Volume I Part 2 (1/2)

III. And so, lastly, notice the continuous flow from the inexhaustible Source. 'Of His fulness have all we received, and grace for grace.'

The word 'for' is a little singular. Of course it means _instead of, in exchange for_; and the Evangelist's idea seems to be that as one supply of grace is given and used, it is, as it were, given back to the Bestower, who subst.i.tutes for it a fresh and unused vessel, filled with new grace. He might have said, grace _upon_ grace; one supply being piled upon the other. But his notion is, rather, one supply given in subst.i.tution for the other, 'new lamps for old ones.'

Just as a careful gardener will stand over a plant that needs water, and will pour the water on the surface until the earth has drunk it up, and then add a little more; so He gives step by step, grace for grace, an uninterrupted bestowal, yet regulated according to the absorbing power of the heart that receives it. Underlying that great thought are two things: the continuous communication of grace, and the progressive communication of grace. We have here the continuous communication of grace. G.o.d is always pouring Himself out upon us in Christ. There is a perpetual out flow from Him to us: if there is not a perpetual inflow into us from Him it is our fault, and not His. He is always giving, and His intention is that our lives shall be a continual reception. Are they? How many Christian men there are whose Christian lives at the best are like some of those Australian or Siberian rivers; in the dry season, a pond here, a stretch of sand, waterless and barren there, then another place with a drop of muddy water in some hollow, and then another stretch of sand, and so on. Why should not the ponds be linked together by a flas.h.i.+ng stream? G.o.d is always pouring Himself out; why do we not always take Him in?

There is but one answer, and the answer is, that we do not fulfil the condition, which condition is simple faith. 'As many as received Him, to them gave He power to become the sons of G.o.d; even to them that believed on His name.' Faith is the condition of receiving, and wherever there is a continuous trust there will be an unbroken grace; and wherever there are interrupted gifts it is because there has been an intermitted trust in Him. Do not let your lives be like some dimly lighted road, with a lamp here, and a stretch of darkness, and then another twinkling light; let the light run all along the side of your path, because at every moment your heart is turning to Christ with trust. Make your faith continuous, and G.o.d will make His grace incessant, and out of His fulness you will draw continual supplies of needed strength.

But not only have we here the notion of continuous, but also, as it seems to me, of progressive gifts. Each measure of Christ received, if we use it aright, makes us capable of possessing more of Christ. And the measure of our capacity is the measure of His gift, and the more we can hold the more we shall get. The walls of our hearts are elastic, the vessel expands by being filled out; it throbs itself wider by desire and faith. The wider we open our mouths the larger will be the gift that G.o.d puts into them. Each measure and stage of grace utilised and honestly employed will make us capable and desirous, and, therefore, possessors, of more and more of the grace that He gives. So the ideal of the Christian life, and G.o.d's intention concerning us, is not only that we should have an uninterrupted, but a growing possession, of Christ and of His grace.

Is that the case with you, my friend? Can you hold more of G.o.d than you could twenty years ago? Is there any more capacity in your soul for more of Christ than there was long, long ago? If there is you have more of Him; if you have not more of Him it is because you cannot contain more; and you cannot contain more because you have not desired more, and because you have been so wretchedly unfaithful in your use of what you had. The ideal is, 'they go from strength to strength,'

and the end of that is, 'every one of them appeareth before G.o.d.'

So, dear brother, as the dash of the waves will hollow out some little indentation on the coast, and make it larger and larger until there is a great bay, with its headlands miles apart, and its deep bosom stretching far into the interior, and all the expanse full of flas.h.i.+ng waters and leaping waves, so the giving Christ works a place for Himself in a man's heart, and makes the spirit which receives and faithfully uses the gifts which He brings, capable of more of Himself, and fills the widened s.p.a.ce with larger gifts and new grace.

Only remember the condition of having Him is trusting to His name and longing for His presence. 'If any man open the door I will come in.'

We have Him if we trust Him. That trust is no mere pa.s.sive reception, such as is the case with some empty jar which lies open-mouthed on the sh.o.r.e and lets the sea wash into it and out of it, as may happen. But the 'receive' of our text might be as truly rendered 'take.' Faith is an active taking, not a pa.s.sive receiving. We must 'lay hold on eternal life.' Faith is the hand that grasps the offered gift, the mouth that feeds upon the bread of G.o.d, the voice that says to Christ, 'Come in, Thou blessed of the Lord; why standest Thou without?' Such a faith alone brings us into vital connection with Jesus. Without it, you will be none the richer for all His fulness, and may perish of famine in the midst of plenty, like a man dying of hunger outside the door of a granary. They who believe take the Saviour who is given, and they who take receive, and they who receive obtain day by day growing grace from the fulness of Christ, and so come ever nearer to the realisation of the ultimate purpose of the Father, that they should be 'filled with all the fulness of G.o.d.'

GRACE AND TRUTH

'The law was given by Moses, but grace and truth came by Jesus Christ.'--JOHN 1. 17.

There are scarcely any traces, in the writings of the Apostle John, of that great controversy as to the relation of the Law and the Gospel which occupied and embittered so much of the work of the Apostle Paul.

We have floated into an entirely different region in John's writings.

The old controversies are dead--settled, I suppose, mainly by Paul's own words, and also to a large extent by the logic of events. This verse is almost the only one in which John touches upon that extinct controversy, and here the Law is introduced simply as a foil to set off the brightness of the Gospel. All artists know the value of contrast in giving prominence. A dark background flashes up brighter colours into brilliancy. White is never so white as when it is relieved against black. And so here the special preciousness and distinctive peculiarities of what we receive in Christ are made more vivid and more distinct by contrast with what in old days 'was given by Moses.'

Every word in this verse is significant. 'Law' is set against 'grace and truth.' It was 'given'; they 'came.' Moses is contrasted with Christ. So we have a threefold ant.i.thesis as between Law and Gospel: in reference to their respective contents; in reference to the manner of their communication; and in reference to the person of their Founders. And I think, if we look at these three points, we shall get some clear apprehension of the glories of that Gospel which the Apostle would thereby commend to our affection and to our faith.

I. First of all, then, we have here the special glory of the contents of the Gospel heightened by the contrast with Law.

Law has no tenderness, no pity, no feeling. Tables of stone and a pen of iron are its fitting vehicles. Flas.h.i.+ng lightnings and rolling thunders symbolise the fierce light which it casts upon men's duty and the terrors of its retribution. Inflexible, and with no compa.s.sion for human weakness, it tells us what we ought to be, but it does not help us to be it. It 'binds heavy burdens, and grievous to be borne,' upon men's consciences, but puts not forth 'the tip of a finger' to enable men to bear them. And this is true about law in all forms, whether it be the Mosaic Law, or whether it be the law of our own country, or whether it be the laws written upon men's consciences. These all partake of the one characteristic, that they help nothing to the fulfilment of their own behests, and that they are barbed with threatenings of retribution. Like some avenging G.o.ddess, law comes down amongst men, terrible in her purity, awful in her beauty, with a hard light in her clear grey eyes--in the one hand the tables of stone, bearing the commandments which we have broken, and in the other a sharp two-edged sword.

And this is the opposite of all that comes to us in the Gospel. The contrast divides into two portions. The 'Law' is set against 'grace and truth.' Let us look at these two in order.

What we have in Christ is not law, but grace. Law, as I said, has no heart; the meaning of the Gospel is the unveiling of the heart of G.o.d.

Law commands and demands; it says: 'This shalt thou do, or else--'; and it has nothing more that it can say. What is the use of standing beside a lame man, and pointing to a s.h.i.+ning summit, and saying to him, 'Get up there, and you will breathe a purer atmosphere'? He is lying lame at the foot of it. There is no help for any soul in law.

Men are not peris.h.i.+ng because they do not know what they ought to do.

Men are not bad because they doubt as to what their duty is. The worst man in the world knows a great deal more of what he ought to do than the best man in the world practises. So it is not for want of precepts that so many of us are going to destruction, but it is for want of power to fulfil the precepts.

Grace is love giving. Law demands, grace bestows. Law comes saying 'Do this,' and our consciences respond to the imperativeness of the obligation. But grace comes and says, 'I will help thee to do it.' Law is G.o.d requiring; grace is G.o.d bestowing. 'Give what Thou commandest, and then command what Thou wilt.'

Oh, brethren! we have all of us written upon the fleshly tablets of our hearts solemn commandments which we know are binding upon us; and which we sometimes would fain keep, but cannot. Is this not a message of hope and blessedness that comes to us? Grace has drawn near in Jesus Christ, and a giving G.o.d, who bestows upon us a life that will unfold itself in accordance with the highest law, holds out the fulness of His gift in that Incarnate Word. Law has no heart; the Gospel is the unveiling of the heart of G.o.d. Law commands; grace is G.o.d bestowing Himself.

And still further, law condemns. Grace is love that bends down to an evildoer, and deals not on the footing of strict retribution with the infirmities and the sins of us poor weaklings. And so, seeing that no man that lives but hears in his heart an accusing voice, and that every one of us knows what it is to gaze upon lofty duties that we have shrunk from, upon plain obligations from the yoke of which we have selfishly and cowardly withdrawn our necks; seeing that every man, woman, and child listening to me now has, lurking in some corner of their hearts, a memory that only needs to be quickened to be a torture, and deeds that only need to have the veil drawn away from them to terrify and shame them--oh! surely it ought to be a word of gladness for every one of us that, in front of any law that condemns us, stands forth the gentle, gracious form of the Christ that brings pardon, and 'the grace of G.o.d that bringeth salvation unto all men.'

Thank G.o.d! law needed to be 'given,' but it was only the foundation on which was to be reared a better thing. 'The law was given By Moses'--'a schoolmaster,' as conscience is to-day, 'to bring us to Christ' by whom comes the grace that loves, that stoops, that gives, and that pardons.

Still further, there is another ant.i.thesis here. The Gospel which comes by Christ is not law, but truth. The object of law is to regulate conduct, and only subordinately to inform the mind or to enlighten the understanding. The Mosaic Law had for its foundation, of course, a revelation of G.o.d. But that revelation of G.o.d was less prominent, proportionately, than the prescription for man's conduct.