open hearts and smiles. 'A soft answer turneth away wrath.' 'It takes two to make a quarrel.' Frost and snow bind the earth in chains, but the silent sunshine conquers at last, and evil can be overcome with good.
Our Lord goes on to speak of another form of love—namely, patient endurance of wrong and unreasonableness. He puts that in terms so strong that many readers are fain to pare down their significance. Non-resistance is commanded in the most uncompromising fashion, and illustrated in the cases of assault, robbery, and pertinacious mendicancy. The world stands stiffly on its rights; the Christian is not to bristle up in defence of his, but rather to suffer wrong and loss. This is regarded by many as an impossible ideal. But it is to be observed that the principle involved is that love has no limits but itself. There may be resistance to wrong, and refusal of a request, if love prompts to these. If it is better for the other man that a Christian should not let him have his way or his wish, and if the Christian, in resisting or refusing, is honestly actuated by love, then he is fulfilling the precept when he says 'No' to some petition, or when he resists robbery. We must live near Jesus Christ to know when such limitations of the precept come in, and to make sure of our motives.
The world and the Church would be revolutionised if even approximate obedience were rendered to this commandment. Let us not forget that it is a commandment, and cannot be put aside without disloyalty.
Christ then crystallises His whole teaching on the subject of our conduct to others into the immortal words which make our wishes for ourselves the standard of our duty to others, and so give every man an infallible guide. We are all disposed to claim more from others than we give to them. What a paradise earth would be if the two measuring-lines which we apply to their conduct and to our own were exactly of the same length!
THREE CONDENSED PARABLES
'And why beholdest thou the mote that is in thy brother's eye, but perceiveth not the beam that is in thine own eye? 42. Either, how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye, and then shalt thou see clearly to pull out the mote that is in thy brother's eye. 43. For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit. 44. For every tree is known by his own fruit: for of thorns men do not gather figs, nor of a bramble-bush gather they grapes. 45. A good man, out of the good treasure of his heart, bringeth forth that which is good; and an evil man, out of the evil treasure of his heart, bringeth forth that which is evil; for of the abundance of the heart his mouth speaketh, 46. And why call ye Me, Lord, Lord, and do not the things which I say? 47. Whosoever cometh to Me, and heareth My sayings, and doeth them, I will shew you to whom he is like: 48. He is like a man which built an house, and digged deep, and laid the foundation on a rock: and when the flood arose, the stream beat vehemently upon that house, and could not shake it; for it was founded upon a rock. 49. But he that heareth, and doeth not, is like a man that, without a foundation, built an house upon the earth; against which the stream did beat vehemently, and immediately it fell; and the ruin of that house was great.'—LUKE vi. 41–49.
Three extended metaphors, which may almost be called parables, close Luke's version of the Sermon on the Mount, and constitute this passage. These are the mote and the beam, the good and bad trees, the houses on the rock and on the sand. Matthew puts the first of these earlier in the sermon, and connects it with other precepts about judging others. But whichever order is the original, that adopted by Luke has a clear connection of thought underlying it which will come out as we proceed.
I. The striking and somewhat ludicrous image of the beam and the mote is found in Rabbinical writings, and may have been familiar to Christ's hearers. But His use of it is deeper and more searching than the rabbis' was. He has just been speaking of blind guides and their blind followers. That 'parable,' as Luke calls it, naturally images another defect which may attach to the eye. A man may be partly blind because some foreign body has got in. If we might suppose a tacit reference to the Pharisees in the blind guides, their self-complacent censoriousness would be in view here; but the application of the saying is much wider than to them only.
Verse 41 teaches that the accurate measurement of the magnitude of our own failings should precede our detection of our brother's. Christ assumes the commonness of the opposite practice by asking 'why' it is so. And we have all to admit that the assumption is correct. The keenness of men's criticism of their neighbour's faults is in inverse proportion to their familiarity with their own. It is no unusual thing to hear some one, bedaubed with dirt from head to foot, declaiming with disgust about a speck or two on his neighbour's white robes.
Satan reproving sin is not an edifying sight, but Satan criticising sin is still less agreeable. If only 'he that is without sin among you' would fling stones, there would be fewer reputations pelted than there are. Most men know less about their own faults than about their brother's. They use two pairs of spectacles—one which diminishes, and is put on for looking at themselves; one which magnifies, and is worn for their neighbour's benefit. But when their respective good qualities are to be looked at, the other pair is used in each case. That is men's way, all the world over.
Christ's question asks the reason for this all but universal dishonesty of having two weights and measures for faults. He would have us ponder on the cause, that we may discover the remedy. He would have us reflect, that we may get a vivid conviction of the unreasonableness of the practice. There is nothing in the fact that a fault is mine which should make it small in my judgment; nor, on the other hand, in the accident that it is another's, which should make it seem large. A fault is a fault, whoever it belongs to, and we should judge ourselves and others by the same rule. Only we should be most severe in its application to ourselves, for we cannot tell how much our brother has had, to diminish the criminality of his sin, and we can tell, if we will be honest, how much we have had, to aggravate that of ours. So the conscience of a true Christian works as Paul's did when he said 'Of whom I am chief,' and is more disposed to make its own motes into beams than to censure its brother's.
The reason, so far as there is a reason, can only lie in our diseased selfishness, which is the source of all sin. And the blindness to our 'beams' is partly produced by their very presence. All sin blinds conscience. A man with a beam in his eye would not be able to see much. One device of sin, practised in order to withdraw the doer's attention from his own deed, is to make him censorious of his fellows, and to compound for the sins he is inclined to by condemning other people's.
Verse 42 teaches that the conquest of our own discovered evils must precede efficient attempts to cure other people's. To pose as a curer of them while we are ignorant of our own faults is, consciously or unconsciously, hypocrisy, for it assumes a hatred of evil, which, if genuine, would have found first a field for its working in ourselves. An oculist with diseased eyes would not be likely to be a successful operator. 'Physician, heal thyself' would fit him well, and be certainly flung at him. A cleansed eye will see the brother's mote clearly, but only in order to help its extraction. It is a delicate bit of work to get it out, and needs a gentle hand.
Our discernment of others' faults must be compassionate, not to be followed by condemnation nor self-complacency but by loving efforts to help to a cure. And such will not be made unless we have learned our own sinfulness, and can go to the wrongdoer in brotherly humility, and win him to use the 'eye-salve' which our conduct shows has healed us.
II. The second compressed parable of the two trees springs from the former naturally, as stating the general law of which verse 42 gives one case, namely, that good deeds (such as casting out the mote) can only come from a good heart (made good by confession of its own evils and their ejection). It is often said that Christ's teaching is unlike that of His Apostles in that He places stress on works, and says little of faith. But how does He regard works? As fruits. That is to say, they are of value in His eyes only as being products and manifestations of character. He does not tell us in this parable how the character which will effloresce in blossoms and set in fruits of goodness is produced. That comes in the next parable. But here is sufficiently set forth the great