One Day at a Time Part 3

He made no comparison between Martha's service and Mary's. He did not say, as we have read it so often, that Mary had chosen the better part.

He said, in her defence, that Mary's was also a good part. He is not blaming Martha, but only expostulating with her in the gentlest fas.h.i.+on, and defending Mary from the charge which Martha in her heat had made against her, the charge of being useless, and doing nothing to help to entertain the Master. Jesus said, She is helping to entertain Me in her own way, and, He added, it is a good way.

When Jesus having said that only a few things were necessary, dropped His voice, as we may imagine, and added "or indeed one," He may have meant more than He seemed to say. For there was one thing that was more than meat to our Lord, and that was to find a soul with heart and sympathy open to His message. And it may be that He felt, as He said the words, that Mary's ministry met a need of His deeper than that for which Martha was catering. At anyrate, the oldest and best versions of this Gospel give Christ's words as we have rendered them, and they stand here, not to be used as a peg on which to hang doctrines, but rather as a proof of the gentle courtesy of our Lord, of His insight into character and motive, and of His gracious recognition of the worth of any and every kind of service that has love at its heart.

Martha went back to her kitchen, and Mary remained where she was. Mary was not asked to go and help. Martha would have protested if she had come. Martha was not called upon to go and sit beside Mary. Each continued the service for which she was best fitted. But each, I think, had learned something that day. And you and I must not leave this page of our New Testament till we have learned it too--that we serve best when we do gladly that for which we are best qualified; that it belongs to our Christian service to recognise in all loyalty that, though others find different ways of expressing it, theirs is a good part; and that we must never either belittle it or seek to take it from them.

PRAYER

O Lord our G.o.d, Who by many diverse ways dost bring us near to Thee, and in differing modes and stations dost appoint our service, help us gladly and gratefully to do the things we can do, neither envying those whose opportunities are greater, nor forbidding those who follow not us. For Thy Name's sake. Amen.

"_He giveth (to) His beloved_ _(in their) sleep._"

(PSALM cxxvii. 2.)

IX

OUR UNEARNED INCREMENT

"It is vain for you," says the writer of the 127th Psalm, "to rise early and sit up late and eat the bread of sorrow, for so He giveth to His beloved (in their) sleep." That is the true reading, and I want you to think about it. "G.o.d giveth to His beloved while they sleep." Over and above what you have yourself achieved, you GET something you have never worked for. And you get that, as it were, in your sleep. This is a beautiful thought, and there are three people to whom I want to offer it as G.o.d's comfort.

The first is the worried man. It is indeed directly against worry that this psalmist sets forth his reminder. It is not that he minimises the need for hard work and watchful care. But he tells the man who is feverishly burning his candle at both ends, and consuming himself in a frenzy of tense anxiety, to leave something for G.o.d to do. It is as if he said, "Why so hot, little man, why so fiercely clutching all the ropes? Remember that G.o.d is working too as well as you, working in your interest and in love for you. When you have done your best therefore, go to your bed and sleep with a quiet mind, for G.o.d giveth to His beloved even so."

One can imagine how a word like that would relax the tension and lead some persuadable Hebrew who heard it to say, "Ah, well, I worry far too much. After all, I am not Providence. I am always getting a great many things I have not wrought for. I shall worry less about securing the good things I desire for me and mine, and trust more to G.o.d to give them as He sees fit." If all of us who needed this reminder just had the sense to come to the same conclusion!

I have seen a man compa.s.s his family with so many careful regulations and observances that the criticism of a candid friend seemed entirely just. "You would think," he said, "to see so-and-so shepherding his family, that there was no other providence than his own." You can't be with your best beloved all the while. And you ought to know that G.o.d too is watching even while you sleep.

If there be some plan on which you have set your heart, and you are over-anxious about it, quote this text to yourself. Do your best, of course, but, having done so, leave the outcome with G.o.d. About a great many of the things over which we worry ourselves needlessly, I believe G.o.d's word to us is:--Leave these things to Me. You can't work for them. And anxiety won't bring them. But you will get them, as you need them, just as if they came to you in your sleep.

Said one hermit to another in the Egyptian desert, as he looked at a flouris.h.i.+ng olive tree near his cave, "How came that goodly tree there, brother? For I too planted an olive, and when I thought it wanted water, I asked G.o.d to give it rain and the rain came, and when I thought it wanted sun I asked G.o.d and the sun shone, and when I deemed it needed strengthening, I prayed and the frost came--G.o.d gave me all I demanded for my tree, as I saw fit, and yet it died." "And I, brother," replied the other hermit, "I left my tree in G.o.d's hands, for He knew what it wanted better than I, and behold what a goodly tree it has become."

The second man to whom I would offer the comfort of this word of G.o.d is the man who is disappointed. Things have gone wrong with him. The plan on which he spent so much of his time and energy has miscarried, and a very different result has emerged from what he counted on. His way, as he saw it, is blocked, and he has had to turn aside.

Now, there are not many things one can say usefully to a disappointed man. And it is cruel kindness to try to heal his hurt lightly.

Nevertheless, to him also the psalmist's message applies, and what he needs to remember, that he may pick up heart and go on again, is that G.o.d giveth to His beloved while they sleep.

We have all had disappointments, sore enough at the time, which after-experience proved to have been blessings in disguise. Many a man can point to a signal failure as the beginning of a true success or usefulness or happiness. We did not feel as if we were being enriched when our plan fell through, and we were bitter and rebellious enough at the time, it may be, but it is quite clear to us now that G.o.d was at that very time giving to us with both His hands.

No one, of course, can see that about any more than a few of his disappointments. It would be false to experience to speak as if we could. But what is manifestly true about one or two may conceivably hold with regard to them all, if we knew more, or could see better. And the Christian Gospel calls us to believe and trust that that is so.

There is another Hand than ours shaping our life, a wiser Hand. Better things are being done for us than we can see in the meantime. And the man whose hopes and plans have turned out amiss, but whose trust is still in G.o.d, is invited by our psalmist to reason with himself thus:--"I am like a man asleep, and I do not rightly understand at present, but I will trust that it is not for nothing that misfortune has come, and when I wake I shall hope to see that G.o.d has been giving to me in love and mercy when I was not aware of it at all."

The third man whom this text will help and comfort is the worker, the man or woman who is trying to do something for Christ's sake. The Christian worker needs to be told that what he is trying to do is not nearly all that he is doing. What he is, is speaking as loudly as what he does or says. There is an aroma and fragrance about the life of the consecrated Christ-like man or woman which sweetens and sanctifies other lives beyond what he or she can ever know. Some of the best sermons in the world have been preached by people who least suspected what they were doing. The invalid in the home does not know how real religion becomes to all who watch her patience and unselfishness. And among the busy and vigorous we often catch hints and reflections, that they never suspect, of what Christ-likeness means. The man who has surrendered his life to G.o.d, indeed, is a channel of blessing to others beyond all he ever dreams of. He must not be disheartened when he realises how little he is doing, for the truth is he is doing far, far more than he knows.

Wherefore, my brother, be of good cheer, and render your service to Christ with a quiet heart. Lay your course, and work your s.h.i.+p, and hoist your sail and trust. And the gifts of G.o.d will enrich you, and the winds of heaven will bring you on your way, even while you sleep.

PRAYER

We give Thee thanks, O G.o.d, for all Thy bounties, undeserved and unearned; for the increase Thou dost send us while the stars are s.h.i.+ning; for Thy gracious thirty-fold and sixty-fold beyond what we have sown. Every morning Thou leavest gifts upon our doorstep and dost depart unthanked. But this day we remember, and we bow our heads to render unto Thee our humble and our hearty thanks for all that Thou hast given us while we slept. Amen.

"_The smoking flax he shall not quench._"

(ISAIAH xlii. 3.)

X

SMOKING WICKS

We read the 42nd chapter of Isaiah now as if it were a part of the Christian Evangel. And that is right. For whoever the Servant may have been, of whom Isaiah was thinking, it is Christ and only Christ who completely fulfils this prophecy. This is a true description of His spirit and His method. "The dimly-burning wick he shall not quench."

The figure is easily understood. Here is a piece of flax floating in oil, and burning so faintly that it seems a mere charred end from which the smoke coils thinly upwards. Some one comes and snuffs it out, because it smells. That is the way of the world's reformers, as Isaiah saw it, and we can see it still. By and by they will trim the wick and light it with fire of their own, but first they will quench the spark.

But there is One to come, said Isaiah, shooting his arrow of prophecy in the air, who will go otherwise about it. He will not despise the spark because it is so feeble. He will tend it and foster it, and make the evil-smelling bundle of flax into a clear, s.h.i.+ning light. And the saying has found its mark in Jesus Christ.

When a woman that was a sinner made her way into the house where He sat at meat, and wept at His feet, He amazed all those present by the extraordinary gentleness of His dealing with her. He did not refer to the evil in her life. He did not, as other good men would have done, first cast her down, that He might afterwards lift her up. He simply took the beautiful impulse after good which she brought Him out of a life besmirched and tawdry, held it in His hands--a mere spark of virtue--and breathing on it, blessed it, and behold it was a flame, burning up the evil in her life, a lamp lighting her path along a new and hopeful way. That was Christ. He does not, He will not quench the dimly-burning wick.

Now--and this is our point--if those who profess and call themselves Christians are to have the spirit in them that was also in Christ Jesus, must not this be their mark too? Does not this prescribe their att.i.tude to life, that many-coloured, strangely-mixed compound of good and evil?

Good in any form, however feeble, however mixed, as in this world it inevitably is, with what is evil, should find in those who call themselves by Christ's name, its truest supporters, sympathisers, friends.

To the eye and heart in sympathy with it, beauty often peeps out in strange places.

"The poem hangs on the berry bush, When comes the poet's eye, And the whole street is a masquerade When Shakespeare pa.s.ses by."

So the mark of the Christ-like heart is just that it discerns, and, discerning, loves the feeblest tokens of some inward grace that redeems a life from evil. Do not be afraid that by welcoming the scant good, you may be held to approve of the greater evil. That is a risk that G.o.d Himself rejoices to take. Did not Christ risk that, when He accepted that poor woman's wors.h.i.+p? Did He not risk it when He held out His hands to a man like Zaccheus? Does He not risk it always when He declares, "Him that cometh unto Me I will in no wise cast out?" And shall we refuse because the risk is too great?

Life presents us with many anomalies that refuse to square with our theories. You find men exhibiting qualities of character, which any Christian might be proud to emulate, outside of the Church altogether.

And you cannot simply label these--"glittering vices," and pa.s.s on. G.o.d is not two but One, and goodness is His token wherever it be found. "The World," says John Owen, "cannot yet afford to do without the good acts even of its bad men." And the truth for us to learn is that the grace of G.o.d is not bound by our standards or limits. Make the circle as wide as you like, you will still discover fruits of the Spirit outside, where by all our canons they were never to be expected.

"And every virtue we possess, And every victory won, And every thought of holiness Are His alone."

It is for something more than tolerance I am pleading. For that may be a weak and a wrong thing, if it spring not from belief in the good. What our calling demands is something more, the rejoicing, hopeful recognition of the good deed or purpose anywhere, and the offer of a sympathy and a faith in which it can grow. That gift of yours may actually be the decisive factor in a life balancing perilously betwixt good and evil. Three times, the other evening, I tried to light my study fire, and each time it went out. The paper burned, but the sticks apparently would not light. At last in despair I flung in a burning match and went away--and when I returned I found a cheerful blaze: the brief glimmer of that last match had been the determining factor. You will smile perhaps at the ill.u.s.tration, but you will remember, all the better, that where the flax is even smouldering, there the angels are still fighting for a soul. And you will, maybe, remember also that even your warm sympathy may turn the scale, and fan the flicker to a flame.

PRAYER

O Lord our G.o.d, G.o.d and Father of our Lord Jesus Christ, we pray that the mind that was in Him may more and more be found in us. Help us to offer to what is good anywhere a sympathy in which it may grow and increase. Grant us a helpful faith in the struggling good in every man, even as Thou, our Father, dost call us sons while as yet we are but prodigals, afar off. For Jesus' sake. Amen.

"_Let not then your good be_ _evil spoken of._"

(ROMANS xiv. 16.)

XI

CULPABLE GOODNESS

In his letter to the Christians at Rome, the Apostle Paul counsels them not to let their "good be evil spoken of." And at first we ask ourselves if this is a possible thing. Can you have good that is evil spoken of? Since this is a matter that ought to concern us all, I want to suggest one or two ways in which this very result may be brought about, that those of us who are trying to follow an ideal of goodness may be on our guard.

First, we can very readily have what is good in us evil spoken of because of our CENSORIOUSNESS. When men come upon some fruit that grows upon a goodly-looking tree, or one at least that has a trustworthy label attached to it, and find it sour or bitter to the taste, they are apt to be particularly resentful. And it is with precisely such indignation that they observe men and women who profess themselves followers of Christ exhibiting a censorious and critical spirit. Where ought you to find the broadest charity, the kindliest judgment, the most Christ-like forbearance and restraint? Among Christians, of course. And yet--alas!