Part 11
"Therefore if thou bring thy gift to the altar, and then rememberest that thy brother hath aught against thee; leave then thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.
"Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. Verily I say unto thee, Thou shalt by no means come out thence till thou hast paid the uttermost farthing."
[Sidenote: Jesus an example.]
There is in history no finer example of serene calm and self-control than that manifested in the earth life of the Savior of the world. When James and John, "the Sons of Thunder," asked permission to call down fire from heaven upon the Samaritan village that had refused to entertain Jesus, the Lord rebuked them, saying, "Ye know not what manner of spirit ye are of. For the Son of Man is not come to destroy men's lives, but to save them." And when during the days of trial and suffering, men insulted Him and did Him physical injury, Jesus went like a lamb to the slaughter.
{202} [Sidenote: The strength of self-control.]
All examples and precepts, then, admonish us to acquire self-control, to be slow to anger, to banish hatred, and to eschew envy. "For the wrath of man worketh not the righteousness of God;" and "he that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city."
THE REFERENCES
Moses 5:16-41. Matt. 5:21-26.
Prov. 27:4. Luke 9:51-56.
Prov. 29:22. James 1:20.
Prov. 22:24. Prov. 16:32.
Prov. 15:18.
"Angry Words, Oh Let Them Never," S. S. Song Book.
THE QUESTIONS
1. What caused the downfall of Cain?
2. What effect does anger have upon the mind?
3. Why does not anger work for righteousness?
4. What do you think of a quarrelsome boy with a grouch?
5. What did Jesus teach about anger?
6. How does self-control make for strength?
{203}
{204} PICTURE: JESUS BLESSING LITTLE CHILDREN, Plockhorst
{205}
XXVII
WITH WHAT MEASURE YE METE
[Sidenote: The two school girls.]
Two little girls came home from school one day carrying on a very lively discussion. Their animation, and their complete absorption in the subject were very inspiring to see. One could not help but thrill at the manifestation of buoyant, interested, and healthful youth. But when they came into the house, and their mother overheard the nature of their conversation, she was woefully disappointed. These girls were not discussing the problems raised by their lessons; neither were they rejoicing at the prospect of the coming girls' hike to the canyon. In fact, the subject of their animated discussion was neither uplifting nor invigorating. On the contrary, it was disgusting--so thought their mother; and she was sorry to hear her girls indulge in such conversation. For the girls were gossiping; nay--they were slandering.
[Sidenote: The theft.]
It appears that someone had lost some money that day at school. The loser declared, however, that she had not merely lost the money. It had been stolen! The principal had called the pupils together, and had stated the case plainly to them. He had said that if anyone had actually stolen the money, it would be much better for the thief to confess than to be discovered, or even successfully to conceal the dishonest act. Such a thing would leave a scar upon one's character for life. But no one confessed. The lost coin was not found.
{206} [Sidenote: The suspicion.]
Our two little friends, however, had observed that Mary Jones, who sat not far away, acted very suspiciously when the principal came into the room. She turned quite pale, and looked afraid. When the principal appealed to the offender to make a clean breast of his guilt, Mary had hung her head. Was it not proof positive that Mary had stolen the money; or that, at least, she knew where it was? At recess, and after school was out, the girls had talked it over. They had confided their suspicions to a few intimate friends; these in turn had confided in other intimate friends; soon the whole school was in possession of what was assumed to be a fact, that Mary Jones had stolen the money, but that she would not confess. The two little girls who first suspected Mary had grown firmly to believe their suspicions, and assured their mother that they knew that Mary was the thief.
[Sidenote: The discovery.]
The developments of the next few days, however, proved to these little girls how much truth there really is in the little bit of doggerel verse their mother had taught them.
"There is so much that is bad in the best of us, And so much that is good in the worst of us, That it doesn't behoove any of us To talk about the rest of us."
Poor Mary Jones suffered keenly for three days. Both the boys and the girls shunned her as if she were a leper. The girls huddled together and whispered when she passed. Once a rude, unfeeling boy called after her, "Why don't you 'fess up, Mary?" But Mary had really nothing to "'fess up," and on the third day {207} the truth came to light. Out in the hallway, the janitor noticed something shining in a little crack between the boards of the floor. It was in the afternoon, and the light coming through the transom of the west door fell just then upon the spot. The janitor stooped to see what the shining object was. It was money! He pried it out with his pocket knife. It was of the same denomination as that which had been reported stolen. Immediately, the janitor returned it to the teacher with a full explanation.
[Sidenote: The tables turned.]
It is strange how things turn and turn about. When the money was returned to the girl who had lost it, with the janitor's story, she remembered that she had been skipping there in the hallway, and that she had thought she had heard something strike the floor; but since she had seen nothing she had forgotten it. The girls who had suspected Mary and had shunned her, now flocked about her and assured her that they had never believed her guilty. The two who had started the slander stood shame-facedly apart. The school turned on them, and for many days they were avoided, and were shut out of the school games, as Mary had been. They were mischief-makers, said the pupils. It was only after Mary herself had pleaded for them, that a complete reconciliation was effected, and the school society moved harmoniously forward as before.
[Sidenote: An everyday occurrence.]
You think that this is a story? Yes, it is a story; but it is a true story. And the sorrowful thing about it is that just such unkind and unfounded judgments as that formed by the little school girls are passed every day upon {208} innocent men and women. You yourselves pass judgment, without any evidence on which to base that judgment. You condemn your playmates for this or for that. You find fault with what your parents do, not knowing the many problems they have to solve. You criticize the bishop of your ward, or the president of your stake, or even the president of the Church, without knowledge of a single item of the vast amount of information which he has and which compelled him to do as he did. It may be that some of your associates have faults. Those faults stand out glaringly enlarged to you. You are offended by them. You are prompted to criticize, or to try to correct the defects. But you forget that you may have faults as glaringly apparent to your associates as theirs are to you. You do not stop to think that the little girls who suspected Mary Jones were also guilty of a grievous offense in judging and condemning without cause. You forget what the Lord Jesus taught, "Why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? Or how wilt thou say to thy brother. Let me pluck out the mote out of thine eye; and, behold, a beam is in thine own eye. Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye."
[Sidenote: The mote and the beam.]
Is it not simple and common sense? How can a man see clearly to correct the faults of others, when his vision is distorted by his own faults? Have you ever set a stick into a pool of clear water? Have you noticed how the stick has been distorted in size and shape? The light {209} waves passing from water to air, or from air to water, are refracted, bent, so that you do not get a correct image of the object immersed. Just so is it when we, who are immersed in our own faults and weaknesses, attempt to pluck the mote from a brother's eye. Our vision is defective; the image is distorted; we are ourselves in worse condition than our brother.
[Sidenote: What Jesus said.]
Jesus set Himself strongly against such unkind judgment as that passed by the two little school girls, and as that we are tempted every day to Jesus pass upon our neighbors. "Judge not," He taught, "that ye be not judged. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again."
Here is sound philosophy, of which few men stop to think. It is easy to pass judgment on others. It is easy to think that one is the center of the universe and that all things else revolve about that center. It is easy to think that one's own opinion is always right, and that the opinions of others are wrong. But one should not forget that others also hold opinions. It is almost certain that one will be judged as one judges; and that one will have measured to one as one measures to others.
Now, what Jesus points out is that the spirit of fault-finding and criticism is to be condemned. One cannot correct the faults of others until one has corrected one's own faults. One cannot even get a good hold on one's self, and find the right estimate of one's self, until one learns to see only good in others, and to {210} struggle with one's self to overcome faults. Moreover, fault-finding and criticism, like anger, hate, and envy, destroy one's peace of mind. One who judges and condemns cannot possibly maintain mental and spiritual health. Harsh judgment is far more hurtful to the man who exercises it than to the man whom he judges.
"Judge not!--thou canst not tell how soon the look of bitter scorn May rest on thee, though pure thy heart as dewdrops in the morn. Thou dost not know what freak of fate may place upon thy brow A cloud of shame to kill the joy that rests upon it now. Judge not!
THE REFERENCES
Matt. 7:1-5.
THE QUESTIONS
1. What was wrong in the action of the two little school girls?
2. Why is it wrong to find fault, and to criticize?
3. What did Jesus say about the mote and the beam?
4. Explain Jesus's saying, "Judge not that ye be not judged."
5. Show that it is the spirit of fault finding that is sinful, rather than the act.
6. Who is most injured: the man who criticizes or the man who is criticized?
{211}
{212} PICTURE: JERUSALEM FROM THE MOUNT OF OLIVES, From a Photograph
{213}
XXVIII
THE GOLDEN RULE
[Sidenote: Positive instruction.]
Jesus was not content to teach merely "Judge not, that ye be not judged." In a way, that is only negative teaching. It exhorts men to withhold judgment, but does not exhort to positive action. But the nature of the teaching of Jesus is generally constructive. His "don'ts" are always directed against prevailing evil, and are almost immediately followed up with constructive directions as to what to do. So now He continues, "first cast out the beam out of thine own eye"; and further, from place to place. He instructs men how they shall deal with their fellowmen. One's duty is not fully done when one merely withholds judgment; there remains yet to be done some positive act of good--a kind word, a charitable deed, an effort at reconciliation with one of ill-will if such a one there be.
[Sidenote: The doctrine of reconciliation.]
In the matter of friendly association, good-will, and forgiveness, Jesus spoke very definitely. "If thy brother shall trespass against thee," said He, "go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican."
{214} [Sidenote: The attitude of a citizen of the kingdom.]
Long suffering, slow to anger, not vengeful, and without condemnation, should the citizen of the kingdom be. How many of us follow the course here outlined, when an associate "trespasses" against us? How many of us go to him first and talk it over? If the matter is not settled then, how many of us try again, and take two or three friends along to help arbitrate the difficulty? And if still a reconciliation is not effected, how many of us appeal in a spirit of love to the church--the court of last appeal in matters spiritual? Unfortunately, most of us are prone to cast off the brother who has done us wrong without looking into the causes that prompted him to act as he did. If we take steps to settle the difficulty, it is too often not through the mediation of friends or the spiritual influence of the Church, but through the cold procedure of the civil court. And worst of all, we yield not infrequently to the temptation to talk. We gossip; we slander; we start scandal; we wrong much more than we have been wronged. Jesus would not have it so. Agree with thine adversary quickly.
[Sidenote: The doctrine of forgiveness.]
Sometimes it happens that a brother offends more than once. How many times shall he then be forgiven? This question troubled Peter. He of came therefore to Jesus and asked, "Lord, how oft shall my brother sin against me, and I forgive him? till seven times?"
"Jesus saith unto him, I say not unto thee. Until seven times: but until seventy times seven." Of course, Jesus did not mean that one should forgive an offender exactly seventy-seven times, no more, no less. He {215} meant that there is no limit to the number of times that we should exercise the gift of forgiveness; but that we should forgive freely and cheerfully as often as the offender repents. Then, in order that there might be no question as to the meaning of His teaching, Jesus told the parable of the unforgiving servant.
[Sidenote: The parable of the unforgiving 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 (or about $10,000,000). 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 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, who owed him an hundred pence (or about $20): and he laid hands on him, and took him by the throat, saying, Pay me what 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: shouldst not thou also have had compassion on thy {216} 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."
[Sidenote: The Meaning.]
About the meaning of this dramatic story there can be no question. Our indebtedness to God the heavenly Father is incalculable; our dependence upon Him is infinite. God recognizes our helplessness, and our inability to pay, and He forgives us our shortcomings, even as we pray, "Forgive us our debts." The indebtedness of our fellowmen to us is slight in comparison; their dependence upon us is nil. Yet, we are likely to render harsh judgment against them, and to withhold forgiveness from our hearts, even though we utter in prayer the words, "as we forgive our debtors." But if we deal harshly with our fellowmen who owe us so little, can we expect God, whom we owe so much, to deal gently with us? If we want the Great Creditor to forgive us our large indebtedness, should not we--small creditors that we are--forgive without the asking, and from our hearts, the little debts of our fellowmen?
[Sidenote: The right attitude toward our enemies.]
Such was the teaching of Jesus concerning our association with our friends and fellowservants. But Jesus's teaching of love and reconciliation did not stop there. It is our duty--since we all want God to bless and favor us--to love even our enemies, and those whom we are by nature prompted to hate. For, said Jesus, "Ye have heard that it hath been said, Thou shalt love thy {217} neighbour, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; that ye may be the children of your Father which is in heaven; for He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. For if ye love them which love you, what reward have ye? do not even the publicans the same? And if ye salute your brethren only, what do ye more than others? do not even the publicans so? Be ye therefore perfect, even as your Father which is in heaven is perfect."
[Sidenote: The Golden Rule.]
So, then, it appears that the practicing of the Golden Rule makes a large stride toward perfection. We should do good to all, forgive all, love all. Then can we come in strength before the Lord and plead for patience and forgiveness.
"He prayeth best, who loveth best All things both great and small; For the dear God who loveth us, He made and loveth all."
Jesus put it thus: "Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets."
THE REFERENCES
Matt. 18:15-17. Matt. 5:43-48.
Matt. 18:21-35. Matt. 7:12.
{218} THE QUESTIONS
1. Why could not Jesus be content to teach merely "don't"?
2. Of what does the doctrine of reconciliation consist?
3. What is the proper attitude of a citizen of the kingdom toward his fellow-citizens?
4. How often should one forgive an offender?
5. How does the parable of the unforgiving servant show why we should forgive our fellowmen?
6. What should be the attitude of a citizen of the kingdom toward his enemies?
7. What is the meaning of tolerance?
8. Show how the Golden Rule may be made to enrich your own lives and make them happier.
{219}
{220} PICTURE: THE GOOD SAMARITAN, Van Diepenbeek
{221}
XXIX
THE GOOD SAMARITAN
[Sidenote: The law of love.]
There is, perhaps, no principle of conduct that Jesus emphasized more in His teachings than the law of brotherly love. As we have already learned, the first great commandment requires that we love God; and the second requires that we love our neighbor as ourselves. It is not enough, then, that we withhold judgment and condemnation; nor that we do unto others--even unto our enemies--as we would have others do unto us. We must forget self; bury self, as it were; and cultivate for others a real affection--such an affection as God has for us, for God is love. The reward of such a God-like love of our fellowmen is beautifully expressed in a poem--oft but never too often quoted--written by the English poet Leigh Hunt.
[Sidenote: The reward of brotherly love.]
"Abou Ben Adhem (may his tribe increase) Awoke one night from a deep dream of peace, And saw, within the moonlight in his room, Making it rich, and like a lily in bloom, An angel writing in a book of gold:-- Exceeding peace had made Ben Adhem bold, And to the presence in the room he said, 'What writest thou?'--the vision rais'd its head, And with a look made of all sweet accord, Answered, The names of those who love the Lord.' 'And is mine one?' said Abou. 'Nay, not so,' Replied the angel. Abou spoke more low, But cheery still; and said, 'I pray thee then. Write me as one that loves his fellow-men.'
The angel wrote and vanish'd. The next night It came again with a great wakening light, And show'd the names whom love of God had bless'd And lo! Ben Adhem's name led all the rest."
{222} [Sidenote: Questions of the tempting lawyer.]
There came a lawyer to Jesus one day and asked Him what to do to inherit eternal life. Jesus, knowing that the lawyer came only to make trial of Him, answered, "What is written in the law? how readest thou?" The lawyer--who knew well the law--was forced then to reply, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind: and thy neighbour as thyself."
"Thou hast answered right," said Jesus: "this do and thou shalt live."
But the lawyer was not satisfied; and desiring further to justify himself, he asked, "And who is my neighbour?"
[Sidenote: The parable of the good Samaritan.]
"And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of all his raiment, and wounded him, and departed, leaving him half dead. And by chance there came down a certain priest that way: and when he saw him he passed by on the other side. And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him, and went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee.
{223} "Which now of these three thinkest thou," asked Jesus, "was neighbour unto him that fell among the thieves?"
The lawyer answered, "He that shewed mercy on him."
"Then said Jesus unto him. Go, and do thou likewise."
[Sidenote: A discussion.]
The priest, who was the specially appointed servant of God among his people, and the Levite, who was closely associated with the priest in his ecclesiastical duties, ought to have had compassion upon the unfortunate traveller. It is to be assumed that he was a Jew. He was therefore of the chosen people. He might lay claim to the services of the priest and the Levite who officiated in the temple of his God. Moreover, these men above all others should have known the passage quoted by the lawyer in answer to Jesus's question, "What is written in the law?"--a passage repeated by every Jew in each morning and evening prayer. But these men had seen only the letter of the law; they had never felt the spirit of it. At the most, the love of neighbor meant only the Jewish interpretation of the passage, "Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself." Of the broad interpretation placed by Jesus on the meaning of the word "neighbor," these men of the temple service knew nothing.