ZEAL THE MEASURE OF LOVE
“There was a
certain creditor which had two debtors: the one owed five hundred pence, and
the other fifty. And when they had nothing to pay, he frankly forgave them
both. Tell me therefore, which of them will love him most? Simon answered and
said, I suppose that he to whom he forgave most. And Jesus said unto him, Thou
hast rightly judged.”-Luke
7: 41-43.
The peculiar
circumstances which drew forth the above colloquy will be very generally
remembered. It was toward the close of our Lord’s ministry, and a prominent
Pharisee had invited him to dine with him and a company of friends; and while
they reclined at dinner, after the custom of those times,-the table being
spread in the centre and couches surrounding it on which the guests rested upon
one elbow, while their feet extended out behind the couches-there came behind
the Lord a woman, Mary Magdalene, widely known as a disreputable character; she
was in deep contrition and was weeping, her tears falling copiously upon the
Master’s feet. She had with her an alabaster box of very expensive ointment,
and as she prepared to anoint our Lord’s feet with it she first wiped them with
her hair. Such a scene probably never occurred before or since, and was well
calculated to move even the hardest hearts. But, so far from entering into the
real spirit of the situation, the Pharisees were of cynical mind and merely
interpreted this as a proof that our Lord was not a prophet: arguing that, if
he were, he would have known the character of the woman, for she “was a sinner.”
Our Lord, discerning their hearts, gave them a better explanation of the case
in the language of our text.
We are not to understand from our Lord’s illustration that Mary was ten times
as guilty before the divine law as was Simon, the Pharisee, but rather that in
this illustration our Lord pictured the sentiments of the two sinners. Really
“there is none righteous, no, not one;” “all have sinned and come short of the
glory of God;” both Simon and Mary were under the Law of Moses, according to
which he who was guilty of violating one feature of the law had broken the law
as a whole; and had therefore failed of the reward promised to the one who
would keep the whole, and had incurred the penalty pronounced for the violation
of the whole,-death. Strictly speaking, then, both Simon and Mary owed the same
amount-the lives of both were forfeited because of sin: and if either one of
them were ever to obtain eternal life it could be only by the mercy of God, in
the forgiveness of their sine. Strictly speaking, then, they each owed five
hundred pence (were under sentence of death). and were alike unable meet their
indebtednesses.
Our Lord put the illustration of ten to one, not as representing his view of
the situation, but as illustrating the sentiments of Mary and Simon. Mary
realized her unworthiness, and in this respect was like the publican mentioned
in one of our Lord’s previous illustrations, who smote upon his breast, saying,
“God be merciful to me a sinner;”-she realized her sinful load and how much
need she had of the Lord’s mercy in its removal. But Simon was like the other
character of our Lord’s discourse, who thanked God that he was not like other
men, but that if not entirely perfect in every particular he was at least very
nearly perfect. Alas! those who are in this condition of mind are farther from
the Lord than the truly humble and penitent who realize their need of a Savior,
even though as respects many moralities they may be humanly on a higher plane.
So in this case, while the Savior was present and Simon might have had a great
blessing, it was penitent Mary who really. received it. She heard the Master’s
words, “Thy sins are forgiven,” while Simon who appreciated his unworthiness
but slightly got no forgiveness. Here we have an illustration of our Lord’s
statement at another time,-“The whole need not a physician, but the sick.” In
reality there are none whole, all are sick; but only those who realize their
sickness apply to the physician for his remedies.
Not only did our Lord justify his course in receiving the kind offices of
penitent Mary, but, turning the argument, he administered a gentle but sharp
reproof to Simon; he pointed out that he had neglected the common courtesies of
that country and time. It was customary then to receive guests with a kiss, as
it is now our custom to shake hands; it was customary then to provide water for
the washing of the guest’s feet, uncomfortable by reason of travel along the
dusty roads of that time; in the case of an honored guest a servant would be
sent to wash the feet. Furthermore, with special guests sometimes perfumed
ointments for the hair and toilet were provided. Our Lord calls Simon’s
attention to the fact that these little courtesies had been ignored by him, but
had been more than made up for by Mary; and that the secret of the difference
of sentiment lay in the fact that Simon loved him little, and that Mary loved
him much.
It could not be that Simon had accidentally omitted these courtesies, for all
Pharisees were punctilious on the subject of washings; nor need we suppose that
it was an intentional slight put on our Lord. On the contrary, we may
reasonably suppose that Simon, like Nicodemus, had a genuine interest in the
Lord, and a surmise that he was a more than ordinary prophet. But both Simon
and Nicodemus belonged to the respectable class, or higher caste, and came
under the description of John (12:42, 43), “Nevertheless, among the chief
rulers also many believed on him; but because of the Pharisees they did not
confess him, lest they should be put out of the synagogue; for they loved the
praise of men more than the praise of God.”
Nicodemus came to the Lord by night to interview him, but Simon more shrewdly
thought to get the opportunity of a conversation directly with the Lord by
inviting him to dinner; but to prevent the thought that he had anything more
than a general interest and curiosity respecting Christ, and thus to maintain
the good opinion of his co-religionists, he treated the Lord and the disciples,
who evidently were also guests, as persons of a lower caste; and as though he
thought that it was a sufficient honor to them to be his guests at all, he
entertained them as inferiors; although, probably, could he have done so
without endangering his standing as a Pharisee, he would have enjoyed extending
to the Lord every courtesy.
How many who like Mary have realized their sins and have appreciated the divine
mercy in the forgiveness of their sins have almost envied Mary her privilege of
touching the feet of the blessed Master and, as he declared, “anointing them
for his burial.” With us, such opportunity might properly be appreciated still
more highly, because of greater knowledge; for we have learned what Mary
probably very imperfectly understood, that our Lord Jesus for our sakes left
the glory which he had with the Father and humbled himself to human conditions
in order that we through his poverty might be made rich. And not only so: Mary
at this time had no knowledge of the extent to which the Master would go on her
behalf and ours, to redeem us from sin and its sentence of death;-Calvary was
then still in the future.
What a comforting thought it should be to all who are of library’s attitude of
mind that it is still possible to wash and to anoint the Lord’s feet. His own
lips have declared that, whatever is done for the least one of his consecrated
followers, is accepted by him as done unto himself. Ah! blessed thought; the
Lord is still in the flesh, representatively; his faithful are to be esteemed
“members of his body,” as new creatures. And while these are still in the
flesh, the sufferings of Christ in the flesh are still in progress, and will
not be finished until the last member has been glorified.-Col. 1:24.
Moreover, the Scriptural figure holds good: Christ is the Head of this body which
is his church, and which for eighteen hundred years has been in process of
development; and now the last members of the body are here,-“The feet of him.”
As members of the feet class many are weary, discouraged, needing rest,
refreshment and comfort, such as was bestowed upon the literal feet of the
Master.
Here comes in a test with respect to the symbolic feet of Christ, similar to
that with respect to the natural feet which proved the great love of Mary and
the slight love of Simon. The members of the feet class are unpopular today as
was the Master himself in his day, with a class corresponding to the Scribes
and Pharisees and Doctors of the Law. Only those who love the Master much and
appreciate greatly their own forgiveness will love his “feet members” in the
present time to the extent that they would be willing to serve them and to
fellowship them; while others like Nicodemus and Simon, although well-meaning
and considerably interested, will be ashamed of the Gospel of the Nazarene in
the present time, and ashamed of his feet, which published to Zion glad
tidings, saying, “Thy God reigneth”-the Millennial age is dawning and the reign
of Christ has already begun. (Isa. 52:7) But those who are ashamed either of
the Gospel or of its servants are ashamed of the Master and of the Father; and
such cannot be recognized as “overcomers” of the world, because instead they
are overcome by the world and its spirit. Such shall not be accounted worthy to
progress into the full knowledge and privileges of discipleship.
How few there are who seem to have a large measure of the spirit of Mary
Magdalene! How few are really very helpful to one another. How few pour upon
one another the spikenard ointment of comforting words, helpful suggestions and
encouragements. Those who are thus helpful will be found filled with a genuine
love for the “Head,” for the “body” in general and even for the “feet.” And the
secret of their love as in Mary’s case will be found to be a large appreciation
of their own imperfections and of the Lord’s mercy and grace toward them, in
the forgiveness of their sins. The Apostle expresses the sentiments of these
helpful and loving members of the body, who are the only ones who are making
their calling and election sure, saying,-“For we thus judge, that if one died
for all then were all dead; and that we who live should not henceforth live
unto ourselves, but unto him who died for us and rose again.”
“WASH ONE ANOTHER’S FEET”
It was shortly after the incident related foregoing that our Lord, alone
with the twelve disciples, took a basin of water and a towel and began to wash
the disciples’ feet. Strange indeed, this conduct seemed to them: not only
their Master’s words but also his actions were inexplicable riddles to them. He
had acknowledged himself as the Son of God, the Messiah, their Lord and Master;
and yet here he was, kneeling before them in the attitude of the humblest
servant, washing their feet. Wondering and dumbfounded, but accustomed to obey
the Master, no remark or protest was made until in turn he came to Peter. But
Peter, as humble as he was bold, refused to allow the Master to perform the
menial service, until assured that the explanation of it would be given after
the service had been performed, and that unless he was washed he could have no
part with the Master, whereupon he desired that his head and his hands as well
as his feet might be washed.
Since literal feet-washing was frequent, the custom of that day, and almost
indispensable to comfort, we may suppose that our Lord’s example would be
frequently followed in the early church. But, we do not see in it any command
that feet-washing should be performed simply as a ceremony-regardless of its
usefulness and its convenience.
Our Lord’s words to Peter. “If I wash thee not thou hast no part with me,”
certainly imply that the washing was more than a mere ceremony-more also than a
mere expression of humility, as we shall endeavor to show. Nevertheless, the
principle should hold good in every time and in every clime: that whatever
useful service can be rendered to a fellow-member of the body of Christ,
however humble or menial, it should be performed, as unto the Lord.
Having finished the service, the Master explained its significance. He had set
them an example (1) of humility, in being willing to perform the most menial
service to those who were truly his; (2) the washing was an illustration of a
great truth, namely, that although already cleansed by the Lord-justified
freely from all things, through faith in him-yet that there were certain defilements
which would attach to each of them so long as they would be in the world, from
contact with its evils and besetments. While the general washing
(justification) would stand good for all time, yet they would need continually
(figuratively) to wash one another’s feet-with the “washing of water by the
word.” (Eph. 5:26) This would signify that they should
have a mutual watch-care over one another’s welfare; to keep each other clean,
holy, pure, and to assist one another in overcoming the trials and temptations
and besetments of this present evil world;-arising from the three sources of
temptation, “the world, the flesh and the devil.”
This cleansing work which is to be done for one another is in harmony
with the injunction, “Keep yourselves in the love of God.” They could not get
each other into the love of God: that could be attained only in the one way;
through the original cleansing of the precious blood, through faith, and no one
can thus cleanse us or help us into divine favor except the Redeemer himself.
Rut he having cleansed us and brought us into divine favor, has commissioned us
that we should help one another to “abide in his love” and to keep ourselves
unspotted from the world. The merit, the way and the privilege are all of God
through Christ. The agencies used in applying these to one another are
ourselves. “Ye ought also to wash one another’s feet;” to help keep each other
separate from the world, and clean through the Word he has spoken unto us-by
“the washing of water by the Word;” “building one another up in the most holy
faith.”
This again reminds us of the Scriptural statement, in reference to the church
perfected and glorified,-“His wife hath made herself ready.” (Rev.19:7) While
the entire arrangement for her wedding robes, the washing of regeneration
(justification) and the water for her feet-washing, are all provided for the
bride through the agency of the Bridegroom, and she is thus made ready, yet the
use of these means, the putting on of her adornment, the embroidering of her robes
and the arrangement of the jewels presented to her through the Spirit, is left
for herself to do; each member of the body cooperating unto the edification of
the whole body.
It would doubtless be pleasing in the sight of the Master, our Head, that we should
have a disposition to help and to reform the world in general, and to wash the
vilest of the vile from all their sin; but however praiseworthy such a
disposition might be, we are to remember that this is not the command which he
has placed before us in our text. His injunction here is not to do general
washing of all the unclean, but to do special washing for those whom he already
has cleansed, justified, through faith. It is in respect to the fellow-members
of his body that he has given this charge; and we emphasize it here, because
this fact seems to be very generally overlooked by Christian people, who give
their time rather to the outward cleansing, the moral and social uplifting, of
those whose hearts have never been washed by the Master, and correspondingly
neglect one another, his “feet.” Yet, as already seen, preceding, though it is
a great honor to render such a service to one another, the privilege will be
properly appreciated and much used. only by the truly humble who have much love
for the Master.
But it requires peculiar qualifications to enable us to help each other in this
respect; before we can help others to remove the motes out of their eyes, and
to cleanse their way of life, in all its little particulars, so that every
thought as well as every word and act shall be brought into subjection to the
divine will, it is necessary that we have experiences along the same lines
ourselves. We must endeavor to get rid of the motes and beams that would obstruct
our own vision. We must cultivate purity in our own lives,-in our deeds, words
and thoughts. Only as we cultivate the various graces
of the spirit,-meekness, patience, gentleness, brotherly-kindness, love, can we
hope to be specially helpful to others in putting on these adornments of
character and purities of life, and to get rid of defilements of the world, and
the flesh.
To this end it will be found helpful to remember the lesson of Mary in
her service to the Lord’s literal feet. Many who would reject well-meaning
criticisms of conduct, resent well-meant efforts to wash their feet, as
interferences with their private business, would be very amenable to the
influences of the same person if he approached them with such evidences of true
devotion and loving interest as would be symbolized by tears. It is the
sympathetic ones who are most successful in helping the various members of the
body of Christ out of the difficulties, besetments and defilements incident to
the following of the Lord in this present time. Oh, let us study and strive and
pray that we may be very successful in obeying the Master’s words, “Ye also
ought to wash one another’s feet.”
It will also be a great help and comfort to the fellow members of the body, if
in connection with these efforts to help one another in the cleansing of our
ways, by taking heed unto the Word of the Lord, we will have with us also some
of the precious ointment of sympathetic and, as far as possible, commendatory
and encouraging words, and helpful assistance: for all the members of the feet
class who are seeking to walk worthy of the Lord need the ointment of sympathy
and encouragement, as offsets to the trials, difficulties and persecutions
incident to the “narrow way,” coming to them from the great Adversary and his
blinded servants.