Expositions of Holy Scripture: St. Luke

by Alexander Maclaren

And what is involved therein? Absolute authority; so that the slave is but, as it were, an animated instrument in the hand of the master, with no will of his own, and no rights and no possessions. That is not all of our relation to God, blessed be His Name! But that is in our relation to Him, and the highest title that a man can have is the title which the Apostles in after days bound upon their foreheads as a crown of honour—'A slave of Jesus Christ.'

Then, if that relation is laid as being the basis of all our connection with God, whatever else there may be also involved, these two things which in the human relation are ugly and inconsiderate, and argue a very churlish and selfish nature on the part of the human master, belong essentially to our relation to God. 'Which of you, having a servant, ploughing or feeding cattle, will say unto him … when he has come from the field, Go (immediately) and sit down to meat, and will not rather say unto him, Make ready wherewith I may sup, and gird thyself and serve me, till I have eaten and drunken: and afterward thou shalt eat and drink?' You will get your supper by-and-by, but you are here to work, says the master, and when you have finished one task, that does not involve that you are to rest; it involves only that you are to take up another. And however wearisome has been the ploughing amongst the heavy clods all day long, and tramping up and down the furrows, when you come in you are to clean yourself up, and get my supper ready, 'and afterward thou shalt eat and drink.'

As I have said, such a speech would argue a harsh human master, but is there not a truth which is not harsh in it in reference to us and God? Duty never ends. The eternal persistence through life of the obligation to service is what is taught us here, as being inherent in the very relation between the Lord and Owner of us all and us His slaves. Moralists and irreligious teachers say grand things about the eternal sweep of the great law of duty. The Christian thought is the higher one, 'Thou hast beset me behind and before, and laid Thine hand upon me,' and wherever I am I am under obligation to serve Thee, and no past record of work absolves me from the work of the present. From the cradle to the grave I walk beneath an all-encompassing, overarching firmament of duty. As long as we draw breath we are bound to the service of Him whose slaves we are, and whose service is perfect freedom.

Such is the bearing of this apparently repulsive representation of our text, which is not so repulsive if you come to think about it. It does not in the least set aside the natural craving for recreation and relaxation and repose. It does not overlook God's obligation to keep His slave alive, and in good condition for doing His work, by bestowing upon him the things that are needful for him, but it does meet that temptation which comes to us all to take that rest which circumstances may make manifestly not God's will, and it says to us, 'Forget the things that are behind, and reach forth unto the things that are before.' You have done a long day's work with plough or sheep-crook. The reward for work is more work. Come away indoors now, and nearer the Master, prepare His table. 'Which of you, having a servant, will not do so with him?' And that is how He does with us.

Then, the next thought here, which, as I say, has a harsh exterior, and a bitter rind, is that one of the slave doing his work, and never getting so much as 'thank you' for it. But if you lift this interpretation too, into the higher region of the relation between God and His slaves down here, a great deal of the harshness drops away. For what does it come to? Just to this, that no man among us, by any amount or completeness of obedience to the will of God establishes claims on God for a reward. You have done your duty—so much the better for you, but is that any reason why you should be decorated and honoured for doing it? You have done no more than your duty. 'So, likewise, ye, when ye have done all things that are commanded you'—even if that impossible condition were to be realised—'say we are unprofitable servants'; not in the bad sense in which the word is sometimes used, but in the accurate sense of not having brought any profit or advantage, more than was His before, to the Master whom we have thus served. It is a blessed thing for a man to call himself an unprofitable servant; it is an awful thing for the Master to call him one. If we say 'we are unprofitable servants,' we shall be likely to escape the solemn words from the Lord's lips: 'Take ye away the unprofitable servant, and cast him into outer darkness.' There are two that may use the word, Christ the Judge, and man the judged, and if the man will use it, Christ will not. 'If we judge ourselves we shall not be judged.'

Now, although, as I have said about the other part of this text, it is not meant to exhaust our relations to God, or to say the all-comprehensive word about the relation of obedience to blessedness; it is meant to say

'Merit lives from man to man,
And not from man, O Lord! to Thee.'

No one can reasonably build upon his own obedience, or his own work, nor claim as by right, for reward, heaven or other good. So my text is the anticipation of Paul's teaching about the impossibility of a man's being saved by his works, and it cuts up by the root, not only the teaching as to a treasure of 'merits of the saints,' and 'works of supererogation,' and the like; but it tells us, too, that we must beware of the germs of that self-complacent way of looking at ourselves and our own obedience, as if they had anything at all to do with our buying either the favour of God, or the rewards of the faithful servant.

II. Now, all that I have been saying may sound very harsh. Let us take a second step, and try if we can find out the kernel of grace in the harsh husk.

I hold fast by the one clue that Jesus Christ is here replying to the Apostle's prayer, 'Lord, increase our faith.' He had been laying down some very hard regulations for their conduct, and, naturally, when they felt how difficult it would be to come within a thousand miles of what He had been bidding them, they turned to Him with that prayer. It suggests that faith is there, in living operation, or they would not have prayed to Him for its increase. And how does He go about the work of increasing it? In two ways, one of which does not enter into my present subject. First, by showing the disciples the power of faith, in order to stimulate them to greater effort for its possession. He promised that they might say to the fig tree, 'Be thou plucked up and planted in the sea,' and it should obey them. The second way was by this context of which I am speaking now. How does it bear upon the Apostles' prayer? What is there in this teaching about the slave and his master, and the slave's work, and the incompatibility of the notion of reward with the slave's service, to help to strengthen faith? There is this that this teaching beats down every trace of self-confidence, and if we take it in and live by it, makes us all feel that we stand before God, whatever have been our deeds of service, with no claims arising from any virtue or righteousness of our own. We come empty-handed. If the servant who has done all that is commanded has yet to say, 'I can ask nothing from Thee, because I have done it, for it was all in the line of my duty,' what are we to say, who have done so little that was commanded, and so much that was forbidden?