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‘For with the same measure that ye mete withal it shall be measured to you again.’
Luk_6:38
(a) They are so plainly the words of that justice which all men acknowledge, that we not only believe, but feel, that they must be true. If we believe in a Judgment at all, then we must look to be dealt with in the same spirit, by the same measures, according to the truth and generosity which we have shown, when it was our turn to show mercy, to pass opinion, to help and share and give. Can any imagine that they may deal with men harshly, but that God ought to deal with themselves tenderly? This, then, is one thing that makes these words so awful, that we see for ourselves that it must be as they say. The other is that, while we feel the certainty of the law—
(b) We cannot see how it will be carried out. It lies in the awful darkness of the time to come. All we know is that, some time or other, a man’s deeds will be returned upon him, and he will find out what God his Maker and Judge thought of his dealings with his brethren by what happens to himself. And the fearful thing to think of is that, for the most part, this is to be in another world—where all things will be different; so much greater; for blessedness and for anguish; where what is to be, is to be for good, and for ever. It is there, for the most part, that this law will have its fulfilment.
II. Man’s judgment.—We must all judge often, and sometimes condemn. The sin is not in judging and condemning, but in doing so without reason—carelessly, unjustly—for the sake of condemning, condemning without mercy and without fear. In this case the same harsh and unsparing judgment awaits ourselves. Dare any one look back into his past and venture to say that he could endure the Judgment if, in God’s justice, what he measured to others was to be exactly measured to him again? Yet that is God’s rule. Can we hear of it and not tremble?
If there were nothing else to drive us to take refuge in God’s offers of mercy in Christ, surely this alone would be enough.
Dean Church.
RECIPROCITY
I. Reciprocity in nature.—Look on this law as regards nature. People say the world is very much what we make it ourselves. The way you face the world is the way in which the world will stand up and face you. You take a London child into the country and you think perhaps he will admire the beautiful stars. Oh, dear, no! He brings his ideas into the country, and he misses the lamps, and thinks the night hideously dark. The grown-ups go down to the seaside, and they go to the seaside to see life and fashion, and in a sense they see it. Others go to see the sea, which some never seem to notice, and that sea speaks to them of the things that lie beyond. One man goes to London to see the sights, and you take him to see Westminster Abbey because it is one of the sights. You go with an architect, and the architect is lifted up by the architecture of the old church. You take another to the Abbey, and the old church speaks to him of the old faith. It is what men take to the old church the old church speaks back to them.
II. Reciprocity among men.—It is true even more of things concerning men. Some people treat all men as their enemies, and they become so. Others treat them as their friends, and they become so. One master will look upon his men, for instance, as regarding their productive capabilities; and the men reciprocate the view, for they look upon their master from a commercial interest, and the master tries to get all he possibly can out of the men, and the men try to get all they can out of their master. It is natural, and the old feudal idea of common interest between master and men has gone. But the philanthropist thinks differently. His interest is not position or possession, but his interest is in flesh and blood, and it is very soon reciprocated. Hear the caution—it is this: There must be reciprocal action. It must not be all ‘give’ on the one side, and ‘take’ on the other. This is the mistake people make. For instance, a father says to his boy, ‘Take care you mix with good companions,’ thinking that if you mix with good companions it will make you good. If you mix with good companions it will not necessarily make you a good man. There must be the reciprocal action. The great instance, of course, is that of Judas. He mixed and lived with the Apostles and Christ, but it did not make him a good man. Ah, no! there was no reciprocal action. The very fact of the good company he kept made that man the traitor he was. It does sometimes happen that one does all one can for the other side, and there is no response. I know it. The poor wife does all she can for her husband, and he beats her. Then God takes up her cause, and returns the blessing. Hers is a heroic life, and God is on her side, make no mistake. He metes out to her.
III. Reciprocity in religion.—This truth is most emphatically true as regarding religion. Some people look upon religion as an interesting psychological speculation, and it is so. I know no more interesting reading than a comparative view of the religions of the world. Some people come to church because they feel a void in their hearts. Hungry and thirsty, their soul faints in them. And they—what do they find? Some are lifted up by the music; some find what they want in the ceremonial; others feel that the whole being of man needs sacrifice. It is they who feel the necessity of sacrifice and the joy of sacrifice who love to make a little sacrifice themselves.
God gives Himself to those who give themselves to Him. If we approach God with criticism in our hearts, the heavens above us are black with clouds, and we hear the muttering of the distant thunder. But if we look up to heaven through tears, the sky is full of summer sunshine, and from out eternity comes the old Gospel message, ‘Come unto Me, all ye that labour and are heavy laden, and I will give you rest.’
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Rev. A. H. Stanton.