I hold fast by the one clue that Jesus Christ is here replying to the Apostle's prayer, 'Lord, increase our faith.' He had been laying down some very hard regulations for their conduct, and, naturally, when they felt how difficult it would be to come within a thousand miles of what He had been bidding them, they turned to Him with that prayer. It suggests that faith is there, in living operation, or they would not have prayed to Him for its increase. And how does He go about the work of increasing it? In two ways, one of which does not enter into my present subject. First, by showing the disciples the power of faith, in order to stimulate them to greater effort for its possession. He promised that they might say to the fig tree, 'Be thou plucked up and planted in the sea,' and it should obey them. The second way was by this context of which I am speaking now. How does it bear upon the Apostles' prayer? What is there in this teaching about the slave and his master, and the slave's work, and the incompatibility of the notion of reward with the slave's service, to help to strengthen faith? There is this that this teaching beats down every trace of self-confidence, and if we take it in and live by it, makes us all feel that we stand before God, whatever have been our deeds of service, with no claims arising from any virtue or righteousness of our own. We come empty-handed. If the servant who has done all that is commanded has yet to say, 'I can ask nothing from Thee, because I have done it, for it was all in the line of my duty,' what are we to say, who have done so little that was commanded, and so much that was forbidden?
So, you see, the way to increased faith is not by any magical communication from Christ, as the Apostles thought, but by taking into our hearts, and making operative in our lives, the great truth that in us there is nothing that can make a claim upon God, and that we must cast ourselves, as deserving nothing, wholly into His merciful hands, and find ourselves held up by His great unmerited love. Get the bitter poison root of self-trust out of you, and then there is some chance of getting the wholesome emotion of absolute reliance on Him into you. Jesus Christ, if I might use a homely metaphor, in these words pricks the bladder of self-confidence which we are apt to use to keep our heads above water. And it is only when it is pricked, and we, like the Apostle, feel ourselves beginning to sink, that we fling out a hand to Him, and clutch at His outstretched hand, and cry, 'Lord, save me, I perish!' One way to increase our faith is to be rooted and grounded in the assurance that duty is perennial, and that our own righteousness establishes no claim whatever upon God.
III. Finally, we note the higher view into which, by faith, we come.
I have been saying, with perhaps vain repetition, that the words of our text and context do not exhaust the whole truth of man's relation to God. They do exhaust the truth of the relation of God to any man that has not faith in his heart, because such a man is a slave in the worst sense, and any obedience that he renders to God's will externally is the obedience of a reluctant will, and is hard and harsh, and there is no end _to_ it, and no good _from_ it. But if we accept the position, and recognise our own impotence, and non-desert, and humbly say, 'Not by works of righteousness which we have done, but by His mercy He saves us,' then we come into a large place. The relation of master and slave does not cover all the ground _then_. 'Henceforth, I call you not slaves, but friends,' And when the wearied slave comes into the house, the new task is not a new burden, for he is a son as well as a slave; but the work is a delight, and it is a joy to have something more to do for his Father. If our service is the service of sons, sweetened by love, then there will be abundant thanks from the Father, who is not only our owner, but our lover.