Expositions of Holy Scripture: Romans Corinthians Part 23

But then, notice how beautifully too this name, 'the G.o.d of peace,'

comes in to suggest that even in the strife there may be tranquillity. I remember in an old church in Italy a painting of an Archangel with his foot on the dragon's neck, and his sword thrust through its scaly armour. It is perhaps the feebleness of the artist's hand, but I think rather it is the clearness of his insight, which has led him to represent the victorious angel, in the moment in which he is slaying the dragon, as with a smile on his face, and not the least trace of effort in the arm, which is so easily smiting the fatal blow. Perhaps if the painter could have used his brush better he would have put more expression into the att.i.tude and the face, but I think it is better as it is. We, too, may achieve a conquest over the dragon which, although it requires effort, does not disturb peace. There is a possibility of bruising that slippery head under my foot, and yet not having to strain myself in the process. We may have 'peace subsisting at the heart of endless agitation.' Do you remember how the Apostle, in another place, gives us the same beautiful--though at first sight contradictory--combination when he says, 'The peace of G.o.d shall garrison your heart'?

'My soul! there is a country Far, far beyond the stars, Where stands an armed sentry, All skilful in the wars.'

And her name is Peace, as the poet goes on to tell us. Ah, brethren!

if we lived nearer the Lord, we should find it more possible to 'fight the good fight of faith,' and yet to have 'our feet shod with the preparedness of the gospel of peace.'

'The G.o.d of peace shall bruise Satan under your feet'; and in bruising He will give you His peace to do it, and His peace in doing it, and in still greater measure after doing it. For every struggle of the Christian soul adds something to the subsequent depth of its tranquillity. And so the name of the G.o.d of peace is our pledge of victory in, and of deepened peace after, our warfare with sin and temptation.

Lastly, note the swiftness with which Paul expects that this process shall he accomplished.

I dare say that he was thinking about the coming of the Lord, when all the fighting and struggle would be over, and that when he said 'G.o.d shall bruise him under your feet shortly,' there lay in the back of his mind the thought, 'the Lord is at hand.' But be that as it may, there is another way of looking at the words. They are not in the least like our experience, are they? 'Shortly!'--and here am I, a Christian man for the last half century perhaps; and have I got much further on in my course? Have I brought the sin that used to trouble me much down, and is my character much more n.o.ble, Christ-like, than it was long years ago? Would other people say that it is? Instead of 'shortly' we ought to put 'slowly' for the most of us. But, dear friend, the ideal is swift conquest, and it is our fault and our loss, if the reality is sadly different.

There are a great many evils that, unless they are conquered suddenly, have very small chance of ever being conquered at all. You never heard of a man being cured of his love of intoxicating drink, for instance, by a gradual process. The serpent's life is not crushed out of it by gradual pressure, but by one vigorous stamp of a nervous heel.

But if my experience as a Christian man does not enable me to set to my seal that this text is true, the text itself will tell me why. It is 'the G.o.d of peace' that is going to 'bruise Satan.' Do you keep yourself in touch with Him, dear friend? And do you let His powers come uninterruptedly and continuously into your spirit and life? It is sheer folly and self-delusion to wonder that the medicine does not work as quickly as was promised, if you do not take the medicine. The slow process by which, at the best, many Christian people 'bruise Satan under their feet,' during which he hurts their heels more than they hurt his head, is mainly due to their breaking the closeness and the continuity of their communion with G.o.d in Jesus Christ.

But, after all, it is Heaven's chronology that we have to do with here. 'Shortly,' and it will be 'shortly,' if we reckon by heavenly scales of duration. Weeping may endure for a night, but joy cometh in the morning. 'The Lord will help her, and that right early.' 'The Lord is at hand.' When we get yonder, ah! how all the long years of fighting will have dwindled down, and we shall say 'the Lord did help me, and that right early,' and though there may have been more than threescore years and ten of fighting, that, while we were in the thick of it, did not seem to come to much, we shall then look back and say: 'Yes, Lord, it was but for a moment, and it has brought me to the undying day of Eternal Peace.'

TERTIUS

'I, Tertius, who write the epistle, salute you in the Lord.'--ROMANS xvi. 22 (R.V.).

One sometimes sees in old religious pictures, in some obscure corner, a tiny kneeling figure, the portrait of the artist. So Tertius here gets leave to hold the pen for a moment on his own account, and from Corinth sends his greeting to his unknown brethren in Rome.

Apparently he was a stranger to them, and needed to introduce himself. He is never heard of before or since. For one brief moment he is visible, like a star of a low magnitude, s.h.i.+ning out for a moment between two banks of darkness and then swallowed up. Judging by his name, he was probably a Roman, and possibly had some connection with Italy, but clearly was a stranger to the Church in Rome. We do not know whether he was a resident in Corinth, where he wrote this epistle, or one of Paul's travelling companions. Probably he was the former, as his name never recurs in any of Paul's letters.

One can understand the impulse which led him for one moment to come out of obscurity and to take up personal relations with those who had so long enjoyed his pen. He would fain float across the deep gulf of alienation a thread of love which looked like gossamer, but has proved to be stronger than centuries and revolutions.

This humble and modest greeting is an expression of a sentiment which the world may smile at, but which, being 'in the Lord,' partakes of immortality. No doubt the world's hate drove more closely together all the disciples in primitive times; but the yearning of Tertius for some little corner in the love of his Roman brethren might well influence us to-day. There ought to be an effort of imagination going out towards unknown brethren. Christian love is not meant to be kept within the limits of sight and personal knowledge; it should overleap the narrow bounds of the communities to which we belong, and expatiate over the whole wide field. The great Shepherd has prescribed for us the limits to the very edge of which our Christian love should consciously go forth, and has rebuked the narrowness to which we are p.r.o.ne, when He has said, 'Other sheep I have which are not of this fold.' We are all too p.r.o.ne to let ident.i.ties of opinion and of polity, or even the accident of locality, set bounds to our consciousness of brotherhood; and the example of this little gush of affection, that reaches out a hand across the ocean and grasps the hands of unknown partakers in the common life of the one Lord, may well shame us out of our narrowness, and quicken us into a wide perception and deepened feeling towards all who in every place call up Jesus Christ as their Lord--'both their Lord and ours.'

Another lesson which we may learn from Tertius' characterisation of himself is the dignity of subordinate work towards a great end. His office as amanuensis was very humble, but it was quite as necessary as Paul's inspired fervour. It is to him that we owe our possession of the Epistle; it is to him that Paul owed it that he was able to record in imperishable words the thoughts that welled up in his mind, and would have been lost if Tertius had not been at his side. The power generated in the boilers does its work through machines of which each little cog-wheel is as indispensable as the great shafts.

Members of the body which seem to be 'more feeble, are necessary.'

Every note in a great concerted piece of music, and every instrument, down to the triangle and the little drum in the great orchestra, is necessary. This lesson of the dignity of subordinate work needs to be laid to heart both by those who think themselves to be capable of more important service, and by those who have to recognise that the less honourable tasks are all for which they are fit. To the former it may preach humility, the latter it may encourage. We are all very ignorant of what is great and what is small in the matter of our Christian service, and we have sometimes to look very closely and to clear away a great many vulgar misconceptions before we can clearly discriminate between mites and talents. 'We know not which may prosper, whether this or that'; and in our ignorance of what it may please G.o.d to bring out of any service faithfully rendered to Him, we had better not be too sure that true service is ever small, or that the work that attracts attention and is christened by men 'great' is really so in His eyes. It is well to have the n.o.ble ambition to 'desire earnestly the greater gifts,' but it is better to 'follow the more excellent way,' and to seek after the love which knows nothing of great or small, and without which prophecy and the knowledge of all mysteries, and all conspicuous and all the s.h.i.+ning qualities profit nothing.

We can discern in Tertius' words a little touch of what we may call pride in his work. No doubt he knew it to be subordinate, but he also knew it to be needful; and no doubt he had put all his strength into doing it well. No man will put his best into any task which he does not undertake in such a spirit. It is a very plain piece of homely wisdom that 'what is worth doing at all is worth doing well.' Without a lavish expenditure of the utmost care and effort, our work will tend to be slovenly and unpleasing to G.o.d, and man, and to ourselves.

We may be sure there were no blots and bits of careless writing in Tertius' ma.n.u.script, and that he would not have claimed the friendly feelings of his Roman brethren, if he had not felt that he had put his best into the writing of this epistle. The great word of King David has a very wide application. 'I will not take that which is thine for the Lord, nor offer burnt offerings without cost.'

Tertius' salutation may suggest to us the best thing by which to be remembered. All his life before and after the hours spent at Paul's side has sunk in oblivion. He wished to be known only as having written the Epistle. Christian souls ought to desire to live chiefly in the remembrance of those to whom they have been known as having done some little bit of work for Jesus Christ. We may well ask ourselves whether there is anything in our lives by which we should thus wish to be remembered. All our many activities will sink into silence; but if the stream of our life, which has borne along down its course so much mud and sand, has brought some grains of gold in the form of faithful and loving service to Christ and men--these will not be lost in the ocean, but treasured by Him. What we do for Jesus and to spread the knowledge of His name is the immortal part of our mortal lives, and abides in His memory and in blessed results in our own characters, when all the rest that made our busy and often stormy days has pa.s.sed into oblivion. All that we know of Tertius who wrote this Epistle is that he wrote it. Well will it be for us if the summary of our lives be something like that of his!

QUARTUS A BROTHER

'Quartus a brother.'--ROMANS xvi. 23.

I am afraid very few of us read often, or with much interest, those long lists of names at the end of Paul's letters. And yet there are plenty of lessons in them, if anybody will look at them lovingly and carefully. There does not seem much in these three words; but I am very much mistaken if they will not prove to be full of beauty and pathos, and to open out into a wonderful revelation of what Christianity is and does, as soon as we try to freshen them up into some kind of human interest.

It is easy for us to make a little picture of this brother Quartus.

He is evidently an entire stranger to the Church in Rome. They had never heard his name before: none of them knew anything about him.

Further, he is evidently a man of no especial reputation or position in the Church at Corinth, from which Paul writes. He contrasts strikingly with the others who send salutations to Rome. 'Timotheus, my work-fellow'--the companion and helper of the Apostle, whose name was known everywhere among the Churches, heads the list. Then come other prominent men of his more immediate circle. Then follows a loving greeting from Paul's amanuensis, who, naturally, as the pen is in his own hand, says: '_I_, Tertius, who wrote this epistle, salute you in the Lord.' Then Paul begins again to dictate, and the list runs on. Next comes a message from 'Gaius mine host, and of the whole Church'--an influential man in the community, apparently rich, and willing, as well as able, to extend to them large and loving hospitality. Erastus, the chamberlain or treasurer of the city, follows--a man of consequence in Corinth. And then, among all these people of mark, comes the modest, quiet Quartus. He has no wealth like Gaius, nor civic position like Erastus, nor wide reputation like Timothy. He is only a good, simple, unknown Christian. He feels a spring of love open in his heart to these brethren far across the sea, whom he never met. He would like them to know that he thought lovingly of them, and to be lovingly thought of by them. So he begs a little corner in Paul's letter, and gets it; and there, in his little niche, like some statue of a forgotten saint, scarce seen amidst the glories of a great cathedral, 'Quartus a brother' stands to all time.

The first thing that strikes me in connection with these words is, how deep and real they show that new bond of Christian love to have been.

A little incident of this sort is more impressive than any amount of mere talk about the uniting influence of the Gospel. Here we get a glimpse of the power in actual operation in a man's heart, and if we think of all that this simple greeting presupposes and implies, and of all that had to be overcome before it could have been sent, we may well see in it the sign of the greatest revolution that was ever wrought in men's relations to one another, Quartus was an inhabitant of Corinth, from which city this letter was written. His Roman name may indicate Roman descent, but of that we cannot be sure. Just as probably he may have been a Greek by birth, and so have had to stretch his hand across a deep creva.s.se of national antipathy, in order to clasp the hands of his brethren in the great city. There was little love lost between Rome, the rough imperious conqueror, and Corinth, prostrate and yet restive under her bonds, and nouris.h.i.+ng remembrances of a freedom which Rome had crushed, and of a culture that Rome haltingly followed.

And how many other deep gulfs of separation had to be bridged before that Christian sense of oneness could be felt! It is impossible for us to throw ourselves completely back to the condition of things which the Gospel found. The world then was like some great field of cooled lava on the slopes of a volcano, all broken up by a labyrinth of clefts and cracks, at the bottom of which one can see the flicker of sulphurous flames. Great gulfs of national hatred, of fierce enmities of race, language, and religion; wide separations of social condition, far profounder than anything of the sort which we know, split mankind into fragments. On the one side was the freeman, on the other, the slave; on the one side, the Gentile, on the other, the Jew; on the one side, the insolence and hard-handedness of Roman rule, on the other, the impotent, and therefore envenomed, hatred of conquered peoples.

And all this fabric, full of active repulsions and disintegrating forces, was bound together into an artificial and unreal unity by the iron clamp of Rome's power, holding up the bulging walls that were ready to fall--the unity of the slave-gang manacled together for easier driving. Into this hideous condition of things the Gospel comes, and silently flings its clasping tendrils over the wide gaps, and binds the crumbling structure of human society with a new bond, real and living. We know well enough that that was so, but we are helped to apprehend it by seeing, as it were, the very process going on before our eyes, in this message from 'Quartus a brother.'

It reminds us that the very notion of humanity, and of the brotherhood of man, is purely Christian. A world-embracing society, held together by love, was not dreamt of before the Gospel came; and since the Gospel came it is more than a dream. If you wrench away the idea from its foundation, as people do who talk about fraternity, and seek to bring it to pa.s.s without Christ, it is a mere piece of Utopian sentiment--a fine dream. But in Christianity it worked. It works imperfectly enough, G.o.d knows. Still there is some reality in it, and some power. The Gospel first of all produced the thing and the practice, and then the theory came afterwards. The Church did not talk much about the brotherhood of man, or the unity of the race; but simply ignored all distinctions, and gathered into the fold the slave and his master, the Roman and his subject, fair-haired Goths and swarthy Arabians, the wors.h.i.+ppers of Odin and of Zeus, the Jew and the Gentile. That actual unity, utterly irrespective of all distinctions, which came naturally in the train of the Gospel, was the first attempt to realise the oneness of the race, and first taught the world that all men were brethren.

And before this simple word of greeting could have been sent, and the unknown man in Corinth felt love to a company of unknown men in Rome, some profound new impulse must have been given to the world; something altogether unlike any of the forces. .h.i.therto in existence.

What was that? What should it be but the story of One who gave Himself for the whole world, who binds men into a unity because of His common relation to them all, and through whom the great proclamation can be made: 'There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female, for ye are all one in Christ Jesus.' Brother Quartus' message, like some tiny flower above-ground which tells of a spreading root beneath, is a modest witness to that mighty revolution, and presupposes the preaching of a Saviour in whom he and his unseen friends in Rome are one.

So let us learn not to confine our sympathy and the play of our Christian affection within the limits of our personal knowledge. We must go further a-field than that. Like this man, let us sometimes send our thoughts across mountains and seas. He knew n.o.body in the Roman Church, and n.o.body knew him, but he wished to stretch out his hand to them, and to feel, as it were, the pressure of their fingers in his palm. That is a pattern for us.

Let me suggest another thing. Quartus was a Corinthian. The Corinthian Church was remarkable for its quarrellings and dissensions. One said, 'I am of Paul, and another, I of Apollos, and I of Cephas, and I of Christ.' I wonder if our friend Quartus belonged to any of these parties? There is nothing more likely than that he had a much warmer glow of Christian love to the brethren over there in Rome than to those who sat on the same bench with him in the upper room at Corinth. For you know that sometimes it is true about people, as well as about scenery, that 'distance lends enchantment to the view.' A great many of us have much keener sympathies with 'brethren' who are well out of our reach, and whose peculiarities do not jar against ours, than with those who are nearest. I do not say Quartus was one of these, but he may very well have been one of the wranglers in Corinth who found it much easier to love his brother whom he had not seen than his brother whom he had seen. So take the hint, if you need it. Do not let your Christian love go wandering away abroad only, but keep some for home consumption.

Again, how simply, and with what unconscious beauty, the deep reason for our Christian unity is given in that one word, a 'Brother.' As if he had said, Never mind telling them anything about what I am, what place I hold, or what I do. Tell them I am a brother, that will be enough. It is the only name by which I care to be known; it is the name which explains my love to them.

We are brethren because we are sons of one Father. So that favourite name, by which the early Christians knew each other, rested upon and proclaimed the deep truth that they knew themselves to be all partakers of a common life derived from one Parent. When they said they were brethren, they implied, 'We have been born again by the word of G.o.d, which liveth and abideth for ever.' The great Christian truth of regeneration, the communication of a divine life from G.o.d the Father, through Christ the Son, by the Holy Spirit, is the foundation of Christian brotherhood. So the name is no mere piece of effusive sentiment, but expresses a profound fact. 'To as many as received Him, to them gave He power to become the sons of G.o.d,' and therein to become the brethren of all His sons. That is the true ground of our unity, and of our obligation to love all who are begotten of Him. You cannot safely put them on any other footing. All else--ident.i.ty of opinion, similarity of practice and ceremonial, local or national ties, and the like--all else is insufficient. It may be necessary for Christian communities to require in addition a general ident.i.ty of opinion, and even some uniformity in government and form of wors.h.i.+p; but if ever they come to fancy that such subordinate conditions of visible oneness are the grounds of their spiritual unity, and to enforce these as such, they are slipping off the real foundation, and are perilling their character as Churches of Christ. The true ground of the unity of all Christians is here: 'Have we not all one Father?' We possess a kindred life derived from Him.

We are a family of brethren because we are sons.

Another remark is, how strangely and unwittingly this good man has got himself an immortality by that pa.s.sing thought of his. One loving message has won for him the prize for which men have joyfully given life itself,--an eternal place in history. Wheresoever the Gospel is preached there also shall this be told as a memorial of him. How much surprised he would have been if, as he leaned forward to Tertius hurrying to end his task and said, 'Send my love too,' anybody had told him that that one act of his would last as long as the world, and his name be known for ever! And how much ashamed some of the other people in the New Testament would have been if they had known that their pa.s.sing faults--the quarrel of Euodia and Syntyche for instance--were to be gibbeted for ever in the same fas.h.i.+on! How careful they would have been, and we would be, of our behaviour if we knew that it was to be pounced down upon and made immortal in that style! Suppose you were to be told--Your thoughts and acts to-morrow at twelve o'clock will be recorded for all the world to read--you would be pretty careful how you behaved. When a speaker sees the reporters in front of him, he weighs his words.

Well, Quartus' little message is written down here, and the world knows it. All our words and works are getting put down too, in another Book up there, and it is going to be read out one day. It does seem wonderful that you and I should live as we do, knowing that all the while that G.o.d is recording it all. If we are not ashamed to do things, and let Him note them on His tablets that they may be for the time to come, for ever and ever, it is strange that we should be more careful to att.i.tudinise and pose ourselves before one another than before Him. Let us then keep ever in mind 'those pure eyes and perfect witness of the all-judging' G.o.d. The eternal record of this little message is only a symbol of the eternal life and eternal record of all our transient and trivial thoughts and deeds before Him. Let us live so that each act, if recorded, would s.h.i.+ne with some modest ray of true light like brother Quartus' greeting, and let us seek that, like him,--all else about us being forgotten, position, talents, wealth, buried in the dust,--we may be remembered, if we are remembered at all, by such a biography as is condensed into these three words. Who would not wish to be embalmed, so to speak, in such a record? Who would not wish to have such an epitaph as this? A sweet fate to live for ever in the world's memory by three words which tell his name, his Christianity, and his brotherly love! So far as we are remembered at all, may the like be our life's history and our epitaph!

EXPOSITIONS OF HOLY SCRIPTURE

ALEXANDER MACLAREN, D.D., Litt.D.

CORINTHIANS (_To II Corinthians, Chap. V_)

CONTENTS

CALLING ON THE NAME (1 COR. i. 2)

PERIs.h.i.+NG OR BEING SAVED (1 COR. i. 18)