carried this man's unbelief by storm. In presence of Peter's confidence he could not but believe. Most men are far more moved by the contagion of others strong feeling and example than by arguments or verbal appeals. For the diffusion of faith it is a man like Peter that is wanted, who overleaps the obstacles which other men would stop to examine; a man like Luther, erring perhaps in fine points of doctrine, but giving impetus and force to the whole movement in Christ's kingdom, and sweeping along with him a host of weaker and dependent spirits. If we are not propagating faith in Christ, it is mainly because our our faith is meagre and timorous. If we are not producing Christians it is because we are not ourselves in the present experience of His mighty power. And while this is so, our conduct betrays the weakness of our faith, and we chill the kindling warmth in other souls instead of fanning it into flame, and all that proceeds from us is as the frosty wind of an untoward spring-time, that unseasonably marks every springing thing with death.

Possessed of those qualities, any one may communicate that best of all gifts, faith in Christ. The joy of Peter, in discovering that he could impart health and brightness to those who were oppressed by various human ills, is a joy which may be repeated, and was meant to be repeated, in the experience of every Christian. We are not to look hopelessly on the world at large or on our own friends.

We are not to think that the pleasure we have in being of substantial service to a friend, we cannot have in the case of that which is most substantial. We are to believe that Christ now has all power in heaven and on earth, and that those who have experienced this power are expected to be the channel of its communication to others. The faith which strengthens and elevates our own spirit may be communicated, upon our effort and prayer, to the heart of others.