Expositor's Bible: The Epistles of St. John Part 19

_our_ lives for the But whoso hath the brethren. But whoso world's goods, and beholdeth hath this world's good, his brother in and seeth his brother need, and shutteth up have need, and shutteth his compa.s.sion from up his bowels him, how doth the love _of compa.s.sion_ from him, of G.o.d abide in him?

how dwelleth the love of _My_ little children, let G.o.d in him? My little us not love in word, children, let us not love neither with the in word, neither in tongue; but in deed tongue; but in deed and truth. Hereby and in truth. And shall we know that we hereby we know that are of the truth, and we are of the truth, shall a.s.sure our heart and shall a.s.sure our before him, whereinsoever hearts before Him. our heart condemn For if our heart condemn us; because G.o.d us, G.o.d is greater is greater than our than our heart, and heart, and knoweth all knoweth all things. things. Beloved, if Beloved, if our heart our heart condemn us condemn us not, _then_ not, we have boldness have we confidence toward G.o.d; and toward G.o.d. And whatsoever we ask, whatsoever we ask, we receive of Him, we receive of Him, because we keep His because we keep His commandments, and commandments, and do the things that are do those things that pleasing in His sight.

are pleasing in His And this is His commandment, sight. And this is His that we commandment, That should believe in the we should believe on name of His Son Jesus the name of His Son Christ, and love one Jesus Christ, and love another, even as He one another, as He gave us commandment.

gave us commandment. And he that keepeth And he that keepeth His commandments His commandments abideth in Him, and dwelleth in Him, and He in him. And hereby He in him. And hereby we know that He we know that He abideth in us, by the abideth in us, by the Spirit which He gave Spirit which He hath us.

given us.

ANOTHER VERSION.

In this the children of G.o.d are manifest and the children of the devil: every one who is not doing righteousness is not of G.o.d, neither he that is not loving his brother.

For this is the message that ye heard from the beginning that ye should love one another.

Not as Cain was of the wicked one and slew his brother (_shall we be_). And wherefore slew he him? because his works were evil, but those of his brother righteous. Brethren, marvel not if the world hate you. We know that we have pa.s.sed over from the death unto the life because we love the brethren.

He who loveth not abideth in the death.

Every one who hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him. Hereby know we The Love because He laid down His life for us: and we are bound to lay down our lives for the brethren.

But whoso hath the living of the world and gazes on his brother having need and shuts out his heart from him, how doth the love of G.o.d abide in him?

Children let us not love in word, nor with the tongue, but in work and truth. Hereby shall we know that we are of the truth and shall persuade our hearts before Him.

For if our heart condemn us G.o.d is greater than our heart and knoweth all things.

Beloved, if our heart condemn us not then have we boldness toward G.o.d, and whatsoever we ask we receive of Him, for we observe His commandments, and are doing those things that are pleasing in His sight.

And His commandment is this, that we should believe the name of His Son Jesus Christ and love one another as He gave commandment. And he who is observing His commandments abideth in Him, and He in him. And hereby we know that He abideth in us--out of the fulness of the Spirit whereof He gave us.

DISCOURSE IX.

_LOFTY IDEALS PERILOUS UNLESS APPLIED._

"Hereby perceive we the love of G.o.d, because He laid down His life for us: and we ought to lay down, our lives for the brethren. But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compa.s.sion from him, how dwelleth the love of G.o.d in him? My little children, let us not love in word, neither in tongue, but in deed and in truth."--1 JOHN iii. 16-18.

Even the world sees that the Incarnation of Jesus Christ has very practical results. Even the Christmas which the world keeps is fruitful in two of these results--forgiving and giving. How many of the mult.i.tudinous letters at that season contain one or other of these things--either the kindly gift, or the tender of reconciliation; the confession "I was wrong," or the gentle advance "we were both wrong."

Love, charity (as we rather prefer to say), in its effects upon all our relations to others, is the beautiful subject of this section of our Epistle. It begins with the message of love[230] itself--yet another asterisk referring to the Gospel,[231] to the very substance of the teaching which the believers of Ephesus had first received from St. Paul,[232] and which had been emphasized by St. John. This message is announced not merely as a sounding sentiment, but for the purpose of being carried out into action. As in moral subjects virtues and vices are best ill.u.s.trated by their contraries;[233] so, beside the bright picture of the Son of G.o.d, the Apostle points to the sinister likeness of Cain.[234] After some brief and parenthetic words of pathetic consolation, he states as the mark of the great transition from death to life, the existence of love as a pervading spirit effectual in operation.[235] The dark opposite of this is then delineated[236] in consonance with the mode of representation just above.[237] But two such pictures of darkness must not shadow the sunlit gallery of love. There is another--the fairest and brightest.

Our love can only be estimated by likeness to it; it is imperfect unless it is conformed to the print of the wounds, unless it can be measured by the standard of the great Self-sacrifice.[238] But if this may be claimed as the one real proof of conformity to Christ, much more is the limited partial sacrifice of "this world's good"

required.[239] This spirit, and the conduct which it requires in the long run, will be found to be the test of all solid spiritual comfort,[240] of all true self-condemnation or self-acquittal.[241]

We may say of the verses prefixed to this discourse, that they bring before us charity in its _idea_, in its _example_, in its _characteristics_--in _theory_, in _action_, in _life_.

I.

We have here love in its idea, "hereby know we love." Rather "hereby know we _The Love_."[242]

Here the idea of charity in us runs parallel with that in Christ. It is a subtle but true remark,[243] that there is here no logical inferential particle. "Because He laid down His life for us," is not followed by its natural correlative "therefore we," but by a simple connective "and we." The reason is this, that our duty herein is not a mere cold logical deduction. It is all of one piece with The Love. "We know The Love because He laid down His life for us; _and_ we are in duty bound for the brethren to lay down our lives."

Here, then, is the idea of love, as capable of realisation in us. It is continuous unselfishness, to be crowned by voluntary death, if death is necessary. The beautiful old Church tradition shows that this language was the language of St. John's life. Who has forgotten how the Apostle in his old age is said to have gone on a journey to find the young man who had fled from Ephesus and joined a band of robbers; and to have appealed to the fugitive in words which are the pathetic echo of these--"if needs be I would die for thee as He for us?"

II.

The idea of charity is then practically ill.u.s.trated by an incident of its opposite. "But whoso hath this world's good, and gazes upon his brother in need, and shuts up his heart against him, how doth the love of G.o.d abide in him?"[244] The reason for this descent in thought is wise and sound. High abstract ideas expressed in lofty and transcendent language, are at once necessary and dangerous for creatures like us. They are necessary, because without these grand conceptions our moral language and our moral life would be wanting in dignity, in amplitude, in the inspiration and impulse which are often necessary for duty and always for restoration. But they are dangerous in proportion to their grandeur. Men are apt to mistake the emotion awakened by the very sound of these magnificent expressions of duty for the discharge of the duty itself. Hypocrisy delights in sublime speculations, because it has no intention of their costing anything.

Some of the most abject creatures embodied by the masters of romance never fail to parade their sonorous generalizations. One of such characters, as the world will long remember, proclaims that sympathy is one of the holiest principles of our common nature, while he shakes his fist at a beggar.[245]

Every large speculative ideal then is liable to this danger; and he who contemplates it requires to be brought down from his transcendental region to the test of some commonplace duty. This is the latent link of connection in this pa.s.sage. The ideal of love to which St. John points is the loftiest of all the moral and spiritual emotions which belong to the sentiments of man. Its archetype is in the bosom of G.o.d, in the eternal relations of the Father, Son, and Holy Ghost. "G.o.d is love." Its home in humanity is Christ's heart of fire and flesh; its example is the Incarnation ending in the Cross.

Now of course the question for all but one in thousands is not the attainment of this lofty ideal--laying down his life for the brethren.

Now and then, indeed, the physician pays with his own death for the heroic rashness of drawing out from his patient the fatal matter.

Sometimes the pastor is cut off by fever contracted in ministering to the sick, or by voluntarily living and working in an unwholesome atmosphere. Once or twice in a decade some heart is as finely touched by the spirit of love as Father Damien, facing the certainty of death from a long slow putrefaction, that a congregation of lepers may enjoy the consolations of faith. St. John here reminds us that the ordinary test of charity is much more commonplace. It is helpful compa.s.sion to a brother who is known to be in need, manifested by giving to him something of this world's "good"--of the "living"[246] of this world which he possesses.

III.

We have next the characteristics of love in action. "My sons; let us not love in word nor with the tongue; but in work and truth." There is love in its energy and reality; in its effort and sincerity--active and honest, without indolence and without pretence. We may well be reminded here of another familiar story of St. John at Ephesus. When too old to walk himself to the a.s.sembly of the Church, he was carried there. The Apostle who had lain upon the breast of Jesus; who had derived from direct communication with Him those words and thoughts which are the life of the elect; was expected to address the faithful.

The light of the Ephesian summer fell upon his white hair; perhaps glittered upon the mitre which tradition has a.s.signed to him. But when he had risen to speak, he only repeated--"little children, love one another." Modern hearers are sometimes tempted to envy the primitive Christians of the Ephesian Church, if for nothing else, yet for the privilege of listening to the shortest sermon upon record in the annals of Christianity. When Christian preachers have behind them the same long series of virgin years, within them the same love of Christ and knowledge of His mysteries; when their very presence evinces the same sad, tender, smiling, weeping, all-embracing sympathy with the wants and sorrows of humanity; they may perhaps venture upon the perilous experiment of contracting their sermons within the same span as St. John's. And when some, who like the hearers at Ephesus, are not prepared for the repet.i.tion of an utterance so brief, begin to ask--"why are you always saying this?"--the answer may well be in the spirit of the reply which the aged Apostle is said to have made--"because it is the commandment of the Lord, and sufficient, if it only be fulfilled indeed."

IV.

This pa.s.sage supplies an argument (capable, as we have seen in the Introduction, of much larger expansion from the Epistle as a whole) against mutilated views, fragmentary versions of the Christian life.

There are four such views which are widely prevalent at the present time.

(1) The _first_ of these is _emotionalism_; which makes the entire Christian life consist in a series or bundle of emotions. Its origin is the desire of having the feelings touched, partly from sheer love of excitement; partly from an idea that _if_ and _when_ we have worked up certain emotions to a fixed point we are saved and safe. This reliance upon feelings is in the last a.n.a.lysis reliance upon self. It is a form of salvation by works; for feelings are inward actions. It is an unhappy anachronism which inverts the order of Scripture; which subst.i.tutes peace and grace (the compendious dogma of the heresy of the emotions) for grace and peace, the only order known to St. Paul and St. John.[247]

The only spiritual emotions spoken of in this Epistle are joy, confidence, "a.s.suring our hearts before Him":[248] the first as the result of receiving the history of Jesus in the Gospel, the Incarnation, and the blessed communion with G.o.d and the Church which it involves; the second as tried by tests of a most practical kind.

(2) The _second_ of these mutilated views of the Christian life is _doctrinalism_--which makes it consist of a series or bundle of doctrines apprehended and expressed correctly, at least according to certain formulas, generally of a narrow and unauthorised character.

According to this view the question to be answered is--has one quite correctly understood, can one verbally formulate certain almost scholastic distinctions in the doctrine of justification? The well-known standard--"the Bible only"--must be reduced by the excision of all within the Bible except the writings of St. Paul; and even in this selected portion faith must be entirely guided by certain portions more selected still, so that the question finally may be reduced to this shape--"am I a great deal sounder than St. John and St. James, a little sounder than an unexpurgated St. Paul, as sound as a carefully expurgated edition of the Pauline Epistles?"

(3) The _third_ mutilated view of the Christian life is _humanitarianism_--which makes it a series or bundle of philanthropic actions.

There are some who work for hospitals, or try to bring more light and sweetness into crowded dwelling-houses. Their lives are pure and n.o.ble. But the one article of their creed is humanity. Altruism is their highest duty. Their object, so far as they have any object apart from the supreme rule of doing right, is to lay hold on subjective immortality by living on in the recollection of those whom they have helped, whose existence has been soothed and sweetened by their sympathy. With others the case is different. Certain forms of this busy helpfulness--especially in the laudable provision of recreations for the poor--are an innocent interlude in fas.h.i.+onable life; sometimes, alas! a kind of work of supererogation, to atone for the want of devotion or of purity--possibly an untheological survival of a belief in justification by works.

(4) The _fourth_ fragmentary view of the Christian life is _observationism_, which makes it to consist in a bundle or series of observances. Frequent services and communions, perhaps with exquisite forms and in beautifully decorated churches, have their dangers as well as their blessings. However closely linked these observances may be, there must still in every life be interstices between them. How are these filled up? What spirit within connects together, vivifies and unifies, this series of external acts of devotion? They are means to an end. What if the means come to interpose between us and the end--just as a great political thinker has observed that with legal minds the forms of business frequently overshadow the substance of business, which is their end, and for which they were called into existence. And what is the end of our Christian calling? A life pardoned; in process of purification; growing in faith, in love of G.o.d and man, in quiet joyful service. Certainly a "rage for ceremonials and statistics," a long list of observances, does not infallibly secure such a life, though it may often be not alone the delighted and continuous expression, but the constant food and support of such a life. But a.s.suredly if men trust in any of these things--in their emotions, in their favourite formulas, in their philanthropic works, in their religious observances--in anything but Christ, they greatly need to go back to the simple text--"His name shall be called Jesus, for He shall save His people from their sins."

Now, as we have said above, in distinction from all these fragmentary views, St. John's Epistle is a survey of the completed Christian life, founded upon his Gospel. It is a consummate fruit ripened in the long summers of his experience. It is not a treatise upon the Christian affections, nor a system of doctrine, nor an essay upon works of charity, nor a companion to services.

Yet this wonderful Epistle presupposes at least much that is most precious of all these elements. (1) It is far from being a burst of emotionalism. Yet almost at the outset it speaks of an emotion as being the natural result of rightly received objective truth.[249] St. John recognises feeling, whether of supernatural or natural origin;[250] but he recognises it with a certain majestic reserve. Once only does he seem to be carried away. In a pa.s.sage to which reference has just been made, after stating the dogma of the Incarnation, he suffuses it with a wealth of emotional colour. It is Christmas in his soul; the bells ring out good tidings of great joy. "These things write we unto you, that your joy may be full." (2) This Epistle is no dogmatic summary. Yet combining its promium with the other of the fourth Gospel, we have the most perfect statement of the dogma of the Incarnation. As we read thoughtfully on, dogma after dogma stands out in relief. The divinity of the Word, the reality of His manhood, the effect of His atonement, His intercession, His continual presence, the personality of the Holy Spirit, His gifts to us, the relation of the Spirit to Christ, the Holy Trinity--all these find their place in these few pages. If St. John is no mere doctrinalist he is yet the greatest theologian the Church has ever seen. (3) Once more; if the Apostle's Christianity is no mere humanitarian sentiment to encourage the cultivation of miscellaneous acts of good-nature, yet it is deeply pervaded by a sense of the integral connection of practical love of man with the love of G.o.d. So much is this the case, that a large gathering of the most emotional of modern sects is said to have gone on with a Bible reading in St. John's Epistle until they came to the words--"we know that we have pa.s.sed from death unto life, because we love the brethren." The reader immediately closed the book, p.r.o.nouncing with general a.s.sent that the verse was likely to disturb the peace of the children of G.o.d. Still St. John puts humanitarianism in its right place as a result of something higher.

"This commandment have we from Him, that he who loveth G.o.d love his brother also." As if he would say--"do not sever the law of social life from the law of supernatural life; do not separate the human fraternity from the Divine Fatherhood." (4) No one can suppose that for St. John religion was a mere string of observances. Indeed, to some his Epistle has given the notion of a man living in an atmosphere where external ordinances and ministries either did not exist at all, or only in almost impalpable forms. Yet in that wonderful manual, "The Imitation of Christ," there is not more than the faintest trace of any of these external things; while no one could possibly argue that the author was ignorant of, or lightly esteemed, the ordinances and sacraments amongst which his life must have been spent. Certainly the fourth Gospel is deeply sacramental. This Epistle, with its calm, unhesitating conviction of the sons.h.i.+p of all to whom it is addressed; with its view of the Christian life as in idea a continuous growth from a birth the secret of whose origin is given in the Gospel; with its expressive hints of sources of grace and power and of a continual presence of Christ; with its deep mystical realisation of the double flow from the pierced side upon the cross, and its thrice-repeated exchange of the _sacramental_ order "_water_ and blood,"[251] for the _historical_ order "_blood_ and water"; unquestionably has the sacramental sense diffused throughout it.

The Sacraments are not in obtrusive prominence; yet for those who have eyes to see they lie in deep and tender distances. Such is the view of the Christian life in this letter--a life in which Christ's truth is blended with Christ's love; a.s.similated by thought, exhaling in wors.h.i.+p, softening into sympathy with man's suffering and sorrow. It calls for the believing soul, for the devout heart, for the helping hand. It is the perfect balance in a saintly soul of feeling, creed, communion, and work.

For of work for our fellow man it is that the question is asked half despairingly--"whoso hath this world's good, and seeth" (gazes at)[252] "his brother have need, and shutteth up his heart against him, how doth the love of G.o.d[253] dwell in him?" Some can quietly look at the poor brother; they see _him_ in need, but they have not the thoughtful eyes that see _his need_. They may belong to "the sluggard Pity's vision-weaving tribe," who expend a sigh of sentiment upon such spectacles, and nothing more. Or they may be hardened professors of the "dismal science," who have learned to consider a sigh as the luxury of ignorance or of feebleness. But for all practical purposes both these cla.s.ses interpose a too effectual barrier between their heart and their brother's need. But true Christians are made partakers in Christ of the mystery of human suffering. Even when they are not actually in sight of brethren in want, their ears are ever hearing the ceaseless moaning of the sea of human sorrow, with a sympathy which involves its own measure of pain, though a pain which brings with it abundant compensation. Their inner life has not merely won for itself the partly selfish satisfaction of personal escape from punishment, great as that blessing may be. They have caught something of the meaning of the secret of all love--"we love because He first loved us."[254] In those words is the romance (if we may dare to call it so) of the divine love-tale. Under its influence the face once hard and narrow often becomes radiant and softened; it smiles, or is tearful, in the light of the love of His face who first loved.

It is this principle of St. John which is ever at work in Christian lands. In hospitals it tells us that Christ is ever pa.s.sing down the wards; that He will have no stinted service; that He must have more for His sick more devotion, a gentler touch, a finer sympathy; that where His hand has broken and blessed, every particle is a sacred thing, and must be treated reverently.

Are there any who are tempted to think that our text has become antiquated; that it no longer holds true in the light of organised charity, of economic science? Let them listen to one who speaks with the weight of years of active benevolence, and with consummate knowledge of its method and duties.[255] "There are men who, in their detestation of roguery, forget that by a wholesale condemnation of charity, they run the risk of driving the honest to despair and of turning them into the very rogues of whom they desire so ardently to be quit. These men are unconsciously playing into the hands of the Socialists and the Anarchists, the only sections of society whose distinct interest it is that misery and starvation should increase. No doubt indiscriminate almsgiving is hurtful to the State as well as to the individual who receives the dole, but not less dangerous would it be to society if the principles of these stern political economists were to be literally accepted by any large number of the rich, and if charity ceased to be practised within the land. We cannot yet afford to shut ourselves up in the castle of philosophic indifference, regardless of the fate of those who have the misfortune to find themselves outside its walls."

NOTES.

Ch. iii. 12-21.