Even if he sins against you seven times in a day, and seven times returns to say, 'I repent,' you must forgive him." Sermons I. OUR OPENNESS TO INJURY. 1. We come into the world with a strong sense of what is due to us. We all feel that there is due to us a certain measure of respect as human beings, as those made in the image of God; also that we can claim just and equitable treatment. Men may not withhold or remove from us that which we consider to belong to us. If they do we are aggrieved; we have a sense, more or less deep, of having been wronged - our sense of injury rising and falling with the sensitiveness of our nature and the character of the offence. There is neither virtue nor vice, honour nor shame, in this. It is an instinct of our nature which we have in common with our kind. 2. There are many possibilities of offence. In our present condition we touch one another at so many points that there is great likelihood of offence being given and taken. At home; in all the complications of our business life; in all our social relations; in the Church of Christ and the worship of God; in the field of philanthropy;-in all these domains we e, have to do" with one another; and it is improbable in a very high degree, it is almost impossible, that we should always comport ourselves as our neighbours would expect; it is inevitable that we should occasionally differ as to what is due from one to another. II. OUR DANGER UNDER A SENSE OF INJURY. 1. The mistake we are likely to fall into when we have a sense of injury is that of instantly concluding that we have been wronged; we are apt to hurry to the conclusion that some one has slighted or injured us. But before we give way even to a strong feeling, we should make quite sure that things are as they seem to be. There are many possibilities of mistake in this world of error and misunderstanding. 2. The sin into which we are tempted to tall is that of giving way to unbecoming anger and unchristian retaliation - a feeling of bitter resentment, vindictive, passionate, such as does not become the children of God; and action which is intended to result in suffering on the part of the wrong-doer; we proceed to "avenge ourselves." III. OUR DUTY WHEN WRONGED. 1. Direct communication, and, where it is necessary, friendly remonstrance. Matthew tells us that Christ enjoined upon us that, under a sense of injury, we should "go and tell our brother his fault between ourselves and him alone." This is surely most wise. Instead of dwelling upon it and magnifying it in our own mind; instead of talking about it and causing it to be spread abroad and discoloured and misrepresented, - the one right thing to do is to go at once to our offending neighbour and tell him our grievance. It is very likely he will explain everything, and there will be no need of any overlooking on our part; or, if wrong has been done, it is very likely he will appreciate our fairness and friendliness in coming straight to him, and will make the apology that is due on his part. Then must come: 2. Free and full forgiveness. "If he repent, forgive him." If he should refuse to repent, we must pity him and pray for him, that his eyes may be opened and his action amended, and himself raised by doing the right and honourable thing. But if he repent, then it is our high and Christian duty to forgive. And how shall we forgive? Even as God, for Christ's sake, forgives us (Ephesians 4:32). (1) Immediately. (2) Frankly and heartily; reinstating the one who has wronged us in the place he occupied before in our confidence, affection, kindness. (3) Uncalculatingly. "Seven times in a day." However often our child, our servant, our neighbour, may offend, if there be sincere penitence on his part, and therefore an honest effort to amend, we do well to forgive. The more of this grace we have in our heart and life, the closer is our resemblance and the fuller is our obedience to our forgiving Saviour. - C.
Wheresoever the body is. The twofold inquiry that always greets the prophet is Where? and When? These two questions are prompted by curiosity and self-interest. The passionate desires of human nature to know the future are testified to by the whole history of superstition and imposture. Even inspired prophecy has been treated in the spirit of this desire. Our Lord teaches us how such questions should be answered, and how such a spirit should be dealt with. He does not answer the "Where" and "When"; not even in the revelation to His beloved disciple does He do so.I. Observe how in A VERY REAL SENSE HE DOES ANSWER THE QUESTIONS. The answer in effect is this: My judgment shall come upon the earth as come the vultures upon the dead by an unerring and terrible instinct. So truly then as there is ripeness for judgment, and wherever there is that ripeness, there shall come the judgment of the day of the Lord. II. MARK WHAT THESE WORDS TELL US CONCERNING THE GREAT LAWS OF GOD'S JUDGMENT. These judgments are not arbitrary judgments, but are joined to the offence by a natural and necessary law. Where there is ripeness for them there is no escape from them; but they only fall where there is that ripeness. We learn also, that before the last and crowning judgment there must be many lesser and preliminary days of judgment. III. WHERE ARE WE TO LOOK FOR SIGNS OF OUR LORD'S COMING? Not to the heavens far off, but at the dead thing which lies, it may be, at your very feet. Can we discern here and there the corpse that calls and the eagles of judgment that come at its calling. In the case of individuals it is not wise to judge; but with families, churches, nations, there is no judgment sound but a present judgment. The practical lesson is, "Judge therefore, yourselves, brethren, that ye be not judged by the Lord." (Bishop Magee.) In the sphere of human life, that which is the life of things is their use. When that is spent, all things else conspire to have them not only disabled but abolished. On sea and land where man is not, it may be only contingent, though usual, that where the carcass is, there the eagles are gathered together; but where man is, it is certain. Steam and electricity are new ideas, new forces by which man has extended his command over material resources indispensable for his existence. As surely as these new ideas are introduced, there is found to be implied in them destruction as well as creation. A host of things in which there was life because there was use become refuse and old lumber — hand-looms, wooden ships, mail coaches — and with regard to them the question is how they are to be got rid of. A new gun is invented in America or in England, and all the stands of arms in all places of arms throughout the world become lumber until they have undergone a process of conversion which is a process of destruction. Belshazzar's feast is not a spectacle pleasing to gods or men, that small part of mankind excepted for whom the lights flare upon rude riot and excess. It may be a product of civilization and of national struggles and aspirations. It is not exuberant life, but rampant disease and corruption, and as such it is marked for dissolution and destruction. Always when it is at its height there is to be seen the handwriting on the wall, telling that tyranny and oppression have but their day, that they are weighed in the balance and found wanting, that the next thing to heedless excess is destruction. The doctrine of constitutional liberty gains a footing in a country ignorant of it before — the result, if not at once, inevitably is, that institutions, laws, privileges, class distinctions, offices and officers, lose what vitality they had, and with regard to them, as with regard to all that is dead, the question is, what is the swiftest and most effectual method of destruction. In every department of human life the same process is at work, that which lives and grows necessitating the dissolution and removal of that which is useless and corrupt. In this view of it, the process is a necessary part of the fulfilment of the Divine order on the side of progress and improvement. It is beneficent. That which so often makes it seem other than beneficent — and this too has to be recognized as a fact — is the redundance of vested interests — it is that in so many instances the interests and affections of men and nations are linked rather with what may have been once good than with that which being better is destined to dissolve and to replace it. This is why destruction which goes along with creation is so often a painful and terrible experience. It is not unfortunate or unnecessary for mankind that Belshazzar and his courtiers should have but their day, or rather their night; but, when the handwriting on the wall makes its appearance, the mighty king and his court cannot well be expected to welcome it. There is comfort and satisfaction for a benevolent and thoughtful mind in the reflection that the sanatory arrangements of the universe are as wonderful as any of the other arrangements in it; but for men and nations whose habits and feelings are involved in the existence and perpetuation of what is opposed to them and inconsistent with them, these arrangements cannot but be felt to act often in a harsh, peremptory, ruthless, unsparing manner. It is well, however, to accustom ourselves to look at them in the proper light, namely, as beneficent, not only that we may not miss or misread a great deal which is written for our learning in the pages of history, but that in the changing fashions of our theology we may be always mindful of one thing, to recognize God as not a God of the dead but of the living.(J. Service, D. D.) It will be necessary here to compare the ancient and modern interpretations of the verse — "for wheresoever the carcass is, there will the eagles be gathered together."1. The generally received modern interpretation sees here the great law of Divine judgment condensed into one terrible image. The "carcass," according to this, is the putrid carrion; the "eagles" are, strictly speaking, vultures. Thus, to the modern mind, we have here the condensed image of the continuous judgment of God. In hot countries God has so moulded the instincts of the winged scavengers of cliff and peak, that far away, as they wheel and circle over the awful depths into which the traveller looks with reeling brain, they scent the slain in battle, or the bodies that taint the air. So, wherever there is a body of moral and spiritual death — something rotten in Church or State — the vultures of judgment, the punishers and avengers that belong to it in the very nature of things, come mysteriously from their places, and with boding voices, deepening upon the breezes, gather round the spoil. So with Jerusalem falling to pieces in its last decomposition and self-dissolution. The flap of avenging wings was heard overhead by prophetic ears. The vultures were wheeling on the steaming air, under the vault of the Syrian sky, barking in the far mountain glens, and collecting together to gorge themselves upon the "glittering rottenness." This view is not only rhetorically powerful, but something more and higher. 2. Notwithstanding this, the ancient interpretation represents more truly the Divine thought in the symbol of the eagles and their food. And so this image of the eagle belongs to the glorious Lord and to His Christ. And His people are as His eaglets — nay, themselves eagles of God. Is it not written — "Ye have seen how I bare you on eagles' wings"? And more fully — "As an eagle stirreth up her nest, fluttereth over her young, taketh them, beareth them on her wings: so the Lord alone did bear him." Is not the Church the woman to whom were given "the wings of the eagle, that great eagle," which is Christ? Even here and now, wherever the corpse is, wherever Jesus is evidently set forth crucified, there, mysteriously raised above earthly things, made lofty and royal in their graces, Christ's eagles "gather round" Him who is the spiritual food and the life eternal of all such eagles. The meaning, then, on the whole, according to this interpretation, is as follows: The "carcass" — the corpse of Jesus Christ as crucified — that is the meeting-point of human souls, the centre of attraction in the world of spirits. The Lord of nature, in the Book of Job, says of the eagle, His creature — "she abideth upon the rock from thence she seeketh the prey; her eyes behold afar off... where the slain are, there is she." The Lord of grace adds His application — as the eaglets gather round the corpse, so the souls of men, and especially of the elect, gather round Jesus. Ay, and round Jesus, not always as the eternal Word, not always as in His glory, but in the pathetic beauty of His weakness, staggering under the weight of His cross. Nay more, dying, with the red drops of the Passion upon His brow; dead — nay, fallen in His sacred helplessness. There are mysterious instincts in every heart that turn to Jesus crucified. Keen and swift as eagles for the prey are Christians for the Lord who died. It is the same underlying thought with that noble utterance in the twelfth chapter of St. John. There the few Greeks are to that prophetic eye the first shoreward ripple of the great springtide of humanity which is to break in thunder at His feet. The lifting up a few feet above the soil of Golgotha becomes, by a majestic irony, the elevation above the earth, the centre of attraction for uncounted souls. "I, if I be lifted up from the earth, will draw all men unto Me." So He seems to promise — "I, if I be fallen upon the earth, the helpless, lifeless, ruined thing which men call a corpse, will yet gather round Me every eagle that clasps the crag, or soars upward with the sunlight in his glorious eye." (Bp. Wm. Alexander.) 1. These words have many meanings for us. First we may think of them as referring to the fall of Jerusalem. There indeed was the body, the dead corrupt body of the Jews, who had refused to hear the message of salvation, and had taken and slain the Son of God outside the wall of their fated city. And where the body was, there were the eagles gathered together. That enemy, of which the prophets had spoken long ago, had come, and encompassed Jerusalem in on every side. The Roman eagles glittered upon their helmets, and flashed upon their standards. They set up their banners for tokens, even within the sacred courts of the temple, and so was fulfilled the prophecy of the "abomination of desolation standing in the holy place."2. Again, we take the words of the text as applying to the hour of death, and first of the death of the body. Whoever has stood at a good man's death-bed must feel that the dying man is not alone, nor allowed in that last hour for any pains of death to fall from God. Where that poor worn-out body lies, there are the eagles of God's host gathered together, strengthening, comforting the dying man, ready to bear his soul as swift as on eagles' wings to Paradise. There is a beautiful fancy of the East which makes Azrael, the angel of death, speak thus to a dying saint: — "'Thou blessed one,' the angel said, 'I bring thy time of peace, When I have touched thee on the eyes, life's latest ache will cease; God bade me come as I am seen amid the heavenly host, — No enemy of awful mould, but he who loveth most.'"So looks the Christian on death, as being a fair and gracious messenger from God, bringing to the captive liberty, and to the weary rest. "Wheresoever the body is, thither will the eagles be gathered together." 3. These words are terribly true of the death of the godless and impenitent. Julian, the apostate emperor, took for his crest an eagle pierced through the heart by an arrow feathered from his own wing, and as a motto the words, "Our death flies to us with our own feather." So every sinner who dies impenitent knows that the arrow of remorse which pierces him is of his own making, that the dark spectres, which are gathered like eagles around him, are of his own inviting. 4. Once more, and in another and brighter sense, we will take the text as applying to the Blessed Sacrament of the altar; so it has always been understood by the old writers of the Church. One of them says — "Where the sacred body lieth, eagle souls together speed; There the saints and there the angels find refreshment in their need. And the sons of earth and heaven on that one Bread ever feed."When we kneel at that altar and receive the Body of our Lord, we are not alone. The very word "Communion" teaches us that we are encompassed by a great cloud of witnesses. Not only are we in that Sacrament made one with Christ, and with all true members of His Church, but we join in the work of saints and angels, and they take part with us. Thus we say, "With angels and archangels, and all the company of heaven, we laud and magnify Thy glorious name." "Wheresover the body is," wheresoever the Body of Jesus Christ is present in the Sacrament, there will the faithful worshippers be gathered together like eagles, and there too will be high and holy ones present, although unseen by us, making the altar a ladder between earth and heaven, and the angels of God ascending and descending upon it. (H. J. Wilmot Buxton, M. A.). People Jesus, Noah, NoePlaces Galilee, Jerusalem, Road to Jerusalem, Samaria, SodomTopics Acts, Forgive, Forgiveness, Reform, Regret, Repent, Return, Returns, Saying, Says, Seven, Sin, Sins, Sorry, Towards, Trespass, Turn, Turns, Wrong, WronglyOutline 1. Jesus teaches to avoid occasions of offense;3. and to forgive one another. 5. The power of faith. 6. How we are bound to God. 11. Jesus heals ten lepers. 22. Of the kingdom of God, and the coming of the Son of Man. Dictionary of Bible Themes Luke 17:3-4 2378 kingdom of God, characteristics Library May 7 EveningThey persecute him whom thou hast smitten.--PSA. 69:26. It is impossible but that offences will come: but woe unto him, through whom they come!--Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain.--They did spit in his face, and buffeted him; and others smote him with the palms of their hands, saying, Prophesy unto us, thou Christ, Who is he that smote thee?--Likewise also the chief priests mocking him, with the scribes … Anonymous—Daily Light on the Daily Path June 5 Morning June 18 Evening Where are the Nine? God's Slaves Thankfulness for Mercies Received, a Necessary Duty On the Words of the Gospel, Luke xvii. 3, "If Thy Brother Sin, Rebuke Him," Etc. , Touching the Remission of Sins. The Necessity of Increased Faith Li. Gratitude. The Ten Lepers The First Degree of Prayer Answer to Mr. W's Second Objection. Of the Fewness of those who Love the Cross of Jesus Of the Inward Life Are You Willing to be a Servant? Journey to Jerusalem. Ten Lepers. Concerning the Kingdom. Unprofitable Servants. His Passion and Crucifixion. The Conflict with Evil The Two Classes. Whether a Man Can Merit Anything from God Whether Charity is Prior to Hope The Boasted Merit of Works Subversive Both of the Glory of God, in Bestowing Righteousness, and of the Certainty of Salvation. 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