Luke 6:32-34 For if you love them which love you, what thank have you? for sinners also love those that love them.… Here, for instance, is one of the maxims of Epictetus, "It is possible that you observe some other person more honoured than yourself, invited to entertainments when you are left out, saluted before you are taken any notice of, thought more proper to advise with, and his counsel followed rather than yours. But are these forms of respect which are paid to him good or evil? If they deserve to be esteemed good, this ought to be matter of joy to you that that person is happy in them; but if they be evil, how unreasonable is it to be troubled that they have not fallen to your own share." That was how a heathen moralist thought we ought to regard the honours paid to other men. I want to know whether many of us have passed far beyond him? If we consider our social life and our political and philanthropic movements, is it quite clear that we Christian Englishmen are in advance of this ancient Roman slave? Take another of the maxims of Epictetus, "My duty to my father is to assist and take care of him, to support his age and his infirmities, to yield to him and pay him service and respect upon all occasions But you will say he is a rigorous and unnatural father. What is that to the purpose? Yon are to remember, this obligation to duty does not arise from the consideration of his goodness, but from the relation he bears to you. No failings of his can make him cease to be a father, and consequently none can absolve you from the obedience of a son. Your brother has done you an injury, but do not suppose that this dispenses with the kindness you owe him. You are still to observe what becomes you; not to imitate what misbecame him." I think that I have known Christian men and women who have supposed that the harshness of a parent relieved them from their obligations as children, and that the injury they had received from a brother justified them in showing an unbrotherly and unsisterly spirit. Christ assumes that our standard of moral duty ought always to be loftier than that which exists among those who have never heard of His teaching. If, without self-reproach, we permit ourselves to indulge in a spirit which even heathen moralists condemned, how can we answer his question, What do ye more than others? Epictetus was originally a Greek slave. Let us turn to a man of another sort — Marcus Antoninus the Roman emperor. "A branch," he says, "cut off from the adjacent branch must of necessity be cut off from the whole tree also. So, too, a man, when he is separated from another man, has fallen off from the whole social community." How many of us have a profounder conception than the heathen emperor of the duty of avoiding personal quarrels, of suppressing the vanity, the resentment, the wilfulness and selfishness by which we might be separated from our neighbour and so cut off from the life of the race? Take his caution against forming hard judgments of others. He says, what is true in innumerable cases, "Thou dost not even understand whether men are doing wrong or not, for many things are done with a certain reference to circumstances. And, in short, a man must learn a great deal to enable him to pass a correct judgment on another man's acts." I wonder whether most of us, before passing hard judgments on others, remember how much we must know, before we can judge them fairly? Here is another maxim, "Whatever any one else does or says, I must be good — just as if the gold, or the emerald, or the purple were always saying this — 'Whatever any one does or says, I must keep my colour.' It is royal to do good and to be abused." Some of you are masters. Do you see clearly that whatever your servants" do or say "you must be always just and kind and considerate to them? Some of you are workmen. Have you made up your minds that you must always be good workmen, no matter whether you have a good master or a bad master; that you must serve a bad master as faithfully and as zealously as you serve a good one? And whatever our position may be, is it the constant temper of our mind to "do good," whether we are praised for it or not — to "do good" even when we are "abused" for doing it? Again, "If any man is able to convince me and show me that I do not think or act right, I will gladly change, for I seek the truth, by which no man was ever injured. But he is injured who abides in his error and ignorance." It is not my experience that many Christian people cultivate this noble spirit. But what I am especially anxious to insist upon just now is that in the writings of heathen moralists there are maxims inculcating virtues which some Christian people have never thought of trying to attain. Their moral standard is so defective that in many points they are inferior to heathen men in their conceptions of duty. Christ assumes that His servants will be at least as clear-sighted as the heathen, and that the virtues which the heathen honoured we shall honour, and He goes on to require more. What this higher law is, in all its applications, we have to learn, and we learn it very gradually; it is one of the great subjects about which Christian men should be always learning. Christ has not given us a complete code, but He has given us specimens of the contrast between this higher law and the common laws recognized by ordinary men. We have to work out the whole code of Christian morals in the light of this teaching. This is the method of the new science. We have to take the virtues which are recognized as virtues by all the world honesty, industry, kindness, temperance, the spirit of cheerful contentment with our condition — and we have to learn for ourselves the larger requirements of Christ in relation to every one of them. The Spirit of Christ, if we seek His guidance, will lead us into all the truth. Every Christian man must be left very much to the guidance of the Spirit in these high matters. We can do something to help each other, but not very much. I should have to be a draper to learn what a Christian draper should do "more" than other honest drapers; and a carpenter to learn what a Christian carpenter should do " more" than other good carpenters; and a banker to learn what a Christian banker should do "mere" than other upright bankers. The root of the whole matter lies in the fact that we are the servants of Christ, and that very much of the service we render to Christ consists in the service we render to our fellow-men, whether we are ministers, lawyers, mechanics, clerks, housemaids, milliners, merchants, or tradesmen. If we are zealous to please Christ we shall find many ways of doing it of which some of us, perhaps, have no conception; and this will result in nobler ideas of moral duty in all the common affairs of life. While many other men, in their business transactions, keep only just within the limits of the law which is administered by human tribunals, let Christian men be governed by the rules of a diviner equity. While many other men do public work as long as they are honoured for doing it, let Christian men go on doing it whether they are honoured or not, accepting it as the service to which God has appointed them. Let the Christian manufacturer recognize the Higher Law, in the quality of his goods, in his treatment of his partners and his men, and in his careful avoidance of whatever personal extravagances and whatever commercial risks and speculations might prevent him from paying his debts. Let the Christian builder be so exact in doing his work according to the specifications that his employers shall feel that a clerk of the works is a useless expense. Let the Christian carpenter and engine-fitter make the eye of the foreman unnecessary. But perhaps some of you will say that conduct of this kind will prevent you from getting on in the world; that if you act in the way I have described you will make money slowly; that if you do not push to the front and keep yourself there, you will never get your value recognized. The real reply — the Christian reply — to your objection is, that it is not your business to get on in the world, to make money, to have your worth recognized, but to serve God. You cannot serve both God and mammon. (R. W. Dale, LL. D.) Parallel Verses KJV: For if ye love them which love you, what thank have ye? for sinners also love those that love them. |
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