On the other hand, they who in condition are prosperous and satisfied with earth, and in disposition are devoid of suspicion of their own emptiness, and draw their joys and sorrows from this world alone, cannot but have a grim awaking waiting for them. Here they will often feel that earth's goods are no solid food, and that nameless yearnings and sadness break in on their mirth; and in the dim world beyond, they will start to find their hands empty and their souls starving.
The fourth of Luke's Beatitudes contrasts the treatment received from men by the subjects and the enemies of the kingdom. Better to be Christ's martyr than the world's favourite! Alas, how few Christians wear the armour of that great saying! They would not set so much store by popularity, nor be so afraid of being on the unpopular side, if they did.
II. The second part of the passage contains the summary of the laws of the kingdom from the lips of the King. Its keynote is love. The precept follows strikingly on the predictions of excommunication and hatred. The only weapon to fight hate is love. 'The hate of hate, the scorn of scorn,' are not Christian dispositions, though Tennyson tells us that they are the poet's. So much the worse for him if they are! First, the commandment, so impossible to us unless our hearts are made Christlike by much dwelling with Christ, is laid down in the plainest terms. Enmity should only stimulate love, as a gash in some tree bearing precious balsam makes the fragrant treasure flow. Who of us has conformed to that law which in three words sums up perfection? How few of us have even honestly tried to conform to it!
But the command becomes more stringent as it advances. The sentiment is worth much, but it must bear fruit in act. So the practical manifestations of it follow. Deeds of kindness, words of blessing, and highest of all, and the best help to fulfilling the other two, prayer, are to be our meek answers to evil. Why should Christians always let their enemies settle the terms of intercourse? They are not to be mere reverberating surfaces, giving back echoes of angry voices. Let us take the initiative, and if men scowl, let us meet them with open hearts and smiles. 'A soft answer turneth away wrath.' 'It takes two to make a quarrel.' Frost and snow bind the earth in chains, but the silent sunshine conquers at last, and evil can be overcome with good.
Our Lord goes on to speak of another form of love—namely, patient endurance of wrong and unreasonableness. He puts that in terms so strong that many readers are fain to pare down their significance. Non-resistance is commanded in the most uncompromising fashion, and illustrated in the cases of assault, robbery, and pertinacious mendicancy. The world stands stiffly on its rights; the Christian is not to bristle up in defence of his, but rather to suffer wrong and loss. This is regarded by many as an impossible ideal. But it is to be observed that the principle involved is that love has no limits but itself. There may be resistance to wrong, and refusal of a request, if love prompts to these. If it is better for the other man that a Christian should not let him have his way or his wish, and if the Christian, in resisting or refusing, is honestly actuated by love, then he is fulfilling the precept when he says 'No' to some petition, or when he resists robbery. We must live near Jesus Christ to know when such limitations of the precept come in, and to make sure of our motives.
The world and the Church would be revolutionised if even approximate obedience were rendered to this commandment. Let us not forget that it is a commandment, and cannot be put aside without disloyalty.
Christ then crystallises His whole teaching on the subject of our conduct to others into the immortal words which make our wishes for ourselves the standard of our duty to others, and so give every man an infallible guide. We are all disposed to claim more from others than we give to them. What a paradise earth would be if the two measuring-lines which we apply to their conduct and to our own were exactly of the same length!
THREE CONDENSED PARABLES
'And why beholdest thou the mote that is in thy brother's eye, but perceiveth not the beam that is in thine own eye? 42. Either, how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye, and then shalt thou see clearly to pull out the mote that is in thy brother's eye. 43. For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit. 44. For every tree is known by his own fruit: for of thorns men do not gather figs, nor of a bramble-bush gather they grapes. 45. A good man, out of the good treasure of his heart, bringeth forth that which is good; and an evil man, out of the evil treasure of his heart, bringeth forth that which is evil; for of the abundance of the heart his mouth speaketh, 46. And why call ye Me, Lord, Lord, and do not the things which I say? 47. Whosoever cometh to Me, and heareth My sayings, and doeth them, I will shew you to whom he is like: 48. He is like a man which built an house, and digged deep, and laid the foundation on a rock: and when the flood arose, the stream beat vehemently upon that house, and could not shake it; for it was founded upon a rock. 49. But he that heareth, and doeth not, is like a man that, without a foundation, built an house upon the earth; against which the stream did beat vehemently, and immediately it fell; and the ruin of that house was great.'—LUKE vi. 41-49.
Three extended metaphors, which may almost be called parables, close Luke's version of the Sermon on the Mount, and constitute this passage. These are the mote and the beam, the good and bad trees, the houses on the rock and on the sand. Matthew puts the first of these earlier in the sermon, and connects it with other precepts about judging others. But whichever order is the original, that adopted by Luke has a clear connection of thought underlying it which will come out as we proceed.