LITMIR.BIZ

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soweth the good seed is the Son of man; the field is the world.” It is in connection with the “field” that the greatest difficulty has occurred, the greatest mistakes have been made, and the deepest injury has been done. Few words of Scripture are more plain; and yet few have been more grievously misunderstood and wrested. At the entrance of the inspired explanation, the expositor, bent on the defence of his own foregone conclusion, takes his stand, like a pointsman on a railway, and by one jerk turns the whole train into the wrong line. “The field is the world,” said the Lord: “The field is the Church,” say the interpreters. It is wearisome to read the reasonings by which they endeavour to fortify their assumption. Having determined that the field is the Church, they are compelled immediately to address themselves to the great practical question of discipline. If they were prepared to admit that there should be absolutely no discipline—that no man should be shut out from communion, however heretical his opinions or vicious his practice might be, their task under the general principle of interpretation which they have adopted would be very easy. The command is clear, cast none out of the “field,” however fully developed their wickedness may be, until the angels make the separation between good and evil at the consummation of all things. If the field means the Church, the exclusion of the unworthy by a human ministry is absolutely forbidden. But the expositors are not willing altogether to abandon discipline. They maintain, on the one hand, that this parable deals with and settles the question of the right to eject unworthy members from the communion of the Church; and on the other hand, that while it condemns excessive and puritanical strictness, it permits and justifies the ejection of those who are manifestly unworthy. Most of the commentaries that have come under my notice betray on this point weakness and inconsistency. If by this feature of the parable the Lord gives a decision on Church discipline, he forbids it out and out, in all its forms, and in all its degrees. The separation suggested, he permits not to be attempted at all, until he shall charge his angels to accomplish it at the end of the world. In my judgment, to contend for the right of excluding some of the ranker tares, after admitting that this parable bears upon the subject of ecclesiastical discipline, tends not only to perplex the student, but to throw a reflection on the authority of the Word. I see only two doors open: either cease to hold that the field is the Church, or cease to claim the right of excluding any from communion.

      Good old Benjamin Keach, in a portly volume on the parables, addressed “to the impartial reader,” and sent “from my house in Horsley Down, Southwark, August 20. 1701,” indicates with clearness and simplicity his own judgment; but, overawed by authority, seems afraid at the sound of his own words: “The field is the world; though it may, as some think, also refer to the Church. Marlorate saith by a synecdoche, a part for the whole, it signifies the Church; though this seems doubtful to me, and I rather believe it means the world.” The second of two reasons which he submits as the grounds of his opinion is—“Because tares, when discovered to be such, must not grow among the wheat in the Church, but ought to be cast out, though they ought to live together in the world.” Here Keach reasons most naturally, and indeed irrefragably, against the interpretation that the world is the Church, from the monstrous consequence to which it necessarily leads. I am beyond measure amazed to find the general stream of interpretation, as far as I have had an opportunity of examining it, ancient and modern, German and Anglican, flowing in this channel. When I find the great and venerated name of Calvin contributing to swell this tide, I am compelled to pause and examine the subject anew; but my judgment remains the same. We must call no man master on earth; one is our master in heaven. It is not necessarily presumption in one of us to oppose the judgment of the great and good of a former age, especially on such a subject as this. In regard to all the relations between the Church and the civil power, we are in a better position for judging than either the early Reformers or the Continental and Anglican theologians of the present day. The general progress made since the time of Calvin in the historical development of the Christian Church, and the particular experience through which Christians in Scotland have in later times been led, greatly contribute to elevate our stand-point in relation to the discipline of the Church, and its right to freedom from civil control. As a child on the house-top can scan a wider landscape than a man on the ground, although the child may have been indebted to that man for his elevation; so we may own the Reformers as in a right sense our teachers, and yet on some subjects form a sounder judgment than they. Although no new revelation has been made since the Lord’s apostles were removed from the earth, the Church does under the government of her Head, advance from age to age; and the principle embodied in the declaration, “The least in the kingdom of heaven is greater than he” (Matt. xi. 11), emerges still in manifold subordinate fulfilments. As to the greatest modern scholars of Germany and England, the accepted and even lauded Erastianism in which they are steeped is a beam in their eye, which dims and distorts their sight when they look in the direction of the Church with its constitution and discipline. While on other subjects their insight is such that we may be content to sit at their feet, the view on this side is from their stand-point cut off short, as if by a mountain in the foreground, and they can afford us no help.

      “The field is the world:” in the prevailing confusion we hold to this, as the ship to her anchor in a storm. Men should remember when they explain away the meaning of the term “world,” and teach that it signifies the Church, that they are dealing not with a parable, but with the explanation of a parable given by the Lord. The parable is professedly a metaphor; but when the Lord undertook to tell his disciples what the metaphor meant, he did not give them another metaphor more difficult than the first. I venture to affirm that the expositors would have found it easier to show that the “field” is the Church than to show that the “world” is the Church. According to their view, it results that the Lord proposed to interpret his own allegory, but only gave on this point another allegory somewhat more obscure. The outrageousness of the conclusion proves the premises false. In affectionate tenderness to the twelve, the Lord Jesus undertook to translate a figurative expression which puzzled them into a literal expression which the feeblest might be able to comprehend. The “field” is the metaphor, and that metaphor interpreted is the “world;” it does not need to be interpreted over again. This Teacher means what he says. He points to this globe, man’s habitation, and mankind its inhabitants in all places and all times.

      Into this world Christ, the Son of man, the Son of God, cast good seed. The children of the kingdom are the good seed: in the beginning men were made in God’s likeness, and placed in his world. Thereafter and thereupon an enemy stealthily and maliciously sowed tares in the same field. The enemy is the devil; and the tares which he by his sowing caused to spring in the field are the children of the wicked one. In the first instance, the Day in which the sower spread good seed in his field was the day in which God made man upright: the Night in which the enemy sowed tares was the period of the temptation and the fall. Both these antagonistic processes are carried on still. The Son of man sows the good seed day by day in the world, and night by night the enemy sows his tares. Especially and signally in the fulness of time the good seed, more completely developed, was again committed to the ground in the ministry and sacrifice of Christ; and again the wicked one renewed and increased his efforts to counteract and destroy it. These two, opposite in origin and in nature, are commingled and interwoven in all the ordinary relations of life. The children of the wicked one and the children of the kingdom live together in the world, eat of the same bread, and breathe the same air, and look upon the same light.

      In the Galilean field, which the Lord employed as a type with which to print his lesson, portions might be seen where, owing perhaps to peculiar wetness and sourness in the soil, the wheat had wholly disappeared, and the darnel grew alone; in other parts, probably where the soil was warm and dry, the good seed had gained the mastery, and the false scarcely showed its head; and in a third quarter the good and bad might appear in equal numbers and equal strength. Such precisely is the aspect of the world. Large portions of it have been heathen from a higher date than that to which history ascends; large portions, which were Christian long after the apostolic age, have been overrun and laid waste by the blind but strong system of Mahomet; while in other parts a vigorous Christian life appears, although even there the good seed must maintain a struggle against bitter roots below and poisonous fruit rearing its head on high.

      I accept, therefore, in all simplicity, the Master’s own definition: I see in the field of the injured husbandman a picture, not of the Church in the world, but of the world

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