2. The PRINCIPLE of forgiving injuries. Suppose that the methods for practice are accurately laid down, where shall we find a sufficient motive? Suppose that an unexceptionable machinery has been constructed, whence shall we obtain an adequate force to set it in motion? From an upper spring in heaven the motive power must flow; it can be supplied only by G.o.d's forgiving love, on us bestowed and by us accepted. When, like little closed vessels, we are charged by union with the fountain-head, forgiving love to erring brothers will burst spontaneously from our hearts at every opportunity that opens in the intercourse of life.

The express command of Him who redeemed us is, "Love one another, as I have loved you." In teaching his disciples how to pray, he linked their promise to forgive with their plea for forgiveness, so that no prayer of theirs should rise to heaven for receiving pardon unless it were accompanied by an engagement expressed or implied to bestow pardon: "Forgive us our debts, as we forgive our debtors."

But there is much more in the connection between receiving and bestowing forgiveness than can be expressed by the conception of yielding to the pressure of a motive. It is not only obedience to a command enjoined; it is the exercise of an instinct that has been generated in the new nature. The method in which this and other graces operate is expressed by an apostle thus: "It is no more I that live, but Christ that liveth in me." When Christ is in you, he is in you not only the hope of glory, but also the forgiving of an erring brother.

A traveller in Burmah, after fording a certain river, found his body covered all over by a swarm of small leeches, busily sucking his blood.

His first impulse was to tear the tormentors from his flesh: but his servant warned him that to pull them off by mechanical violence would expose his life to danger. They must not be torn off, lest portions remain in the wounds and become a poison; they must drop off spontaneously, and so they will be harmless. The native forthwith prepared a bath for his master, by the decoction of some herbs, and directed him to lie down in it. As soon as he had bathed in the balsam the leeches dropped off.

Each unforgiven injury rankling in the heart is like a leech sucking the life-blood. Mere human determination to have done with it, will not cast the evil thing away. You must bathe your whole being in G.o.d's pardoning mercy; and these venomous creatures will instantly let go their hold.

You will stand up free.

Two wheels protrude from a factory, and are seen in motion on the outer wall by every pa.s.senger. They move into each other. The upper wheel is large, the under small. From without and at a distance, you cannot tell whether the upper is impelling the under, or the under moving the upper.

This question, however, might be settled by an inspection of the interior. By such an inspection it would be found that the larger and higher wheel communicates motion to the lower and smaller. If the upper wheel, which communicates the motion, should stand still, so also would the lower: but more than this,--if the lower wheel, which receives the motion, should by some impediment be stopped, the upper wheel also would stand still.

It is in some such way that G.o.d's goodness in forgiving freely for Christ's sake our sins, impels us to forgive from the heart those that have trespa.s.sed against us. The power is all from above; yet, though we by our goodness do not set the beneficent machinery in motion, we may by our badness cause it all to stand still. It is not our forgiveness accorded to an evil-doer that procures forgiveness to ourselves from G.o.d; the opposite is the truth: yet our refusal of forgiveness to a brother prevents the flow of pardon down from G.o.d to our guilty hearts.

Such is the structure of the covenant. It is only a small part of that covenant that we can comprehend; but, as far as we are able to perceive its provisions, behold, they are very good!

While a few acres of cold barren moorland const.i.tute all your heritage, if a neighbour encroaches on it by a hair's-breadth, you a.s.sert your right and repel the aggression: possibly you may, in your zeal, accuse him of an intention to trespa.s.s, if you see him digging his own ground near your border. While your property is very small, you are afraid of losing any of it; and perhaps you cry out before you are hurt. But if you become heir to a broad estate in a fertile valley, you will no longer be disposed to watch the motions of your neighbour, and go to law with him for a spadeful of moss that he may have taken from a disputed spot.

Thus, while a human soul has no other portion than an uncertain shred of this uncertain world, he is kept in terror lest an atom of his property should be lost; he will do battle with all his might against any one who is, or seems to be, encroaching on his honour, or business, or property: but when he becomes a child of G.o.d, and an heir of an incorruptible inheritance--when he is a prince on the steps of a throne, he can afford to overlook small deductions from a possession that is insignificant in itself, and liable to be taken away at any time without an hour's warning.

In this aspect it is eminently worthy of notice that the disciples, when their Master on another occasion (Luke xvii. 3-5), taught them a similar doctrine on the forgiveness of injuries, immediately exclaimed, "Increase our faith." They seem to have been surprised by the extent of the demand, and conscious of their inability to meet it. As soon as the duty of forgiving injuries was laid before them in its true magnitude, they were brought to a stand; but they had sense to know wherein their weakness lay, and simplicity to seek in the proper quarter for renewed strength. It was a true instinct that led them, then and there, to plead for an increase of faith. A wider, freer channel for the inflow of G.o.d's compa.s.sion into their own hearts,--this is what they need in the emergency, and this is what they get from the Lord.

The miller, finding that some of the lumps are large and hard, and that the mill-stones are consequently almost standing still, goes quietly out and lets more water on. Go you, and do likewise. When injuries that seem large and hard are acc.u.mulated on your head, and the process of forgiving them begins to choke and go slow under the pressure, as if it would soon stop altogether; when the demand for forgiveness grows great, and the forgiving power in the heart is unable to meet it;--then, enter into your closet and shut your door, and pray to your Father specifically for more experience of his forgiving love; so shall your forgiving love grow stronger, and overcome every obstacle that stands in its way. Your heart, under the fresh impulse of pardon to you through the blood of the covenant, will toss off with ease the load of impediments that obstructed for a time its movements, and you will forgive even as you have been forgiven.

IX.

THE VINEYARD LABOURERS.

"For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard. And when he had agreed with the labourers for a penny a day, he sent them into his vineyard. And he went out about the third hour, and saw others standing idle in the market-place, and said unto them; Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way. Again he went out about the sixth and ninth hour, and did likewise. And about the eleventh hour he went out, and found others standing idle, and saith unto them, Why stand ye here all the day idle? They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard; and whatsoever is right, that shall ye receive. So when even was come, the lord of the vineyard saith unto his steward, Call the labourers, and give them their hire, beginning from the last unto the first. And when they came that were hired about the eleventh hour, they received every man a penny. But when the first came, they supposed that they should have received more; and they likewise received every man a penny. And when they had received it, they murmured against the goodman of the house, saying, These last have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day. But he answered one of them, and said, Friend, I do thee no wrong: didst not thou agree with me for a penny? Take that thine is, and go thy way: I will give unto this last, even as unto thee. Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good? So the last shall be first, and the first last; for many be called, but few chosen."--MATT. xx. 1-16.

Again the heavenly kingdom is compared to the proceedings of a human householder. While in fertile plains, like Esdraelon, the grain-field was the Hebrew husbandman's chief care, on the mountain sides, the vineyards were the most valuable property, and required the greatest amount of labour. The steepness of the slopes on which the vine grows best, greatly increases the owner's toil. In many cases the terraces must be supported by strong stone walls; and not only must the manure be carried on men's shoulders up the steep, but in some cases even the soil itself is carried up in the same way, and laid upon the bare rocks.

Different kinds of work are required in vineyards at different seasons.

In spring they prepare the soil; in summer they prune and tie up the vine branches; and in autumn all the joyous labour of the vintage comes suddenly on. Looking to the circ.u.mstance in the parable, that the labourers who began early counted much on having borne the heat of the day, we might be inclined to suppose that the scene is laid in the middle of summer; but the fact that the householder required so many labourers and hired all that he could find, points rather to the vintage in the end of autumn.

The master went out early in the morning to hire labourers. There was some spot, doubtless, recognised both by masters and men, as the common meeting-place for those who needed work, and those who needed workmen,--the Cross or the Buchts[33] of that place and day. This husbandman at once engaged all the men that he found, and sent them into his vineyard to begin work at six in the morning,--the first hour of the Jewish day. The terms were arranged beforehand,--a penny a day. The Roman denarius is reckoned equal to sevenpence half-penny of our money; but obviously it was considered the ordinary rate of a labourer's wages at the time.

[33] The name of a great trysting place for selling cattle and hiring men and women on the eastern outskirts of the city of Glasgow, where the two operations resemble each other too closely for the credit of our inst.i.tutions or the safety of society.

Again at nine o'clock the husbandman went to the market-place, and finding some unemployed men, sent them also to work in his vineyard.

Again at mid-day, and yet once more at five o'clock in the afternoon he went out, and finding men on each occasion loitering about the market-place, he sent them also into the vineyard. In these cases, however, as was meet when the day was broken, the master did not promise any specific rate of wages; and the men, thankful for an opportunity of turning to some profitable account a day which would otherwise have been wholly lost, were content to accept whatever he might be pleased to give.

About six o'clock in the evening,--earlier or later according to the season of the year and the consequent duration of daylight at the time,--work in the vineyard ceased for the day, and each labourer, called forward in turn by the steward, received his wages in the master's presence.[34] The steward, acting doubtless under special instructions, called first the men who had entered the vineyard at five, and quitted it at six, and gave each a penny for his hour's work.

Surprised by the munificence of their employer, these men retire towards their homes with silent grat.i.tude. Afterwards those who had laboured one-half, and those who had laboured three-fourths of the day, were called in succession, and each received also a penny. Last of all came the men who had laboured from morning till night. They had been standing near, and had observed that all their fellow-labourers, not excepting even those who had been employed only an hour, received the same uniform reward, each man a penny. As this process was going on, they cherished in silence the expectation that when their turn should come, they would receive more of the master's money, because they had done more of his work. But the steward, evidently acting on precise orders, gave each of these men also a penny, and no more. No longer able to conceal their disappointment, although they were well aware that they had no legal claim for more than they had received, they broke out into murmurs against their employer. Of course, he closed their mouths in a moment: he had completely fulfilled his agreement with them, and they had no right to interfere with his spontaneous generosity, whenever and towards whomsoever he might choose to exercise it.

[34] By law, wages for the work of the day must be paid the same evening (Deut. xxiv. 15).

Here, again, the key-notes of the parable are found at the beginning and at the end. The direct and immediate occasion of the discourse lies in Peter's question at the 27th verse of the nineteenth chapter, "We have forsaken all and followed thee: what shall we have therefore?" But as the parable sprang from Peter's question, so Peter's question sprang from an antecedent fact. To that fact, accordingly, we must look as the true ultimate root on which the parable grows.

As Jesus was going about in the Father's business, attended by the twelve, a young man came running forward to him, bending the knee in token of reverence (Mark x. 17), and asking, "Good master, what good thing shall I do that I may inherit eternal life?" Accommodating his lesson to the condition of the learner's heart, the Lord saw meet, at the close of his discourse, to lay a specific cross on this promising disciple, in order at once to reach and eradicate the specific disease that threatened the life of his soul,--"Sell all that thou hast, and come, follow me." The young man loved the world more than Christ: compelled to make his choice, he cleaved to the portion that he loved best. When by the sovereign act of the Lord he was placed in such a position that he could not enjoy both portions, he parted with the Saviour and clung to his wealth. Peter and the rest of the apostles listened and looked on, during this decisive interview: they gazed after the youth, perhaps with tears, as he slowly and sorrowfully withdrew.

But their Lord did not leave the impressive fact to sink into their minds in silence: He interposed at the moment, to print the lesson permanently on their hearts, "How hardly shall they that have riches enter into the kingdom of heaven!" "Then answered Peter;"--as usual this impetuous man burst suddenly into a speech upon the point in hand, before he had well considered what he was about to say. For one thing, there is no deceit in Peter's question; he thinks aloud, and his thought is one of intense and undisguised self-conceit. The spirit of the Pharisee was there, "Lord, I thank thee that I am not as other men." His heart at this moment was undisguisedly mercenary; his eye was on the main chance. We have done and suffered so much for G.o.d; what return may we expect for our services? That young rich man would not part with his portion in this world, in order to follow Christ: Peter, thereupon, made a most comfortable comparison between himself and the undecided youth, and expressed a hope that his own great devotion would not be overlooked in the day of reward.

I sometimes think the Papists acted wisely in making Peter the first Pope. He serves better as a type for them than any one of the twelve, unless they had gone all the way and chosen Judas. None of the true men were so forward as Peter in giving their judgment, or so frequently wrong.

The reply of our Lord to Peter's self-righteous demand is twofold.

First, he owns and reiterates the truth that all labourers in his kingdom will be rewarded; and next corrects the abuse of that principle into which a self-pleasing human heart is apt to fall. In the discourse recorded at the close of the nineteenth chapter, he teaches the cheering truth that the Lord will richly reward the services of his people, and in the subsequent parable gives to them and us a solemn admonition against the error into which Peter had been for the moment betrayed.

The positive doctrine regarding compensation for all sacrifices and wages for all work needs only to be read in the memorable words of Jesus, as the evangelist has recorded them here. Notwithstanding the incrustations of ignorant self-righteousness that now and then covered and disfigured their faith, these Galileans have in very deed left all for Christ, and shall all in very deed receive from Christ a hundred-fold. Even Peter's own decisive life-act,--his consecration to Jesus, was a higher and purer thing than his own foolish words at this time would represent it to have been. It was not with a mercenary eye to a subsequent equivalent that he left his nets and followed Jesus. That self-devotion in the simplicity of faith will be gloriously recompensed, notwithstanding the subsequent slips that dishonour the disciple and grieve the Master; but Peter, and through him all men, must be clearly taught that work done for the sake of the reward is not owned in the kingdom of heaven.[35]

[35] These two are thus united and distinguished by Draseke,--"Although the kingdom of G.o.d is G.o.d's gift in the souls of men, yet without a worthiness in men it can neither begin nor continue, neither reveal nor develop itself. And again, although our worthiness is necessary, we nevertheless obtain the kingdom, not through the merit of works, but from the fulness of grace, yea, from that alone. In short, the kingdom demands workers; hirelings it disdains (das Reich verlangt Arbeiter; Soldlinge verschmaht es)....

Thus it stands shut against the hireling, open to the worker. Not as though the kingdom needed thy labour. He who makes the winds his messengers and the flames his servants, can do without thy hand-work, O little man. Thy labour avails not; but that thou shouldest be a labourer, that thou shouldest have a mind for G.o.d, and through that mind shouldest elevate thy life into a free and joyful service of him--that avails."--_Vom Reich Gottes_, ii. 40, 42.

Remarkable is the construction of the chain by which this writer connects the poor unemployed men who were standing idle in the market-place with the ever-during, ever-increasing satisfaction of their souls in eternity. So verlangt das Reich Arbeiter, nicht Soldlinge. Es beruft die Arbeitlosen. Es stellt die Bernfenen an. Es beschaftigt die Angestelleten. Es ubt die Beschaftigten. Es belohnt die Geubten. Es genugt den Belohnten. Und Gnuge wahrt ewig; wachst ewig.--ii. 51.

Every one that hath forsaken earthly possessions for Christ's sake shall receive an hundred-fold, and shall inherit everlasting life,--"_But_ many that are first shall be last, and the last first."

This short ant.i.thetic sentence is the very gate by which we enter into the meaning of the parable; if we rightly comprehend it, we rightly comprehend all. It is necessary to determine here the connection between this sentence and the doctrine, which is taught in the immediately preceding verses. While the Lord undertakes that service and sacrifice in his cause will be rewarded, he warns his disciples in the next breath that those who labour longest, or produce the greatest quant.i.ty of work, do not in every case, and necessarily, receive the highest reward. In his kingdom the reward is not measured only and always by the length of the service or the quant.i.ty of work; many who are first as to the amount of work done will be last as to the amount of recompense received.

A lesson drawn from this scriptural principle may be legitimately addressed to those who are not within the kingdom, but I think the Master in this parable primarily intends to draw distinctions, not between those who are within and those who are without, but between two cla.s.ses of genuine disciples,--between those who simply trust in the Lord and serve him in love, and those who, although also in the main believers, allow the leaven of self-righteousness to creep in and mar the simplicity of their faith.[36]

[36] On the other hand the text, Luke xiii. 30, although precisely similar to this in form, distinguishes, as may be seen from the context, between those who are within and those who are without.

It is not said that those who are first in the quant.i.ty of work shall all or uniformly be last in the measure of reward, but "many" that are first shall be last. Some who are foremost in the amount of service may also be most free from the self-righteous spirit, and some who have laboured least may also receive least if they do their little under the influence of a hireling's selfishness. The meaning is, that although you be first as to length of time and quant.i.ty of labour, if the leaven of self-righteousness mingle in your offering, you will be lowest in the Master's esteem, and least in the day of reward; whereas, although you be last in point of time, and least in point of service, if you receive all from Christ's mercy, and render all in love to Christ, you will be higher in the end than some who seemed more energetic and successful workers.

"For the kingdom of heaven is like unto a man that is a householder,"

&c. This picture will ill.u.s.trate the truth which has been declared; the householder represents Christ, the vineyard his kingdom, and the labourers his servants. The main lesson of the parable concerns, not the way of redemption, but the service which the redeemed render to their Lord. The wages of the labourer represent the rewards which Christ confers upon his servants, but this must be taken with certain explanations and limitations, especially these two,--(1.) That the reward is partly a thing now begun, and partly something that is completed in heaven; (2.) That the value of the reward depends essentially on the disposition of heart with which the workman receives it.

It is not necessary to determine whether the labourers who were first hired, and who laboured all the day, represent the Jews under the first dispensation, or those in the Christian Church who individually are converted in early youth, and continue in Christ's service throughout a long life, or those who, from special talent, or zeal, or opportunity, do and suffer most for the Lord and his cause. The all-day labourers may represent all these cla.s.ses, each in turn, and especially the last. We must not understand exclusively by "the first" those who began first in point of time. The term indicates rather those who are first in the sense of being chief or greatest; it points especially to those who were first in rank as having endured the greatest amount of loss, and done the greatest amount of work in Christ's cause. In the parable it is true those who were first sent into the vineyard, in point of time, were chief among the labourers as to the quant.i.ty of labour contributed, but the time is only an accident. The matter truly brought into view is not the time, but the quant.i.ty of work. Time is here employed simply as a measure of quant.i.ty, for it is obviously a.s.sumed throughout that all the men performed equal amounts of labour in equal times. It conduces greatly to a clear conception of the whole lesson when you think of the first and last as indicating those who did and suffered most in Christ's cause and those who did and suffered least.

Those who toiled only one hour or other larger fraction of a working day had no contract as to amount of wages; they entered the vineyard and laboured without a bargain. They did not know what wages they would be paid with, but they knew what master they were working for; they were prepared to accept whatever he might be pleased to bestow. In this respect they correctly represent the truest of Christ's disciples--those little-child Christians whom he sets up as a pattern for others. Those, on the other hand, who were first in point of time, and therefore first in point of quant.i.ty, made their bargain before they began. This is like disciples who slide back in some measure from the simplicity of faith and allow a mercenary motive to mingle in their devotions. Especially is it like Peter when, contrasting his own large sacrifices with the refusal of the young man to sacrifice anything, and counting himself first, while he looked down on others as last, he cunningly inquired,--Lord, what shall we get for leaving all and following thee?

In answer to his egotistical inquiry, he is informed in plain terms that he is one of those first who shall be last. This, however, according to all the a.n.a.logy of Scripture, is not, in regard to Peter or any individual disciple, an absolute prediction of what shall be, but a warning of what may be if the same spirit remain.

Our Scottish forefathers at the period of the Reformation suffered much for Christ; some pined long in prison, some died at the stake. These were first, and we who contribute a few pounds to a missionary society, or teach a Sabbath school, or visit some poor families, are last in respect to the quant.i.ty of our doing and suffering in the Saviour's cause. But if any of those first were proud of their sufferings, they will be last in the reward; and whosoever of these last give their mite in simple love to the Lord that bought them, will be first when he comes to bring home his own.

Such is the structure of the parable that it must express the difference by giving one labourer not an absolutely but a comparatively greater amount of wages than another. The last are recompensed at a higher rate than the first, yet all go home with the same sum of money. But although the labourers are all equal in the absolute amount of wages received, the last are made higher than the first by a distinct addition to the pecuniary recompence--that is, a contented, loving, thankful mind.

See the two groups of labourers as they severally wend their way home that evening. As to amount of money in their pockets, they are all equal: but as to amount of content in their spirits there is a great difference. The last go home each with a penny in his pocket, and astonished glad grat.i.tude in his heart: their reward accordingly is a penny, and _more_. The first, on the contrary, go home, each with a penny in his pocket, and corroding discontent in his soul: their reward accordingly is _less_ than a penny. Those who know how great a gain is G.o.dliness with contentment, and how small a gain is even G.o.dliness, when discontent is eating into it like rust, will allow that, while the labourers first and last alike had each his penny, yet the last were first and the first last in the real value of their reward.

Considering that Peter is evidently designated as one of the first who shall be last, I cannot understand the parable otherwise than as showing differences among the disciples of Christ,--differences in simplicity of spirit while the labour lasts, and consequently in the value of the reward when the labour is done. As all the labourers get the wages of a day, so all who are represented by them, inherit the kingdom: but as one star differeth from another star in glory, so shall it be when Christ comes to gather all his own. They will wear the brightest crowns who thought most of their Redeemer's goodness, and least of their own sacrifice and work.

The latter clause of the 16th verse, "for many be called, but few chosen," being evidently attached to the parable as its application by the Lord, demands our earnest attention.[37] If we should understand by it, that many hear the call of the Gospel, but few are chosen by G.o.d and admitted through regeneration into his family, it would not be possible, as far as I can perceive, to a.s.sign to it any proper connection with the lesson of the parable. But by the terms in which this sentence is introduced, it is clearly intimated that it is the very conclusion and kernel, so to speak, of the doctrine which the parable was intended to convey. Whether we shall be able to understand it or not, it certainly must be something precisely in the line of the preceding instructions.

In that direction we must seek for its meaning; for it is manifestly introduced as a gathering up in short and condensed form of all that the parable contained.

[37] While in some cases the application of the parable which the Lord himself makes at the moment is full and perspicuous, it is in other cases like the parables themselves, and doubtless for good reasons, short, sententious, and partially veiled. In some cases the subjoined doctrine must be read in the light of the parable itself ere it can be understood. "Majus vero et certius auxilium interpreti paratur in illis locis, in quibus ipse Jesus sensum parabolarum explicat, quod quidem modo luculentius, ut in orationibus Mat. XIII.