The Reversal of Ordinary Judgments
A. H. Craufurd, M. A. Luke 13:25-30 When once the master of the house is risen up, and has shut to the door, and you begin to stand without, and to knock at the door… Probably all thoughtful and religious people have often been disgusted at the readiness of the unthinking to pass judgment on their fellow-men, and to assign them their due praise or blame. And thoughtful spirits have longed for real justice, and have consoled themselves by thinking of that great reversal of human judgments which assuredly awaits us when we shall stand before the judgment-scat of the All-seeing and All-just. In order to bring home forcibly to our minds the full conviction that God will judge His creatures hereafter far differently from the way in which we commonly judge them now, it may be well for us to consider a few plain facts bearing on the case, facts which make it quite inevitable that God should set aside our hasty and ill-considered verdicts concerning good and bad people. 1. We forget that the sources or roots of holiness and of sin are often the same in great measure. Vices are often virtues run to seed. Prudence in its old age often turns into miserliness. Virtues, by their exuberant and luxuriant growth, men dig their own graves. "Be not righteous over-much: why shouldest thou destroy thyself?" seems often a very needful warning. And it very commonly happens that decayed virtues appear worse than born vices. Corruptio optimi est pessimum. For instance, scarcely any misanthropy is in a way so savage as that of disappointed faith in mankind. Misanthropy, if it be chiefly discontent with the actual condition of men, and hopeless yearning for their improvement, is not altogether far from the kingdom of God. As it surveys the meanness and the paltriness of mankind, it may well exclaim in the language of Jesus, "My God, my God, why hast Thou forsaken us?" In general it is perfectly plain that the sources of sanctity and sinfulness are often in great measure the same. This is the grain of truth in the common saying, " The greater the sinner, the greater the saint." Force of character tells in either direction. A very vivid nature is the source of both good and evil. Depth of feeling gives a man a great tendency to go wrong in this bewildering world, and also a great recuperative power when he has gone wrong. At the final judgment we can well understand that there must be a great reversal of ordinary human judgments. God will look to the roots of character in us; and we shall then see that the foundations of heroic virtues have been laid is many a forlorn soul which we thought overpowered and slain by evil in this life. And perhaps they will rank higher in the celestial kingdom, who have thus in grief and shame laid the foundations of a glorious temple of God, than those who have, with but little trouble, built for God a poor, common, little meeting-house of decent respectability. "Many that are first shall be last, and the last first." Perhaps the truest of the elect may be saved the last in point of time, the last to leave the wrecked ship of a storm-beaten humanity. 2. Further, we must remember that some sins which from an external point of view seem equally great, are in reality very different in their importance and significance. Of some sins we may say that they express the real and true nature of the man committing them. He is, as it were, terns in illis, wrapped up in them. They are the outcome of his truest and most permanent self; whereas, in other cases, like that of David, sins often seem quite transient phenomena, as it were eclipses of a man's real nature, hardly so much a man's own doing as that of some alien or hostile spirit which has seized him; instances of demoniacal possession, and not of natural or innate wickedness. Such assuredly was the sin of the minister, Arthur Dimmesdale, in Hawthorne's "Scarlet Letter." Such sinful actions form an exception to the general rule; they do not help to form a persistent habit of sinning. On the contrary, they are like the exacerbations and paroxysms which often precede recovery in the case of bodily maladies; they are the work of the evil spirit tearing the soul with especial fury just before it is cast out. Thus it sometimes happens that a man's whole after life is the better for a fall, which has shown him the hatefulness of sin, and also his own weakness. 3. Again, sins which admit of high aspirations are in reality far less dangerous than less gross Pharisaic sins, which are not clearly recognized as sins, and which in consequence do not seem to call for repentance. Publicans and harlots are more likely to repent and change than those Pharisees whose sins are so intensely respectable that they seem almost virtues. Baptized or consecrated selfishness is the greatest hindrance to true goodness. 4. Again, in trying to forecast the future judgment of God, we must take account of the terrible mystery of inherited evil tendencies — tendencies which are often much increased by bad education. Many people are born blind spiritually, because their parents have sinned. Just as Nature often produces bodily abortions, so no doubt does it often produce spiritual abortions. There are myriads of hapless souls which never had any real probation at all in this life. 5. Lastly, in the case of the more strictly religious virtues our judgments are often glaringly false — e.g., concerning reverence and the merits of faith. Much that passes for reverence is merely irreligious indifference. Men do not wish to be troubled by religion in their daily life, so they erect for it a shrine far remote from all the feelings and actions of ordinary life. And this banishment of their Creator they call reverence for Him. To talk of God as if He were an unmeaning abstraction is often considered reverent; to talk of God as if He were our Father, our Guide, and our unfailing Friend, is often considered irreverent. Moreover, some men are so entirely reverent in heart, so utterly filled with an abiding sense of the reality of religion, that they are comparatively careless of their manner. Pierced through and through by a sense of God's presence, it never strikes such men that they need prove their reverence. And so reverence itself sometimes causes apparent irreverence. Probably Elijah would be reproved for irreverence if he were to worship in a ritualistic church; for the true altar of the Eternal was deep down in the prophet's awe-struck heart, and he would probably care but little for any external altar. Again, we err greatly in our ordinary judgments of doubters in religion. Doubt is often a really hopeful sign, just as pain of body is often a sign that paralysis is passing away. Doubt is often only a sort of moulting in the spiritual world, the moulting of the soaring eagle wings of faith. Hence it often has a very real value. (A. H. Craufurd, M. A.) Parallel Verses KJV: When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are: WEB: When once the master of the house has risen up, and has shut the door, and you begin to stand outside, and to knock at the door, saying, 'Lord, Lord, open to us!' then he will answer and tell you, 'I don't know you or where you come from.'