Expositor's Bible: The Epistles of St. John Part 15

[185] John iii. 16. It may be added that these are pa.s.sages where the _world_ as humanity generally pa.s.ses into the darker meaning of that portion of it which is actively hostile to G.o.d. John xv. 18, 19.

[186] See note on ver. 16 at the end of the next Discourse.

[187] Gen. i. 31.

[188] John i. 3.

[189] The writer does not happen to remember any commentator who has pointed out this subtle but powerful thought, pa? t? e? t? ??s?--e?

t?? ??s?? est?? (1 John ii. 16).

[190] 1 John v. 19.

[191] John xiv. 1; 1 John iv. 2, 3; 2 John 7.

[192] John vi. 51, 53-56; 1 John iv. 2, 3; 2 John 7.

[193] ? a?a????a t?? ???.

[194] Gen. iii. 5.

[195] Gen. iii. 6.

[196] Gen. iii. 7.

[197] S. Augustin., _Tract. in Joann. Epist._

[198] Mark vii. 21.

[199] 1 John ii. 15, 16.

[200] Ibid. ver. 17.

[201] No portion of Prof. Westcott's Commentary is more thorough or more exquisite than his exposition here. (_Epistles of St. John_, 66.)

[202] "_Extirpantia verba._" St. August (in loc.).

DISCOURSE VII.

_USE AND ABUSE OF THE SENSE OF THE VANITY OF THE WORLD._

"The world pa.s.seth away, and the l.u.s.t thereof: but he that doeth the will of G.o.d abideth for ever."--1 JOHN ii. 17.

The connection of the pa.s.sage in which these words occur is not difficult to trace, for those who are used to follow those "roots below the stream," those real rather than verbal links latent in the substance of St. John's thoughts. He addresses those whom he has in view with a paternal authority, as his "sons" in the faith--with an endearing variation as "little children." He reminds them of the wisdom and strength involved in their Christian life. Theirs is the sweetest flower of knowledge--"to know the Father." Theirs is the grandest crown of victory--"to overcome the wicked one." But there remains an enemy in one sense more dangerous than the evil one--the world. By the world in this place we are to understand that element in the material and human sphere, in the region of mingled good and evil, which is external to G.o.d, to the influence of His Spirit, to the boundaries of His Church--nay, which frequently pa.s.ses over those boundaries. In this sense it is, so to speak, a fict.i.tious world, a world of wills separated from G.o.d because dominated by self; a shadowy caricature of creation; an anti-kosmos, which the Author of the kosmos has not made. What has been well called "the great love not" rings out--"love not the world." For this admonition two reasons of ever enduring validity are given by St. John. (1) The application of the law of human nature, that two master-pa.s.sions cannot co-exist in one man. "If any man love the world, the love of the Father is not in him." (2) The unsatisfactory nature of the world, its incurable transitoriness, its "visible tendency to non-existence." "The world pa.s.seth away, and the l.u.s.t thereof."

It will be well to consider how far this thought of the transitoriness of the world, of its drifting by in ceaseless change, is in itself salutary and Christian, how far it needs to be supplemented and elevated by that which follows and closes the verse.[203]

I.

There can be no doubt, then, that up to a certain point this conviction is a necessary element of Christian thought, feeling, and character; that it is at least among the preliminaries of a saving reception of Christ.

There is in the great majority of the world a surprising and almost incredible levity. There is a disposition to believe in the permanency of that which we have known to continue long, and which has become habitual. There is a tale of a man who was resolved to keep from his children the knowledge of _death_. He was the Governor of a colony, and had lost in succession his wife and many children. Two only, mere infants, were left. He withdrew to a beautiful and secluded island, and tried to barricade his daughters from the fatal knowledge which, when once acquired, darkens the spirit with antic.i.p.ation. In the ocean-island death was to be a forbidden word. If met with in the pages of a book, and questions were asked, no answer was to be given.

If some one expired, the body was to be removed, and the children were to be told that the departed had gone to another country. It does not need much imagination to feel sure that the secret could not be kept; that some fish lying on the coral reef, or some bright bird killed in the tropic forest, gave the little ones the hint of a something that touched the splendour of the sunset with a strange presentiment; that some hour came when, as to the rest of us, so to them, the mute presence would insist upon being made known. Ours is a stranger mode of dealing with ourselves than was the father's way of dealing with his children. We tacitly resolve to play a game of make-believe with ourselves, to forget that which cannot be forgotten, to remove to an incalculable distance that which is inexorably near. And the fear of death with us does not come from the nerves, but from the will. Death ushers us into the presence of G.o.d. Those of whom we speak hate and fear death because they fear G.o.d, and hate His presence. Now it is necessary for such persons as these to be awakened from their illusion. That which is supremely important for them is to realise that "the world" is indeed "drifting by;" that there is an emptiness in all that is created, a vanity in all that is not eternal; that time is short, eternity long. They must be brought to see that with the world, the "l.u.s.t thereof" (the concupiscence, the l.u.s.t of it, which has the world for its object, which belongs to it, and which the world stimulates) pa.s.ses by also. The world, which is the object of the desire, is a phantom and a shadow; the desire itself must be therefore the phantom of a phantom and the shadow of a shadow.

This conviction has a thousand times over led human souls to the one true abiding centre of eternal reality. It has come in a thousand ways. It has been said that one heard the fifth chapter of Genesis read, with those words eight times repeated over the close of each record of longevity, like the strokes of a funeral bell, "_and he died_;" and that the impression never left him, until he planted his foot upon the rock over the tide of the changing years. Sometimes this conviction is produced by the death of friends--sometimes by the slow discipline of life--sometimes no doubt it may be begun, sometimes deepened, by the preacher's voice upon the watch-night, by the effective ritualism of the tolling bell, of the silent prayer, of the well-selected hymn. And it is right that the world's dancing in, or drinking in, the New Year, should be a hint to Christians to pray it in. This is one of the happy plagiarisms which the Church has made from the world. The heart feels as it never did before the truth of St. John's sad, calm, oracular survey of existence. "The world pa.s.seth away, and the l.u.s.t thereof."

II.

But we have not sounded the depth of the truth--certainly we have not exhausted St. John's meaning--until we have asked something more. Is this conviction alone always a herald of salvation? Is it always, taken by itself, even salutary? Can it never be exaggerated, and become the parent of evils almost greater than those which it supersedes?

We are led by careful study of the Bible to conclude that this sentiment of the flux of things _is_ capable of exaggeration. For there is one important principle which arises from a comparison of the Old Testament with the New in this matter.

It is to be noticed that the Old Testament has indefinitely more which corresponds to the first proposition of the text, without the qualification which follows it, than we can find in the New.

The patriarch Job's experience echoes in our ears. "Man that is born of a woman hath but a short time to live, and is full of misery. He cometh up, and is cut down, like a flower; he fleeth as it were a shadow, and never continueth in one stay."[204] The Funeral Psalms make their melancholy chant. "Behold, Thou hast made my days as it were a span long.... Verily every man living is altogether vanity. For man walketh in a vain shadow, and disquieteth himself in vain.... O spare me a little that I may smile again."[205] Or we read the words of Moses, the man of G.o.d, in that ancient psalm of his, that hymn of time and of eternity. All that human speech can say is summed up in four words, the truest, the deepest, the saddest and the most expressive, that ever fell from any mortal pen. "We bring our years to an end, as a sigh."[206] Each life is a sigh between two eternities!

Our point is, that in the New Testament there is greatly less of this element--greatly less of this pathetic moralising upon the vanity and fragility of human life, of which we have only cited a few examples--and that what there is lies in a different atmosphere, with sunnier and more cheerful surroundings. Indeed, in the whole compa.s.s of the New Testament there is perhaps but one pa.s.sage which is set quite in the same key with our familiar declamations upon the uncertainty and shortness of human life--where St. James desires Christians ever to remember in all their projects to make deduction for the will of G.o.d, "not knowing what shall be on the morrow."[207]

In the New Testament the voice, which wails for a second about the changefulness and misery, is lost in the triumphant music by which it is encompa.s.sed. If earthly goods are depreciated, it is not merely because "the load of them troubles, the love of them taints, the loss of them tortures;"[208] it is because better things are ready. There is no lamentation over the change, no clinging to the dead past. The tone is rather one of joyful invitation. "Your raft is going to pieces in the troubled sea of time; step into a gallant ship. The volcanic isle on which you stand is undermined by silent fires; we can promise to bring you with us to a sh.o.r.e of safety where you shall be compa.s.sed about with songs of deliverance."

It is no doubt true to urge that this style of thought and language is partly to be ascribed to a desire that the attention of Christians should be fixed on the return of their Lord, rather than upon their own death. But, if we believe Scripture to have been written under Divine guidance, the history of religion may supply us with good grounds for the absence of all exaggeration from its pages in speaking of the misery of life and the transitoriness of the world.

The largest religious experiment in the world, the history of a religion which at one time numerically exceeded Christendom, is a gigantic proof that it is _not_ safe to allow unlimited licence to melancholy speculation. The true symbol for humanity is not a skull and an hour gla.s.s.

Some two thousand five hundred years ago, towards the end of the seventh century before Christ, at the foot of the mountains of Nepaul, in the capital of a kingdom of Central India, an infant was born whom the world will never forget. All gifts seemed to be showered on this child. He was the son of a powerful king and heir to his throne. The young Siddhartha was of rare distinction, brave and beautiful, a thinker and a hero, married to an amiable and fascinating princess.

But neither a great position nor domestic happiness could clear away the cloud of melancholy which hung over Siddhartha, even under that lovely sky. His deep and meditative soul dwelt night and day upon the mystery of existence. He came to the conclusion that the life of the creature is incurably evil from three causes--from the very fact of existence, from desire, and from ignorance. The things revealed by sense are evil. None has that continuance and fixity which is the mark of _Law_, and the attainment of which is the condition of happiness.

At last his resolution to leave all his splendour and become an ascetic was irrevocably fixed. One splendid morning the prince drove to a glorious garden. On his road he met a repulsive old man, wrinkled, toothless, bent. Another day, a wretched being wasted with fever crossed his path. Yet a third excursion--and a funeral pa.s.ses along the road with a corpse on an open bier, and friends wailing as they go. His favourite attendant is obliged in each case to confess that these evils are not exceptional--that old age, sickness, and death, are the fatal conditions of conscious existence for all the sons of men. Then the Prince Royal takes his first step towards becoming the deliverer of humanity. He cries--"woe, woe to the youth which old age must destroy, to the health which sickness must undermine, to the life which has so few days and is so full of evil."

Hasty readers are apt to judge that the Prince was on the same track with the Patriarch of Idumea, and with Moses the man of G.o.d in the desert--nay, with St. John, when he writes from Ephesus that "the world pa.s.seth away, and the l.u.s.t thereof."

It may be well to reconsider this; to see what contradictory principle lies under utterances which have so much superficial resemblance.

Siddhartha became known as the Bouddha, the august founder of a great and ancient religion. That religion has of later years been favourably compared with Christianity--yet what are its necessary results, as drawn out for us by those who have studied it most deeply? Scepticism, fanatic hatred of life, incurable sadness in a world fearfully misunderstood; rejection of the personality of man, of G.o.d, of the reality of Nature.

Strange enigma! The Bouddha sought to win annihilation by good works; everlasting non-being by a life of purity, of alms, of renunciation, of austerity. The prize of his high calling was not everlasting life, but everlasting death; for what else is impersonality, unconsciousness, absorption into the universe, but the negation of human existence? The acceptance of the principles of Bouddhism is simply a sentence of death intellectually, morally, spiritually, almost physically, pa.s.sed upon the race which submits to the melancholy bondage of its creed of desolation.

It is the opium drunkenness of the spiritual world without the dreams that are its temporary consolation. It is enervating without being soft, and contemplative without being profound. It is a religion which is spiritual without recognising the soul, virtuous without the conception of duty, moral without the admission of liberty, charitable without love. It surveys a world without nature, and a universe without G.o.d.[209] The human soul under its influence is not so much drunken as asphyxiated by a monotonous unbalanced perpetual repet.i.tion of one half of the truth--"the world pa.s.seth away, and the l.u.s.t thereof."

For let us carefully note that St. John adds a qualification which preserves the balance of truth. Over against the dreary contemplation of the perpetual flux of things, he sets a constant course of _doing_--over against the _world_, G.o.d in His deepest, truest personality, "_the will of G.o.d_"--over against the fact of our having a short time to live, and being full of misery, an everlasting _fixity_, "_he abideth for ever_"--(so well brought out by the old gloss which slipped into the Latin text, "even as G.o.d abideth for ever"). As the Lord had taught before, so the disciple now teaches, of the rocklike solidity, of the permanent abiding, under and over him who "_doeth_." Of the devotee who became in his turn the Bouddha, cakhya-Mouni could not have said one word of the close of our text.

"_He_"--but human personality is lost in the triumph of knowledge.

"_Doeth the will of G.o.d_"--but G.o.d is ignored, if not denied.[210]

"_Abideth for ever_"--but that is precisely the object of his aversion, the terror from which he wishes to be emanc.i.p.ated at any price, by any self-denial.

It may be supposed that this strain of thought is of little practical importance. It may be of use, indeed, in other lands to the missionary who is brought into contact with forms of Bouddhism in China, India, or Ceylon, but not to us in these countries. In truth it is not so. It is about half a century ago since a great English theologian warned his University that the central principle of Bouddhism was being spread far and wide in Europe from Berlin. This propaganda is not confined to philosophy. It is at work in literature generally, in poetry, in novels, above all in those collections of "Pensees" which have become so extensively popular. The unbelief of the last century advanced with flashing epigrams and defiant songs. With Byron it softened at times into a melancholy which was perhaps partly affected. But with Amiel, and others of our own day, unbelief a.s.sumes a sweet and dirge-like tone. The satanic mirth of the past unbelief is exchanged for a satanic melancholy in the present. Many currents of thought run into our hearts, and all are tinged with a darkness before unknown from new substances in the soil which colours the waters. There is little fear of our not hearing enough, great fear of our hearing too much, of the proposition--"the world pa.s.seth away, and the l.u.s.t thereof."

All this may possibly serve as some explanation for the fact that the Christian Church, as such, has no fast for the last day of the year, no festival for New Year's Day except one quite unconnected with the lessons which may be drawn from the flight of time. The death of the old year, the birth of the new year, have touching a.s.sociations for us. But the Church consecrates no death but that of Jesus and His martyrs, no nativity but that of her Lord, and of one whose birth was directly connected with His own--John the Baptist.[211] A cause of this has been found in the fact that the day had become so deeply contaminated by the abominations of the heathen _Saturnalia_ that it was impossible in the early Church to continue any very marked observation of it. This may well be so; but it is worth considering whether there is not another and deeper reason. Nothing that has now been said can be supposed to militate against the observance of this time by Christians in private, with solemn penitence for the transgressions of the past year, and earnest prayer for that upon which we enter--nothing against the edification of particular congregations by such services as those most striking ones which are held in so many places. But some explanation is supplied why the "Watch-night" is not recognised in the calendar of the Church.