Part 49

II. But let me turn to another point. We have here a law which is to have a far more tremendous accomplishment in the future.

There have been many comings of the Lord, many days of the Lord, when, as Isaiah says in his magnificent vision of one such, 'the loftiness of man has been bowed down, and the haughtiness of man made low, and the Lord alone exalted in that day when He arises to shake terribly the earth. And all these 'days of the Lord' are prophecies, and distinctly point to a future 'day' when the same principles which have been disclosed as working on a small scale in them, shall be manifested in full embodiment. These 'days of the Lord' proclaim 'the day of the Lord.' In the prophecies both of the Old and New Testaments that universal future judgment is seen glimmering through the descriptions of the nearer partial judgments. So interpreters are puzzled to say at what point in a prophecy the transition is made from the smaller to the greater. The prophecies are like the diagrams in treatises on perspective, in which diverging lines are drawn from the eye, enclosing a square or other figure, and which, as they recede further from the point of view, enclose a figure, the same in shape but of greater dimensions. There is a historical event foretold, the fall of Jerusalem. It is close up to the eyes of the disciples, and is comparatively small. Carry out the lines that touch its corners and define its shape, and upon the far distant curtain of the dim future there is thrown a like figure immensely larger, the coming of Jesus Christ to judge the world. All these little premonitions and foretastes and anticipatory specimens point onwards to the assured termination of the world's history in that great and solemn day, when all men shall be gathered before Christ's throne, and He shall judge all nations--judge you and me amongst the rest. That future judgment is distinctly a part of the Christian revelation. Jesus Christ is to come in bodily form as He went away. All men are to be judged by Him. That judgment is to be the destruction of opposing forces, the sweeping away of the carrion of moral evil.

It is therefore distinctly a part of the message that is to be preached by us, under penalty of the awful condemnation pronounced on the watchman who seeth the sword coming and gives no warning. It is not becoming to make such a solemn message the opportunity for pictorial rhetoric, which vulgarises its greatness and weakens its power. But it is worse than an offence against taste; it is unfaithfulness to the preaching which God bids us, treason to our King, and cruelty to our hearers, to suppress the warning--'The day of the Lord cometh.' There are many temptations to put it in the background. Many of you do not want that kind of preaching. You want the gentle side of divine revelation. You say to us in fact, though not in words. 'Prophesy to us smooth things. Tell us about the infinite love which wraps all mankind in its embrace. Speak to us of the Father God, who "hateth nothing that He hath made." Magnify the mercy and gentleness and tenderness of Christ. Do not say anything about that other side. It is not in accordance with the tendencies of modern thought.'

So much the worse, then, for the tendencies of modern thought. I yield to no man in the ardour of my belief that the centre of all revelation is the revelation of a God of infinite love, but I cannot forget that there is such a thing as 'the terror of the Lord,' and I dare not disguise my conviction that no preaching sounds every string in the manifold harp of God's truth, which does not strike that solemn note of warning of judgment to come.

Such suppression is unfaithfulness. Surely, if we preachers believe that tremendous truth, we are bound to speak. It is cruel kindness to be silent. If a traveller is about to plunge into some gloomy jungle infested by wild beasts, he is a friend who sits by the wayside to warn him of his danger. Surely you would not call a signalman unfeeling because he held out a red lamp when he knew that just round the curve beyond his cabin the rails were up, and that any train that reached the place would go over in horrid ruin. Surely that preaching is not justly charged with harshness which rings out the wholesome proclamation of a day of judgment, when we shall each give account of ourselves to the divine-human Judge.

Such suppression weakens the power of the Gospel, which is the proclamation of deliverance, not only from the power, but also from the future retribution of sin. In such a maimed gospel there is but an enfeebled meaning given to that idea of deliverance. And though the thing that breaks the heart and draws men to God is not terror, but love, the terror must often be evoked in order to lead to love. It is only 'judgment to come' which will make Felix tremble, and though his trembling may pass away, and he be none the nearer the kingdom, there will never any good be done to him unless he does tremble. So, for all these reasons, all faithful preaching of Christ's Gospel must include the proclamation of Christ as Judge.

But, if I should be unfaithful, if I did not preach this truth, what shall we call you if you turn away from it? You would not think it a wise thing of the engine-driver to shut his eyes if the red lamp were shown, and to go along at full speed and to pay no heed to that? Do you think it would be right for a Christian minister to lock his lips and never say, 'There is a judgment to come'? And do you think it is wise of you not to think of that, and to shape your conduct accordingly?

Oh, dear friends! I do not doubt that the centre of all divine revelation is the love of God, nor do I doubt that incomparably the highest representation of the power of Christ's Gospel is that it draws men away from the love and the practice of evil, and makes them pure and holy. But that is not all. There is not only the practice and the power of sin to be fought against, but there is the penalty of sin to be taken into account; and as sure as you are living, and as sure as there is a God above us, so sure is it that there is a Day of Judgment, when 'He will judge the world in righteousness by the Man whom He hath ordained.' The believing of that is not salvation, but the belief of that seems to me to be indispensable for any vigorous grasp of the delivering love of God in Jesus Christ our Lord.

III. And so the last thing that I have to say is that this is a law which need never touch you, nor you know anything about but by the hearing of the ear.

It is told us that we may escape it. When Paul reasoned of righteousness, and temperance, and judgment to come, his hearer trembled as he listened, but there was an end. But the true effect of this message is the effect that Paul himself attached to it when he said in the hearing of Athenian wisdom, 'God hath commanded all men everywhere to repent, because He hath appointed a day in the which He will judge the world in righteousness.' Judgment faithfully preached is the preparation for preaching that 'there is no condemnation to them which are in Christ Jesus.' If we trust in that great Saviour, we shall be quickened from the death of sin, and so shall not be food for the vultures of judgment. Can these corpses live? Can this eating putrescence, which burrows its foul way through our souls, be sweetened? Is there any antiseptic for it? Yes, blessed be God, and the hand whose touch healed the leper will heal us, and 'our flesh will come again as the flesh of a little child.' Christ has bared His breast to the divine judgments against sin, and if by faith we shelter ourselves in Him, we shall never know the terrors of that awful day.

Be sure that judgment to come is no mere figure dressed up to frighten children, nor the product of blind superstition, but that it is the inevitable issue of the righteousness of the All-ruling God. You and I and all the sons of men have to face it. 'Herein is our love made perfect, that we may have boldness before Him in the Day of Judgment.' Betake yourselves, as poor sinful creatures who know something of the corruption of your own hearts, to that dear Christ who has died on the Cross for you, and all that is obnoxious to the divine judgments will, by His transforming life breathed into you, be taken out of your hearts; and when that 'day of the Lord' shall dawn, you, trusting in the sacrifice of Him who is your Judge, will 'have a song as when a holy solemnity is kept.' Take Christ for your Saviour, and then, when the vultures of judgment, with their mighty black pinions, are wheeling and circling in the sky, ready to pounce upon their prey, He will gather you 'as a hen gathereth her chickens under her wings,' and beneath their shadow you will be safe.

WATCHING FOR THE KING

'Watch therefore: for ye know not what hour your Lord doth come. 43. But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. 44. Therefore be ye also ready: for in such an hour as ye think not the Son of Man cometh. 45. Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season! 46. Blessed is that servant, whom his lord when he cometh shall find so doing. 47. Verily I say unto you, That he shall make him ruler over all his goods. 48. But and if that evil servant shall say in his heart, My lord delayeth his coming; 49. And shall begin to smite his fellow-servants, and to eat and drink with the drunken; 50. The lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, 51. And shall out him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth.'--MATT. xxiv. 42-51.

The long day's work was nearly done. Christ had left the temple, never to return. He took His way across the Mount of Olives to Bethany, and was stayed by the disciples' question as to the date of the destruction of the temple, which He had foretold, and of the 'end of the world,' which they attached to it. They could not fancy the world lasting without the temple! We often make a like mistake. So there, on the hillside, looking across to the city lying in the sad, fading evening light, He spoke the prophecies of this chapter, which begin with the destruction of Jerusalem, and insensibly merge into the final coming of the Son of Man, of which that was a prelude and a type. The difficulty of accurately apportioning the details of this prophecy to the future events which fulfil them is common to it with all prophecy, of which it is a characteristic to blend events which, in the fulfilment, are far apart. From the mountain top, the eye travels over great stretches of country, but does not see the gorges, separating points which seem close together, foreshortened by distance.

There are many comings of the Son of Man before His final coming for final judgment, and the nearer and smaller ones are themselves prophecies. So, we do not need to settle the chronology of unfulfilled prophecy in order to get the full benefit of Christ's teachings here. In its moral and spiritual effect on us, the uncertainty of the time of our going to Christ is nearly identical with the uncertainty of the time of His coming to us.

I. The command of watchfulness enforced by our ignorance of the time of His coming (vs. 42-44). The two commands at the beginning and end of the paragraph are not quite the same. 'Be ye ready' is the consequence of watchfulness. Nor are the two appended reasons the same; for the first command is grounded on His coming at a day when 'ye know not,' and the second on His coming 'in an hour that ye think not,' that is to say, it not only is uncertain, but unexpected and surprising. There may also be a difference worth noting in the different designations of Christ as 'your Lord,' standing in a special relation to you, and as 'the Son of Man,' of kindred with all men, and their Judge. What is this 'watchfulness'? It is literally wakefulness. We are beset by perpetual temptations to sleep, to spiritual drowsiness and torpor. 'An opium sky rains down soporifics.' And without continual effort, our perception of the unseen realities and our alertness for service will be lulled to sleep. The religion of multitudes is a sleepy religion. Further, it is a vivid and ever-present conviction of His certain coming, and consequently a habitual realising of the transience of the existing order of things, and of the fast-approaching realities of the future. Further, it is the keeping of our minds in an attitude of expectation and desire, our eyes ever travelling to the dim distance to mark the far-off shining of His coming. What a miserable contrast to this is the temper of professing Christendom as a whole! It is swallowed up in the present, wide awake to interests and hopes belonging to this 'bank and shoal of time,' but sunk in slumber as to that great future, or, if ever the thought of it intrudes, shrinking, rather than desire, accompanies it, and it is soon hustled out of mind.

Christ bases His command on our ignorance of the time of His coming. It was no part of His purpose in this prophecy to remove that ignorance, and no calculations of the chronology of unfulfilled predictions have pierced the darkness. It was His purpose that from generation to generation His servants should be kept in the attitude of expectation, as of an event that may come at any time and must come at some time. The parallel uncertainty of the time of death, though not what is meant here, serves the same moral end if rightly used, and the fact of death is exposed to the same danger of being neglected because of the very uncertainty, which ought to be one chief reason for keeping it ever in view. Any future event, which combines these two things, absolute certainty that it will happen, and utter uncertainty when it will happen, ought to have power to insist on being remembered, at least, till it was prepared for, and would have it, if men were not such fools. Christ's coming would be oftener contemplated if it were more welcome. But what sort of a servant is he, who has no glow of gladness at the thought of meeting his lord? True Christians are 'all them that have loved His appearing.'

The illustrative example which separates these two commands is remarkable. The householder's ignorance of the time when the thief would come is the reason why he does not watch. He cannot keep awake all night, and every night, to be ready for him; so he has to go to sleep, and is robbed. But our ignorance is a reason for wakefulness, because we can keep awake all the night of life. The householder watches to prevent, but we to share in, that for which the watch is kept. The figure of the thief is chosen to illustrate the one point of the unexpected stealthy approach. But is there not deep truth in it, to the effect that Christ's coming is like that of a robber to those who are asleep, depriving them of earthly treasures? The word rendered 'broken up' means literally 'dug through,' and points to a clay or mud house, common in the East, which is entered, not by bursting open doors or windows, but by digging through the wall. Death comes to men sunk in spiritual slumber, to strip them of good which they would fain keep, and makes his entrance by a breach in the earthly house of this tabernacle. So St. Paul, in his earliest Epistle, refers to this saying (a proof of the early diffusion of the gospel narrative), and says, 'Ye, brethren, are not in darkness, that that day should overtake you as a thief.'

II. The picture and reward of watchfulness. The general exhortation to watch is followed by a pair of contrasted parable portraits, primarily applicable to the apostles and to those 'set over His household.' But if we remember what Christ taught as the condition of pre-eminence in His kingdom, we shall not confine their application to an order.

'The least flower with a brimming cup may stand, And share its dew-drop with another near,'

and the most slenderly endowed Christian has some crumb of the bread of life intrusted to him to dispense. It is to be observed that watchfulness is not mentioned in this portraiture of the faithful servant. It is presupposed as the basis and motive of his service. So we learn the double lesson that the attitude of continual outlook for the Lord is needed, if we are to discharge the tasks which He has set us, and that the true effect of watchfulness is to harness us to the car of duty. Many other motives actuate Christian faithfulness, but all are reinforced by this, and where it is feeble they are more or less inoperative. We cannot afford to lose its influence. A Church or a soul which has ceased to be looking for Him will have let all its tasks drop from its drowsy hands, and will feel the power of other constraining motives of Christian service but faintly, as in a half-dream.

On the other hand, true waiting for Him is best expressed in the quiet discharge of accustomed and appointed tasks. The right place for the servant to be found, when the Lord comes, is 'so doing' as He commands, however secular the task may be. That was a wise judge who, when sudden darkness came on, and people thought the end of the world was at hand, said, 'Bring lights, and let us go on with the case. We cannot be better employed, if the end has come, than in doing our duty.' Flighty impatience of common tasks is not watching for the King, as Paul had to teach the Thessalonians, who were 'shaken' in mind by the thought of the day of the Lord; but the proper attitude of the watchers is 'that ye study to be quiet, and to do your own business.'

Observe, further, the interrogative form of the parable. The question is the sharp point which gives penetrating power, and suggests Christ's high estimate of the worth and difficulty of such conduct, and sets us to ask for ourselves, 'Lord, is it I?' The servant is 'faithful' inasmuch as he does his Lord's will, and rightly uses the goods intrusted to him, and 'wise' inasmuch as he is 'faithful.' For a single-hearted devotion to Christ is the parent of insight into duty, and the best guide to conduct; and whoever seeks only to be true to his Lord in the use of his gifts and possessions, will not lack prudence to guide him in giving to each his food, and that in due season. The two characteristics are connected in another way also; for, if the outcome of faithfulness be taken into account, its wisdom is plain, and he who has been faithful even unto death will be seen to have been wise though he gave up all, when the crown of eternal life sparkles on his forehead. Such faithfulness and wisdom (which are at bottom but two names for one course of conduct) find their motive in that watchfulness, which works as ever in the great Taskmaster's eye, and as ever keeping in view His coming, and the rendering of account to Him.

The reward of the faithful servant is stated in language similar to that of the parable of the talents. Faithfulness in a narrower sphere leads to a wider. The reward for true work is more work, of nobler sort and on a grander scale. That is true for earth and for heaven. If we do His will here, we shall one day exchange the subordinate place of the steward for the authority of the ruler, and the toil of the servant for the 'joy of the Lord.' The soul that is joined to Christ and is one in will with Him has all things for its servants; and he who uses all things for his own and his brethren's highest good is lord of them all, while he walks amid the shadows of time, and will be lifted to loftier dominion over a grander world when he passes hence.

III. The picture and doom of the unwatchful servant. This portrait presupposes that a long period will elapse before Christ comes. The secret thought of the evil servant is the thought of a time far down the ages from the moment of our Lord's speaking. It would take centuries for such a temper to be developed in the Church. What is the temper? A secret dismissal of the anticipation of the Lord's return, and that not merely because He has been long in coming, but as thinking that He has broken His word, and has not come when He said that He would. This unspoken dimming over of the expectation and unconfessed doubt of the firmness of the promise, is the natural product of the long time of apparent delay which the Church has had to encounter. It will cloud and depress the religion of later ages, unless there be constant effort to resist the tendency and to keep awake. The first generations were all aflame with the glad hope 'Maranatha'--'The Lord is at hand.' Their successors gradually lost that keenness of expectation, and at most cried, 'Will not He come soon?' Their successors saw the starry hope through thickening mists of years; and now it scarcely shines for many, or at least is but a dim point, when it should blaze as a sun.

He was an 'evil' servant who said so in his heart. He was evil because he said it, and he said it because he was evil; for the yielding to sin and the withdrawal of love from Jesus dim the desire for His coming, and make the whisper that He delays, a hope; while, on the other hand, the hope that He delays helps to open the sluices, and let sin flood the life. So an outburst of cruel masterfulness and of riotous sensuality is the consequence of the dimmed expectation. There would have been no usurpation of authority over Christ's heritage by priest or pope, or any other, if that hope had not become faint. If professing Christians lived with the great white throne and the heavens and earth fleeing away before Him that sits on it, ever burning before their inward eye, how could they wallow amid the mire of animal indulgence? The corruptions of the Church, especially of its official members, are traced with sad and prescient hand in these foreboding words, which are none the less a prophecy because cast by His forbearing gentleness into the milder form of a supposition.

The dreadful doom of the unwatchful servant is couched in terms of awful severity. The cruel punishment of sawing asunder, which, tradition says, was suffered by Isaiah and was not unfamiliar in old times, is his. What concealed terror of retribution it signifies we do not know. Perhaps it points to a fate in which a man shall be, as it were, parted into two, each at enmity with the other. Perhaps it implies a retribution in kind for his sin, which consisted, as the next clause implies, in hypocrisy, which is the sundering in twain of inward conviction and practice, and is to be avenged by a like but worse rending apart of conscience and will. At all events, it shadows a fearful retribution, which is not extinction, inasmuch as, in the next clause, we read that his portion--his lot, or that condition which belongs to him by virtue of his character--is with 'the hypocrites.' He was one of them, because, while he said 'my lord,' he had ceased to love and obey, having ceased to desire and expect; and therefore whatever is their fate shall be his, even to the 'dividing asunder of soul and spirit,' and setting eternal discord among the thoughts and intents of the heart. That is not the punishment of unwatchfulness, but of what unwatchfulness leads to, if unawakened. Let these words of the King ring an alarum for us all, and rouse our sleepy souls to watch, as becomes the children of the day.

THE WAITING MAIDENS