"IN MY NAME."[820]
In continuation of the lesson illustrated by the little child, Jesus said: "Whosoever shall receive this child in my name receiveth me: and whosoever shall receive me receiveth him that sent me: for he that is least among you all, the same shall be great." It may have been Christ's reference to deeds done in His name that prompted John to interject a remark at this point: "Master, we saw one casting out devils in thy name, and he followeth not us: and we forbad him, because he followeth not us. But Jesus said, Forbid him not: for there is no man which shall do a miracle in my name, that can lightly speak evil of me. For he that is not against us is on our part." The young apostle had allowed his zeal for the Master's name to lead to intolerance. That the man who had attempted to do good in the name of Jesus was evidently sincere, and that his efforts were acceptable to the Lord we cannot doubt; his act was essentially different from the unrighteous assumptions for which some others were afterward rebuked;[821] he was certainly a believer in Christ, and may have been one of the class from which the Lord was soon to select and commission special ministers and the Seventy.[822] In the state of divided opinion then existing among the people concerning Jesus, it was fair to say that all who were not opposed to Him were at least tentatively on His side. On other occasions He asserted that those who were not with Him were against Him.[823]
MY BROTHER AND I.[824]
The proper method of adjusting differences between brethren and the fundamental principles of Church discipline were made subjects of instruction to the Twelve. The first step is thus prescribed: "Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother." The rule of the rabbis was that the offender must make the first advance; but Jesus taught that the injured one should not wait for his brother to come to him, but go himself, and seek to adjust the difficulty; by so doing he might be the means of saving his brother's soul. If the offender proved to be obdurate, the brother who had suffered the trespass was to take two or three others with him, and again try to bring the transgressor to repentant acknowledgment of his offense; such a course provided for witnesses, by whose presence later misrepresentation would be guarded against.
Extreme measures were to be adopted only after all gentler means had failed. Should the man persist in his obstinacy, the case was to be brought before the Church, and in the event of his neglect or refusal to heed the decision of the Church, he was to be deprived of fellowship, thereby becoming in his relationship to his former associates "as an heathen man and a publican." In such state of non-membership he would be a fit subject for missionary effort; but, until he became repentant and manifested willingness to make amends, he could claim no rights or privileges of communion in the Church. Continued association with the unrepentant sinner may involve the spread of his disaffection, and the contamination of others through his sin. Justice is not to be dethroned by Mercy. The revealed order of discipline in the restored Church is similar to that given to the apostles of old.[825]
The authority of the Twelve to administer the affairs of Church government was attested by the Lord's confirming to them as a body the promise before addressed to Peter: "Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven."[826] Through unity of purpose and unreserved sincerity they would have power with God, as witness the Master's further assurance: "Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in my name, there am I in the midst of them." Peter here broke in with a question: "Lord, how oft shall my brother sin against me, and I forgive him? till seven times?" He would fain have some definite limit set, and he probably considered the tentative suggestion of seven times as a very liberal measure, inasmuch as the rabbis prescribed a triple forgiveness only.[827] He may have chosen seven as the next number above three having a special Pharisaical significance. The Savior's answer was enlightening: "Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven." This reply must have meant to Peter as it means to us, that to forgiveness man may set no bounds; the forgiveness, however, must be merited by the recipient.[828] The instruction was made memorable by the following story.
PARABLE OF THE UNMERCIFUL SERVANT.
"Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants. And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents. But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all. Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt. But the same servant went out, and found one of his fellowservants, which owed him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest. And his fellowservant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all. And he would not: but went and cast him into prison, till he should pay the debt. So when his fellowservants saw what was done, they were very sorry, and came and told unto their lord all that was done. Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me: Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee? And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses."[829]
Ten thousand talents are specified as expressive of a sum so great as to put the debtor beyond all reasonable possibility of paying. We may regard the man as a trusted official, one of the king's ministers, who had been charged with the custody of the royal revenues, or one of the chief treasurers of taxes; that he is called a servant introduces no inconsistency, as in an absolute monarchy all but the sovereign are subjects and servants. The selling of the debtor's wife and children and all that he had would not have been in violation of the law in the supposed case, which implies the legal recognition of slavery.[830] The man was in arrears for debt. He did not come before his lord voluntarily but had to be brought. So in the affairs of our individual lives periodical reckonings are inevitable; and while some debtors report of their own accord, others have to be cited to appear. The messengers who serve the summons may be adversity, illness, the approach of death; but, whatever, whoever they are, they enforce a rendering of our accounts.
The contrast between ten thousand talents and a hundred pence is enormous.[831] In his fellowservant's plea for time in which to pay the hundred pence, the greater debtor should have been reminded of the dire straits from which he had just been relieved; the words, "Have patience with me, and I will pay thee all," were identical with those of his own prayer to the king. The base ingratitude of the unmerciful servant justified the king in revoking the pardon once granted. The man came under condemnation, not primarily for defalcation and debt, but for lack of mercy after having received of mercy so abundantly. He, as an unjust plaintiff, had invoked the law; as a convicted transgressor he was to be dealt with according to the law. Mercy is for the merciful. As a heavenly jewel it is to be received with thankfulness and used with sanctity, not to be cast into the mire of undeservedness. Justice may demand retribution and punishment: "With what measure ye mete, it shall be measured to you again."[832] The conditions under which we may confidently implore pardon are set forth in the form of prayer prescribed by the Lord: "Forgive us our debts, as we forgive our debtors."[833]