SIR ROBERT ANDERSON
Secret Service
Theologian
THE WAY- CHAPTER
I
CONTENTS
CHAP.I."THE WAY"
CHAP.II. -
"FOOLS".
III. THE LIFE CHOICE
IV. WHAT GRACE TEACHES
V.
THE SOBER LIFE
VI. THE RIGHTEOUS LIFE
VII. THE GODLY LIFE
VIII.
THE FEAR OF GOD
IX. ON BEING PILGRIMS
X. WHO IS A CHRISTIAN?
XI. THE CHRISTIAN HOPE
XII. THE INTERMEDIATE STATE.
XIII. CONCLUSION
.
APPENDIX
NOTE I.
NOTE II.
CHAPTER ONE
THE scene is laid in the court of a
Roman procurator. The occasion is a public trial. The prosecutors are the
religious leaders of the Jews. The accused is a man of their own race and
creed. Once a true and zealous "son of the Church "- an honoured and trusted
disciple of their strictest and most distinguished school - he has lapsed from
orthodoxy and joined "the sect of the Nazarenes." Worse than this he is a
ringleader of that apostasy, and has gone to such extremes of heresy as to
teach that there is salvation for others than the elect people of God. "Away
with such a fellow from the earth" had been their cry, "it is not fit that he
should live." If only they were free he would receive short shrift at their
hands; but he is under the protection of Roman law, and so they have to suffer
the indignity of being compelled to bring him before a court of their Roman
masters. But on what charge can he be arraigned? The figment that the Nazarene
founded a new religion has not yet been invented. Else their task would be an
easy one; for the Empire is intolerant of new religions.
And a mere lapse
from doctrinal orthodoxy within a religion authorised by the state, no Roman
magistrate will deal with. So they have instructed one Tertullus, a
professional pleader, to represent them. And Tertullus, skilfully masking the
real ground of the accusation, charges the prisoner with being a disturber of
the peace, a public pest, and a man tainted with sedition. Thus it was that his
co-religionists described the great Apostle of the Gentiles. Destined to do
more to move the world than all the "Caesars" of history, he stood there, an
ugly little Jew, not only friendless and hated, but despised. Oriental cruelty
had a mode of execution more horrible even than crucifixion. Impaled upon a
stake planted in the ground, the victim was left to a lingering death, in the
public view. And such is the figure which, in the Epistle to the Corinthians,
the Apostle uses to describe the utter wreck of his physical being. He was
"given a stake for the flesh." And thus impaled, as it were, he was "made a
spectacle unto the world, o both to angels and to men." His face was battered
and scarred, and his muscular frame wrenched and torn, by the stoning at
Lystra, when, with arms nerved by religious hate, his cruel enemies had pounded
him to death. Till then he had ranked as an orator; but now he articulates with
difficulty, and his speech is deemed contemptible.
And he had his own
Gethsemane, when thrice he put up the prayer that the Almighty
power which God had permitted him to administer in healing others might be used
to bring himself relief. But the answer came, My grace is sufficient for
thee, for My strength is made perfect in weakness. And so he had learned
to glory in his infirmities. His hideous scars were "the brand marks of the
Lord Jesus," whose slave he rejoiced to be.
Sufferings for Christs
sake refine and humble a man, but they never humiliate or crush him. So with
courage undaunted, and with all the dignity which becomes a servant of God, he
confronted both his persecutors and his judge. And after traversing explicitly
the charges of sedition and disorder, he rolled back upon his accusers their
charge of heresy. We can picture to ourselves hig look and gesture as, pointing
to those recreant Jews, he exclaimed, "This I confess unto thee, that according
to The Way (which they call a sect) so worship I our fathers
God, believing all things that are according to the law, and that are written
in the prophets."
"The Way." The expression indicates, as Lange tells us,
"a certain mode of life and conduct"; or as Canon Cook, with greater fulness,
gives it, "a definite and progressive direction of the inner and outer life of
man." On the Apostles lips it means the true Faith, and a right life. And
its occurrences in the Acts of the Apostles give proof not only that it was in
common use, but that it was a phrase of the disciples own choosing.
What first led the Apostle to "separate the disciples" was that, after his
three months ministry in the synagogue at Ephesus, certain of the Jews
"spake evil of the Way." At Ephesus it was too, that, later on, the pagan
idolaters "made no small stir about the Way." Nor was the word unknown to Paul
in his unconverted days. The High Priests commission given him in view of
his Damascus journey, was that "if he found any of the Way, he might bring them
bound unto Jerusalem." And referring to this, when now seized and charged by
the Jerusalem Jews, he reminded them that he had "persecuted the Way unto the
death." The last occurrence of the word is where we read that Felix, "having
more perfect knowledge of the Way," refused to condemn the Apostle on the
charges so cunningly devised against him.
At a recent sale of a bankrupt
noblemans effects, it was mentioned that a beautiful little crystal
goblet, which fetched four thousand guineas, had been lying for years unnoticed
with articles of common glass, for common use. And so it is with this word "The
Way." It has fallen out of notice, and lies neglected and forgotten. And yet it
is not only beautiful but useful, for it has no synonym in our English
tongue.
CHAPTER TWO
FOOLS
GOD has no pleasure in fools, the Book of Ecciesiastes
tells us - that wonderful treatise upon the philosophy of life.
"Be more
ready to hear than to give the sacrifice of fools." "Be not rash with thy
mouth, and let not thine heart be hasty to utter any thing before God: for God
is in heaven, and thou upon earth; therefore let thy words be few." "When thou
vowest a vow unto God, defer not to pay it; for He hath no pleasure in
fools."
Fools are of different types; and, as a reference to the Hebrew
will tell us, it is "the fat fool" that is here intended. Not that he is always
fat; and if any one assumes that men are fools because they are fat he will
soon find out his mistake. But the fat fool is the "type." We all know him. And
we are disposed to like him; for he is generally an amiable sort of creature,
with no malice, and not a little good nature. If his good resolutions were
realised, he would be counted a saint; and if he carried out his projects he
might pass for a genius. But he has neither strength of will nor force of
character for achievements of any kind.
This is one of many passages of
Scripture intended to warn us against trifling with God. It tells us that it is
better not to make vows than to make them and then leave them unpaid. It
reminds us, moreover, that the God of revelation is the God of nature. For
nature is stern and unpitying with fools.
And the revelation of Grace in
the Gospel is not, as some suppose, an effort on Gods part to make amends
for what they deem His laches and mistakes in bygone ages. Neither is it a
setting aside of the great principles of His government.
On the contrary,
it is a provision for bringing fallen men to blessing and peace by bringing
them into harmony with those eternal principles. God has no pleasure in fools.
And Grace has failed of its due effect upon the heart and life if a man does
not cease to be a fool when he becomes, in the true sense of the word, a
Christian.
"But," some one will exclaim, "are we not told to become fools
for Christs sake ?" Yes, and people are apt to make this an excuse for
playing the fool, which is not at all what it means. A Christian may seem to
his fellowmen to be a fool. But it is one thing to be a fool, and quite another
thing to seem to be a fool. A man once built a great ship far inland. He must
have been reckoned the greatest fool of his day; but as events proved, he was
the only wise man. For "things not seen as yet" were realities to Noah.
Everybody saw them afterwards when it was too late.
I remember the case of
a young man who married a moneyless girl and then sailed for Australia, taking
with him his bride and what little money he could scrape together; it was only
about £600. When the two families heard that he had used his capital in
buying some land in an out-of-the-way place, they said he ought to be shut up
in a lunatic asylum. But there was gold in that piece of land, and when, some
years later, I met him in London, he was very rich; and the relatives had given
up talking about lunatic asylums.
The Christian is a follower of Him who
likened Himself to a man that parts with all that he has in order to buy a
field, because he knows there is treasure hidden in it. The Christian acts in
the present with a view to the future. For he knows that while the things which
are seen are temporal, the things which are not seen are eternal.
But the
"fat fool" is not the worst type of fool. Though his " thoughts" never come to
anything, he means well. But the fool who is pilloried in the fourteenth and
fifty-third Psalms has thoughts that are positively evil, and they govern his
conduct. "The fool hath said in his heart, There is no God." In his heart,
mark; for the Bible never contemplates folly so gross as to say it openly. The
only atheists are the apostates; for there is no darkness so dense as that
which covers us when some strong clear light is quenched.
"I had rather
believe all the fables in the Legend and the Talmud than that this universal
frame is without a mind." These were Bacons words. "The understanding
revolts at such a conclusion," is Darwins repudiation of the suggestion
that "blind chance" could account for "that grand sequence of events" of which
biology treats. Herbert Spencer proclaimed this sort of academic atheism; but,
here in England at least, notwithstanding the efforts of a clique of
second-rank scientists, Spencerism is as dead as its author. As any intelligent
thinker can see, his objections to the hypothesis of creation apply with far
greater force to his figment of abiogenesis. The word used for "fool" in these
Psalms of David has no kinship with Solomons fool in the passage above
quoted from Ecciesiastes. I wonder whether, when David here wrote the word
nabal, his thoughts glanced back to his wife Abigails first husband, the
man of whom she said, "Nabal is his name, and folly is with him"; the man who
was "very great" and very rich, but who was "churlish and evil in his doings,"
and who repelled Davids courteous appeals with insult. Proud of his
wealth and greatness, he despised David. That same night, we read, "he held a
feast in his house like the feast of a king." "But it came to pass about ten
days after that he died."
In one of his parables our Divine Lord pictures
for us a fool of the Nabal type. Such an one is "he that layeth up
treasure for himself and is not rich toward God." God has a place in the creed
of his lips, but the creed of his heart is atheistic; and the creed of his
heart finds expression in his acts. So, forgetting the Giver of all his
heaped-up blessings, he lays himself out for a life of ease and sensual
enjoyment. "But," the parable proceeds, "God said unto him, Thou fool: this
night thy soul shall be required of thee." For such a man, to live is self, and
to die is loss.
The sixteenth chapter of Luke brings before us fools of
both types. It is one of the perverted chapters of the Bible. The popularly
accepted version of it may be summarised as follows: A certain rich man had a
steward who was accused of robbing him. So he gave him notice of dismissal. The
steward then set himself to rob him more flagrantly than ever; and, mirabile
dictu, his master commended him for his cleverness.
Never, surely, did
rustic preacher propound anything sillier to a company of yokels! And in answer
to the ridicule which it naturally excited, the Teacher then propounded another
parable, with the moral, "Woe to the rich; blessed are the poor "-thus seeking
to cover mere nonsense by pestilent error. Indeed, if error and nonsense were
solid, enough has been said and written upon the sixteenth chapter of Luke to
sink the biggest ship that ever put to sea! In these parables we have a series
of exquisite pictures drawn by the hand of the Master to illustrate the great
life-choice. In the prodigal of the preceding chapter we have the case of one
who "wasted" his "portion of goods" in the pursuit of selfish and sinful
pleasure, but who afterwards repented and was restored. In the steward we have
the case of one who wasted his masters "goods" by unthrift and neglect,
but who repented and was forgiven. And in the rich man of the closing parable
of the series, we have one who lived for this world and died impenitent. This
"steward" was a typical "fat fool." He was "unrighteous" in the sense that he
was not a true steward; unrighteous in the sense in which the money is called
"unrighteous mammon." Not because it was what men call bad money, but because
the best of good money is not "the true riches." He was a listless, easy-going
man who let things slide, leaving debts uncollected, and allowing accounts to
run on. He was thus wasting his masters property. It was a case of
habitual carelessness, not of definite acts of dishonesty. His dishonesty was
of the passive kind.
And what earned for him his employers praise was
not his dishonesty at all, but his action when brought to book, and dishonesty
of any kind was no longer possible. Instead of making enemies of his
masters debtors by suddenly forcing payment of long-standing accounts, he
set himself to make them his friends - to place them under obligation to him -
by giving them receipts in full for payment in part, making good the balance
from his own money. And this, as he said, in order that, when he was put out of
the stewardship, they might receive him into their houses.
This is the
whole point of the parable. Its lessons are explained by the Lord Himself:
"Make to yourselves friends by means of the mammon of unrighteousness, that
when it shall fail ye may be received into the everlasting tabernacles." It is
not meant to teach us that roguery is commendable. The moral is akin to that of
the parable of the treasure hid in a field, namely, the wisdom of incurring a
seeming loss in order to secure a real gain; of using the present in view of
the future; of living in a world which is "passing away," though apparently so
real, under the power of that other world which, though unseen, is abiding and
eternal.
It is the enforcement, in a higher sphere, of that which is a
common-place with "the children of this world." For no man ever achieves
success who has not learned to make "today" subordinate to "tomorrow" who is
not ready to yield some immediate advantage in order to secure a prospective
gain. It is the philosophy of the man who foregoes pleasure for the sake of
business, or who parts with his money in order to secure a provision for old
age. The opposite extreme is a case like that of Esau, "who, for one morsel of
meat, sold his birthright "- bartered his future to secure enjoyment in the
passing hour. And the Esaus are many in every age - men and women who give way
to some strong passion, or even, it may be, to some passing whim, at the cost
of their whole life prospects.
If the popular reading of the parable were
right, the words which follow would be quite unmeaning. Rogues are often shrewd
and careful in dealing with their ill-gotten gains; but many a man who may be
trusted absolutely with what belongs to others is thriftless and careless with
his own. And so the Lord adds, "If ye have not been faithful in that which is
anothers, who shall give you that which is your own?" Spiritual gifts are
our own: the mammon is entrusted to us as stewards. How false, then, is the
notion that the life of the Christian is divided into watertight compartments,
the religious being shut off from the secular! The Christian is as really
Gods servant in the one sphere as in the other.
And this leads to the
final lesson. The Christian is to use the world; but if he is betrayed into
using it excessively, it becomes his master. And though mammon be a good
servant, it is an evil master. Moreover, "No servant can serve two masters. . .
. Ye cannot serve God and mammon." But with the money-loving Pharisee this
via media is the ideal life. "Making the best of both worlds," it is
called. But this God will not tolerate. We must choose between them, and the
next parable is given to guide our choice.
CHAPTER
THREE
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