Expositor's Bible: The Epistles of St. John

William Alexander

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Expositor's Bible: The Epistles of St. John by William Alexander

Chapter 6 No.6

08-13 18:31

Chapter 1 No.1

The importance of example in the moral and spiritual life gives emphasis to this canon of St. John.

Such an example as can be sufficient for creatures like ourselves should be at once manifested in concrete form and susceptible of ideal application.

This was felt by a great but unhappily anti-christian thinker, the exponent of a severe and lofty morality. Mr. Mill fully confesses that there may be an elevating and an ennobling influence in a Divine ideal; and thus justifies the apparently startling precept-"be ye therefore perfect, even as your Father which is in Heaven is perfect."[169] But he considered that some more human model was necessary for the moral striver. He recommends novel-readers, when they are charmed or strengthened by some conception of pure manhood or womanhood, to carry that conception with them into their own lives. He would have them ask themselves in difficult positions, how that strong and lofty man, that tender and unselfish woman, would have behaved in similar circumstances, and so bear about with them a standard of duty at once compendious and affecting. But to this there is one fatal objection-that such an elaborate process of make-believe is practically impossible. A fantastic morality, if it were possible at all, must be a feeble morality. Surely an authentic example will be greatly more valuable.

But example, however precious, is made indefinitely more powerful when it is living example, example crowned by personal influence.

So far as the stain of a guilty past can be removed from those who have contracted it; they are improvable and capable of restoration, chiefly, perhaps almost exclusively, by personal influence in some form. When a process of deterioration and decay has set in in any human soul, the germ of a more wholesome growth is introduced in nearly every case, by the transfusion and transplantation of healthier life. We test the soundness or the putrefaction of a soul by its capacity of receiving and assimilating this germ of restoration. A parent is in doubt whether a son is susceptible of renovation, whether he has not become wholly evil. He tries to bring the young man under the personal influence of a friend of noble and sympathetic character. Has his son any capacity left for being touched by such a character; of admiring its strength on one side, its softness on another? When he is in contact with it, when he perceives how pure, how self-sacrificing, how true and straight it is, is there a glow in his face, a trembling of his voice, a moisture in his eye, a wholesome self-humiliation? Or does he repel all this with a sneer and a bitter gibe? Has he that evil attribute which is possessed only by the most deeply corrupt-"they blaspheme, rail at glories"?[170] The Chaplain of a penitentiary records that among the most degraded of its inmates was one miserable creature. The Matron met her with firmness, but with a good will which no hardness could break down, no insolence overcome. One evening after prayers the Chaplain observed this poor outcast stealthily kissing the shadow of the Matron thrown by her candle upon the wall. He saw that the diseased nature was beginning to be capable of assimilating new life, that the victory of wholesome personal influence had begun. He found reason for concluding that his judgment was well founded.

The law of restoration by living example through personal influence pervades the whole of our human relations under God's natural and moral government as truly as the principle of mediation. This law also pervades the system of restoration revealed to us by Christianity. It is one of the chief results of the Incarnation itself. It begins to act upon us first, when the Gospels become something more to us than a mere history, when we realise in some degree how He walked. But it is not complete until we know that all this is not merely of the past, but of the present; that He is not dead, but living; that we may therefore use that little word is about Christ in the lofty sense of St. John-"even as He is pure;" "in Him is no sin;" "even as He is righteous;" "He is the propitiation for our sins." If this is true, as it undoubtedly is, of all good human influence personal and living, is it not true of the Personal and living Christ in an infinitely higher degree? If the shadow of Peter overshadowing the sick had some strange efficacy; if handkerchiefs or aprons from the body of Paul wrought upon the sick and possessed; what may be the spiritual result of contact with Christ Himself? Of one of those men specially gifted to raise struggling natures and of others like him, a true poet lately taken from us has sung in one of his most glorious strains. Matthew Arnold likens mankind to a host inexorably bound by divine appointment to march over mountain and desert to the city of God. But they become entangled in the wilderness through which they march, split into mutinous factions, and are in danger of "battering on the rocks" for ever in vain, of dying one by one in the waste. Then comes the poet's appeal to the "servants of God":-

"In the hour of need

Of your fainting dispirited race,

Ye like angels appear!

Languor is not in your heart,

Weakness is not in your word,

Weariness not on your brow.

Eyes rekindling, and prayers

Follow your steps as ye go.

Ye fill up the gaps in our file,

Strengthen the wavering line,

Stablish, continue our march-

On, to the bound of the waste-

On to the City of God."[171]

If all this be true of the personal influence of good and strong men-true in proportion to their goodness and strength-it must be true of the influence of the Strongest and Best with Whom we are brought into personal relation by prayer and sacraments, and by meditation upon the sacred record which tells us what His one life-walk was. Strength is not wanting upon His part, for He is able to save to the uttermost. Pity is not wanting; for to use touching words (attributed to St. Paul in a very ancient apocryphal document), "He alone sympathised with a world that has lost its way."[172]

Let it not be forgotten that in that of which St. John speaks lies the true answer to an objection, formulated by the great anti-christian writer above quoted, and constantly repeated by others. "The ideal of Christian morality," says Mr. Mill, "is negative rather than positive; passive rather than active; innocence rather than nobleness; abstinence from evil, rather than energetic pursuit of good; in its precepts (as has been well said), 'thou shalt not' predominates unduly over 'thou shalt.'"[173] The answer is this. (1) A true religious system must have a distinct moral code. If not, it would be justly condemned for "expressing itself" (in the words of Mr. Mill's own accusation against Christianity elsewhere) "in language most general, and possessing rather the impressiveness of poetry or eloquence than the precision of legislation." But the necessary formula of precise legislation is, "thou shalt not"; and without this it cannot be precise. (2) But further. To say that Christian legislation is negative, a mere string of "thou shalt nots," is just such a superficial accusation as might be expected from a man who should enter a church upon some rare occasion, and happen to listen to the ten commandments, but fall asleep before he could hear the Epistle and Gospel. The philosopher of duty, Kant, has told us that the peculiarity of a moral principle, of any proposition which states what duty is, is to convey the meaning of an imperative through the form of an indicative. In his own expressive if pedantic language-"its categorical form involves an epitactic meaning." St. John asserts that the Christian "ought to walk even as Christ walked." To every one who receives it, that proposition is therefore precisely equivalent to a command-"walk as Christ walked." Is it a negative, passive morality, a mere system of "thou shalt not," which contains such a precept as that? Does not the Christian religion in virtue of this alone enforce a great "thou shalt;" which every man who brings himself within its range will find rising with him in the morning, following him like his shadow all day long, and lying down with him when he goes to rest?