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TEACH YOU
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Bible Talks
Continued from Page 7
lift up so much as his eyes unto
heaven, but smote upon his breast, say
ing, God be merciful to me a sinner.
I tell you, this man went down to his
house justified rather than the other:
for every one that exalteth himself
shall be abased; and he That humbleth
himself shall be exalted.
The two brief parables of Christ’s
ministry that we consider today deal
with prayer and suggest four lessons
—first, the value of importunity; sec
ond, reasons for delay in answer to
prayer; third, pompous petitions;
fourth, acceptable prayers.
In these two parables Christ again
uses that most impressive form of
logic, viZj, reasoning from the less
to the greater. He cites the case of
an unjust judge “which feared not
God, neither regarded man.” As al
ways, He states the case as strongly
as words can state it.
The judge used as an illustration
ignored the inner monitor—the con
science—that prompts us to do that
which is in accord with our sense of
justice and right. He had disregard
ed the voice within until its sugges
tions had become inaudible; his con
science had been “seared with a hot
iron.” It is quite natural that one
who feared not God would be indif1*
ferent to his fellow man.
Man is sometimes thoughtless in
dealing with his fellows even while
he retains in his heart the fear of
the Almighty; he does not apply his
religion in his daily life. But Christ
stated the whole case in regard to
this judge; he was entirely beyond
the reach of the influences that
should control one worthy to be an
arbiter of disputes.
NO GREATER CONDEMNATION ,
FOR A JUDGE
The second party is also selected
with a view to making the contrast
as strong as possible. She was a
widow.
At the present time the widow is a
privileged party in court. A man is
expected to take care of himself and
the married woman is expected to
find a sponsor in her husband; but
the widow, bereft of her natural de
fender, appeals to the chivalry of the
judge.
No greater condemnation can be
spoken against a judge today than
that he fails to give special consider
ation to the appeals of a widow. In
ancient times the widow was still
more deserving of special considera
tion.
The widow came unto the judge,
begg'ng, “Avenge me of mine adver
sary.” He would not, for a while,
give heed to her. If her case had not
been an urgent one she would have
been wearied by her repeated and
unrewarded demands for justice. But,
finally, her importunity coerced the
judge into action even when the jus
tice of her cause failed to awaken a
response.
The judge, actuated by selfishness,
merely to get rid of her—“lest by
her continual coming she weary me”
—disposed of her case. This is what
an unrighteous judge—an unworthy
official—would do, purely out of self
fishness, to get rid of one whose very
persistence was annoying.
THE CRY OF GOD’S CHILDREN
And now the contrast: “And shall
not God avenge his own elect, which
cry day and night unto him, though
he bear long with them?”
If an unjust earthly judge wilt,
from a low motive, finally do justice!
will not the Heavenly Father, the
embodiment of justice and all the
other virtues, avenge those whom
He has chosen as His own? Can the
cry of God’s children be unheeded?
The concluding phrase of Christ’s
question, “Though he bear long with
them?” has given rise to different,
interpretations. One Bible common
tator gives two alternative explana
tions suggested:
“This may mean that God is loth
to punish the enemies of His elect,
wishing to give even them the long
est chance, or that in spite of His
delay in answering the prayer of His
elect, He loves them and sorrow’s
over them and will vindicate them
as soon as His wisdom sees best.”
Impatience over delay in answer
ing prayer especially wThere the ap
peal is for the benefit to one’s self,
alwrays smacks a little of resump
tion. Our request may be one that
should, for our own good, be denied,
or answer should, for our good, be
delayed. God knows our needs bet
ter than we do.
IN GOD’S OWN TIME
If we mail a letter to a friend
across the continent, we do not ex
pect an answer the same day. We
calculate the distance between the
two places and make allowance for
the time required for the mail trains
to go to and fro.
In our appeals to the Heavenly
Father we do not take into account
the distance between God and His
children, because prayer gave us a
wireless communication with His
throne long before man invented the
radio. But we should take into con
sideration the infinite distance that
separates the wisdom of God from
human wisdom.
We are prone to think that be
cause a thing seems desirable to us
it must appear so to an all-wise
Heavenly Father. Possibly the dif
ference between the understanding
of the child and the understanding
of a parent will suggest the width of
the gulf between our knowledge and
the Father’s knowledge.
The lesson invites continued pray
er and gives assurance that in
God’s own time an answer will be
given. “It may not be my way, and
it may not be thy way; but in His
own way, the Lord will provide.”
A CONTEMPTIBLE CHARACTER
The second contrast presents a
lesson which cannot be misunder
stood. The dullest mind does not
require extended examination or
time for deliberation in considering
the difference between the Pharisee
and the publican, who “went up into
the temple to .pray.”
What a contemptible character the
Pharisee was, according to the por
trait drawn by Christ.
Conceited, bombastic, uncharita
ble, insincere, insulting—the reader
can add any other adjectives that
occur to him, with confidence that
the picture cannot be overdrawn.
“The Pharisee prayed thus with
himself.” With himself—not to God.
The Heavenly Father was purely
incidental to this prayer—the Phar
isee’s thoughts centered about him
self.
‘ I thank thee that I am not as
other men are”—he was in a class
by himself. He was far above the
ordinary run of people, but not so
fai but that he could get a very
clear view of them as " he looked
down from his self-erected pedestal.
He could see them extorting, deal
ing unjustly, even given to immor
ality. To make plain his indictments
against these creatures whom he re
garded as inferior, he pointed to the
publican as a little better than the
others, but still much be^ow himself.
BOASTING BEFORE GOD
He (the Pharisee) fasted twice a
week. That was more than the law
required; but his wrorship, being a
matter of form rather than a mat
ter of the heart, he carried the form
to the limit, and told God about it.
He did not forget to refer to his
tithes; he was not likely to forget
these. This was a formality that
evidently pained Him, but he en
dured the pain, getting such conso
lation as he could out of boasting
of it. b
Here, too, Christ made the con
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