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Chapter V
God knows—that is what Jesus repeats, God cares; and God can do things; his hands are not tied by impotence. The knowledge of God is emphasized by Jesus; "Even the very hairs of your head are all numbered" (Matt. 10:30); "your Father knoweth" (Luke 12:30); "seeth in secret" (Matt. 6:4); "knoweth your hearts" (Luke 16:15); knows your struggles, knows your worries, knows your worth; God knows all about you. And "all things are possible with God" (Matt. 19:26). There is nothing that he cannot do, nothing that he will not do, for his children. Will a father refuse his child bread; will God not give what is good? (Matt. 7:11). Is it too big a thing for the Giver of Life to give food—which is the more difficult thing to give? (Luke 12:23). Look at God, as Jesus draws him—interested in flowers; God takes care of them, and thinks about their colours, so that even "Solomon in all his glory" is not equal to them (Matt. 6:30). God knows the birds in the nest—knows there is one fewer there to-day than there was yesterday (Matt. 10:29). God cares for them; how much more will he care for you (Matt. 6:26)? "Ye are of more value than many sparrows" (Matt. 10:31). And God thinks out man's life in all its relations, and provides for it. Society moves on lines he laid down for it; his plans underlie all. Thus, when Jesus is challenged on the question of marriage and divorce, with that clear thought and eye of his, he goes right back to God's intent—not to man's usage, not to the common law and practice of nations, but to God's intent and God's meaning. God ordained marriage; he thought it out (Matt. 19:4). Marriages will be better, if we think of them in this way. God gave men their food, does still, and all things that he gives are clean (Luke 11:41). We cannot have taboos at our Father's table.
Over all is God's throne (Matt. 23:22). That idea, it seems to me, lapses somehow from our minds to-day. When Luther had to face the hostility of the Kaiser, the Emperor Charles V., he wrote to one of his friends: "Christ comes and sits at the right hand—not of the Kaiser, for in that case we should have perished long ago—but at the right hand of God. This is a great and incredible thing; but I enjoy it, incredible as it is; some day I mean to die in it. Why should I not live in it?" So Luther wrote—in not quite our modern vein. We hardly calculate on God as a factor; we omit him. Jesus did not. God's rule is over all; and in all our perplexity, doubt, and fear, Jesus reminds us that the first thing is faith in God. The fact is that "Thine is the Kingdom" means peace; it is a joyous reminder. For if he speaks of the Kingdom of God, the King is more than the Kingdom. It is the Kingdom, the rule, of the God whom Jesus teaches us to trust and to love. The Father is supreme. But that has more aspects than one. If our Father is supreme for us, he is supreme over us. Jesus emphasizes the will of God—God's commandment against man's tradition, God's will against man's notions (Mark 7:8). What a source of rest and peace to him is the thought of God's will! When Dante writes: "And His will is our peace," it is the thought of Jesus. And at the same time God's judgements are as real to Jesus' mind. "I will tell you," he says, "whom to fear, God—yes, fear him!" (Luke 12:5). He feels the tenderness and the awfulness of God at once.