• But cf. Pr SVO"; and Sir 402-1 'A friend and companion never meet amiss, but above both is a wife with her husband.'
FRIENDSHIP
FRIENDSHIP
623
of the Lost Slieep and the Lost Piece of Silver, lie touches upon the iimcli <lebated basis oi friendshii). The j(iy(ius disci. \ cry of lost possession leads to social cuiiiiiimiidii. ' llo (she) calleth together his (her) frifiiils ;iiiil m-ighliours, saying. Rejoice with me' (Lk ly'*-"). Tins' act is the natural result of the instinct for association. The consciousness of joy breaks through the bounds of individualism and runs over into the sphere of human companion- ship ; for the feeling that life's great emotions are too strong for narrow limits constrains men to seek this expansion among others. The soul de- lights in self-revelation. ' But no receijit openeth the heart but a true friend : To whom you may impart, Griefes, Joyes, Fears, Hopes, Suspicions, Counsels, and whatsoever lieth upon the Heart ' (Bacon). This sjjontaneous overflow, due to the instinct of association, has been implanted by God ; and friendship is thus one of the good gifts of Heaven. Cicero also assigned a similar spon- taneity to this virtue.
(2) Several types oi false friendship are suggested by Jesus, (a) The parable of the Unjust Steward (Lk 16'-"), ' who made friends out of the mammon of unrighteousness,' illustrates the commercial type. The material comforts of fellowship are gained by a clever distribution of money favours apart from all sympathy of heart or mind ; and though Christ neither commends nor condemns. He in- directly reveals His mind in the remark, ' The chOdren of this world are in their generation wiser than the children of liglit' (v.^*). But true friendship is disinterested, and seeks the welfare of another rather than its own. ' Friendsljip is the wishing a person what we tliiiik good for his sake and not for our own, anil, as far as is in our power, the exerting ourselves to procure it ' (Aris- totle, Ehet. ii. 4). — (6) The exclusive type of friend- sliip is displayed in the parable of the Prodigal Son (Lk 15). The outwardly proper behaviour of the elder brother is marred by tlie lack of filial love ; and his complaint, ' Thou never gavest me a kid that I might make merry with my friends,' shows how blind he was to the lavish affection of a father who bestowed his all tipon him, — ' Son, thou art ever with me, and all tliat I have is thine. ' The son looked for a friendship apart from the nobler comiianionship of a loving father. His licart was not really in the home, for his secret longing was for the frivolous joys of tlie world, the merry- making with friends, which he will have in isola- tion from the love of home. The unjileasant im- pression left by the picture of tlio elder brother i.s Christ's way of giving His opinion of a friend- ship which shuts itself up within the circle of favourite comrades, and is careless of the higher claims of love and benevolence. It then be- comes a refined selfishness. — (c) The irresponsible type is described in Lk IP'*, where the house- liolder is so comfortably settled in bed that he refuses to rise and give bread to a friend, who is unexpectedly called upon to show a greater service to his friend. ' Friend, lend me tliree loaves, for a friend of mine in his journey is come to me.' Friendship here recognizes no responsibilities, and will not discommode itself to tlie extent of getting out of bed. Are we mistaken in seeing a touch of irony in this portrayal of a bond which lasted only with tlie enjoyment of benclils, hut c(mld mil stand the strain of any persuii.il iiiconvciiiciicc v Friendship is mutual assistance. ' A friend lovuth at all times, and a brother is born for adversity ' (Pr 17").
(3) The claim of old friends was recognized by Jesus when He cast out the devils from 'Legion' (Mk 5'"). The evil spirit, always an isolating influence, had excluded this unliajipy man from the comforts of home and companionshii). But
when he is healed and the craving for intercourse is awakened, .lesus directs it to old channels : •.le.Mis sailh luito hini, (Jo home to thy friends and ti'll tliciii how ure.-it tilings the Lord hath done for tlie('.' 'I'liese associates and guardians of his youth had borne with him through the evil days, and Jesus will not he a partner to any indifi'erence to those obligations contracted by former benefits. He knew how keen was the sting of ' friend re- membered not.'
(4) Jesus placed restrictions upon friendship at the feast given by the rich Pharisee, and con- denmed the selfish narrowing of the acts of hos- pitality. ' When thou makest a dinner or a feast do not call tliy friends . . . but call the poor' (Lk 141" i3)_ rf lie force of the verb is not prohibi- tive, but restrictive : ' Do not habitually call ' (mt; iptSivei). Friendship must have open doors, and recognize the larger hospitality. Thus Jesus broadened the stream of friendship by bringing neighbours within the same flow of feeling, as is set forth in the parable of the Good Samaritan (Lk 103»f-)- 'Thou Shalt lo\e thy neighbour as thyself.' Nor did Jesus stop at neighbour. He included enemy also. The Christian must have no foes. ' I say unto you. Love your enemies' (Mt 5"). The sentiment of love nmst pervade every motive, filling the soul with gentle kindliness. Cicero had said that ' Sweetness both in language and manner is a very profitable attraction in the formation of friendship ' ; but what is with him an accident becomes an essential in the Kingdom of Jesus. The distinctive word with Christ is love and not friendship, and, by reason of this, Chris- tianity excels the pagan ideals. The new com- mandnient, ' that ye love one another ' ( Jn 13**), decides all matters of conduct. True friends will not sanction any imperfection, or acquiesce m any weak neglect of talents in those whom thg^NL love ; while at the same time the charity of thejnt' gospel will bear all things, mil hope all things.