Pastor Pastorum Part 15

But though to have been witnesses of the Resurrection was the great glory of the Apostles, yet they were something more than witnesses; they were also the first guardians and propagators of the Faith that transformed the world. They were the depositories of the leaven which gradually set up its working through the minds of men.

For this other function of their office they were also singularly qualified in various external ways.

The social position of the Apostles was advantageous for the promulgating of a Faith which was to become universal. They belonged to the stratum in which the Centre of Gravity of Humanity lay. The small land owners and handicraftsmen in Galilee were in contact with people in different stations of life; they could talk with the rich and they could feel with the poor; they were on the border land between the learned and the ignorant, and had just enough knowledge to be able to get more when they wanted it. There was one truth, essential and vital to a Faith which was to exalt and dignify all mankind, which in the cla.s.s from which the Apostles came was found growing with especial vigour as on its native soil. This truth was the surpa.s.sing value of a man as man,-the sanct.i.ty which clothes a human being who is made in the image of G.o.d. The sense of this truth is much keener among the poor than among the rich; it is the poor who are most scandalised if a human being is treated like a brute.

The rich have wealth, dignities and the like, on which their thoughts rest with satisfaction. But when the poor man takes account of his condition he finds but one item on the credit side, and he makes the most of it: it is that "He too is a Man." The upper cla.s.s in Palestine had little mind for anything wider than a philosophical or political sect, and they treated the poor as if they had no souls. Christianity therefore could not have made its cradle with them, and the lowest cla.s.s had little intelligence and no power of combination and would have been at once trodden under foot. Unless the Church had taken root in the lower middle cla.s.s, it could hardly have spread as it did. That its earliest promulgators belonged to this cla.s.s I will not suppose to have been a matter of mere chance.

To proceed with the course of events. Our Lord having called to Him "whom He Himself would" and chosen the twelve, a.s.signs to them their name. They are "Apostles," men sent forth to preach. But it was not till the risen Christ appeared to the eleven in that upper chamber and said, "Peace be unto you; as my Father hath sent me even so send I you," that they saw all that was meant by this name; viz. that Christ was the Apostle of His Father and that they were the Apostles of Christ.

Our Lord on coming down with the Twelve from the mountain found a great gathering of people waiting for Him on a spot of level ground.

St Luke's account is this.

"And he came down with them, and stood on a level place, and a great mult.i.tude of his disciples, and a great number of the people from all Judaea and Jerusalem, and the sea coast of Tyre and Sidon, which came to hear him, and to be healed of their diseases; and they that were troubled with unclean spirits were healed. And all the mult.i.tude sought to touch him: for power came forth from him, and healed them all."(172)

The address to the newly chosen Apostles which follows this pa.s.sage in St Luke's gospel has been incorporated by St Matthew with the Sermon on the Mount. The portions belonging to it may there be recognised by the absence both of allusions to the Law and of the opposed phrases, "It was said to those of old time" and "But I say unto you," phrases which point the contrast which forms the main theme of the earlier address.

The mult.i.tudes who awaited our Lord "in the level place" were made up of Apostles, disciples, and people "who came to hear him and be healed." In some pa.s.sages of this discourse our Lord had the disciples, and in others the rest of the people, particularly in view.

It was to the disciples that He turned when He began to speak.

"And he lifted up his eyes on his disciples, and said, Blessed are ye poor: for yours is the kingdom of G.o.d."(173)

The four beat.i.tudes are, to my mind, expressly addressed to those who are about to take service on Christ's side. It was only to a disciple that our Lord could say that He would be hated, and cut off and vilified "for the son of man's sake," and it was only disciples, and disciples too who were active in spreading the word, who could be brought into comparison with prophets either true or false. The interpretation also of these beat.i.tudes depends on the fact that our Lord is speaking to the disciples. Blessing did not belong to the poor as an appanage of their poverty but because they were His disciples and theirs was the Kingdom of G.o.d; it was easier for the poor than the rich to enter this Kingdom, and then their earthly poverty brought out by contrast the greatness of their spiritual wealth.

There is this difference between the lessons taught here and those delivered in the Sermon on the Mount; here all is personal while there it is general. Here, our Lord is speaking to His disciples and says, "for _yours_ is the Kingdom of Heaven," and "_ye_ shall be filled." In the Sermon on the Mount the corresponding p.r.o.nouns are _theirs_ and _they_.

A special lesson is conveyed to the Twelve is the last of these beat.i.tudes.

"Blessed are ye, when men shall hate you, and when they shall separate you from their company, and reproach you, and cast out your name as evil, for the Son of man's sake. Rejoice in that day, and leap for joy: for behold, your reward is great in heaven: for in the same manner did their fathers unto the prophets."(174)

Although the enthusiastic reception of their Master must have cheered the Apostles and set them forward in good heart, yet they were not to think that they were called to share in a triumph that was already won. They were not to be over-elated by this pa.s.sing favour of men. The danger was, lest they should be too sanguine and be carried away by the fascination of popular goodwill. Well might they be lifted up. Their Master had just entrusted them with superhuman powers, and mult.i.tudes had come from miles around and had waited for them all night at the foot of the hills. So, in the midst of the flush of success, our Lord tells them that the criterion of their being true soldiers of G.o.d is their winning, not the world's praise but its hate. There is in the world an enmity to G.o.d as G.o.d. There are many who will readily enough acknowledge a Deity so long as He is not real and actual and is not brought too near; they find in the abstract idea a serviceable support for their social inst.i.tutions; but from the notion of a living G.o.d close by them they shrink in dismay, and along with their terror goes hate.

Parallel with these beat.i.tudes run the denunciations of woe.

"But woe unto you that are rich! for ye have received your consolation. Woe unto you, ye that are full now! for ye shall hunger. Woe unto you, ye that laugh now! for ye shall mourn and weep. Woe unto you, when all men shall speak well of you! for in the same manner did their fathers to the false prophets."(175)

These denunciations are not found in the Sermon on the Mount. That discourse was addressed to people mostly of the same cla.s.s and in the same posture of mind. When our Lord first spoke to the crowds on the hillside people had not begun to take sides; but, at the period of the history now before us, they had already cl.u.s.tered into parties; some had declared for the word and some against it, while many remained indifferent or in doubt, and to these several parties our Lord speaks in turn.

I think that when our Lord began to utter "Woe," he turned to the men of station and substance in whom curiosity was mixed with considerations of prudence. They are not denounced for being rich any more than the poor are blessed for being poor; but their calamity is this, that in riches they find enough consolation to prevent their striving heartily after anything better. They do not "hunger and thirst after righteousness," they do not "seek a country;" they do not steadily seek anything; but, if they feel for a moment uneasy, they clutch their possessions and say, "At any rate I have thus much comfort secure here." This it was which made it next to impossible for them to enter the kingdom of G.o.d, and our Lord cries unto them, "Woe."

In the last denunciation our Lord comes back to the disciples again. The ills that men's hatred brought with it were patent enough, but men's favour was an insidious snare; for it might lead them unawares to love "the praise of men more than the praise of G.o.d." The more kindly the young preacher is received, the more distressing it is to him to incur dislike; and consequently the greater is the temptation to soften down Christ's sternness and to meet the world halfway. Our Lord warns his new helpers by the example of those who in old times had prophesied smooth things, and had gone the way of the world while the world had made believe it was going theirs.

The beat.i.tudes and warnings of woe form the prelude, and when this was over our Lord may be supposed to have lifted up his eyes from those who stood nearest-probably the Apostles and most notable persons-and to have addressed the whole mult.i.tude; for, His words, "But I say unto you which hear,"(176) I take to imply, "_all_ you which hear." The twelve verses which follow form a sermon of general application of which "Love your enemies" is taken as the text.

On this sermon being ended we read

"And he spake also a parable unto them, Can the blind guide the blind? shall they not both fall into a pit? The disciple is not above his master: but every one when he is perfected shall be as his master."(177)

This parable is addressed to the newly appointed Twelve. It bears on the temptations of young teachers. They are in danger of being elated at finding themselves teachers when they had so lately been learners; they might lean to correction, and might incline to be over busy in giving directions and in finding fault; they might persuade themselves too that they thought only of the learners' good, when in reality there was, mixed with this, a good spice of the love of exercising superiority. They are told that if they are to act as guides they must see their own way first; the light within them must not be darkness.

The last verse of the last quotation, refers, not to Christ and _His_ disciples-there is no suggestion that these should reach _His_ perfection-but to the disciples and _their_ scholars. The especial point of the verse is the responsibility laid upon the teacher, by the pupils taking him as their ideal. The pupils of the disciples would copy the disciples themselves, and they could not excel their pattern. The learner could not be above his master, what is cast in a mould cannot be better shaped than the mould itself; but the perfected work that is turned out exactly represents the mould. The disciples therefore must watch against every defect, for their pupils would copy them faults and all.

The text has another application besides this, the pupil when perfected would stand on a level with His master; the latter had no indefeasible superiority. When they had lighted the lamps of others the light of the rest would be as bright as their own. If they were to glory it should be, not in their superiority to their pupils, but in their pupils having become as good as themselves. They were not to be like those teachers who keep back from their prentices some special secret of their art.

Next comes the verse, "For there is no good tree that bringeth forth corrupt fruit."(178) This applies both to those who teach and to those who learn. If the master's scholars mostly turn out ill it may be inferred that he is a bad master; and if the master be self-seeking at bottom, whatever disguise he may put on, the evil will come to light: selfishness always generates counter-selfishness, and false pretension detected in one case may lead a young man into general mistrust.

In another view of the verse, the behaviour of the man is the fruit and his nature is the tree. This fruit is not without value in itself, but is of more value still as an evidence of the condition of the tree. This falls in with the constant burden of Christ's teaching, "G.o.d looks to what you _are_ as well as to what you _do_, and part of the importance of what you do comes from its shewing what you are, or from its helping by way of practice to confirm you in your ways whether good or bad."

In the last four verses of the address our Lord again speaks to the whole company of hearers. He takes one of His familiar topics, viz., that good is not only to be admired, it must also be done. This is expressed by the ill.u.s.tration of the house on the rock and that on the earth. Many who followed Him counted themselves His disciples because they carried away his commands in their heads and talked about them. He tells them that they can only get firm hold of them by putting them into practice. There were many hearers who would put our Lord's precepts away somewhere in their memory, and be satisfied with possessing right and beautiful thoughts without carrying them into practice, keeping them like curios in a drawer.

These were like men building on the earth, who do only just what the moment requires. But the habit formed by steady obedience effects a structural change in the man's own mind. This is a lasting possession-it has taken time and pains to acquire, but it is storm proof like the house upon the rock.

When speaking of the Sermon on the Mount, I touched on the form in which our Lord delivers what He says. The remarks there made apply to the discourse before us and, in addition, it may be said, that this address is admirably adapted to be carried away by the hearers as a whole. It is strongly marked by its characteristic style, so that an addition or alteration by another hand would strike even an unpractised ear, as not having the true ring. There are four beat.i.tudes and four denunciations, corresponding each to each; this numerical symmetry a.s.sists recollection.

Then comes the sermon, made up of sayings so short and terse that the most unlettered may carry the whole away; and finally all ends with a parable, which is so well suited to the popular mind that it is now perhaps the best known of all pieces of Bible imagery. Those who like may trace in this a certain prevision, a designed fashioning of the garb of the word to suit it for that oral transmission on which, at one period, its preservation would depend.

When our Lord had finished His discourse He returned to Capernaum.

"And he cometh into a house. And the mult.i.tude cometh together again, so that they could not so much as eat bread. And when his friends heard it, they went out to lay hold on him: for they said, He is beside himself."(179)

There were occasions in our Lord's life in which the Divine nature seemed to glow through the human receptacle. It was so when He came down from the Mount of Transfiguration, so too, when he went forward, apart from the rest, at the outset of His final journey to Jerusalem; and so I believe it was when He came back to Capernaum bringing with Him the Twelve whom He had chosen to form the nucleus of His everlasting Church. Something in His air seems to have amazed His friends, "they said he is beside himself."

The Scribes, marking the temper of the crowd, thought it wise to drop their schemes of violence, but they set afoot the notion that He was possessed by the Prince of the Devils and ruled the spirits of evil in his name. Our Lord made no long stay at Capernaum, but took the Twelve with Him on a journey to the cities in Galilee that they might see how He preached and taught, and, what was more, that they might learn to put complete trust in His wise guidance and sheltering love. This was the first practical lesson they collectively received.

It was in the interval between the calling of the Twelve and the despatching of them, two and two, on their missions, or possibly while they were gone, that the messengers sent by the Baptist came up with our Lord and His party.

As the next chapter will be taken up with the lessons belonging to this mission of the Twelve, I shall deal with this incident in this chapter, although, chronologically, it might fall in the next. It is related by St Matthew as follows:

"Now when John heard in the prison the works of the Christ, he sent by his disciples, and said unto him, Art thou he that cometh, or look we for another? And Jesus answered and said unto them, Go your way and tell John the things which ye do hear and see: the blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, and the dead are raised up, and the poor have good tidings preached to them. And blessed is he, whosoever shall find none occasion of stumbling in me."(180)

The question asked by the Baptist shews us his condition of mind. A voice in his heart had told the Baptist that he was born to be the forerunner of one mightier than himself, and the sign at the Baptism had shewn him who that Person was. He had recognised in Him "the Lamb of G.o.d who was to take away the sins of the world," the Son in whom the Father was well pleased.

This conveys the impression that John regarded our Lord as the Jewish Messiah, but the Baptist's notions about the Messiah may have been vague, like those which the people and even the Scribes entertained; although he was a prophet and more than a prophet, he would not know more than other people, except on matters directly revealed to him. The Divine light is indeed a "lantern to a man's path," but it is a lantern that throws its light only in the direction in which he who carries it has to go. I believe that John sent to our Lord because he was bewildered by what he heard. That the Messiah should preach and heal was agreeable to what he had expected: but, "Was this to be all?" Was He going to restore the kingdom Himself, or was another to come and take up that portion of the work?

Our Lord, it would appear, wished to give John as nearly as might be the same advantages as His disciples had. The emissaries are accordingly made witnesses of the Signs. They are told to relate what they saw and He adds the significant words, "And blessed is he whosoever shall find none occasion of stumbling in me."(181) Our Lord could not say that He was the Messiah without letting loose all the divers erroneous imaginations which hovered round the name. Our Lord, after His fashion, gives the Baptist a suggestive hint, leaving it to him whether He should follow out the clue rightly or not. As soon as John's messengers, who for a while had witnessed the works that He did, had turned back home, our Lord addressed himself to the company who were with him, people, disciples and all, and spoke to them of John. This discourse contained lessons of tolerance which helped to widen the disciples' minds, and I shall therefore discuss it at some length. It has a bearing extending beyond those to whom it was addressed.

I shall take St Luke's version of this discourse because in that of St Matthew it is, I think, mixed with matter spoken on other occasions.