15. THE SONS OF THUNDER
Luke 9:51-56.
The delivery of the discourse on humility appears
to have been the closing act of our Lord's ministry in Galilee; for immediately
after finishing their accounts of the discourse, the two first evangelists
proceed to speak of what we have reason to regard as His final departure from
His native province for the south. "It came to pass," says Matthew, "that when
Jesus had finished these sayings, He departed from Galilee, and came into the
coasts of Judea."[15.1] Of this journey neither Matthew nor Mark gives any
details: they do not even mention Christ's visit to Jerusalem at the feast of
dedication in winter, referred to by John,[15.2] from which we know that the
farewell to Galilee took place at least some four months before the
crucifixion. The journey, however, was not without its interesting incidents,
as we know from Luke, who has preserved several of them in his Gospel.[15.3]
Of these incidents, that recorded in the passage
above cited is one. For the words with which the evangelist introduces his
narrative obviously allude to the same journey from Galilee to the south, of
which Matthew and Mark speak in the passages already referred to. The journey
through Samaria adverted to here by Luke occurred "when the time was come (or
rather coming)[15.4] that He (Jesus) should be received up," that is, towards
the close of His life. Then the peculiar expression, "He steadfastly set His
face to go to Jerusalem," hints not obscurely at a final transference of the
scene of Christ's work from the north to the south. It refers not merely to the
geographical direction in which He was going, but also, and chiefly, to the
state of mind in which He journeyed. He went towards Jerusalem, feeling that
His duty lay in and near it henceforth, as a victim self-consecrated to death,
His countenance wearing a solemn, earnest, dignified aspect, expressive of the
great lofty purpose by which His soul was animated.
It was natural that Luke, the companion of Paul
and evangelist to the Gentiles, should carefully preserve this anecdote from
the last journey of Jesus to Judea through Samaria. It served admirably the
purpose he kept in view throughout in compiling his Gospel--that, viz., of
illustrating the catholicity of the Christian dispensation; and therefore he
gathered it into his basket, that it might not be lost. He has brought it in at
a very suitable place, just after the anecdote of the exorcist; for, not to
speak of the link of association supplied in the name of John, the narrator in
one case and an actor in the other, this incident, like the one recorded
immediately before, exhibits a striking contrast between. the harsh spirit of
the disciples and the gentle, benignant spirit of their Master. That contrast
forms the moral interest of the story.
The main fact in the story was this. The
inhabitants of a certain Samaritan village at which Jesus and His traveling
companions arrived at the close of a day's journey having declined, on being
requested, to give them quarters for the night, James and John came to their
Master, and proposed that the offending villagers should be destroyed by fire
from heaven.
It was a strange proposal to come from men who
had been for years disciples of Jesus, and especially from one who, like John,
had been in the Master's company at the time of that meeting with the woman by
the well, and heard the rapturous words with which He spoke of the glorious new
era that was dawning.[15.5] It shows how slow the best are to learn the
heavenly doctrine and practice of charity. How startling, again, to think of
this same John, a year or two after the date of this savage suggestion, going
down from Jerusalem and preaching the gospel of Jesus the crucified in "many of
the villages of the Samaritans,"[15.6] possibly in this very village which he
desired to see destroyed!
Such are the contrasts which growth in grace
brings. In the green, crude stage of the divine life, whose characteristics are
opinionativeness, censoriousness, scrupulosity, intolerance, blind passionate
zeal, John would play the part of a mimic Elijah; in his spiritual maturity,
after the summer sun of Pentecost had wrought its effects in his soul, and
sweetened all its acid juices, he became an ardent apostle of salvation, and
exhibited in his character the soft, luscious fruits of "love, joy, peace,
long-suffering, gentleness, goodness, faith, meekness, and self-control." Such
contrasts in the same character at different periods, however surprising, are
perfectly natural. Amid all changes the elements of the moral being remain the
same. The juice of the ripe apple is the same that was in the green fruit, plus
sun-light and sun-heat. The zeal of the son of thunder did not disappear from
John's nature after he became an apostle; it only became tempered by the light
of wisdom, and softened by the heat of love. He did not even cease to hate, and
become an indiscriminately amiable individual, whose charity made no
distinction between good and evil. To the last, John was what he was at the
first, an intense hater as well as an intense lover. But in his later years he
knew better what to hate--the objects of his abhorrence being hypocrisy,
apostasy, and Laodicean insincerity;[15.7] not, as of old, mere ignorant
rudeness and clownish incivility. He could distinguish then between wickedness
and weakness, malice and prejudice; and while cherishing strong antipathy
towards the one, he felt only compassion towards the other.
To some it may seem a matter of wonder how a man
capable of entertaining so revolting a purpose as is here ascribed to James and
John could ever be the disciple whom Jesus loved. To understand this, it must
be remembered that Jesus, unlike most men, could love a disciple not merely for
what he was, but for what he should become. He could regard with complacency
even sour grapes in their season for the sake of the goodly fruit into which
they should ripen. Then, further, we must not forget that John, even when
possessed by the devil of resentment, was animated by a purer and holier
spirit. Along with the smoke of carnal passion there was some divine fire in
his heart. He loved Jesus as intensely as he hated the Samaritans; it was his
devoted attachment to his Master that made him resent their incivility so
keenly. In his tender love for the Bridegroom of his soul, he was beautiful as
a mother overflowing with affection in the bosom of her family; though in his
hatred he was terrible as the same mother can be in her enmity against her
family's foes. John's nature, in fact, was feminine both in its virtues and in
its faults, and, like all feminine natures, could be both exquisitely sweet and
exquisitely bitter.[15.8]
Passing now from personal remarks on John himself
to the truculent proposal emanating from him and his brother, we must beware of
regarding it in the light of a mere extravagant ebullition of temper consequent
upon a refusal of hospitality. No doubt the two brethren and all their
fellow-disciples were annoyed by the unexpected incivility, nor can one wonder
if it put them out of humor. Weary men are easily irritated, and it was not
pleasant to be obliged to trudge on to another village after the fatigues of a
day's journey. But we have too good an opinion of the twelve to fancy any of
them capable of revenging rudeness by murder.
The savage mood of James and John is not even
thoroughly explained by the recollection that the churlish villagers were
Samaritans, and that they were Jews. The chronic ill-will between the two races
had unquestionably its own influence in producing ill-feeling on both sides.
The nationality of the travellers was one, if not the sole reason, why the
villagers refused them quarters. They were Galilean Jews going southwards to
Jerusalem, and that was enough. Then the twelve, as Jews, were just as ready to
take offence as the Samaritan villagers were to give it. The powder of national
enmity was stored up in their breasts; and a spark, one rude word or insolent
gesture, was enough to cause an explosion. Though they had been for years with
Jesus, there was still much more of the old Jewish man than of the new
Christian man in them. If they had been left to the freedom of their own will,
they would probably have avoided the Samaritan territory altogether, and, like
the rest of their countrymen, taken a roundabout way to Jerusalem by crossing
to the eastward of the Jordan. Between persons so affected towards each other
offences are sure to arise. When Guelph and Ghibeline, Orangemen and Ribbonmen,
Cavalier and Roundhead meet, it does not take much to make a quarrel.
But there was something more at work in the minds
of the two disciples than party passion. There was conscience in their quarrel
as well as temper and hereditary enmities. This is evident, both from the
deliberate manner in which they made their proposal to Jesus, and from the
reason by which they sought to justify it. They came to their Master, and said,
"Wilt Thou that we command fire to come down from heaven, and consume them?"
entertaining no doubt apparently of obtaining His approval, and of procuring
forthwith the requisite fire from heaven for the execution of their dire
intent. Then they quoted the precedent of Elijah, who, refusing to have any
dealings with the idolatrous king of Samaria, called down fire from heaven to
consume his messengers, as a signal mark of divine displeasure.[15.9] The
conscious motive by which they were actuated was evidently sincere, though
ill-informed, jealousy for the honor of their Lord. As the prophet of fire was
indignant at the conduct of King Ahaziah in sending messengers to the god of
Ekron, Baalzebub by name, to inquire whether he should recover from the disease
with which he was afflicted;[15.10] so the sons of thunder were indignant
because inhabitants of the same godless territory over which Ahaziah ruled had
presumed to insult their revered Master by refusing a favor which they ought to
have been only too proud to have an opportunity of granting.
The two brothers thought they did well to be
angry; and, if they had been minded to defend their conduct after it was
condemned by Jesus, which they do not seem to have been, they might have made a
defense by no means destitute of plausibility. For consider who these
Samaritans were. They belonged to a mongrel race, sprung from heathen
Assyrians, whose presence in the land was a humiliation, and from base,
degenerate Israelites unworthy of the name. Their forefathers had been the
bitter enemies of Judah in the days of Nehemiah, spitefully obstructing the
building of Zion's walls, instead of helping the exiles in their hour of need,
as neighbors ought to have done. Then, if it was unfair to hold the present
generation responsible for the sins of past generations, what was the character
of the Samaritans then living? Were they not blasphemous heretics, who rejected
all the Old Testament Scriptures save the five books of Moses? Did they not
worship at the site of the rival temple on Gerizim,[15.11] which their fathers
had with impious effrontery erected in contempt of the true temple of God in
the holy city? And finally, had not these villagers expressed their sympathy
with all the iniquities of their people, and repeated them all in one act by
doing dishonor to Him who was greater than even the true temple, and worthy not
only to receive common civility, but even divine worship?
Ruthless persecutors and furious zealots,
furnished with such plausible pleas, have always been confident, like the two
disciples, that they did God service. It is of the very nature of zealotry to
make the man of whom it has taken possession believe that the Almighty not only
approves, but shares his fierce passions, and fancy himself in trusted with a
carte blanche to launch the thunders of the Most High against all in whom his
small, peering, inhuman eye can discern aught not approved by his tyrannic
conscience. What a world were this if the fact were so indeed!
"Every pelting, petty officer
Would use God's heaven for thunder; nothing but
thunder."
Thank God the fact is not so! The Almighty does
thunder sometimes, but not in the way His petty officers would wish.
"Merciful Heaven!
Thou rather, with Thy sharp and sulphurous
bolt,
Splitt'st the unwedgeable and gnarled oak
Than the soft myrtle."
Jesus too, all gentle as He was, had His
thunderbolts; but He reserved them for other objects than poor, benighted,
prejudiced Samaritans. His zeal was directed against great sins, and powerful,
privileged, presumptuous sinners; not against little sins, or poor, obscure,
vulgar sinners. He burst into indignation at the sight of His Father's house
turned into a den of thieves by those who ought to have known, and did know
better; He only felt compassion for those who, like the woman by the well, knew
not what they worshipped, and groped after God in semi-heathen darkness. His
spirit was kindled within Him at the spectacle of ostentatious orthodoxy and
piety allied to the grossest worldliness; He did not, like the Pharisee, blaze
up in sanctimonious wrath against irreligious publicans, who might do no
worship at all, or who, like the heretical Samaritans, did not worship in the
right place. Would that zeal like that of Jesus, aiming its bolts at the proud
oak and sparing the humble shrub, were more common! But such zeal is dangerous,
and therefore it will always be rare.
The Master, in whose vindication the two
disciples wished to call down heaven's destroying fire, lost no time in making
known His utter want of sympathy with the monstrous proposal. He turned and
rebuked them. According to the old English version, He said, "Ye know not what
manner of spirit ye are of."[15.12] It is a doubtful reading, and as such is
omitted in our Revised Version, but it is a true saying.
The saying was true in more senses than one. The
spirit of James and John was, in the first place, not such as they fancied.
They thought themselves actuated by zeal for the glory of their Lord, and so
they were in part. But the flame of their zeal was not pure: it was mixed up
with the bitter smoke of carnal passions, anger, pride, self-will. Then, again,
their spirit was not such as became the apostles of the gospel, the heralds of
a new era of grace. They were chosen to preach a message of mercy to every
creature, even to the chief of sinners; to tell of a love that suffered not
itself to be overcome of evil, but sought to overcome evil with good; to found
a kingdom composed of citizens from every nation, wherein should be neither Jew
nor Samaritan, but Christ all and in all. What a work to be achieved by men
filled with the fire-breathing spirit of the "sons of thunder"! Obviously a
great change must be wrought within them to fit them for the high vocation
wherewith they have been called. Yet again, the spirit of James and John was,
of course, not that of their Master. He "came not to destroy men's lives, but
to save them."[15.13] To see the difference between the mind of the disciples
and that of Jesus, put this scene side by side with that other which happened
on Samaritan ground--the meeting by the well. We know what we have seen here:
what see we there? The Son of man, as a Jew, speaking to and having dealings
with a Samaritan, so seeking to abolish inveterate and deep-seated enmities
between man and man; as the Friend of sinners seeking to restore a poor,
erring, guilty creature to God and holiness; as the Christ announcing the close
of an old time, in which the worship even of the true God was ritualistic,
exclusive, and local, and the advent of a new religious era characterized by
the attributes of spirituality, universality, and catholicity. And we see Jesus
rejoicing, enthusiastic in His work; deeming it His very meat and drink to
reveal to men one God and Father, one Saviour, one life, for all without
distinction; to regenerate individual character, society, and religion; to
break down all barriers separating man from God and from his fellow-men, and so
to become the great Reconciler and Peacemaker. Thinking of this work as
exhibited by sample in the conversion of the woman by the well, He speaks to
His surprised and unsympathetic disciples as one who perceives on the eastern
horizon the first faint streaks of light heralding the advent of a new glorious
day, and all around, in the field of the world, yellow crops of grain ripe for
the sickle. "It is coming on apace," He says in effect, "the blessed, long
expected era, after a long night of spiritual darkness; the new world is about
to begin: lift up your eyes and look on the fields of Gentile lands, and see
how they be white already for the harvest!"
At the time of the meeting by the well, the
disciples who were with Jesus neither understood nor sympathized with His high
thoughts and hopes. The bright prospect on which His eyes were riveted was not
within their horizon. For them, as for children, the world was still small, a
narrow valley bounded by hills on either side; while their Master, up on the
mountain-top, saw many valleys beyond, in which He was interested, and out of
which He believed many souls would find their way into the eternal
kingdom.[15.14] For the disciples God was yet the God of the Jews only;
salvation was for the Jews as well as of them: they knew of only one channel of
grace--Jewish ordinances; only one way to heaven--that which lay through
Jerusalem.
At the later date to which the present scene
belongs, the disciples, instead of progressing, seem to have retrograded. Old
bad feelings seem to be intensified, instead of being replaced by new and
better ones. They are now not merely out of sympathy with, but in direct
antagonism to, their Lord's mind; not merely apathetic or skeptical about the
salvation of Samaritans, but bent on their destruction. Aversion and prejudice
have grown into a paroxysm of enmity.
Yes, even so; things must get to the worst before
they begin to mend. There will be no improvement till the Lamb shall have been
slain to take away sin, to abolish enmities, and to make of twain one new man.
It is the knowledge of that which makes Jesus set His face so steadfastly
towards Jerusalem. He is eager to drink the cup of suffering, and to be
baptized with the baptism of blood, because He knows that only thereby can He
finish the work whereof He spoke in such glowing language on the earlier
occasion to His disciples. The very wrath of His devoted followers against the
Samaritan villagers makes Him quicken His pace on His crossward way, saying to
Himself sadly as He advances, "Let me hasten on, for not till I am lifted up
can these things end."